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680105 - Lecture Purport to Gauranga Bolite Habe - Los Angeles

2026-10-24T19:59:07Z

Caitanyadeva:

[[Category:Audio Files 05.01 to 10.00 Minutes‎]]
[[Category:Audio Files 10.01 to 20.00 Minutes‎]]
[[Category:Parking Lot]]
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[[Category:Lectures - Purports to Songs]]

*'''PAGE NEEDS DATE AND PLACE VERIFICATION'''

<div class="code">680105PU.LA - January 05, 1968</div>

'''Gaurāṅga Bolite Habe by Narottama dāsa Ṭhākura'''

'''Song - Vintage Series CDV 12 Track 1'''

<mp3player>https://s3.amazonaws.com/vanipedia/purports_and_songs/V12-01_680106PU.LA_gaurangera_bolite_habe.mp3</mp3player>

:'gaurāṅga' bolite habe pulaka-śarīra
:'hari hari' bolite nayane ba' be nīra
:'gaurāṅga' bolite habe pulaka-śarīra
:'hari hari' bolite nayane ba' be nīra
:'gaurāṅga' bolite habe pulaka-śarīra
:'hari hari' bolite nayane ba' be nīra

When will that opportune moment come to me when there will be shivering of the body as soon as I chant Lord Gaurāṅga's name? And after the shivering, while chanting Hare Kṛṣṇa, when will there be tears pouring down from my eyes?

:āra kabe nitāi-cānder koruṇā koribe
:saṁsāra-bāsanā mora kabe tuccha ha’be
:āra kabe nitāi-cānder koruṇā koribe
:saṁsāra-bāsanā mora kabe tuccha ha’be

When will that day come when Lord Nityānanda's causeless mercy is bestowed upon me so that my desire for material enjoyment becomes very insignificant?

:'gaurāṅga' bolite habe pulaka-śarīra
:'hari hari' bolite nayane ba' be nīra
:'gaurāṅga' bolite habe pulaka-śarīra
:'hari hari' bolite nayane ba' be nīra

:āra kabe nitāi-cānder koruṇā koribe
:saṁsāra-bāsanā mora kabe tuccha ha’be

:āra kabe nitāi-cānder koruṇā koribe
:saṁsāra-bāsanā mora kabe tuccha ha’be

:viṣaya chāriyā kabe...
:viṣaya chāriyā kabe śuddha ha ’be mana
:viṣaya chāriyā kabe...
:kabe hāma herabo śrī-bṛndābana
:viṣaya chāriyā kabe śuddha ha ’be mana
:kabe hāma herabo śrī-bṛndābana
:viṣaya chāriyā kabe śuddha ha ’be mana
:kabe hāma herabo śrī-bṛndābana
:viṣaya chāriyā kabe śuddha ha ’be mana
:kabe hāma herabo śrī-bṛndābana

When my mind is completely purified, being freed from material anxieties and desires, then I shall be able to understand Vṛndāvana and the conjugal love of Rādha and Kṛṣṇa, and then my spiritual life will be successful.

:rūpa-raghunātha-pade hoibe ākuti
:kabe hāma bujhabo se jugala-pīriti
:rūpa-raghunātha-pade hoibe ākuti
:kabe hāma bujhabo se jugala-pīriti
:rūpa-raghunātha-pade...
:rūpa-raghunātha-pade hoibe ākuti
:kabe hāma bujhabo se jugala-pīriti
:rūpa-raghunātha-pade...
:kabe hāma bujhabo se jugala-pīriti
:rūpa-raghunātha-pade hoibe ākuti
:kabe hāma bujhabo se jugala-pīriti
:rūpa-raghunātha-pade...
:kabe hāma bujhabo se jugala-pīriti

When shall I be very much eager to study the books left by the Six Gosvāmīs? One has to learn of the conjugal loving affairs of Rādhā-Kṛṣṇa through the teachings of these six Gosvamīs.

:'gaurāṅga' bolite habe pulaka-śarīra
:'hari hari' bolite nayane ba' be nīra
:'gaurāṅga' bolite habe pulaka-śarīra
:'hari hari' bolite nayane ba' be nīra

:āra kabe nitāi-cānder koruṇā koribe
:saṁsāra-bāsanā mora kabe tuccha ha’be
:āra kabe nitāi-cānder...
:āra kabe nitāi-cānder koruṇā koribe
:saṁsāra-bāsanā mora kabe tuccha ha’be

:viṣaya chāriyā kabe...
:viṣaya chāriyā kabe śuddha ha ’be mana
:kabe hāma herabo śrī-bṛndābana

:rūpa-raghunātha-pade hoibe ākuti
:kabe hāma bujhabo se jugala-pīriti
:rūpa-raghunātha-pade hoibe ākuti
:kabe hāma bujhabo se jugala-pīriti

:viṣaya chāriyā kabe...
:viṣaya chāriyā kabe śuddha ha ’be mana
:kabe hāma bujhabo se jugala-pīriti

:'gaurāṅga' bolite habe pulaka-śarīra
:'hari hari' bolite nayane ba' be nīra
:'gaurāṅga' bolite habe...

:āra kabe nitāi-cānder koruṇā koribe
:saṁsāra-bāsanā mora kabe tuccha ha’be
:āra kabe nitāi-cānder koruṇā koribe
:saṁsāra-bāsanā mora kabe tuccha ha’be

:viṣaya chāriyā kabe...

:'gaurāṅga'bolite habe pulaka-śarīra
:'hari hari' bolite nayane ba' be nīra
:'gaurāṅga' bolite habe...

<hr>

'''Purport - Vintage Series CDV 12 Track 2'''

<mp3player>https://s3.amazonaws.com/vanipedia/purports_and_songs/V12-02_680106PU.LA_gaurangera_bolite_habe_purport.mp3</mp3player>

Prabhupāda: This is a song sung by Narottama dāsa Ṭhākura. He says, "When that day will come, that I shall sing simply Lord Caitanya's name and there will be shivering on my body?" Gaurāṅga bolite habe pulaka-śarīra. Pulaka-śarīra means shivering on the body. When one is factually situated in the transcendental platform, sometimes there are eight kinds of symptoms: crying, talking like a madman, and shivering of the body, dancing without any care for any other men... These symptoms develop automatically. They are not practiced artificially. So Narottama dāsa Ṭhākura is aspiring for that day, not that one has to artificially imitate. That he does not recommend. He says, "When that day will come, so that simply by uttering the name of Lord Caitanya there will be a shivering on my body?" Gaurāṅga bolite habe pulaka-śarīra. And hari hari bolite: "And as soon as I shall chant 'Hari Hari,' or 'Hare Kṛṣṇa,' there will be pouring down of tears from my eyes." Hari hari bolite nayane ba'be nīra. Nīra means water. Similarly, Caitanya Mahāprabhu also said that "When that day will come?" We should simply aspire. But if, by Kṛṣṇa's grace, that stage we can reach, these symptoms will come automatically. But Narottama dāsa Ṭhākura says that it is not possible to reach that stage without being freed from material affection.

Therefore he says, āra kabe nitāi-cander, koruṇā hoibe: "When that day will come when Lord Nityānanda's mercy will be bestowed upon me so that..." Viṣaya chāḍiyā Āra kabe nitāi-cander koruṇā hoibe, saṁsāra-bāsanā mora kabe tuccha ha'be. Saṁsāra-bāsanā means the desire for material enjoyment. Saṁsāra-bāsanā mora kabe tuccha ha'be: "When my desire for material enjoyment will be insignificant, nonimportant." Tuccha. Tuccha means a thing which we calculate no value: "Throw it away." Similarly, spiritual advancement is possible when one is convinced that "This material world and material happiness is no value. It cannot give me any real bliss of life." This conviction is very much necessary. Saṁsāra-bāsanā mora kabe tuccha ha'be. And he also says that "When I shall be free from the desires of material enjoyment, then it will be possible to see the real nature of Vṛndāvana." Viṣaya chāḍiyā kabe śuddha ha'be mana: "When my mind will be completely purified, uncontaminated from the material contamination, at that time it will be possible for me to see what is Vṛndāvana." In other words, one cannot go to Vṛndāvana by force and live there, and he will achieve that transcendental bliss. No. One has to make his mind freed from all material desires. Then one can live at Vṛndāvana and relish its residential benefit. So Narottama dāsa Ṭhākura says that. Viṣaya chāḍiyā kabe, śuddha ha'be mana: "When my mind will be freed from the contamination of this material enjoyment and I shall be purified, then it will be possible for me to see Vṛndāvana as it is." Otherwise it is not possible.

And he says again that to go to Vṛndāvana means to understand the transcendental pastimes of Rādhā and Kṛṣṇa. How this will be possible? So he says, rūpa-raghunātha-pade hoibe ākuti. Rūpa, Rūpa Gosvāmī, beginning from Rūpa Gosvāmī down to Raghunātha dāsa Gosvāmī, there were six Gosvāmīs: Rūpa, Sanātana, Gopāla Bhaṭṭa, Raghunātha Bhaṭṭa, Jīva Gosvāmī, Raghunātha dāsa Gosvāmī. So he says, rūpa-raghunātha-pade: "Beginning from Rūpa Gosvāmī down to Raghunātha dāsa Gosvāmī," pade, "in their lotus feet, at their lotus feet. When I shall be eager to be attached at their lotus feet..." Rūpa-raghunātha-pade, hoibe ākuti. Ākuti, eagerness. What is that eagerness? That means to understand Rādhā-Kṛṣṇa through the guidance of the Gosvāmīs. One should not try to understand Rādhā-Kṛṣṇa by his own effort. That will not help him. As these Gosvāmīs, they have given us direction, just like Bhakti-rasāmṛta-sindhu, so one has to follow step after step how to make progress. Then there will be a fortunate day when we shall be able to understand what is the pastimes or loving affairs between Rādhā and Kṛṣṇa. Otherwise, if we take it as ordinary boy and girls reciprocating their loving feelings, then we will misunderstand. Then there will be the production of prakṛta-sahajiyā, victims of Vṛndāvana.

So Narottama dāsa Ṭhākura is giving us the direction, how one can reach the highest perfectional stage of associating with Rādhā and Kṛṣṇa. The first thing is that one should be very much attached to Śrī Caitanya Mahāprabhu. That will lead us. Because He came to deliver the understanding of Kṛṣṇa consciousness, therefore one should first of all surrender to Śrī Caitanya Mahāprabhu. By surrendering to Śrī Caitanya Mahāprabhu, Nityānanda Prabhu will be pleased, and by His pleasing, we shall be freed from material desires. And when material desires are no more, then we shall be able to enter Vṛndāvana. And after entering Vṛndāvana, when we are eager to serve the six Gosvāmīs, then we can reach the platform to understand the pastimes of Rādhā and Kṛṣṇa. Yes. (end)

680105 - Lecture Purport to Gauranga Bolite Habe - Los Angeles

2026-10-24T17:53:48Z

Caitanyadeva:

[[Category:Audio Files 05.01 to 10.00 Minutes‎]]
[[Category:Audio Files 10.01 to 20.00 Minutes‎]]
[[Category:Parking Lot]]
{{RandomImage}}

*'''PAGE NEEDS DATE AND PLACE VERIFICATION'''

<div class="code">680105PU.LA - January 05, 1968</div>

'''Gaurāṅga Bolite Habe by Narottama dāsa Ṭhākura'''

'''Song - Vintage Series CDV 12 Track 1'''

<mp3player>https://s3.amazonaws.com/vanipedia/purports_and_songs/V12-01_680106PU.LA_gaurangera_bolite_habe.mp3</mp3player>

:'gaurāṅga' bolite habe pulaka-śarīra
:'hari hari' bolite nayane ba' be nīra
:'gaurāṅga' bolite habe pulaka-śarīra
:'hari hari' bolite nayane ba' be nīra
:'gaurāṅga' bolite habe pulaka-śarīra
:'hari hari' bolite nayane ba' be nīra

When will that opportune moment come to me when there will be shivering of the body as soon as I chant Lord Gaurāṅga's name? And after the shivering, while chanting Hare Kṛṣṇa, when will there be tears pouring down from my eyes?

:āra kabe nitāi-cānder koruṇā koribe
:saṁsāra-bāsanā mora kabe tuccha ha’be
:āra kabe nitāi-cānder koruṇā koribe
:saṁsāra-bāsanā mora kabe tuccha ha’be

When will that day come when Lord Nityānanda's causeless mercy is bestowed upon me so that my desire for material enjoyment becomes very insignificant?

:'gaurāṅga' bolite habe pulaka-śarīra
:'hari hari' bolite nayane ba' be nīra
:'gaurāṅga' bolite habe pulaka-śarīra
:'hari hari' bolite nayane ba' be nīra

:āra kabe nitāi-cānder koruṇā koribe
:saṁsāra-bāsanā mora kabe tuccha ha’be

:āra kabe nitāi-cānder koruṇā koribe
:saṁsāra-bāsanā mora kabe tuccha ha’be

:viṣaya chāriyā kabe...
:viṣaya chāriyā kabe śuddha ha ’be mana
:viṣaya chāriyā kabe...
:kabe hāma herabo śrī-bṛndābana
:viṣaya chāriyā kabe śuddha ha ’be mana
:kabe hāma herabo śrī-bṛndābana
:viṣaya chāriyā kabe śuddha ha ’be mana
:kabe hāma herabo śrī-bṛndābana
:viṣaya chāriyā kabe śuddha ha ’be mana
:kabe hāma herabo śrī-bṛndābana

When my mind is completely purified, being freed from material anxieties and desires, then I shall be able to understand Vṛndāvana and the conjugal love of Rādha and Kṛṣṇa, and then my spiritual life will be successful.

:rūpa-raghunātha-pade hoibe ākuti
:kabe hāma bujhabo se jugala-pīriti
:rūpa-raghunātha-pade hoibe ākuti
:kabe hāma bujhabo se jugala-pīriti
:rūpa-raghunātha-pade...
:rūpa-raghunātha-pade hoibe ākuti
:kabe hāma bujhabo se jugala-pīriti
:rūpa-raghunātha-pade...
:kabe hāma bujhabo se jugala-pīriti
:rūpa-raghunātha-pade hoibe ākuti
:kabe hāma bujhabo se jugala-pīriti
:rūpa-raghunātha-pade...
:kabe hāma bujhabo se jugala-pīriti

When shall I be very much eager to study the books left by the Six Gosvāmīs? One has to learn of the conjugal loving affairs of Rādhā-Kṛṣṇa through the teachings of these six Gosvamīs.

:'gaurāṅga' bolite habe pulaka-śarīra
:'hari hari' bolite nayane ba' be nīra
:'gaurāṅga' bolite habe pulaka-śarīra
:'hari hari' bolite nayane ba' be nīra

:āra kabe nitāi-cānder koruṇā koribe
:saṁsāra-bāsanā mora kabe tuccha ha’be
:āra kabe nitāi-cānder...
:āra kabe nitāi-cānder koruṇā koribe
:saṁsāra-bāsanā mora kabe tuccha ha’be

:viṣaya chāriyā kabe...
:viṣaya chāriyā kabe śuddha ha ’be mana
:kabe hāma herabo śrī-bṛndābana

:rūpa-raghunātha-pade hoibe ākuti
:kabe hāma bujhabo se jugala-pīriti
:rūpa-raghunātha-pade hoibe ākuti
:kabe hāma bujhabo se jugala-pīriti

:viṣaya chāriyā kabe...
:viṣaya chāriyā kabe śuddha ha ’be mana
:kabe hāma bujhabo se jugala-pīriti

:'gaurāṅga' bolite habe pulaka-śarīra
:'hari hari' bolite nayane ba' be nīra
:'gaurāṅga' bolite habe...

:āra kabe nitāi-cānder koruṇā koribe
:saṁsāra-bāsanā mora kabe tuccha ha’be
:āra kabe nitāi-cānder koruṇā koribe
:saṁsāra-bāsanā mora kabe tuccha ha’be

:viṣaya chāriyā kabe...

:'gaurāṅga'bolite habe pulaka-śarīra
:'hari hari' bolite nayane ba' be nīra
:'gaurāṅga' bolite habe...

<hr>

'''Purport - Vintage Series CDV 12 Track 2'''

<mp3player>https://s3.amazonaws.com/vanipedia/purports_and_songs/V12-02_680106PU.LA_gaurangera_bolite_habe_purport.mp3</mp3player>

Prabhupāda: This is a song sung by Narottama dāsa Ṭhākura. He says, "When that day will come, that I shall sing simply Lord Caitanya's name and there will be shivering on my body?" Gaurāṅga bolite habe pulaka-śarīra. Pulaka-śarīra means shivering on the body. When one is factually situated in the transcendental platform, sometimes there are eight kinds of symptoms: crying, talking like a madman, and shivering of the body, dancing without any care for any other men... These symptoms develop automatically. They are not practiced artificially. So Narottama dāsa Ṭhākura is aspiring for that day, not that one has to artificially imitate. That he does not recommend. He says, "When that day will come, so that simply by uttering the name of Lord Caitanya there will be a shivering on my body?" Gaurāṅga bolite habe pulaka-śarīra. And hari hari bolite: "And as soon as I shall chant 'Hari Hari,' or 'Hare Kṛṣṇa,' there will be pouring down of tears from my eyes." Hari hari bolite nayane ba'be nīra. Nīra means water. Similarly, Caitanya Mahāprabhu also said that "When that day will come?" We should simply aspire. But if, by Kṛṣṇa's grace, that stage we can reach, these symptoms will come automatically. But Narottama dāsa Ṭhākura says that it is not possible to reach that stage without being freed from material affection.

Therefore he says, āra kabe nitāi-cander, koruṇā hoibe: "When that day will come when Lord Nityānanda's mercy will be bestowed upon me so that..." Viṣaya chāḍiyā Āra kabe nitāi-cander koruṇā hoibe, saṁsāra-bāsanā mora kabe tuccha ha'be. Saṁsāra-bāsanā means the desire for material enjoyment. Saṁsāra-bāsanā mora kabe tuccha ha'be: "When my desire for material enjoyment will be insignificant, nonimportant." Tuccha. Tuccha means a thing which we calculate no value: "Throw it away." Similarly, spiritual advancement is possible when one is convinced that "This material world and material happiness is no value. It cannot give me any real bliss of life." This conviction is very much necessary. Saṁsāra-bāsanā mora kabe tuccha ha'be. And he also says that "When I shall be free from the desires of material enjoyment, then it will be possible to see the real nature of Vṛndāvana." Viṣaya chāḍiyā kabe śuddha ha'be mana: "When my mind will be completely purified, uncontaminated from the material contamination, at that time it will be possible for me to see what is Vṛndāvana." In other words, one cannot go to Vṛndāvana by force and live there, and he will achieve that transcendental bliss. No. One has to make his mind freed from all material desires. Then one can live at Vṛndāvana and relish its residential benefit. So Narottama dāsa Ṭhākura says that. Viṣaya chāḍiyā kabe, śuddha ha'be mana: "When my mind will be freed from the contamination of this material enjoyment and I shall be purified, then it will be possible for me to see Vṛndāvana as it is." Otherwise it is not possible.

And he says again that to go to Vṛndāvana means to understand the transcendental pastimes of Rādhā and Kṛṣṇa. How this will be possible? So he says, rūpa-raghunātha-pade hoibe ākuti. Rūpa, Rūpa Gosvāmī, beginning from Rūpa Gosvāmī down to Raghunātha dāsa Gosvāmī, there were six Gosvāmīs: Rūpa, Sanātana, Gopāla Bhaṭṭa, Raghunātha Bhaṭṭa, Jīva Gosvāmī, Raghunātha dāsa Gosvāmī. So he says, rūpa-raghunātha-pade: "Beginning from Rūpa Gosvāmī down to Raghunātha dāsa Gosvāmī," pade, "in their lotus feet, at their lotus feet. When I shall be eager to be attached at their lotus feet..." Rūpa-raghunātha-pade, hoibe ākuti. Ākuti, eagerness. What is that eagerness? That means to understand Rādhā-Kṛṣṇa through the guidance of the Gosvāmīs. One should not try to understand Rādhā-Kṛṣṇa by his own effort. That will not help him. As these Gosvāmīs, they have given us direction, just like Bhakti-rasāmṛta-sindhu, so one has to follow step after step how to make progress. Then there will be a fortunate day when we shall be able to understand what is the pastimes or loving affairs between Rādhā and Kṛṣṇa. Otherwise, if we take it as ordinary boy and girls reciprocating their loving feelings, then we will misunderstand. Then there will be the production of prakṛta-sahajiyā, victims of Vṛndāvana.

So Narottama dāsa Ṭhākura is giving us the direction, how one can reach the highest perfectional stage of associating with Rādhā and Kṛṣṇa. The first thing is that one should be very much attached to Śrī Caitanya Mahāprabhu. That will lead us. Because He came to deliver the understanding of Kṛṣṇa consciousness, therefore one should first of all surrender to Śrī Caitanya Mahāprabhu. By surrendering to Śrī Caitanya Mahāprabhu, Nityānanda Prabhu will be pleased, and by His pleasing, we shall be freed from material desires. And when material desires are no more, then we shall be able to enter Vṛndāvana. And after entering Vṛndāvana, when we are eager to serve the six Gosvāmīs, then we can reach the platform to understand the pastimes of Rādhā and Kṛṣṇa. Yes. (end)

670104 - Lecture BG 10.04 - New York

2026-10-23T23:10:24Z

Caitanyadeva:

[[Category:1967 - Lectures]]
[[Category:1967 - Lectures and Conversations]]
[[Category:1967 - Lectures, Conversations and Letters]]
[[Category:1967-01 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, New York]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, New York]]
[[Category:Lectures - Bhagavad-gita As It Is]]
[[Category:BG Lectures - Chapter 10|1004]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
[[Category:1967 - New Audio - Released in May 2018]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1967 - Lectures|1967]]'''</div>
{{RandomImage}}


<div class="center">[[Vanipedia:670104 Lecture - Srila Prabhupada Speaks a Nectar Drop in New York|''' <span style="display: flex; align-items: center; justify-content: center"><b class="fa fa-solid fa-volume-up" style="font-size: 330%"> </b><big>Listen to a 'Nectar Drop' created from this lecture'''</big></span>]]</div>


<div class="code">670104BG-NEW YORK - January 04, 1967 - 30:15 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1967/670104BG-NEW_YORK.mp3</mp3player>

'''Prabhupāda:'''

:''buddhir jñānam asammohaḥ''
:''kṣamā satyaṁ damaḥ śamaḥ''
:''sukhaṁ duḥkhaṁ bhavo 'bhāvo''
:''bhayaṁ cābhayam eva ca''
:([[BG 10.4-5 (1972)|BG 10.4]])

So what is knowledge? Knowledge means distinguishing the spirit from matter. That is knowledge. We should understand what is spirit and what is matter. We are combination of matter and spirit. Actually I am a spirit, but I am now covered, embodied by matter. When we make a complete analytical study what is matter, what is spirit, that is called knowledge.

Material knowledge, any subject matter you can take, but that is temporary. Just like this body is temporary, similarly, any material knowledge you acquire, either you become a chemist or physicist or a medical man or an engineer, whatever you may acquire knowledge, all this knowledge will finish as soon as this body is finished. You forget. Death means forgetfulness.

Because the spirit does not die—eternal—so spiritual knowledge continues. If you develop spiritual knowledge . . . suppose cent percent spiritual knowledge you acquire in this body. Then that will continue with you. Even after destruction of this body that spiritual knowledge will continue with you, and when you get next body, you begin . . . you finished your ten percent, you will begin again from eleven percent. That knowledge will not be lost. That is the law of nature. Spiritual knowledge . . . in the ''Bhagavad-gītā'' we have studied already, ''svalpam apy asya dharmasya trāyate mahato bhayāt'' ([[BG 2.40 (1972)|BG 2.40]]).

If you cultivate this spiritual knowledge even one percent, two percent, that can render you greatest service, because it will continue. Once spiritual knowledge begun, it will not be stopped. The best thing is to finish it cent percent in this life, because this human form of life is meant for cultivating spiritual knowledge. It is not meant for material enjoyment.

Material enjoyment means eating, sleeping, and defending and mating. These four principles, they are called material enjoyment. Just like we see advertisement. The other day I was seeing the New York Times magazine. So all advertisements are based on mating. That's all. So because mating is most attractive, therefore the shopkeepers, they advertise their dress, putting before one very nice girl. Because our attraction is for mating, so as soon as we see a nice girl, our attention is diverted immediately. That is the psychology.

So these are all material enjoyments: eating, sleeping, defending and mating. And spiritual enjoyment is just opposite. There is no sense enjoyment. There is self-realization, or purifying the senses. Spiritual enjoyment means purifying the senses. ''Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam'' ([[CC Madhya 19.170]]). It is a purificatory process. And as soon as you purify your senses, then you become in full Kṛṣṇa consciousness and become eligible for being transferred to the spiritual world. So this human form of life is specially meant for cultivation of spiritual knowledge. Because in any other form of life . . . there are 8,400,000's of species of life, and the best developed consciousness form of life is this human form of life, especially civilized men.

There are 400,000 species of human being. Human being means with two hands and two legs. So not all of them are efficient, but they have got this Kṛṣṇa consciousness dormant. Even in the lowest aboriginal stage of life there is dormant Kṛṣṇa consciousness. But civilized life, ''Āryan, Āryan'' family, they are quite competent to devel . . . culture, to cultivate this knowledge.

So ''jñānam'', knowledge, means distinguishing between spirit and matter. And this knowledge should be cultivated and taken full advantage in this life. That is successful life. In the ''Śrīmad-Bhāgavatam ''it is stated, ''tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ'' ([[SB 1.5.18]]).

Now, a living entity, a spiritual spark, is wandering, wandering from not only from one country to another country or from one body to another, but one planet to another. The qualification of a living entity is called ''sarva-ga. Sarva-ga. Sarva'' means all, and ''ga'' means one can go. You can go anywhere. Just like you have the facility of travelling over the surface of the earth or in the outer space on the earth. But you cannot go beyond the orbit. This is called conditioned life.

In conditioned life we are limited in our travelling. But in spiritual life we can travel anywhere. The best example is Nārada Muni. He can travel anywhere he likes. Even in this universe we have got a planet which is called Siddhaloka, the planet of the perfect. Not perfect completely, but they are called ''siddhas''. ''Siddha'' means almost perfect. The inhabitants of that planet, they can travel without any aid of sputnik or aeroplane from one planet to another. We get this information from ''Śrīmad-Bhāgavatam''.

So in spiritual life we have got complete freedom to move, to act, to enjoy. So that spiritual knowledge should be cultivated. That is the best utilization of this human form of life. If we do not utilize this human form of life for spiritual cultivation, then we are practically committing suicide, ''ātma-han''.

There is a very nice Sanskrit verse that . . . just like you have to cross a great ocean. Now, if you want to cross Atlantic Ocean from New York to England, then you must have a very nice ship and a good captain, and the atmosphere very favorable. Then it is very easy to cross. So that example is given in a Sanskrit verse, ''nṛ-deham ādyaṁ su-labhaṁ su-kalpam'' ([[SB 11.20.17]]).

Now, to cross this ocean of material existence . . . this is ocean. It is compared with ocean. ''Bhava-sāgara''. ''Sāgara'' means ocean. So to cross this ocean you have got very nice ship. What is that? ''Nṛ-deham'': this human form of life. ''Nṛ-deham ādyam''. It is very nice ship. And ''su-labhaṁ, su-labhaṁ su-durlabham. Su-labham'' means this kind of ship you cannot get always. It is an opportunity.

This is an opportunity, because we do not know what is going to happen in my next life. There is no guarantee that in next life you are going to take your birth in America or in human form of life. There is no guarantee. Therefore, so long you have got this opportunity, you must fully utilize it. ''Nṛ-deham ādyam su-labhaṁ su-durlabham. Su-labham'', by opportunity, by fortune, we have got this, ''su-labham''. And ''su-durlabham''. ''Su-durlabham'', it is very difficult to get this body, because . . . just imagine.

By gradual evolutionary process from the aquatic to the plant life, then from plant life to worm life, then from worm life to bird's life, then from bird's life to beast life, from beast life to human life—this is the gradual process of evolution. So therefore this human form of life is very difficult to get. By some fortune we have got now. So therefore it is said, ''su-labhaṁ su-durlabham''.

And you have got this nice ship. And ''guru-karṇa-dhāram'': and if you have got a nice spiritual master who is captain, good captain, who can help you, so I mean to ply your ship on the same. So ''nṛ-deham ādyam su-labhaṁ su-durlabham''. And atmosphere is Kṛṣṇa consciousness, created by the Supreme Lord by delivering you the message of ''Bhagavad-gītā''. So you have got very good atmosphere. Just you compare in the same way: If the Atlantic Ocean there is no wind, there is no hurricane, and you have got a very good ship and very good captain, now take this opportunity of crossing. If you don't cross, then you are committing suicide. Oh, very nice.

So these are the opportunities of developing your knowledge in Kṛṣṇa consciousness and spiritual culture. And the advantage is that as soon as you become fully conscious of your constitutional position, then you are freed from this material, I mean to say, entanglement. This is called ''jñānam''. ''Jñānam asammohaḥ''. Don't be very hesitant. ''Asammohaḥ'' means if you want to acquire some knowledge, you should acquire it maybe slowly but acquire it very surely, step by step. Don't be impatient. ''Asammohaḥ''. Not that blindly accepting something and thinking that, "I have got all knowledge. Finished." No.

You have got developed consciousness, you have got intelligence, but that intelligence, consciousness, depends also on your mode of living, on your mode of behaviour. Therefore one has to become a ''brahmin'', a ''sāttvika'', in the modes of goodness. Then he'll be patient, patient; ''śānta'', peaceful. If you become hesitant, then you cannot. This is called ''asammohaḥ''.

''Asammohaḥ kṣamā. Kṣamā'' means tolerance. Tolerance. You should not be disturbed. Suppose you are in this Kṛṣṇa conscious Society. Now, you cannot expect that all the members of the Society will be first-class men. How can we expect? We are collecting members of the Society from all classes of men.

So there may be a man in goodness, a man in the passion and a man in the ignorance. But if you think, "Oh, this man is not good. That man is not good," oh . . . no. You should be tolerant. You haven't got any connection with this man or that man. You are connected with the philosophy, with the process of life, and you are connected . . . just like the same example: suppose you are on the ship. You do not find just all men to your choice. There may be different kinds of men. But what is that to you?

You have to cross the Atlantic Ocean, patiently cross. Just sit down tightly on the ship and take advantage of the opportunity. That is your business. This is called ''kṣamā''. ''Kṣamā'' means excuse and tolerant. Suppose somebody has offended you. Excuse him. This is also another kind of penance. Lord Caitanya has taught us:

:''tṛṇād api sunīcena''
:''taror api sahiṣṇunā''
:''amāninā mānadena''
:''kīrtanīyaḥ sadā hariḥ''
:([[CC Adi 17.31]])

If you want to chant Hare Kṛṣṇa, then you have to become tolerant. What kind of tolerance? Just like a tree. Don't you think a tree, how much tolerant it is? Everybody is committing offense on the tree. Somebody is snatching its twigs, somebody is snatching its flowers, somebody snatching leaves, somebody cutting, but it does not protest. Rather, on the contrary, it supplies you fruits, flowers, and gives you shelter. So tree is the nicest example for tolerance. So Lord Caitanya teaches us that we should become tolerant just like a tree. And ''tṛṇād api sunīcena'', and forbearance just like a grass. Just like you trample over grass, it does not protest.

''Tṛṇād api sunīcena taror api sahiṣṇunā, amāninā''. And you should not be puffed up with your artificial honour, "Oh, I am this. I am that." This, that, we that is belongs to this body. You are apart from this body. Suppose we are king in this body. So you have no connection with that body. And suppose you are the poorest man. You have no connection with that body. So why do identify yourself that "I am poor" or "I am king"? You are neither king, neither poor. You are spirit soul. Therefore amāninā. You should not be hankering after these temporary honours of this material world. Honour or dishonour, the same thing, because we do not belong to that honour, that kind of honour or dishonour.

So ''tṛṇād api sunīcena taror api sahiṣṇunā, amāninā mānadena''. But other foolish creature who disturbs you, you should give him all honour. Who is identified with this body—give him all honour, "Oh, you, sir, you are very beautiful. You are very learned." So that he may not disturb you, give him all honour. So:

:''tṛṇād api sunīcena''
:''taror api sahiṣṇunā''
:''amāninā mānadena''
:''kīrtanīyaḥ sadā hariḥ''
:([[CC Adi 17.31]])

In this process you can go on chanting. Nobody will disturb you. Because as soon as you take to spiritual life, there will be so many disturbances. Because it is a declaration of war with the illusory energy, so as soon as you become Kṛṣṇa conscious, the illusory energy sees, "Oh, this man is going out of my hand, out of my control. Oh, give him all impediments." Therefore you have to learn this tolerance.

Therefore next two words after ''kṣamā, satyam. Satyaṁ yathā dṛṣṭy-artha-viṣayaṁ para-hita-bhāṣaṇam''. ''Satyam'' means you should speak the actual truth. You should not flatter. You should not flatter for sense gratification. ''Satyam. Satyaṁ paraṁ dhīmahi''. In the ''Śrīmad-Bhāgavatam'' the definition of truth, Absolute Truth, is given there. What is that? ''Janmādy asya yataḥ'' ([[SB 1.1.1]]): "The Absolute Truth is that from which everything emanates, the original source of all." That is Absolute Truth. So you should understand what is ''satyam'', Absolute Truth, ''satyam''.

And ''para-hita-bhāṣaṇam''. You should speak truth also. What is that truth? That truth is "God is great, and we are subservient. So our duty is to abide by the orders of God," the simple truth. "God is great." You can say: "Why we should abide by the orders of God?" Because you are subservient. "No, I am not subservient." That is not . . . that is you are subservient. If you don't accept your subordinate position before God, then you have to accept your subordinate position under these material stringent laws. You have to become subservient. There is no other alternative. You cannot become absolute.

It is a false notion that you are independent. You are not independent. It is a false notion. Nobody is independent. We may be puffed up, that, "We belong to an independent nation. Now we have got . . ." Just like we Indians, we are under British rules. Now we have got independence. This is all false notion. What is their independence? The nature's law is forcing starvation. What is this independence? They are now begging grains from other countries. In British time there was no begging, at least. Now their independence means they are begging.

So these are all false notions. Nobody is independent. He is dependent in some way or other under the laws of nature. The laws of nature at once can force the stringent laws, and he becomes subservient. So subservient, to become subservient, is your nature. You cannot alter it. The best thing is that instead of becoming subservient to this false, you should become servient to the Absolute Truth. ''Satyaṁ paraṁ dhīmahi'' ([[SB 1.1.1]]).

Therefore ''Bhāgavata'' instructs you that you just try to offer your respectful obeisances unto the Supreme Truth. That is your perfection of life. ''Satyaṁ damaḥ''. ''Anartha-viṣaya-śrotrāder niyamānam. Damaḥ. Damaḥ'' means to control the senses. ''Anartha''. Now you are sitting here. It is very kind of you. But you could go to a cinema house or hear some, I mean to . . . world noise by television or, say, something like . . . it is simply waste of time. So you have to control your senses in such a way that every moment should be utilized for your spiritual cultivation of life. You should not allow the senses to enjoy anything which is against the cultivation of spiritual life. That is called ''damaḥ'', control.

You can eat. You can go to a restaurant and have very palatable dishes of meats and so many things. But you have to control it, "No. I shall not eat all this nonsense. I shall eat only ''kṛṣṇa-prasādam''." Eating is not prohibited, because without eating you cannot live. That's all right. But you there are so many things. Just like even you don't accept ''Kṛṣṇa-prasādam'', you try to become vegetarian. In your country, especially, I see you have got enough arrangement for vegetable dishes. I am here for the last more than one year. I am getting all nice vegetable dishes prepared by our nice student Kīrtanānanda. So you are also tasting them. They are very nice.

So you should not allow the senses to enjoy something which is against the advancement of your spiritual life. That is called ''damaḥ''. And you have to learn this. If you cannot control your . . . a ''svāmī'', a ''svāmī'', this title, means one who can control the senses. He is called ''svāmī'', master of the senses. Generally we are all servants, because our constitutional position is servant, subservient. So we are servant of this material nature means we are servants of the senses. That's all. We have got this material body, and the senses are prominent. We are active in material body means we are acting in sense gratification. That's all. So we are practically servant of the senses. And as soon as you become master of the senses, that the senses should not act according to their whims . . . the senses should act according to your order.

The same example. Suppose there is very nice performance of sense gratification, and one wants to go there. But if you can control your senses—"No, not to go there. Come here in this storefront. Hear ''Bhagavad-gītā''," then you become master. You become master. That is ''svami''. In similar way, if you can control your all your senses . . . now, the sense gratification . . . the most important task for controlling the sense is the tongue. I have several times explained that the tongue is the beginning of all senses. So if you can control the tongue, then you can control other senses also. And if you cannot control the tongue, then you cannot control other senses. So you should begin controlling the senses.

The tongue has two functions—to taste and to vibrate. Vibrate ''Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare'' and taste ''kṛṣṇa-prasāda''. Just see how you are making advancement. This is called ''damaḥ''. So as soon as you are able to control your senses, naturally you shall be able to control your mind. That is called ''śamaḥ''.

So these are the processes. So we have to practice this process and learn this process from reliable sources and assimilate them in our life. That is the real utilization of this human form of life. We should learn it, we should practice it, and make our life successful.

Thank you very much. (end)

761015 - Letter to Mrs. Tania Perera written from Chandigarh

2026-10-23T15:19:17Z

Caitanyadeva:

761015 - Letter to Mrs. Tania Perera written from Chandigarh

2026-10-23T15:19:00Z

Caitanyadeva:

761015 - Letter to Mrs. Tania Perera written from Chandigarh

2026-10-23T15:18:26Z

Caitanyadeva:

761004 - Letter to Balavanta written from Vrndavana

2026-10-22T17:48:02Z

Caitanyadeva:

[[Category:1976 - Letters]]
[[Category:1976 - Lectures, Conversations and Letters]]
[[Category:1976-10 - Lectures, Conversations and Letters]]
[[Category:Letters Written from - India]]
[[Category:Letters Written from - India, Vrndavana]]
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[[Category:Lectures, Conversations and Letters - India, Vrndavana]]
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{{LetterScan|761004_-_Letter_to_Balavanta.JPG|Letter to Balavanta (text missing)}}

<big>Tridandi Goswami<br />
<big>A.C. Bhaktivedanta Swami<br /></big>
Founder-Acharya:<br />
International Society for Krishna Consciousness</big><br />
CENTER :Shri Krishna Balaram Mandir, <br />
Chattikara Rd, Raman Reti., <br />
Vrindaban, Mathura, U.P., <u>INDIA</u>

DATE : 4th Oct. 1976

My Dear Balavanta,

Please accept my blessings. I am in due receipt of your letters and financial report dated 26th August and 18th Sept. 1976, and have noted the contents. The airport distribution at New Orleans is very good. Regarding the Lord Jagannatha deities, if They cannot be worshiped, They should be thrown in the sea. I acknowledge receipt of check copy No. 1195 on Bank of New Orleans for $1,000.00, and you may send money as you have done to M.V. Fund, L.A.

Deity worship should not be expanded anymore if it is difficult to manage, but Nitai-Gaura can be worshiped. If devotees do not stay in the center that means your preaching is not very strong. Regarding offering spinach, just it should be very clean—everything should be done very cleanly. Regarding the name of your farm, <u>Murari</u> is a name of Krishna, so Murari Sevak means servant of Krishna.

The public should be convinced of this point: that there is life after death, and then prepare for the next life. Otherwise what is the difference between men and animals? If a man has to go outside his home, he has to make so many preparations, but an animal will not—that is the difference between a man and an animal.

Our ultimate aim is to take part in politics, because Krishna took part in politics, we have to follow—but if people do not become Krishna conscious it won't be possible. Actually if we can take up the government, our movement will be very easily spread and beneficial to the people. We can make happy, peaceful men, God conscious—this is our aim. The main thing is to distribute books more and more. That remark by the man in Houston is to your credit, that this movement is becoming an epidemic. Actually, everywhere envious people are against this movement, especially communists, because this movement is a threat to them. The main thing is to distribute books—the communist idea is spread practically all over the world on account of distributing huge amounts of literature, but they have no substance. Introduce Rathayatra very nicely and distribute books. Yes, you are welcome to join me. I wanted that besides my permanent secretary that one of the GBC's may accompany me regularly.

I hope this meets you in good health. ''[handwritten]''

Your ever well-wisher,''[handwritten]''

A.C. Bhaktivedanta Swami

750826 - Letter to Manager of Punjab National Bank written from Vrndavana

2026-10-16T19:29:42Z

Caitanyadeva: Created page with "Category:1975 - Lectures, Conversations and Letters Category:1975-08 - Lectures, Conversations and Letters Category:Letters Written from - India Category:Letters Written from - India, Vrndavana Category:Lectures, Conversations and Letters - India Category:Lectures, Conversations and Letters - India, Vrndavana Category:Letters to Bank Personel <div style="float:left">link=Category:Letters - by Date''':Category:Letters..."

[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-08 - Lectures, Conversations and Letters]]
[[Category:Letters Written from - India]]
[[Category:Letters Written from - India, Vrndavana]]
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[[Category:Letters to Bank Personel]]
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[[Category:1975 - Letters Needing Scans]]

August 26, 75

Krishna Balaram Mandir, Raman Reti<br>
Vrindaban, U.P.

The Manager,<br>
Punjab National Bank<br>
Vrindaban Branch

Dear Sir:

Enclosed please find Fixed Deposit Receipt A/c No. 2971 for Rs. 3,14,554.36 only. It may be divided as follows, Rs. 2, lakhs deposit again for one year, and the deposit receipt for the balance may be issued for 91 days with interest accrued thereon up to date.

Thanking you,

Faithfully yours,

A.C. Bhaktivedanta Swami

ACBS/bs

Enc: 1

721015 - Conversation - Vrndavana

2026-10-12T17:08:39Z

Caitanyadeva:

[[Category:1972 - Conversations]]
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[[Category:Conversations and Lectures with Hindi Snippets]]
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[[Category:Audio Files 20.01 to 30.00 Minutes]]
[[Category:1972 - New Audio - Released in December 2015]]
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<div class="code">721015LE-VRNDAVAN - October 15, 1972 - 27:12 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1972/721015LE-VRNDAVAN.mp3</mp3player>

'''Dr. Kapoor:''' . . . here at Rādhā-Dāmodara, after his long tour of the world, in which he broadcast the message of Śrī Kṛṣṇa Caitanya Mahāprabhu in the different ''karmas'', to the different nationalities of the world. This return back to homeland of Śrīla Prabhupāda is particularly significant, because this time he comes back with a host of his Western disciples. This signifies to me the meeting of the East and the West, or at least the beginning of such a meeting. This signifies the victory of spiritualism over materialism, of good over evil.

This is really a rare moment in history, for, for the first time in the history of the world, for the first time at least in living memory, Vaiṣṇavism, the message of Vaiṣṇavism, the message of Mahāprabhu, the message of devotion and of pure devotion has been carried to the West and carried so successfully. I am sure that historians of the future will have a lot to say about Prabhupāda and his movement, and they will be even envious of us for living in a time when this movement was begun and for participating in it.

I have a secret realization that at this moment, while we are welcoming Prabhupāda, Śrī Rūpa Gosvāmī, Śrī Jīva Gosvāmī, Śrī Kṛṣṇadāsa Kavirāja, whose ''samādhis'' signify their eternal presence in the sacred precincts of this temple, are also joining us in welcoming Prabhupāda, and they are showering their choicest blessings upon him. I can hear them saying, "Long live Prabhupāda! Long live Prabhupāda!" I am sure as a result of their presence, Prabhupāda will live long for many, many more years to broadcast the message of Caitanya Mahāprabhu all the world over and to inspire us, to inspire us with a special zeal in our hearts. And I am sure as a result of their blessings he will rise always, from glory, glory.

I have also a secret realization that Śrī Rūpa Gosvāmī and Jīva Gosvāmī are not only showering their blessings upon Prabhupāda but also upon the Western disciples of Prabhupāda who have come along with him and saying that in the process will be realized the message of Śrī Caitanya Mahāprabhu, and surely and steadily advance on the path of peace, happiness and divine grace. (applause)

'''Prabhupāda:''' So blessings of Dr. O.B.L. Kapoor. He is a Vaiṣṇava. Although by age he is my younger brother, we are Godbrothers, and for the last forty years perhaps, since he was a student at Allahabad and I was doing some business there, we are known to each other. So his association is a great blessing for us. But this reception is actually not my reception. It is the reception of my foreign students.

Śrī Caitanya Mahāprabhu wanted that His message should be broadcast all over the world, in every village and every town, and my Guru Mahārāja attempted. Bhaktivinoda Ṭhākura distributed his literature. I think, in 1896, he sent his first book, ''Teachings of Lord Caitanya'', and I saw in McGill University that book. And I do not know . . . that was the year of my birth also, 1896. So somehow or other, later on, I came in contact with Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja in 1922, and he immediately asked me that "Why don't you go to the foreign countries and preach Caitanya Mahāprabhu's blessings?"

So I was little surprised. Especially at that time, I was very young man and I was newly married. I got one son also. So it was my mistake that I did not take up the words of Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja immediately. I thought that, "I am now married. Let me settle down." Perhaps if I would have joined from 1922, by the blessings of Guru Mahārāja, I could do more preaching work. Anyway, it is better late than never. After my retirement, I was living in the Keśī-ghāṭa . . . Nathgaon . . . Rādhā-Kṛṣṇa Temple. But this Gosāijī, Gauracanda Gosāijī, he asked me, "Why don't you come here?"

So I left that place. I came here. And with some arrangement, I took this room. But I was always thinking that "Guru Mahārāja asked me, and he asked also some of my other Godbrothers, but up till now, nothing has been done. So let me try, at least, at the fag end of my life." So I left Vṛndāvana in 1970 and went to New York. Uh, not . . . 1965, at the age of 70 years. But for one year I had no place to live. I took some of my books, ''Śrīmad-Bhāgavatam'', printed here, up to three parts, First Canto. And I was personally selling these books to the book-sellers and to the persons any way. With great difficulty I was pulling on. And New York is a very expensive city, a great city, a great forest. (laughs) And I am poor man.

So then . . . it is a long history. Then I began chanting in the Tompkinson Square, and I think, in the first day this boy, Acyutānanda Mahārāja now, he and another boy, Brahmānanda Mahārāja—he is also preaching in Africa—these two boys danced, and this photograph was published in the New York Times with great details. That was the first encouragement. And after chanting in the park, many young men and girls used to come to my apartment and my meeting place.

In this way I started, first in New York, then in San Francisco, then Montreal, then Boston. In this way, now we have got about one hundred branches all over the world— forty branches in America. Big, big cities, Austra . . . I mean to say, Los Angeles, New York, Chicago and Boston. What is that? Other cities?

'''Devotees:''' San Francisco. Dallas.

'''Prabhupāda:''' San Francisco. Dallas. Dallas we have got very nice temple.

'''Devotee:''' Detroit.

'''Prabhupāda:''' Detroit. I thought that our temple, Los Angeles temple, is the best. But this year I went to Dallas. Oh, it is better than Los Angeles. (laughter) It is so nice. Now we are trying to purchase the Berkshire palace in England. Yes. That was being occupied by the Duke of Windsor. I don't think whether I have got . . . received one letter from? No. So the price is 500,000 dollar.

'''Dr. Kapoor:''' 500,000 dollars?

'''Prabhupāda:''' Yes. $500,000 means five crores, according to Indian exchange.

'''Dr. Kapoor:''' (laughing) Fabulous.

'''Prabhupāda:''' (laughing) So I had no money, (laughter) but one nice boy—his name is known all over the world, George Harrison—he has promised to give me loan.

'''Dr. Kapoor:''' Kṛṣṇa has all the money.

'''Prabhupāda:''' Yes. So actually, we are spending not less than seven ''lakhs'' of rupees per month throughout the whole our institution. But by the grace of God, Kṛṣṇa, we are selling our books very nicely.

'''Dr. Kapoor:''' That's very encouraging. That's most encouraging.

'''Prabhupāda:''' Yes. We are selling our books, average, at the rate of 25,000 rupees per day.

'''Dr. Kapoor:''' Ah. (laughs) That is unbelievable, I must . . .

'''Prabhupāda:''' Yes. So they are selling magazines, books, and especially our ''Nectar of Devotion'' is selling like hotcakes. (laughter) ''Nectar of Devotion''. So Kṛṣṇa is encouraging. There is no scarcity. And I am traveling throughout the world at least twice in a year. And each time we have to spend . . . now we purchased $20,000 ticket for four persons, $20,000. Twenty thousand dollars means how much in Indian exchange? Two ''lakhs''? Do you know?

'''Dr. Kapoor:''' <span style="color:#ec710e">Two lakhs kaise hoga, jyada hoga . . .</span> <span style="color:#128807">(How is it, two ''lakhs''? It should be more . . .)</span>

'''Prabhupāda:''' Twenty thousand dollars. <span style="color:#ec710e">Das rupiya samajh liziye.</span> <span style="color:#128807">(Consider one dollar as ten rupees.)</span> Twenty thousand to ten times. Eh?

'''Dr. Kapoor:''' Two hundred . . .

'''Prabhupāda:''' Two hundred thousand. That means two ''lakhs''. So our expenditure is going like that. Keep book. And we print at least ten thousand books, fifty thousand books. Our ''Kṛṣṇa'' Trilogy . . .

(aside) Have you got here, ''Kṛṣṇa'' Trilogy? You have seen?

'''Dr. Kapoor:''' No.

'''Prabhupāda:''' Show him that book, Kṛṣṇa Trilogy. That is selling . . . that is now recommended in some of the colleges as textbook. ''Nectar of Devotion'' is also recommended as textbook in the Temple University, Philadelphia.

'''Dr. Kapoor:''' ''Ācchā'', very good. That's very good. And students are accepting in all earnestness.

'''Prabhupāda:''' Oh, yes. Accepting. Accepting. No. This is ''Bhagavad-gītā As It Is''.

'''Dr. Kapoor:''' This also, I haven't seen yet.

'''Prabhupāda:''' Oh. This is ''Bhagavad-gītā As It Is.'' This is being published by Macmillan Company. They printed in the last half month of August, fifty thousand. That is now finished, now going to second edition.

'''Dr. Kapoor:''' Ah. Kṛṣṇa is working wonders.

'''Prabhupāda:''' So . . .

(aside) what is this?

'''Devotee:''' Trilogy is not at this place.

'''Prabhupāda:''' Not here?

'''Devotee:''' Not at this place. I think we have it . . . (indistinct)

'''Prabhupāda:''' Oh, that's all right. So by the grace of Kṛṣṇa, Caitanya Mahāprabhu, whichever book we are publishing, that is being accepted. And people inquire, when they go for ''saṅkīrtana'' in big, big cities, they inquire, "Have you got this book? Have you got this book?" Yes. And we are receiving mail orders, at least twenty mail orders. And this time I was surprised.

They have taken a godown in Los Angeles. This is bigger than the Rādhā-Dāmodara temple. So big. Only for stocking books and incense. We are manufacturing incense. That I suggested. Sometimes I went to Ramakrishna Mission and I saw they are selling incense. So I suggested that, "Why don't you . . ." So I gave them idea how to manufacture. Because I have . . .

'''Dr. Kapoor:''' You have the background.

'''Prabhupāda:''' I can give them. They are asking me about my pain liniment and the eczema ointment. (laughter) I can give them. I can give them, but . . .

'''Dr. Kapoor:''' You can tell them you are now selling ''Kṛṣṇa-bhakti.''

'''Prabhupāda:''' But I warned them that, "Do not become too much business." (laughter) ''Yāvad arthaḥ prayojana.'' You require some money. So you are selling this incense and books. Kṛṣṇa is giving us sufficiently. If you divert your attention, I can give the whole pharmacopeia, because I have got good experience to manufacture.

So in this way Kṛṣṇa is meeting our expenses, the expenses. And not only that. These American young boys, they are fully cooperating, these boys and girls. Where is that girl, Śāradīyā? Here is nice girl. You see? And where is your husband? Oh. Oh, why you are so skinny?

'''Śāradīyā:''' Prabhupāda, he just got over jaundice. In Bombay. He just got over. In Bombay he had bad . . .

'''Devotee:''' In Bombay he had jaundice.

'''Prabhupāda:''' Oh. So give him sugar candy water. Bring in the morning. You just . . . you know sugar candy? The sugar candy . . . just soak sugar candy at night in a glass, and the first business in the morning you should take that glass of water, sugar candy.

'''Śāradīyā:''' He is doing all of that now.

'''Prabhupāda:''' Ah. And he should not take at all ghee. No fatty preparation. And if it is possible, secure papaya, raw papaya, green, and boil it in the . . . these are the medicine for jaundice.

'''Dr. Kapoor:''' I see.

'''Prabhupāda:''' He is inside this room? He has come back?

'''Devotee:''' . . . (indistinct)

'''Prabhupāda:''' So, so you have come to Vṛndāvana, and just go on with ''bhajana'', Rūpa Gosvāmī's place, and we are trying to construct a temple. (chuckles)

'''Dr. Kapoor:''' Yes. You are very lucky in almost getting, I think, that big building on the bank of the Yamunā <span style="color:#ec710e">. . . (indistinct) . . . kuṭir</span> <span style="color:#128807">(. . . (indistinct) . . . name of the building.)</span> It's a huge thing. A huge thing.

'''Prabhupāda:''' Yes. <span style="color:#ec710e">Ye dan lena bauni inse hi hua hai.</span> <span style="color:#128807">(He has inaugurated the beginning of the fund collection.)</span>

'''Dr. Kapoor:''' <span style="color:#ec710e">Ha inse bauni, bauni achhi hui hai.</span> <span style="color:#128807">(Oh, he is the first donor, the beginning has started well.)</span> (laughs)

'''Prabhupāda:''' (laughs) <span style="color:#ec710e">Nahi to aap ko kaun puchta hai?</span> <span style="color:#128807">(Who else talks about you?)</span>

'''Guest:''' <span style="color:#ec710e">Roj puchte hai ji. Roj puchta hai kitna baje wo ayenge . . . (indistinct) . . . pehle kaha jayenge ?</span> <span style="color:#128807">(He asks daily. He asks daily at what time shall he arrive? . . . (indistinct) . . . where should he visit first?)</span>

'''Prabhupāda:''' <span style="color:#ec710e">Mai bhi aap ko bishay soch raha tha.</span> <span style="color:#128807">(I was also especially thinking about you.)</span>

'''Guest:''' <span style="color:#ec710e">Kripa hai aap ki. Daya hai aap ki.</span> <span style="color:#128807">(Your grace. Your mercy.)</span>

'''Prabhupāda:''' <span style="color:#ec710e">Thik hai. Sukhi rahiye.</span> <span style="color:#128807">(That's alright. Be happy.)</span>

'''Guest:''' <span style="color:#ec710e">Aap ki daya hai prabhu. Bhakt hi haat ki bauni hai, aap ki kripa hai.</span> <span style="color:#128807">(It's all your mercy ''prabhu''. The very first donation is from the hands of a devotee, it's your grace only.)</span>

'''Prabhupāda:''' Rādhārāṇī asked him that he must do. <span style="color:#ec710e">See he is also pakkā bāniyā.</span> <span style="color:#128807">(See, he is also a seasoned merchant.)</span> (laughter) Without the order of Rādhārāṇī . . . he has not . . . but when he says Rādhārāṇī, Rādhārāṇī is asking, then he cannot refuse. Thank you very much.

'''Guest:''' <span style="color:#ec710e">Order ho giya, hum aap ko de diya.</span> <span style="color:#128807">(We received the order and we gave it to you.)</span> (laughter)

'''Prabhupāda:''' <span style="color:#ec710e">Ācchā? So ''prasādam''. Give them ''prasādam''. Is there any ''prasādam''?</span> <span style="color:#128807">(Very nice. So ''prasādam''. Give them ''prasādam''. Is there any ''prasādam''?)</span>

'''Gurudāsa:''' Oh, yes.

'''Prabhupāda:''' So distribute. Hare Kṛṣṇa.

'''Guests:''' Hare Kṛṣṇa.

'''Prabhupāda:''' Bring some water. (break) So, that is more than governor's . . . (indistinct) . . . <span style="color:#ec710e">Hum kal apko bole the na?</span> <span style="color:#128807">(Yes, didn't I tell you this yesterday?)</span> <span style="color:#ec710e">Achha.</span> <span style="color:#128807">(Alright)</span> (break) . . . (indistinct) . . . (break) . . . (indistinct) . . . (break) ''Tyaktvā dehaṁ punar janma naiti mām eti kaunteya'' ([[BG 4.9 (1972)|BG 4.9]]). ''Tyaktvā dehaṁ punar janma naiti, mām eti''. <span style="color:#ec710e">Koto speed.</span> <span style="color:#128807">(So fast.)</span> ''Mām eti''. Immediately. I have given them this idea that senses, finer than the senses is the mind, and finer than the mind is intelligence, and finer than the intelligence is the soul. So the speed of soul one can imagine by comparing the speed of the mind.

The speed of the mind . . . you are sitting here. You can go immediately by the speed of mind, immediately twenty thousand miles or fifty thousand miles. But the soul is still finer. So how speedily we can go, that's a fact. ''Tyaktvā dehaṁ punar janma naiti mām eti.''

Because according to ''śāstra'', we can understand that when it is settled up where the spirit soul is going to take birth . . . it is very shortly settled up, and then immediately he is transferred through the semina of the father. ''Karmaṇā daiva-netreṇa jantur dehopapattaye'' ([[SB 3.31.1|SB 3.31.1]]). This is in the ''Bhāgavata''.

According to his ''karma'' and by the consideration of superior authority, the spirit soul is immediately transferred in the semina of the male, father. And he injects in the womb of the woman. And the two secretion emulsified, it becomes just like a pea, and that pea grows. And then nine holes are coming out, and they become eyes, ears, like that.

But Kṛṣṇa says, ''tyaktvā deham.'' So after giving up this body, one is immediately transferred to another material body. But ''tyaktvā dehaṁ punar janma naiti'' ([[BG 4.9 (1972)|BG 4.9]]): he does not take any more in the material body. Then immediately he comes, ''mām eti.'' So how speedily he can go. Because he has to go through the universe and the covering of the universe. The covering of the universe, there are also earth, water, air, fire, ten times.

One element ten times more than the other element. That is stated in the ''Śrīmad-Bhāgavatam.'' Arjuna, by the help of Kṛṣṇa, penetrated the walls of this universe, and he went to see Kāraṇodakśāyī Viṣṇu. And he returned. By the grace of Kṛṣṇa, he saw Kāraṇodakśāyī Viṣṇu. So penetrating this huge space and then covering, huge covering, and immediately he goes to Goloka Vṛndāvana, ''mām ekam''

'''Dr. Kapoor:''' I think the journey is so fast because it is not in time. It is not in time. Time is transcended.

'''Prabhupāda:''' Time has nothing to do. That is stated in the Second Canto of ''Śrīmad-Bhāgavatam'' that time has no influence there.

'''Dr. Kapoor:''' Neither day nor night.

'''Prabhupāda:''' No, there is no such thing.

'''Dr. Kapoor:''' Modern conception of speed is within the space of time. But our journey transcends time. Naturally it has to be faster than any journey you can imagine.

'''Prabhupāda:''' No. We speak from the ''śāstra''. There is no question of imagination. We speak from ''śāstra''. So we have explained, tried to explain these things in ''Easy Journey to Other Planets.'' And people are taking it very nicely. It is sold very quickly. Very quickly. (break) I would like to see you that you are living in palaces.

'''Yaśodānandana:''' We want to put Kṛṣṇa in palace.

'''Prabhupāda:''' Eh?

'''Yaśodānandana:''' We want to put Kṛṣṇa in palace.

'''Prabhupāda:''' Kṛṣṇa has given you the opportunity, you Americans. Now you are taking Kṛṣṇa consciousness, you will be the most opulent nation of the world. Lakṣmī-Nārāyaṇa both. You have got Lakṣmī, but if you take Nārāyaṇa, Lakṣmī will be permanent. Lakṣmī will not go. And if you reject Nārāyaṇa, then Lakṣmī will stay for some days . . . that is Cañcalā. Her name is Cañcalā.

The British empire has failed, the Roman Empire has failed, the so many empires, the Moghul empire has failed, because they wanted Lakṣmī, not Nārāyaṇa. If you take Nārāyaṇa, your Lakṣmī will stay. Just try to convince your countrymen, just like President Nixon. It is Kṛṣṇa's desire that I was dictated to go to America, because Kṛṣṇa wants that you should take this Kṛṣṇa consciousness. Kṛṣṇa wants. So you have taken. Now spread. (break) It will be grand success. And there are so many candidates, very nice.

All right, go on, take . . .

'''Devotees:''' Hare Kṛṣṇa. ''Haribol''. (break) (end)

680510 - Lecture at Boston College - Boston

2026-10-08T17:55:00Z

Caitanyadeva:

[[Category:1968 - Lectures]]
[[Category:1968 - Lectures and Conversations]]
[[Category:1968 - Lectures, Conversations and Letters]]
[[Category:1968-05 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, Boston]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Boston]]
[[Category:Lectures at Educational Institutions]]
[[Category:Lectures - General]]
[[Category:Audio Files 60.01 to 90.00 Minutes]]
[[Category:1968 - New Audio - Released in December 2017]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1968 - Lectures|1968]]'''</div>
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<div class="center">[[Vanipedia:680510 Lecture - Srila Prabhupada Speaks a Nectar Drop in Boston|''' <span style="display: flex; align-items: center; justify-content: center"><b class="fa fa-solid fa-volume-up" style="font-size: 330%"> </b><big>Listen to a 'Nectar Drop' created from this lecture'''</big></span>]]</div>


<div class="code">680510LE-BOSTON - May 10, 1968 - 64:02 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1968/680510LE0-BOSTON_B.mp3</mp3player>

'''Prabhupāda:''' (''kīrtana'') (''prema-dhvani'') (devotees offer obeisances)

(aside) You can speak? You can take this.

'''Brahmānanda''': My name is Brahmānanda Dāsa Brahmacārī. I'm the president of the New York chapter of the International Society for Krishna Consciousness. The International Society for Krishna Consciousness was established in 1966 by His Divine Grace A. C. Bhaktivedanta Swami, who has come to this country from Calcutta, India, to preach the science of God realization which is recommended for this age, this age of Kali, this age of disagreement. This process was started by Lord Caitanya five hundred years ago in India.

(break) You may want to ask the Swāmī about ''Bhagavad-gītā'' or transcendental philosophy. Now I present His Divine Grace A. C. Bhaktivedanta Swami.

'''Prabhupāda:''' The primary principles of Kṛṣṇa consciousness movement have been briefly described by my disciple Śrīman Brahmānanda Brahmacārī. It is a very important science of God, understanding what is God. Of course, in every religion this conception of God is there. Simply by understanding "God is great" is not sufficient. We must have knowledge about our relationship with God.

Generally, we take it for granted that God is our order-supplier. We take it that God is great, because He . . . that is also not the conception of the atheist class of men. Those who believe in God, generally they approach God in distress, when they're in need of money, and somebody wants to study what is God out of inquisitiveness, and somebody wants to understand the science of God.

There are four classes of men. They are called persons with pious activities on the background. Without pious activities on the background, nobody is interested in the science of God. And those who are unfortunate or impelled by impious activities, they do not believe in God. They never care for God. And this class of men are always known as atheist class of men.

So, so far atheist class of men, it is very difficult for them to understand. But atheist or theist, it doesn't matter—everyone is conscious. That is a fact. It doesn't matter whether you believe in God or do not believe in God, but you are conscious. As soon as I pinch in any part of your body, you at once protest; you feel that, "Somebody is pinching me. I am feeling pain." This consciousness is there even in the animal or in man and everyone.

Now what is this consciousness? The ''Bhagavad-gītā'' replies what is this consciousness. The ''Bhagavad-gītā'' says, ''avināśi tu tad viddhi yena sarvam idaṁ tatam'' ([[BG 2.17 (1972)|BG 2.17]]). That consciousness which is spread all over your body, that is eternal. How it is eternal? That also you can understand by practical experience. Just like in your childhood, there was consciousness. When you were in the womb of your mother, of course, at a certain stage there was consciousness. In your boyhood, there was consciousness—in your youthhood, there is consciousness and as you make progress—in your old age, there is also consciousness. Now, your body is changing but consciousness is continuing. That you cannot deny.

Therefore the ''Bhagavad-gītā'' says, ''avināśi tu tad viddhi yena sarvam idaṁ tatam''. That consciousness is eternal, and that does not vanquish with the destruction of the body. ''Na hanyate hanyamāne śarīre'' ([[BG 2.20 (1972)|BG 2.20]]). Now as soon as this consciousness is over, the body is called dead body. Now what is this consciousness? This consciousness is the symptom of the soul. That is . . . just like in a light, in a fire, there is distribution of heat and light, similarly, the spirit soul being present in your body, the consciousness is spread all over your body. This is the fact.

Now this consciousness is being carried. Just like from your childhood this consciousness is being carried. From childhood body to boyhood body to youthhood body, the consciousness is continuing. Similarly, this consciousness will also carry you in another body, and that transformation or transmigration from one body to another, it is called death.

Death means when this body cannot be carried any more, the consciousness has to be transferred to another, new body. Just like when your garment is too old, it has to be changed—similarly, when this material body is too old to carry on, then this consciousness is transferred to another body and you begin another life. This is the process of nature.

But unfortunately, in the modern education system, there is no departmental education about this consciousness or spirit soul, although it is the most important factor. Without consciousness, without the soul's being present, this body is useless. But unfortunately we take care very much for this body, but we have no knowledge of the consciousness or the spirit soul. This is called illusion, ignorance or ''māyā''.

We are very much serious about the nonpermanent things, the body, which will not exist, which will be vanquished after certain period of years, but we do not take care of the eternal consciousness, which is changing from one body to another. This is the defect of the modern civilization. And so long we are unaware of the presence of the spirit soul in the body, so long we do not inquire what is the spirit soul, so long our all activities are simply wasting our time.

In the ''Śrīmad-Bhāgavatam'' it is said that ''parābhavas tāvad abhodha-jātaḥ'' ([[SB 5.5.5]]). The foolish person or the foolish living entity. Anyone who has accepted this temporary body is understood to be foolish. So every one of us is born foolish, because we identify with this temporary body as myself. Therefore we are foolish. Everyone knows that the body does not exist, and still, everyone identifies himself with this body. This is called ignorance, or illusion.

So the whole world, or the mostly people, are hovering in ignorance, and he does not know that he is spirit soul and he is transmigrating from one body to another. He does not want to die, but the death, cruel death, is enforced upon him. So these problems they do not consider very seriously, and they are thinking very happy on the principles of animal life. The animal life is based on four principal things: eating, sleeping, mating, and defending. And at the present moment the human civilization is very much proud of advancement of knowledge, but they are concerned with these four principles of life, namely eating, sleeping, defending and mating.

So according to Vedic literature, this way of life is no better than animal life. Human life is meant for advanced knowledge. And what is that advanced knowledge? To know oneself, what I am. In every civilized country, in every civilized form of civiliza . . . of society, there is some kind of religious principles, either you accept Muhammadanism or Christianism or Jewism or Hinduism or Buddhism. And what is the purpose of the scriptures and religious principles? To understand this consciousness, to understand the spirit soul and how it is fallen into this material conditional life, how they are transforming or transmigrating in different species of life.

There are 8,400,000's of species of life, and we are wandering in so many species of life. And this is the opportunity, when we have got this human form of life, to understand "What I am." If we do not understand "What I am," then I am missing the opportunity. If I simply waste my time in the propensities of animal life—the same thing: eating, sleeping, defending and mating—and if you do not inquire that, "I do not wish to die.

"I do not wish to die. Why death is enforced upon me? I do not want to be diseased. Why disease is enforced upon me?" They do not inquire. They simply think, "All right, I am diseased. Let me go to the doctor and have some medicine." But from innermost part of his heart, he doesn't want to be diseased or doesn't want to be dead. Why? Because he is eternal. His real position is eternal life, blissful life, without any death, without any birth, without any disease.

So this is the opportunity. This human form of life is the opportunity to achieve that highest perfection of life. If we do not make progress with that vision of life, then we are simply spoiling our this opportunity of human civilized life. Especially I mean this civilized form of life with developed consciousness, developed education. If you do not take care, "What I am? Why I am meeting death? I do not wish to die. Why calamities are enforced upon me?" Nobody wants to meet calamities. In your country, especially I see in every city, the fire brigade, ambulance car is always wandering in the street. That means who wants that his house should be set in fire? Who wants that he should meet an accident?

But these things are being enforced, but there is no question that, "Why these things are enforced? I do not want this. Why this . . .?" This is self-realization. As soon as we become inquisitive that, "I do not want all these miserable condition of life. Why they are enforced . . .?" They are trying to solve these problems by so-called scientific research or so-called philosophical research, but actually the solution is to reform or to purify your consciousness.

If you purify your consciousness, as by impure consciousness we are transmigrating from . . . now this time, you may be very happy that you have got a very nice body, American body, or you are enjoying life. But do you know what is the next life? That you do not know. Either you do not believe in the next life or you do not know. But you should know that life is continuity. This platform is a flash only. Why there are so many species of life if it is not a flash? You are changing. So these questions are there.

So this movement, Kṛṣṇa consciousness movement, is the movement for purifying consciousness. If you take to this movement, it is very simple. Just like our president, Brahmānanda, explained to you, that it is simply sixteen words: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Simply to chant these sixteen words. We are simply requesting you to chant these sixteen words. There is no loss on your part, but there is immense gain. Why don't you make an experiment?

It is not very difficult. These American boys, they are also chanting. Similarly, although it is written in Sanskrit words symbolically, but it is vibration. It is transcendental vibration. If you take to this vibration, then we become directly in touch with the Supreme Lord. That makes us purified. Just like if you go to the fire you become warm, similarly, if you be directly in touch with the Supreme Spirit, then our purification begins.

So if you take to this movement, if you chant this Hare Kṛṣṇa, Hare Kṛṣṇa, then this impure consciousness will be purified, and you will know what you are. Just like Brahmānanda said that it is the process of cleansing the mind, cleansing the mind from all dirty things. And as soon as you are cleansed of all dirty things, then your material anxieties are immediately over. That is stated in the ''Bhagavad-gītā'':

:''brahma-bhūtaḥ prasannātmā''
:''na śocati na kāṅkṣati''
:''samaḥ sarveṣu bhūteṣu''
:''mad-bhaktiṁ labhate parām''
:([[BG 18.54 (1972)|BG 18.54]])

''Brahma-bhūtaḥ'' means as soon as you come to the platform of your spiritual understanding, then immediately you get free from all material anxieties. ''Na śocati na kāṅkṣati''. You are no more hankering after any profit, neither you are very sorry when there is a great loss. Then you can see everyone on the equal level, and then your relationship or your lost relationship is again established with the Supreme Personality of Godhead. Then your real life begins.

So Kṛṣṇa consciousness means to begin our real life, and to get free from this temporary life, changing from one body to another. So this is very important movement. Try to understand this movement. We have got magazine, ''Back to Godhead''. We have got publication, we have got our branches in several places in your country.

We have got here one branch in the 95 Glenville Avenue. So we invite you that you come. You have no expenditure. We simply request you that you come. You try to understand this movement. It is very scientific movement. It is not a bogus, bluffing. You try to understand with all your arguments, reason, logic, and whatever way you want to understand, we are prepared to answer you.

So this is for your benefit. It is not an institution to make some profit. It is just to render service to the whole humanity so that they may understand the scientific knowledge of God and be benefited in this human form of life. That is our program, and we present this Kṛṣṇa consciousness movement before you. Now it depends up to you to accept it or not.

Thank you very much. If there is any question you can . . . yes.

'''Student:''' . . . (indistinct)

'''Satsvarūpa:''' (explaining question) How does Kṛṣṇa consciousness relate to ''advaita'' philosophy?

'''Student:''' Yeah. Total nonbeing.

'''Prabhupāda:''' ''Advaita'' philosophy means nondifferent from God. Have you studied ''advaita'' philosophy? Yes. The basic principle of ''advaita'' philosophy is non-difference from God. That is a fact. We are nondifferent from God. Just like the president of your country, he is American; you are also American. So there is no difference so far "American" is concerned. You are nondifferent. But at the same time, you are not the president. Because you are American it does not mean that you are on the equal level with the president. Is it not a fact?

Similarly, we are qualitatively one with God. Qualitatively means that whatever you have got as spirit soul, the same thing is also in God. There is no difference in quality. Just like you take a drop of water from the vast Atlantic sea and you chemically analyze the ingredients.

The composition of the drop of water is equal to the vast mass of water in the Atlantic Ocean. Similarly, you are a spark of the Supreme Spirit Soul. You have got all the chemical qualities or composition as God has. But God is great, you are minute. He is infinite, you are infinitesimal. Qualitatively one, but quantitatively different.

So those who are simply accepting the feature of being qualitatively one, they are called Advaitavādi. They are mistaking that quantitatively they cannot be equal. If quantitatively the living entity is equal to God, then why he is fallen in this conditional life of material existence? That means being his constitutional position very infinitesimal, he is prone to be caught up by the influence of ''māyā''. And if you say that you are also the Supreme, then how you are caught by the ''māyā''? Then ''māyā'' becomes great; God is not great. These things are to be considered.

So our philosophy, the ''Vedānta'' philosophy, ''acintya-bhedābheda'': we support the philosophy of simultaneously being one and different from God. Simultaneously. We are qualitatively one with God, but quantitatively we are different. That is our philosophy. That is Vaiṣṇava philosophy. So ''advaitavāda'' and ''dvaitavāda'', they are facts. ''Dvaitavāda'' means different, and ''advaitavāda'' means nondifferent. So we are both: nondifferent in quality, different in quantity. That is perfect philosophy.

Is that clear to you?

'''Student:''' Another question . . . (indistinct)

'''Prabhupāda:''' Well, water is being poured and water is being taken out. That is a fact. From the sea water, water is evaporated, and the cloud . . . and the cloud again falls down in water. So that does not mean water is fixed up. Water is not fixed up. That is eternally going on . . . (indistinct)

Water is taken out from the sea, and again it is poured out. So you cannot stop this process. You do not think that because once you have mixed with the sea water, then there is no chance of coming out again. You have to come out. But if you enter within the water and be one of the living entities in the water, then you haven't got to come back.

So our philosophy is not to mix with the water. We go deep into the water and become one of the aquatics in the water. Therefore we haven't got to come back again. And if you remain water, then you have to come back. Even you think that "I am mixed with water in the vast sea," that is your false identity. You have to come out.

Therefore in the ''Bhāgavata'' says that:

:''ye 'nye 'ravindākṣa vimukta-māninas''
:''tvayy asta-bhāvad aviśuddha-buddhayaḥ''
:''āruhya kṛcchreṇa paraṁ padaṁ tataḥ''
:''patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ''
:([[SB 10.2.32]])

This is a very nice verse. It is said that those persons are thinking that they have become liberated by Brahman realization, their thoughts are not yet purified. Because after severe austerities they may come to the brink of the water, but being given shelter by the water, he comes back again.

So if you don't want to come back again, then you have to enter deep into the water and remain as one of the living creatures in the water. That is the philosophy of Vaiṣṇava philosophy, that we want to enter into the spiritual kingdom and we want to live in our spiritual identity, not superficially simply we mix with water and again evaporate, again come back.

So ''advaita'' philosophy, the example which you have given, they generally give this example. But any sane man can understand that by mixing with superficially with the water there is no solution. There is chance of coming out again, being evaporated. If you take that example, you have to accept this also. How you can say that you are not coming back? It is a fact. So if you don't want to come back again, you go deep into the water and live as one of the living entities under the shelter of the water. They have no problem. They do not come back.

The big animal, or big aquatics, they peacefully live within the water. They never come into the river, because in the river there is no place to accommodate them. There are so big, gigantic aquatics. So if you want to live perpetually in the water, then you have to keep your identity as one of the aquatics in the water. Then you'll be perfect. Otherwise you'll be baffled. That's all. Is that . . . your answer is satisfactory? Yes. Any other question?

Your question is very intelligent. Unfortunately, people are not intelligent enough even to put questions and to answer this great science. And we are very much proud of our advanced education. They do not know what he is. Simply coming, accepting a body and living for some time, and just dying like cats and dogs. That's all. They are most abominable condition of human civilization at the present moment that they do not take care about the real identity of his self. He's simply mistakenly identifying himself with this body, which he's not.

''Yasyātma-buddhiḥ kuṇape tri-dhātuke'' ([[SB 10.84.13]]). The ''Bhāgavata'' says one who identifies this body with his self, and one who thinks that the bodily relationship is the protector or his kinsmen, and the body produced in certain part of the land is accepted as worshipable—there are so many description—such man is no better than an ass or cow. ''Sa eva go-kharaḥ'' ([[SB 10.84.13]]). ''Go'' means cow, and ''khara'' means ass. So these are the description in the ''Śrīmad-Bhāgavatam''. This is a challenge.

But people are so much engrossed in ignorance that they don't care, "All right. Let us go on like this." And if I say that, "You are God. You can do whatever nonsense you like, you do," then you'll be very pleased. You'll be very pleased. And people will be very much eager to hear me, you see? But we cannot say such thing, bluffing thing.

Any other questions? Let us have ''kīrtana''. Alright, please chant with us Hare Kṛṣṇa for some time.

'''Brahmānanda''': Simply chant the ''mantra'', then I repeat: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. And simply fix . . . (break)

'''Prabhupāda:''' Chant.

(''kīrtana'') (''prema dhvani'') Thank you very much. (devotees offer obeisances)

(break) So . . . you may . . . you make one dozen pictures like this.

'''Jadurāṇī:''' What? One dozen?

'''Prabhupāda:''' Pictures. You make like that.

Yes . . . (indistinct) . . . (break) (end)

680829 - Lecture SB 07.09.13-14 - Montreal

2026-08-17T18:00:29Z

Caitanyadeva:

[[Category:Conversations and Lectures with Hindi Snippets]]
[[Category:1968 - Lectures]]
[[Category:1968 - Lectures and Conversations]]
[[Category:1968 - Lectures, Conversations and Letters]]
[[Category:1968-08 - Lectures, Conversations and Letters]]
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[[Category:Lectures, Conversations and Letters - Canada, Montreal]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 07|70913-14]]
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[[Category:1968 - New Audio - Released in December 2017]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1968 - Lectures|1968]]'''</div>
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<div class="lec_code">680829SB-MONTREAL - August 29, 1968 - 43:50 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1968/680829SB-MONTREAL.mp3</mp3player>

'''Prabhupāda:'''

:''mī vidhi-karās tava sattva-dhāmno''
:''brahmādayo vayam iveśa na codvijantaḥ''
:''kṣemāya bhūtaya utātma-sukhāya cāsya''
:''vikrīḍitaṁ bhagavato rucirāvatāraiḥ''
:([[SB 7.9.13]])

So Prahlāda Mahārāja is requesting Lord Nṛsiṁha that, "Now You can become peaceful, because the disturbing element, my father, is now finished." So there are two missions when Kṛṣṇa appears, incarnation: ''paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām'' ([[BG 4.8 (1972)|BG 4.8]]). This material world is a field of activity for the persons who have forgotten Kṛṣṇa. But there are regulative principles, Vedic knowledge. If we act according to the regulative principle, then we can enjoy. Not actually enjoy, but we think we enjoy. Because in the material world, there is nothing enjoyable for the spirit soul. Just like a fish: it is an animal of the water. It has nothing to enjoy on the land. So if, by mistake, a fish thinks that "I shall become an elephant and enjoy in the land," that is not possible.

Similarly we, spirit soul, ''ahaṁ brahmāsmi'', we are all Brahman, and we have nothing to do with this material world. But because we are Brahman . . . Brahman means ''ānandamaya. Ānanda-cinmaya-rasa'' (Bs. 5.37). The Supreme Brahman is ''sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ'' (Bs. 5.1). And we are part and parcel of the Supreme Brahman. Therefore we are also ''sac-cid-ānanda'', eternal, blissful and full of knowledge. But somehow or other, ''icchā-dveṣa-samutthena'' ([[BG 7.27 (1972)|BG 7.27]]). ''Icchā-dveṣa-samutthena''.

The real basic principle of our materialistic life is ''dveṣa''. ''Dveṣa'' means when we become envious of Kṛṣṇa, that "Why Kṛṣṇa shall be the supreme enjoyer?" In this world, in practical experience, we have seen that many people say that "Kṛṣṇa enjoyed ''rasa-līlā''. Why we shall not?"

So this is . . . imitation ''rasa-līlā'' is going on in this material world, but they cannot be satisfied, because it is imitation. Just like if a female takes the part of a male and wants to imitate the enjoyment, it is simply false. Similarly, we are constitutionally female, enjoyed, ''prakṛti''. In the ''Bhagavad-gītā'' it is said, ''apareyam itas tu viddhi me prakṛtiṁ parā jīva-bhūtaṁ mahā-bāho'' ([[BG 7.5 (1972)|BG 7.5]]). ''Prakṛti'' means female, enjoyed.

So ''jīva'' is described in the ''Bhagavad-gītā'' as ''prakṛti''. The first ''prakṛti'' is the material elements, eight.

:''bhūmir āpo 'nalo vāyuḥ''
:''khaṁ buddhir mano eva ca''
:''aparā prakṛti me bhinnā aṣṭadhā''
:([[BG 7.4 (1972)|BG 7.4]])

These are separated energy. But ''apareyam'', they are inferior. ''Apareyam itas tu anyā parā''. Besides this material nature, this dull matter, there is another nature: ''prakṛti, parā prakṛti'', the ''jīva''. So the real life is to be enjoyed by the Lord. Enjoyed. That means real life is to become eternal servitor. Caitanya Mahāprabhu said, ''jīvera svarūpa haya nitya kṛṣṇa-dāsa'' ([[CC Madhya 20.108-109]]). That is his constitutional position. But by imitation he wants to become the master. And when, ''iccha'', when he develops that desire and envies the Lord, that "Why Kṛṣṇa shall be enjoyer? I shall be enjoyer also," this is ''icchā-dveṣa-samutthena sarge yānti parantapa'' ([[BG 7.27 (1972)|BG 7.27]]). ''Sarge'' means in this creation.

So any living entity who is within this material world, they have come here with that two principles—''icchā, dveṣa''. ''Icchā'' means they want to be happy with material enjoyment and "What is God? I am God." These two things. The whole disease is on these two principles—to denying the supremacy of the Lord and to try to be happy by material adjustment. But that is not possible. This is simply disturbing. Simply disturbing.

Therefore Rūpa Gosvāmī has mentioned in his ''Bhakti-rasāmṛta-sindhu'' that:

:''śruti-smṛti-purāṇādi''
:''pañcarātriki-vidhiṁ vinā''
:''aikāntikī harer bhaktiḥ''
:''utpātāyaiva kalpate''
:(Brs. 1.2.101)

Persons who are ignorant of the Vedic principles, ''śruti'', and ''smṛti'', corollaries to the ''śruti'', and ''Purāṇa'' . . . there are eighteen ''Purāṇas''. ''Śrīmad-Bhāgavatam'' is called ''Maha-purāṇam''. So ''śruti-smṛti-purāṇādi'' and ''pañcarātriki-vidhi, Nārada Pañcarātra''. So one should be conversant with all these authoritative scriptures. Without knowing these, if there is an imitation of devotional service, Rūpa Gosvāmī says that is simply disturbance. Simply disturbance.

Therefore we see that in India the original principle is Vedic principle, but due to so many reasons, there being no real king or government who can control the citizens, or India being for so many years under the control of foreigners, and at the present moment forgetting their own real culture . . . not only India, everywhere the same thing. So they are creating disturbances. Disturbances. Asuric civilization, demonic civilization.

So Prahlāda Mahārāja said: "My dear Lord, now the my father, who was atheist and always disturbing . . . so these demigods, they are Your devotees. They are not disturbing elements." ''Brahmādayo vayam iveśa. Brahmādayo'' ([[SB 7.9.13]]). "All these demigods standing here, headed by Brahmā, they are not like us, like demonic princ . . . er . . . persons like my father and his associates. So You can now be peaceful. Don't show Your anger."

:''tad yaccha manyum asuraś ca hatas tvayādya''
:''modeta sādhur api vṛścika-sarpa-hatyā''
:''lokāś ca nirvṛtim itāḥ pratiyānti sarve''
:''rūpaṁ nṛsiṁha vibhayāya janāḥ smaranti''
:([[SB 7.9.14]])

So there may be a question that "Then was Prahlāda Mahārāja very glad that his father was killed?" This question may be raised, that "What kind of devotee he is? He's such a great devotee of Lord, and before him his father was killed, and he is requesting the Lord, 'My dear Lord, the disturbing element is already finished.' That means he's glad that his father is killed." So from social conventional point of view, if a son is glad on the death of his father, do you think it is very nice? No. These points are to be considered.

But Prahlāda Mahārāja gives very nice evidence. This is the peculiarity of Kṛṣṇa conscious persons, that whatever they will say, they will give full support. What is that? He says, ''tad yaccha manyum asuraś ca hatas tvayādya'' ([[SB 7.9.14]]). ''Asura''. "My father was ''asura''. So because Your mission was to kill, so that, he is killed. And by this killing process, not only myself but ''sādhu'', all ''sādhus'', they are also pleased." ''Sādhur api''. Just see.

So do you think that ''sādhu'', those who are ''sādhu'', they are pleased when a person is killed? Not ordinary person. He is giving very nice example. ''Modeta sādhur api vṛścika sarpa-hatyā'' ([[SB 7.9.14]]). ''Vṛścika'' means scorpion, and ''sarpa'' means snake. Naturally, whenever a scorpion is found or a snake is out, every man is prepared to kill it. Every man. "Oh, here is a snake. Kill it."

When I was in Allahabad, in my bed there was a snake. I do not know how it came, but I informed to the servants, and they came with all stick immediately. So when the bed seat was taken away, it was under the, I mean to say, quilt. So that snake was there, and from the face of the snake I could understand that she was . . . it was so afraid. He could understand that "Now I'm going to be killed by so many people. They have come." So I told them that "Don't kill this poor fellow. Better take it and send it to the forest." But they took it away, but I later on understood they killed it.

So once I saw in our Māyāpur, Lord Caitanya's birthplace, so a snake was going, a black snake, with . . . in Bengal there are many snakes. So my Guru Mahārāja was on the upstair, and everyone asked the permission whether this should be killed. He said immediately, "Yes. He should be killed." So at that time I thought that "How Guru Mahārāja ordered for killing the snake?" Then, after so many years, when I began to read ''Bhāgavatam'' and came to this passage, Prahlāda Mahārāja assertion, ''modeta sādhur api vṛścika sarpa-hatyā'' ([[SB 7.9.14]]), then I thought that "My Guru Mahārāja did right thing."

Here also, ''modeta''. Even a ''sādhu''. Then why a ''sādhu'' is pleased when a ''sarpa'', a scorpion or snake, is killed? The reason is that these two kinds of creatures, they bite innocent person without any fault. Without any fault. Or for little fault. The venomous snake. I mean, by nature they are so angry and so envious that they feel pleasure if somebody is bitten and immediately die. That is their nature.

Therefore killing a snake and scorpion means to save it from so many sinful activities. Because it is nature. It will kill so many persons, so many animals, because its nature is, innocent person, bite innocent person, kill it. So if there is sin by killing another, it will continue. Better to kill it to stop its sinful activities. That is the reason here it is said, ''modeta sādhur api''.

So the ''asuras'', the atheists, are just like ''vṛścika'' and ''sarpa'', scorpion. Without any reason they occupy somebody's country, somebody's place, and kill somebody. This is going on. In the ''Manu-saṁhitā'' it is stated that when a king hangs some murderer it is a great favor to him. It is a great favor to him. In every country, in every civilization, the punishment is "Life for life." If you have killed somebody, then you shall be killed.

And it is supported in ''Manu-saṁhitā'' that when the king orders that a murderer should be killed, that is a favor to him. Because if he is not killed, then the sinful activities, reaction, will continue, and the next birth he'll suffer. But if he's killed in this life, then all his sinful activities finished. He'll have no more to suffer the reaction. So it is friendly action. Similarly a ''vṛścika'' or a ''sarpa'', a scorpion or a snake, if it is killed that means to save it from further, I mean to say, sinful activities. Therefore ''sādhu'', it is said by Brahmā, I mean to . . . Prahlāda Mahārāja that, ''modeta sādhur api vṛścika sarpa-hatyā''.

''Yata artho 'yaṁ manuṣya ca asura sādhūnāṁ santoṣaṁ santoṣārtham arti hataḥ''. Śrīdhāra Svāmī is annotating that this killing of Nṛsiṁha, here, uh, this killing by Nṛsiṁha-deva of Hiraṇyakaśipu was for the pleasure of the saintly person. Was for the pleasure of the saintly person. ''Nānu anyeṣāṁ vadhena sādhu kiṁ modeta''. Does it mean that those who are saintly persons, they take pleasure in other's killing? They try to stop killing. Even animal killing they want to stop.

How it is that, they take pleasure in another's killing? ''Nānu anyeṣāṁ vadhena sādhu kiṁ modeta tatra ha vṛścikādeḥ''. Not all. A . . . persons, living creatures like the scorpion and serpents. Not all. Everything has got exception. So a ''sādhu'', a saintly person, a righteous person, a religious person, will never be happy by other's killing. But killing of persons like scorpion and serpent . . .

And the Cāṇakya Paṇḍita says that a person who has envious nature, he's more dangerous than the serpent. Cāṇakya Paṇḍita has enunciated that ''sarpaḥ krūraḥ khalaḥ krūraḥ'' (Cāṇakya Paṇḍita). There are two envious creatures: one is the snake, and another, a man envious, unnecessarily envious of others. So ''sarpāt krūrataraḥ khalaḥ''. That man, envious, he's dangerous, more dangerous than the snake. Why more dangerous? Now, ''mantrauśādhi-vaśaḥ sarpaḥ khalaḥ kena nivāryate''. You can subdue a snake by herbs and by chanting particular type of mantra. There are many snake charmers in India, by mantra they can charm the snakes.

But a person who is envious, you cannot pacify him in any way. Therefore ''sarpaḥ krūrataraḥ khalaḥ''. Just like Jesus Christ was crucified by some envious persons. Even the Roman judge denied that "This man should not be . . . there is no such fault." But because they were envious, they were persistent, "Yes, he should be crucified."

So this is the nature of envious person. Therefore killing of envious persons like Hiraṇyakaśipu . . . unnecessarily . . . he was a child. Prahlāda Mahārāja was a child, innocent child. And his son, and youngest son. And his only fault was that he was chanting Hare Kṛṣṇa. And this person was after him, giving him all kinds of trouble. Just see the nature of the envious person.

He doesn't care even his son, a child, a devotee. "Oh, this boy must be tortured. This boy must be tortured because he is Kṛṣṇa conscious." "This man must be crucified because he is preaching God consciousness." This is the nature of envious persons. More dangerous. Therefore their killing is the pleasure for the saintly person. ''Modeta sādhur api vṛścika sarpa-hatyā''.

So Prahlāda Mahārāja was glad that his father was killed. So ''tatrāha vṛścikādeḥ parapadraka kariṇā anyathaiva jātinā kutra vadhena tasyaiva tad bhadraṁ jātam''. It is good for it, because he is stopped creating nuisance. Creating. If he's stopped, then it is a great benefit for him, because his nature is to become envious and torture others.

Therefore to kill such person is a great welfare act for him. ''Tad bhadraṁ yatram eti'' and ''sādhur api modeta''. And ''sādhu'', saintly persons, are also glad. ''Tarhi bahūnāṁ sukhāvahaṁ tam amuṁ krodhaṁ na tyajāmi ceti prāha lokāś ca nirmitteḥ prakta-śānti-pratinirjanti saṁhāra pratīkṣante''.

So Prahlāda Mahārāja is requesting, "Now, my Lord, Your business is finished, and by Your this action, all saintly persons are pleased. So You can become now peaceful."

:''lokāś ca nirvṛtim itāḥ pratiyānti sarve''
:''rūpaṁ nṛsiṁha vibhayāya janāḥ smaranti''
:([[SB 7.9.14]])

"Now people are praying that Nṛsiṁha-deva, Nṛsiṁha-deva is to protect the devotees." Just like a lion. A lion is ferocious to other animals, but he is not ferocious to the cubs. He's very affectionate father, mother, although it is lion. So the cubs, they haven't got to be afraid of the lion.

So Prahlāda Mahārāja says that, "My dear Lord, I am not asking You to be peaceful. Don't think that I have become afraid of You." He's so confident. "He is my Lord." He has come in the appearance, in this ghastly appearance, half lion and so big, and He's groaning like anything. So he knows that, "He is my Lord. He's same Kṛṣṇa."

:''nārāyaṇa-paraḥ sarve na kutaścana bibhyati''
:([[SB 6.17.28]])

One who is elevated in Kṛṣṇa consciousness, he is not disturbed in the greatest . . . facing greatest danger.

:''yaṁ labdhvā cāparaṁ lābhaṁ''
:''manyate nādhikaṁ tataḥ''
:''yasmin sthite na duḥkhena''
:''guruṇāpi vicālyate''
:([[BG 6.20-23 (1972)|BG 6.20-23]])

Kṛṣṇa consciousness is so nice that if one is perfectly situated in Kṛṣṇa consciousness, then his condition will be like this, that ''yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ''. Achieving that stage, he'll forget for any other profit. We are hankering after profit, profit after profit. I have got so much money, I want to make it double. When it is double I want to make it ten times. When it is ten times, I'll make it hundred times. Go on increasing. The civilization is increasing.

Formerly, people were satisfied if they could build one . . . construct one brick house, ''kota bari''. Now they are not satisfied with ''kota bari'', or brick house; they want to make it hundred- or two hundred-, five-hundred-storied house. And when they'll build, construct five-hundred-storied house, they'll think of thousand-storied house. This is the nature. This is the nature. So ''lābha''. Everyone is hankering after more profit, more profit, more profit. But if one is situated in Kṛṣṇa consciousness, then he is satisfied.

:''Svāmin kṛtārtho 'smi varaṁ na yāce''
:([[CC Madhya 22.42]]).

Dhruva Mahārāja said, "My dear Lord . . ." Here also you'll see. It was in the previous . . . when Prahlāda Mahārāja was offered to take benediction from the Lord, he refused. He said that, "My Lord, I am not a merchant that I am Your devotee for some material gain." This will be explained.

So a devotee who is in pure Kṛṣṇa consciousness, he is satisfied with that consciousness only. ''Ahaitukī''. He has no other reason: "Oh, I am trying to become Kṛṣṇa conscious because I want such and such thing." He has no demand. Simple that consciousness is sufficient. It is so pleasing. It is so satisfying that ''yasmin sthite'', if one is actually situated in Kṛṣṇa consciousness, then ''guruṇāpi duhkhena na vicālyate'' ([[BG 6.20-23 (1972)|BG 6.20-23]]). Just see the Prahlāda Mahārāja. He is . . . so devastating incidences are taking place, when all the demigods have become afraid and his father is killed and very ghastly appearance and the lion form incarnation of the Lord is groaning. But he is not afraid. He's not at all afraid. ''Yasmin sthite guruṇāpi duhkhena na vicālyate'' ([[BG 6.20-23 (1972)|BG 6.20-23]]).

So next verse will be discussed sometime later on, because I am leaving this place tomorrow. So tomorrow, of course, Rādhāṣṭami, we shall have meetings in daytime. And . . . of course, those devotees are present, please come tomorrow, Rādhāṣṭami. Try to understand the Rādhā's position in relation to Kṛṣṇa. This Kṛṣṇa consciousness movement is very nice. Try to understand it in so many ways.

We have got immense literature. If lifelong we try to understand, there is sufficient stock. It is not hackneyed. You'll get ''nava-navāyaman''. Newer and newer things you'll get, experience. ''Ānandāmbudhi-vardhanam''. And the more and more you get relish in Kṛṣṇa consciousness, your transcendental pleasure becomes more and more appreciated. It is so nice. ''Ānandāmbudhi-vardhanam''.

Caitanya Mahāprabhu has said, ''ambudhi . . . ambudhi'' means ocean. In the ordinary course, the ocean does not increase. If ocean would have increased, then there would . . . so many towns would have been washed away. Sometimes it happens, of course, temporarily. But ''anandāmbudhi''. The spiritual ocean is so nice that it increases, and the enjoyer of that ''ānanda'', he also increases.

''Bṛhaṇatyāt''. Brahman life is that ''bṛhatya-bṛhaṇatyāt''. It is the greatest; still, it has the potency of expanding more and more. It is very inconceivable. If something is the greatest, superlative, then what is beyond superlative? Still, there is beyond superlative. ''Ānandāmbudhi-vardhanam'' ([[CC Antya 20.12]]). So ''Śrīmad-Bhāgavatam'' is so nice, transcendental literature that anywhere you sit down, chant Hare Kṛṣṇa, as the Gosvāmīs used to do it . . . ''nāma-gana-naṭibhiḥ kālāvasānī-kṛtau'' (Ṣaḍ-gosvāmy-aṣṭaka 6). They were passing their time chanting, dancing, and reading ''Śrīmad-Bhāgavatam'', writing on it. So far the bodily necessities are concerned, they were not very important things for them. They forgot. Spiritual life is so nice.

So fortunately, one of our student, he has taken a very large tract of land in West Virginia to develop a society like that, that simple life, eat simple things—grains, vegetables, fruits, milk—and save your time for advancing in Kṛṣṇa consciousness. Don't be implicated in the ''ugra-karma''. Modern civilization is implicated in ''ugra-karma''—vast machinery, everything complicated: the government complicated, the society complicated, economics rule complicated, foreign exchange complicated. Everything has become complicated.

So Narottama dāsa Ṭhākura has sung very nice song, ''sat-saṅga chāri kainu asate vilās, ei kāraṇe lāgila more karma bandha-phāṅsa''. Because we have given up Kṛṣṇa consciousness, therefore we have been entangled in the different varieties of material activities. Now we have to simplify it. The Kṛṣṇa consciousness movement is to simplify, to save the valuable life, to save the time of valuable life. This human form of life is very valuable. ''Bahūnāṁ janmanām ante'' ([[BG 7.19 (1972)|BG 7.19]]). After many, many births we have got this important life. So we have to save our time to utilize it for Kṛṣṇa consciousness.

That should . . .

So far we have got this material body, we want to maintain it. The life and . . . the body and souls live together. That is all right. For that, Kṛṣṇa has given every chance. Anywhere you sit down, you have got land and cow. You produce something, and cow's milk, that is sufficient for maintenance.

So let us try to make an attempt to organize a New Vrindaban scheme, and I shall request all my students to develop this idea and show a good example to this Western part of the world where people are always engaged in ''ugra-karma'', ''asuric-karma''. Things are becoming very implicated, complicated.

Thank you very much. Any question? (break)

'''Young man:''' Should we always have the Lord do all our defending for us?

'''Prabhupāda:''' He's always defending, but you should not be idle. It does not mean "Because God is defending, therefore we shall stop our work." No. ''Yudhyasva mām anusmara'' ([[BG 8.7 (1972)|BG 8.7]]). Kṛṣṇa advises Arjuna that "You have to fight, but at the same time think of Me, Kṛṣṇa conscious." You have to fight. Just other people are fighting with all circumstances, we have to fight also, but we must have faith that Kṛṣṇa will save. Not that "We depend on Kṛṣṇa. Because we are Kṛṣṇa conscious, Kṛṣṇa will do the act. Let me sleep." No. ''Karmāṇy evādhikāras te mā phaleṣu kadācana'' ([[BG 2.47 (1972)|BG 2.47]]).

You have to act according to the rules, and so far the result is concerned, leave it to Kṛṣṇa.

'''Nanda-kiśora:''' If the spiritual master gives you any instruction, should we look upon that as the same as . . . (indistinct) . . . life?

'''Prabhupāda:''' Yes.

'''Nanda-kiśora:''' It wouldn't be . . . how would we know if it's ''māyā'' or not?

'''Prabhupāda:''' Ask your spiritual master. He will answer you. Why you in ''māyā'' while your spiritual master is physically present? You can ask. If there is any question, you can ask. . . (break) . . . yourself in doubt. Everything should be cleared.

'''Gargamuni:''' You said we're not supposed to tolerate any blaspheming of the Lord, not of His name or in any way. How are we supposed to not tolerate this? It happens where I work, people are sometimes blaspheming His name as a matter of course. How do you not tolerate? How do you . . .?

'''Prabhupāda:''' The demons will always do that. You chant Hare Kṛṣṇa.

'''Pradyumna:''' . . . (indistinct)

'''Prabhupāda:''' What is that?

'''Pradyumna:''' (indistinct) . . . be done for Kṛṣṇa, not your own.

'''Prabhupāda:''' Yes. You remember Kṛṣṇa. That's all. The rule is that when there is blasphemy, there are three kinds of activities. First thing is that one who is blaspheming, you should argue and defeat him by your arguments, by your evidences. If you are unable to do that, then you should die.

That is the injunction. And if you are unable to do that, then you should go away from that place. That's all. Three things. First of all, you should fight with him. Then if you are unable to fight, then you should die. And if you are not able to die, then leave that place and go away.

Hare Kṛṣṇa. (break) Yes?

'''Jayapatākā:''' Can you explain Śrī Rādhā's appearance day?

'''Prabhupāda:''' Yes. Tomorrow. <span style="color:#ec710e">Mataji kal aayiyega.</span> <span style="color:#128807">(Mataji, please come tomorrow.)</span> (break) (end)

710129 - Lecture SB 06.02.45 - Allahabad

2026-08-11T00:50:57Z

Caitanyadeva:

[[Category:1971 - Lectures]]
[[Category:1971 - Lectures and Conversations]]
[[Category:1971 - Lectures, Conversations and Letters]]
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[[Category:Lectures - India]]
[[Category:Lectures - India, Allahabad]]
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[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 06|60245]]
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[[Category:1971 - New Audio - Released in June 2016]]
[[Category:1971 - New Transcriptions - Released in June 2016]]
[[Category:Conversations and Lectures with Hindi Snippets]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1971 - Lectures|1971]]'''</div>
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<div class="center">[[Vanipedia:710129c Lecture - Srila Prabhupada Speaks a Nectar Drop in Allahabad|''' <span style="display: flex; align-items: center; justify-content: center"><b class="fa fa-solid fa-volume-up" style="font-size: 330%"> </b><big>Listen to a 'Nectar Drop' created from this lecture'''</big></span>]]</div>


<div class="code">710129SB-PRAYAGA - January 29, 1971 - 31:18 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1971/710129SB-PRAYAGA.mp3</mp3player>

'''Devotee:''' Morning lecture, 29th January, 1971, Māgha-melā, from ''Śrīmad-Bhāgavatam''. (break)

'''Prabhupāda:''' . . . ''cakṣur unmīlitaṁ yena tasmai śrī-gurave-namaḥ''

:''śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale''
:''svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam''

:''he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate''
:''gopeśa gopikā-kānta rādhā-kānta namo 'stu te''

:''tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari''
:''vṛṣabhānu-sute devi praṇamāmi hari-priye''

:''vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca''
:''patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ''

:''śrī-kṛṣṇa-caitanya prabhu nityānanda''
:''śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda''

:''hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare''
:''hare rāma hare rāma rāma rāma hare hare''

:''evaṁ sa viplāvita-sarva-dharmā''
:''dāsyāḥ patiḥ patito garhya-karmaṇā''
:''nipātyamāno niraye hata-vrataḥ''
:''sadyo vimukto bhagavan-nāma gṛhṇan''
:([[SB 6.2.45|SB 6.2.45]])

Here Śrīdhara Swami gives his comments that the whole situation of Ajāmila for falling down from the standard of pure brāhmaṇism was due to his becoming a husband of illicit wife, or a prostitute. That is the commentation. So in the society, prostitution is so dangerous. It is clearly stated here that:

:''nipātyamāno niraye hata-vrataḥ''
:''dāsyāḥ patiḥ patito garhya-karmaṇā''
:([[SB 6.2.45|SB 6.2.45]])

''Dāsyāḥ patiḥ'' means one who is husband of a prostitute or one who keeps a prostitute. And to keep a prostitute means ''garhya-karma''. ''Garhya'' means abominance, and ''karma'' means activities. As soon as one associates with a prostitute, immediately he becomes addicted to abominable activities, and that is the beginning of falldown.

According to this formula, the system of early marriage of the boys and the girls is recommended, although that is not the guarantee, real thing is association. But still, when the boys and girls are grown, up it is a custom in Hindu society to get them married so that they may not fall prey to the prostitute or illicit sex life. That is very dangerous, such falling down. That is clearly stated here. Śrīdhara Swami says, ''Sva-dāra''. ''Sva'' means own; ''dāra'' means wife. So there is regulative principles how to remain husband and wife peacefully.

So Ajāmila broke those regulative principles; therefore he fell down from the standard of a real ''brāhmaṇa''. But still, ''sadyo vimukto bhagavan-nāma gṛhṇan''. Although he was so much in abominable condition, still offenseless chanting of the holy name of God is so powerful that he also became relieved from the hellish condition of life.

:''nātaḥ paraṁ karma-nibandha-kṛntanaṁ''
:''mumukṣatāṁ tīrtha-padānukīrtanāt''
:''na yat punaḥ karmasu sajjate mano''
:''rajas-tamobhyāṁ kalilaṁ tato 'nyathā''
:([[SB 6.2.46|SB 6.2.46]])

(Sanskrit) The conclusion is that in order to counteract all our sinful activities on account of fruitive activities, ''karma-nibandha'', ''mumukṣatāṁ tīrtha-padānukīrtanāt''.

Actually, those who want to get a relief from the entanglement of fruitive activities, for them there is no other better way than the chanting of the holy name of the Lord. Therefore Lord Caitanya has recommended that:

:''kalau nāsty eva nāsty eva''
:''nāsty eva gatir anyathā''
:([[CC Adi 17.21|CC Adi 17.21]])

So long you are in this material world, it is very difficult to avoid ''karma-nibandha''. Willingly or unwillingly, we shall be entangled in ''karma-nibandha'', or the resultant action of our activities, and therefore sometimes we may commit actions which are abominable and become subjected to the resultant action.

So here it is recommended that ''nātaḥ paraṁ karma-nibandha-kṛntanaṁ mumukṣatāṁ''. So ''mumukṣatāṁ'', those who are desirous of getting salvation, or liberation, for them this is the best way. What is that best way? ''Tīrtha-padānukīrtanāt''. ''Tīrtha-pada''. Just like here is ''tīrtha'', Prayāga.

''Tīrtha-pada'' means the lotus feet of Kṛṣṇa, where thousands of ''tīrthas'' are there. ''Mahat-padam'', ''tīrtha-padam'': these are the terms which are used in connection with the lotus feet of Kṛṣṇa. Another ''tīrtha-pada'' means the lotus feet where great saintly persons take shelter. So ''tīrtha-pada'', ''uttamaśloka''—all these terms are applicable to the Supreme Personality of Godhead.

So the conclusion is, the best way of getting out of the clutches of material existence is to ''tīrtha-padānukīrtanāt''. ''Anu''. ''Anu'' means always—''kīrtanaṁ'', chanting. That is the best way. Our Kṛṣṇa consciousness movement recommends this process, that you chant Hare Kṛṣṇa always. Then everything will be gradually adjusted. ''Na yat punaḥ karmasu sajjate mano''. The advantage of chanting is . . . this is the advantage: that the mind is not attracted by material activities.

This is very nice statement. But if you remain engaged in chanting the holy name of the Lord, ''tīrtha-padānukīrtanāt'', always, twenty-four hours, as Caitanya Mahāprabhu recommends, ''kīrtanīyaḥ sadā hariḥ'' ([[CC Adi 17.31|CC Adi 17.31]])—''sadā''; ''sadā'' means always—''samāne svapane'': the practice will be so perfect that when you are sleeping, when you are dreaming, you should not forget this chanting. That is process.

If you practice, it is possible that when you are sleeping you will chant, because mind is not inactive even when you are sleeping. So if you become practiced up to the mind and intelligence platform of your life, then even when you are sleeping, even when you are dreaming, you will be chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare.

And if this perfection is attained, then in the coma stage of life also, even if you cannot speak at the time of death, internally you will be able to chant Hare Kṛṣṇa ''mantra'', and that will guarantee your transferring from this material world to the spiritual world. That is the process. And why we are active?

:''na yat punaḥ karmasu sajjate mano''
:''rajas-tamobhyāṁ kalilaṁ tato 'nyathā''
:([[SB 6.2.46|SB 6.2.46]])

If you keep yourself always on the stage of the modes of goodness, then there is no chance of your being attacked by the other two modes, namely ''rajas tamaś''. There are three qualities, modes of material nature, you know it. Out of these three, if you simply stick to the . . . the modes of goodness nature, then there is no possibility of falling down to the other two modes. And material activities means to be attracted by these two qualities. As it is stated in other places:

:''tadā rajas-tamo-bhāvāḥ''
:''kāma-lobhādayaś ca ye''
:([[SB 1.2.19|SB 1.2.19]])

When you are attracted by the other two qualities, namely ''rajaḥ'', the modes of passion, and ''tamaḥ'', the modes of ignorance—''tadā rajas-tamo-bhāvāḥ''—the resultant actions of passion and ignorance is lust and greediness.

:''tadā rajas-tamo-bhāvāḥ''
:''kāma-lobhādayaś ca ye''
:([[SB 1.2.19|SB 1.2.19]])

If you are not attracted by these qualities . . . to be very greedy, to be lusty; therefore we have to control our propensities for eating more. This is ''rajas-tamo-bhāvāḥ'': you can eat, but if you eat more than what you require, that is greediness. That is the result of ''rajas-tamo-bhāvāḥ''. So you should be very careful. We should eat whatever . . .

:''atyāhāraḥ prayāsaś ca''
:''prajalpo niyamāgrahaḥ''
:([[NOI 2|NOI 2]])

''Atyāhāraḥ''. This is the instruction of Rūpa Gosvāmī. ''Āhāraḥ'' means eating; ''ati'' means great or in greater quantity. That is against ''bhakti''.

:''atyāhāraḥ prayāsaś ca''
:''prajalpo niyamāgrahaḥ''
:([[NOI 2|NOI 2]])

''Laulyaṁ''. ''Laulyaṁ''—greediness.

So our . . . we should understand how we are making progress by chanting. You can, anyone, can examine himself, "Whether I am being attracted by these two qualities, namely ''rajas-tamas'', the passion of . . . the modes of passion and modes of ignorance." ''Tadā rajas-tamo-bhāvāḥ''. So because the resultant action of chanting Hare Kṛṣṇa ''mantra'' without offense is that mind will not be attracted by these two material qualities, that is the test.

In the ''Bhagavad-gītā'' it is said, ''pratyakṣāvagamaṁ dharmyaṁ'' ([[BG 9.2 (1972)|BG 9.2]]). In other methods of self-realization, namely ''karma'', ''jñāna'', ''yoga'', you are not able to test whether you are actually making progress. But ''bhakti-yoga'' is so perfect that you can practically examine yourself whether you are making progress or not.

Exactly the same example, as I have repeated several times, that if you are hungry, and when you are given eatables, you can understand yourself how far your hunger is subsided and how far you are feeling strength and nourishment. You haven't got to ask anybody else. Similarly, you are chanting Hare Kṛṣṇa ''mantra'', and the test is whether you are actually making progress is if you know whether you are being attracted by these two lower qualities of material nature, namely the modes of passion and modes of ignorance. And what, what is the result of this attraction? ''Kāma-lobha''.

:''tadā rajas-tamo-bhāvāḥ''
:''kāma-lobhādayaś ca ye''
:([[SB 1.2.19|SB 1.2.19]])

''Kāma'' means lust, and ''lobha'' means greediness. So if you can protect yourself from these two qualities by the strength of chanting Hare Kṛṣṇa ''mantra'', then:

:''tadā rajas-tamo-bhāvāḥ''
:''kāma-lobhādayaś ca ye''
:''ceta etair anāviddhaṁ''
:([[SB 1.2.19|SB 1.2.19]])

Then your consciousness will be existing without being contaminated by these three qualities: ''ceta etair anāviddhaṁ''.

So there are three qualities. If you are not attracted by these lower-grade qualities, then naturally you are situated in the higher-grade qualities, the ''sattva-guṇa''. As soon as it . . . the test of ''sattva-guṇa'' is also there. Test of ''sattva-guṇa'' means you will be always in jolly mood. That is the test of ''sattva-guṇa''. You will never be morose; you will be always jolly. ''Evaṁ prasanna-manaso''.

''Prasanna-manaso'' means your mind is always jolly. That is the test of ''sattva-guṇa''. Whether you are in ''sattva-guṇa'' or in ''rajo-guṇa'', you can test yourself. If you are situated in ''rajo-guṇa'' and ''tamo-guṇa'', then you will be attracted by lust and greediness. And if you are situated in ''sattva-guṇa'', then you, your mind will be always jolly. That is nearer to the ''brahma-bhūta'' stage.

:''evaṁ prasanna-manaso''
:''bhagavad-bhakti-yogataḥ''
:([[SB 1.2.20|SB 1.2.20]])

And this is very easily accessible by the method of practicing this ''bhakti-yoga'' system. Therefore we shall, we shall be very much, I mean to say, determined to prosecute this system of ''bhakti-yoga'' system. The beginning of ''bhakti-yoga'' system every day is the ''maṅgala-ārātrika''. ''Maṅgala'' means auspicious. If you perform this ''maṅgala-ārātrika'' nicely, then your routine work of the day begins very nicely.

So you should be very much careful about it. Not that it has become a hackneyed engagement. If you feel like that, then gradually it will be lost. If you feel like that. But if you feel that "Here is a routine work, duty, so that I keep fit myself in the devotional service . . ." Therefore these things are introduced. If you cannot take responsibility of these different items of devotional service, that means you are lacking. These are the tests.

''Pratyakṣāvagamaṁ dharmyaṁ''. ''Pratyakṣa'' means directly. There is no question of purity. Purity or not, it is practical.

:''pratyakṣāvagamaṁ dharmyaṁ''
:''su-sukhaṁ kartum avyayam''
:([[BG 9.2 (1972)|BG 9.2]])

But it is not very difficult. ''Su-sukhaṁ'', very pleasant. Now, to perform the ''maṅgala-ārātrika'' with musical instruments, chanting, dancing before the Deities, nicely dressed—is it not very nice? But one who is in contamination of the other two qualities, passion and ignorance, for them, these things are not attractive.

So these are all practical. We should be very much careful to prosecute. Unless we prosecute the routine work of devotional service . . . it is called ''vaidhī-bhakti''. ''Vaidhī'' . . . from ''viddhi'', the word comes ''viddhi''—regulative, regular principles. ''Vaidhī-bhakti''. We should not jump over at once ''rāga-bhakti''. There are two stages of ''bhakti'': ''vaidhī-bhakti'' and ''rāga-bhakti''. ''Rāga-bhakti'' means spontaneous. Spontaneous. There is no question of pushing one, that "You do this. You do this." No. Automatically he becomes so much attached to devotional service that he automatically does. That is ''rāga-bhakti''.

But you cannot have ''rāga-bhakti'' immediately unless you perform the ''vaidhī-bhakti''. ''Vaidhī-bhakti'' means to follow the rules and regulation as they are prescribed in the scripture. The scripture is our ''Bhakti-rasāmṛta-sindhu''; we have translated into English, ''Nectar of Devotion''. The everything is there.

So if we take care of these regulative principles, the idea is that everyone should be very serious. It is a very serious engagement, solving the whole problem of material existence. So we should not be lacking. Although:

:''pratyakṣāvagamaṁ dharmyaṁ''
:''su-sukhaṁ kartum avyayam''
:([[BG 9.2 (1972)|BG 9.2]])

Whatever you have done, it will be never lost. My Guru Mahārāja use to say—he was stressing on this point—that "Do not wait for another birth. Finish this business in this birth." That was his recommendation. Although, whatever you are doing, it will never be lost. Suppose you have to do one hundred points. If you have finished fifty points, sixty points, that will never be lost.

That's a fact. But why should you wait for another thirty or forty points, another life? That is botheration. One . . . everyone should be very serious that in this life we shall finish this hundred points or do some service and return back to Kṛṣṇa, back to home, back to Godhead.

Thank you very much. (devotees offer obeisances)

'''Prabhupāda:''' <span style="color:#ec710e">Tum toh idhar rehta nahin, kaise kaam chalega? Hum log aadha aarti khatam kar de, tab tum aate hain.</span> <span style="color:#128807">(You are not present here, how will it work? You come when we have already completed half of the ''ārati''.)</span>

'''Guest:''' (indistinct) . . . the ''bhakti-yoga''.

'''Prabhupāda:''' ''Bhakti-yoga'' is never finished. It is eternal.

'''Devotee:''' . . . (indistinct)

'''Prabhupāda:''' It is not material thing, that it begins and finishes. Is it clear? It never finishes.

'''Devotee:''' If you say that it . . .

'''Prabhupāda:''' It increases.

'''Devotee:''' . . . attains to the platform of spontaneous.

'''Prabhupāda:''' Yes, when it comes to the spontaneous stage, that is perfection, that you . . . nobody has to push you or learn you, "Oh, ''maṅgalācaraṇa''. Please come. Please come." When you automatically do it, that is spontaneous. And so long you have to be pushed, you have to be pushed very vigorously.

Just like a child: A child walks. So long the child does not walk freely, the mother, father takes the hand, "Please walk like this, walk like this." But when the child walks spontaneously, there is no need of assistance by the parents.

Similarly, so long you are in the ''viddhi-mārga'', the spiritual master has to ask you, "Do this. Do that. Do that." But when you come to the spontaneous platform, there is no need of pushing. You do automatically, naturally, because the sense is there. The same example, the walking capacity of the child is there, so in the beginning it has to be held little long, that's all.

Education—anything you take—when a child is given education, he is forcibly sent to the school. But when he takes it seriously, that child comes out very successful in examination and passes the M.A. examination, and others Ph.D. and everything. The parents or teacher hasn't got to push you. That is spontaneous stage.

So you have to come to the spontaneous stage. Until you come to that, you have to follow strictly the ''viddhi niṣedha'', the regulative principle. Otherwise, devotional service has no end. It is eternal. The only stage is ''viddhi'' and ''rāga''. ''Rāga'' means spontaneous attraction.

'''Devotee (2):''' Is that stage covered? Is that stage characterized by the mode of goodness?

'''Prabhupāda:''' It is above goodness. That is called ''śuddha-sattva''. Goodness means ''sat'', ''sattva-guṇa''. And the transcendental stage is ''śuddha-sattva''. ''Sattvaṁ viśuddhaṁ'', existence completely pure. In the material stage, although you are in the platform of goodness, sometimes you may be attracted with other two qualities; therefore it is not completely pure.

Just like Ajāmila. Ajāmila was a ''brāhmaṇa'' by following the regulative principles, but he fell down, attracted by the other two qualities, ''raja'' and ''tama''. So in this material world, although we are on the platform of goodness, there is chance of falling down. And when you are in the transcendental stage, which is called ''śuddha-sattva'', that is the stage of devotional service. Then you do not fall down. Your situation is very secure.

'''Devotee:''' The last lecture was recorded at Māgha-melā, the morning of the 29th, 1970, January . . . 1971 January. (end)

701224 - Lecture at MPV Collage - Surat

2026-08-08T17:14:13Z

Caitanyadeva:

[[Category:1970 - Lectures]]
[[Category:1970 - Lectures and Conversations]]
[[Category:1970 - Lectures, Conversations and Letters]]
[[Category:1970-12 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Surat]]
[[Category:Lectures, Conversations and Letters - India]]
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[[Category:1970 - New Audio - Released in January 2017]]
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<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1970 - Lectures|1970]]'''</div>
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<div class="center">[[Vanipedia:701224 Lecture - Srila Prabhupada Speaks a Nectar Drop in Surat|''' <span style="display: flex; align-items: center; justify-content: center"><b class="fa fa-solid fa-volume-up" style="font-size: 330%"> </b><big>Listen to a 'Nectar Drop' created from this lecture'''</big></span>]]</div>


<div class="code">701224LE-SURAT - December 24, 1970 - 25:19 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1970/701224LE-SURAT.mp3</mp3player>

'''Prabhupāda:'''

:''oṁ ajñāna-timirāndhasya jñānāñjana-śalākayā''
:''cakṣur unmīlitaṁ yena tasmai śrī-gurave namaḥ''

:''śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale''
:''svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam''

:''vande ‘haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca''
:''śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam''

:''he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate''
:''gopeśa gopikā-kānta rādhā-kānta namo 'stu te''

:''tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari''
:''vṛṣabhānu-sute devī praṇamāmi hari-priye''

Mr. Principal, boys and girls, I am very happy to meet you, and I shall try to explain what is this Kṛṣṇa consciousness movement that we have inaugurated from the Western world. I was . . long before, I wrote one letter to Mahatma Gandhi, perhaps in the year 1946, requesting him to preach the gospel of ''Bhagavad-gītā'' as it is. I told him that "Mahatmajī, your position is unique, and you are lover of ''Bhagavad-gītā.'' Now, somehow or other, your people have attained independence; you can retire from this politics and take to the business of preaching ''Bhagavad-gītā'' as it is." Unfortunately, I did not receive any reply from him. He was so busy.

The fact is that since a very long time, I was thinking that throughout the whole world there are so many parties for political emancipation, which is only temporary thing, but there is no party representing Kṛṣṇa, or the Supreme Personality of Godhead. That was my dream, that if Lenin and other big, big political leaders, they could form their party, why not ''Bhagavad-gītā'', or the followers of the ''Bhagavad-gītā'', or the devotees of Lord Kṛṣṇa do form a party to preach this Kṛṣṇa consciousness movement all over the world? That was my ambition.

But I tried to start this movement in India. I saw Pandit Jawaharlal Nehru, I saw President Radhakrishnan, I saw Lal Bihari Shastri, many prominent men, and requested them that this is Indian original culture—Kṛṣṇa consciousness—and if we present this Kṛṣṇa consciousness movement in its right form, people will accept it, and the whole world will be benefited.

But . . . of course, I was sympathetically received by Lal Bihari Shastri. He was very much sympathetic with me. And our President Radhakrishnan, he promised that, "Swāmījī, maybe after retirement I shall join you." Anyway, I could not get any help either from the politicians or from any other party. Then I decided that I should go to America. And I was dreaming that if the American people will accept this Kṛṣṇa consciousness movement, maybe our Indian brothers may follow them.

So I went to America in 1965, September, alone, without . . . you know government does not allow any money to be carried, so I had only forty rupees with me. And somehow or other I secured a free passage to New York, and I got my P-form passed also by the then chief controller of foreign exchange, Mr. Rao. Some way or other I reached Boston on the seventeenth of September, 1965. But I was thinking that "Who will hear about my mission?" Because according to our Kṛṣṇa consciousness movement, one must be free from all sinful reaction.

Without being freed from sinful activities, nobody can understand the science of God. Most of you have read ''Bhagavad-gītā''. You will find there in the Tenth Chapter Arjuna is addressing Krsna as:

:''paraṁ brahma paraṁ dhāma''
:''pavitraṁ paramaṁ bhavān''
:([[BG 10.12-13 (1972)|BG 10.12]])

So God, or Kṛṣṇa, is ''pavitraṁ paramaṁ''—supreme pure. So if you want to understand God, if you want to see God, if you want to associate with God, then you should also become pure. Without being pure . . . just like without being fire, nobody can enter into the fire. The temperature must be the same. Similarly, without being ''Brahman'', nobody can understand Brahma. Therefore according to Vedic injunction, a ''Brahmana'' is supposed to understand the Brahma. ''Brahma jānātīti brāhmaṇaḥ.''

So ''Bhagavad-gītā'', Kṛṣṇa also says, ''yeṣāṁ anta-gataṁ pāpaṁ''. Means anyone who is completely freed from the contamination of sinful activities:

:''yeṣāṁ anta-gataṁ pāpaṁ''
:''janānāṁ puṇya-karmaṇām''
:([[BG 7.28 (1972)|BG 7.28]])

Persons who are engaged in pious activities. Because if you are engaged in pious activities, then there is no scope of engaging yourself in impious activities. You can engage yourself in one sort of activities. Therefore two things are there:

:''yeṣāṁ anta-gataṁ pāpaṁ''
:''janānāṁ puṇya-karmaṇām''
:''te dvandva-moha-nirmuktā''
:''bhajante māṁ dṛḍha-vratāḥ''
:([[BG 7.28 (1972)|BG 7.28]])

In another place it is stated that:

:''mahātmānas tu māṁ pārtha''
:''daivīṁ prakṛtim āśritāḥ''
:([[BG 9.13 (1972)|BG 9.13]])

Those who are ''mahātmā'', they are not under the spell of this material nature. They are under the protection of the spiritual nature.

In the ''Vedas'' it is said that the Absolute Truth has multi-energies.

:''parāsya śaktir vividhaiva śrūyate''
:''svābhāvikī jñāna-bala-kriyā ca''
:(Śvetāśvatara Upaniṣad 6.8)

So out of innumerable energies of the Absolute Truth, the living entities . . . we are . . . we are also energy. That is also stated in the ''Bhagavad-gītā'': we are ''parā-prakṛti'', superior energy. The matter is inferior energy, and we living entities, we are superior energy directly connected with the Supreme Lord as part and parcel.

So the Kṛṣṇa consciousness movement means to understand Kṛṣṇa, to understand one's own position in relationship with Kṛṣṇa, and to act accordingly and then attain the highest perfection of life. That is ''prayojana''. In Sanskrit it is called ''sambandha'', ''abhidheya'' and ''prayojana''. We must first of all know what is our relationship with Kṛṣṇa, or God; then ''abhidheya''—then according to that relationship we have to act. And if we properly act, then the ultimate goal of life is achieved. What is that ultimate goal of life? The ultimate goal of life is to go home, go back to home, back to Godhead.

This material world is temporary. Even this life, suppose you are sitting here, you are claiming yourself Gujarati, I am claiming myself as Bengali, they are claiming themselves as European, American—but these claims are also temporary. They are not permanent. You are Gujarati say for fifty to a hundred years. Then when your body is changed, you may become another species of life, maybe animal life, maybe demigod life. Then your identification as Gujarati is no more. You are another identification.

In this way we are simply changing different identification—''vāsāṁsi jīrṇāni yathā vihāya'' ([[BG 2.22 (1972)|BG 2.22]]). Just like we change our dresses from one color dresses to another color dresses. Similarly, this business is going on. I am changing in 8,400,000 species of life, going round, beginning from the Brahmaloka down to the Pātālaloka. That is stated in the ''Bhagavad-gītā'':

:''ā-brahma-bhuvanāl lokāḥ''
:''punar āvartino 'rjuna''
:([[BG 8.16 (1972)|BG 8.16]])

Even if you go to the highest planet by dint of your austerity, penances, still you have to come back again. But, ''mad-dhāma gatvā punar janma na vidyate'' ([[BG 8.16 (1972)|BG 8.16]]). These are stated in the ''Bhagavad-gītā'': "If you come to My abode, then you will have not to accept again material body."

The Kṛṣṇa consciousness movement means to understand one's real, constitutional position, not to give away oneself with the whims of this material nature, and changing one body to another, another body to another, perpetually. This human form of body is a chance to get out of the cycle of birth and death. We have read in the ''Bhagavad-gītā'' actually the living entity has no birth, no death—''na jāyate na mriyate vā'' ([[BG 2.20 (1972)|BG 2.20]]). It has neither death nor birth. This birth and death are due to this body, which you have accepted and we have temporary identified. This is called ''upādhi''.

According to Vedic language this is designation. "I am Hindu," "I am Muslim," "I am Gujarati," "I am Bengali," "I am European," these are only designation. You have to become freed from these designation. ''Sarvopādhi-vinirmuktaṁ''. When you become freed from all designation, ''tat-paratvena nirmalam'', and become purified by devotional service, at that time, ''hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate'' ([[CC Madhya 19.170|CC Madhya 19.170]]). At that time, when your senses are engaged in the service of the master of the senses, that is called ''bhakti'', or Kṛṣṇa consciousness. ''Bhakti'' or Kṛṣṇa consciousness is identical.

So we are teaching this philosophy all over the world. And I am very glad to inform you that our workers and members of the Society are all young men and women. You will find my disciples who are here, they are from twenty to thirty years old. Nobody is more than thirty years. They joined me five years ago. So it is a good news that this movement is attracting all over the world these younger generation. And we have brought this younger Western youth and young women just to attract you to this movement. I hope that the younger generation of India also will try to understand this philosophy, Kṛṣṇa consciousness.

It is nothing new. It is not that we have introduced something new. It is the oldest—''nityaḥśāśvato 'yaṁ purāṇo'' ([[BG 2.20 (1972)|BG 2.20]]). ''Purāṇo'' means "very old." It is not new. Kṛṣṇa is eternal. We are also eternal. As it is stated in the ''Vedas'':

:''nityo nityānāṁ cetanaś cetanānām''
:''eko yo bahūnāṁ vidadhāti kāmān''
:(Kaṭha Upaniṣad 2.2.13)

So Kṛṣṇa is ''nitya'', eternal. We are also eternal. But we have been covered by these material designations; therefore we have forgotten our relationship with Kṛṣṇa. We have to revive it. That is Kṛṣṇa consciousness. That Kṛṣṇa consciousness is dormant in everyone's heart. That is a fact. Otherwise, why these foreigners, who never heard of Kṛṣṇa four years back, how they are taking seriously to Kṛṣṇa consciousness movement?

So that is a tested fact that Kṛṣṇa consciousness, as it is stated in the ''śāstras'' . . . we hear from ''Caitanya-caritāmṛta'', it is said there, ''nitya-siddha-kṛṣṇa-bhakti''. Kṛṣṇa consciousness is eternal fact, and Caitanya Mahāprabhu also taught this philosophy: ''jīvera svarūpa hoy nitya-kṛṣṇa-dāsa'' ([[CC Madhya 20.108-109|CC Madhya 20.108]]). The constitutional position, eternal constitutional position, all the living entity, is to serve the Supreme Personality of Godhead.

There are many instances and Vedic evidences that the living entity is the eternal servant of God. Unfortunately, being entrapped by this material condition, he is trying to be master himself. Constitutionally he is servant, and because he is artificially trying to become master, he is suffering. Anything if you try to become artificially, that will be a cause of suffering. Best thing is that if you become satisfied with your constitutional position, and that will give you happiness and satisfaction.

Just like here in your this educational institution, you are all students, and there are teachers. But if you artificially want to take the position of a teacher now, that will be an uncomfortable position, because that is not natural. Better you remain as a student and take lessons from your teacher. That is very happy. Similarly, we are part and parcel of God. As you have read from the ''Bhagavad-gītā'': ''mamaivāṁśo jīva-bhūtaḥ'' ([[BG 15.7 (1972)|BG 15.7]]): "The living entities who are now identifying with this material world, they are My part and parcel."

So constitutionally we are part and parcel of the Supreme Lord. Just like a machine, there are so many parts. So a screw in the machine is a part of the machine, but it is not the machine. Although a screw may be very important part of the machine, but still the screw cannot claim that he is the whole machine. Similarly, there are various parts and parcels of the Supreme Personality of Godhead, but we cannot claim ourselves as the supreme. The part and parcel's business is to serve the whole. That is our natural condition.

So this subject matter is very long and philosophical, but the sum and substance is that we are minute part and parcel of the Supreme God, and God is the supreme whole. Our constitutional position is to serve Him. Therefore Kṛṣṇa says at the ultimate issue of ''Bhagavad-gītā'':

:''sarva-dharmān parityajya''
:''mām ekaṁśaraṇaṁ vraja''
:([[BG 18.66 (1972)|BG 18.66]])

That is our position. So this Kṛṣṇa consciousness movement is started to canvass this philosophy. Kṛṣṇa says that ''mām ekaṁ śaraṇaṁ vraja''. We are teaching, "Just become Kṛṣṇa conscious"—the same thing. There is no difference. And because we are saying exactly the same words as Kṛṣṇa says, therefore we are representative of Kṛṣṇa. Just try to understand our position. Kṛṣṇa says that:

:''sarva-dharmān parityajya''
:''mām ekaṁśaraṇaṁ vraja''
:([[BG 18.66 (1972)|BG 18.66]])

"Give up all other occupation. Simply engage yourself in My execution of order," just like Arjuna did.

Don't mistake giving up of all other engagement; and to employ oneself in the service of the Lord does not mean that you have to give up all your worldly connection. That's not a fact. Because Arjuna was a fighter before learning the ''Bhagavad-gītā'', and he remained a fighter after learning the ''Bhagavad-gītā.''

The difference is that in the beginning he was not Kṛṣṇa conscious. He was thinking out of his own consciousness. But after being taught of the philosophy of ''Bhagavad-gītā'', he agreed to act according to the order of Kṛṣṇa: ''kariṣye vacanaṁ tava'' ([[BG 18.73 (1972)|BG 18.73]]). Kṛṣṇa inquired from Arjuna that "Now what you have decided?"

That means Kṛṣṇa does not interfere with your independence. God never interferes with your independence. Not you are not fully independent, but a minute independence you have got, because you are part and parcel of God. So Kṛṣṇa does not interfere with your minute independence. Therefore He asked Arjuna, "Now what you are going to do?"

So Arjuna said voluntarily that ''kariṣye vacanaṁ tava'' ([[BG 18.73 (1972)|BG 18.73]]). That is the instruction of ''Bhagavad-gītā''. You learn ''Bhagavad-gītā'' and you follow the orders of Kṛṣṇa. When you do that, you are in perfect Kṛṣṇa consciousness, and your life is perfect. This philosophy we are teaching through many books, magazines and lecturing, touring all over the world.

So our request is that you also try to understand what we are doing and join us and make this movement progressive, so that the whole world will be peaceful and happy, not only in this life but also in the next life.

Thank you very much. Hare Kṛṣṇa. (loud applause) (break) (''kīrtana'')

'''Haṁsadūta:''' The preceding lecture was recorded at the MPV Arts College in Surat, India, 1970, December 24th. (end)

690429 - Lecture Brandeis University - Boston

2026-08-06T17:08:03Z

Caitanyadeva:

[[Category:1969 - Lectures]]
[[Category:1969 - Lectures and Conversations]]
[[Category:1969 - Lectures, Conversations and Letters]]
[[Category:1969-04 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, Boston]]
[[Category:Lectures, Conversations and Letters - USA]]
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<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1969 - Lectures|1969]]'''</div>
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<div class="center">[[Vanipedia:690429 Lecture - Srila Prabhupada Speaks a Nectar Drop in Boston|''' <span style="display: flex; align-items: center; justify-content: center"><b class="fa fa-solid fa-volume-up" style="font-size: 330%"> </b><big>Listen to a 'Nectar Drop' created from this lecture'''</big></span>]]</div>


<div class="code">690429LE-BOSTON - April 29, 1969 - 29:26 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1969/690429LE-BOSTON.mp3</mp3player>

'''Prabhupāda:'''

:''oṁ ajñāna-timirāndhasya''
:''jñānāñjana-śalākayā''
:''cakṣur-unmīlitaṁ yena''
:''tasmai śrī-gurave namaḥ''
:(Gautamīya-tantra)

"I offer my respectful obeisances unto the lotus feet of my spiritual master, who has opened my eyes of ignorance with the torch of knowledge."

My dear boys and girls, I thank you very much for participating in our ''saṅkīrtana''. It is very simple, chanting the sixteen words Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Actually there are only three words: Hare, Kṛṣṇa and Rāma.

It is not difficult. Everyone can immediately, within a second, can chant these three names, Hare, Kṛṣṇa and Rāma. But to make it still easier and suitable, they have been arranged in two lines of eight words each line. That is very rhythmic, and one feels immediately transcendental pleasure to chant.

It is not hackneyed. We have chanted about exactly half an hour, but if we chant even twenty-four hours, you'll never feel tired. That is the significance, practical. You will feel more and more enthusiastic to chant. Our boys and girls do that. In the beginning, of course, you may not understand—but you take to this practice of chanting, you'll feel immediately transcendental pleasure.

I saw, although some of you could not join us in dancing and chanting, but you were, from your seat, you were trying to dance. That I have seen. It is practical. We have seen even children, they immediately take to this dancing and chanting.

So it is not very difficult—the most easy process of transcendental realization. We don't ask you to press your nose, or put your head downwards, or make some gymnastic. No. In whatever condition you are, it doesn't matter; you simply chant these sixteen names. There is no secrecy.

We are not charging any fees that, "You pay me so many dollars, I'll give you a secret ''mantra'', and you chant . . ." No. It is open. It is distributed freely. Simply you have to take it. That's all. The result will be, oh, great. Make an experiment. You have no loss. You haven't got to pay anything. But if you take this, the result will be very, very great, which has no comparison in this world. That is practical.

So result is . . . that is stated by Lord Caitanya Mahāprabhu, who inaugurated this movement. You see this picture, five learned ''brahmins''. In the center there is one picture who is Lord Caitanya. He started this movement when He was only seventeen years old, a boy; a boy only—a schoolboy.

He was student, but He introduced this movement five hundred years ago, and some of the elderly men, as you see, one elderly man with beard, He also helped Him, and the others . . . actually this movement was originally started by young boys. Śrī Caitanya Mahāprabhu, Nityānanda Prabhu and Advaita Prabhu, They started. And there was a great agitation against Them by the ''brahmins'' priestly ''brahmins'', at that time.

So Lord Caitanya Mahāprabhu picked up these sixteen words from Vedic literature. It is not that He manufactured something. No. In the Vedic way there is no question of manufacturing something, religious process. No. Just like you cannot manufacture law. In your state, privately, you cannot manufacture law.

The law is given by the state. Similarly, any process, any process for self-realization, you cannot manufacture. That is to be taken directly from God and His representative. That is the verdict of ''Śrīmad-Bhāgavatam'': ''dharmaṁ tu sākṣād bhagavat-praṇītam'' ([[SB 6.3.19]]).

In the ''Bhagavad-gītā'' also it is stated:

:''yadā yadā hi dharmasya''
:''glānir bhavati''
:''abhyutthānam adharmasya''
:''tadātmānaṁ sṛjāmy aham''
:([[BG 4.7 (1972)|BG 4.7]])

"Whenever there is discrepancies in the religious principle, then," the Lord says that, "I appear to establish the real purpose of religiosity." That is going on. So according to our Vedic principle, there is no question of manufacturing a new type of religion. No. So Lord Caitanya introduced this Hare Kṛṣṇa movement; not that He manufactured something. No.

It is stated in the ''Agni Purāṇa''—perhaps you have heard. There are eighteen ''purāṇas''. Out of that, one ''Purāṇa'' is called ''Agni Purāṇa'', and another ''Purāṇa'' is called ''Brahma-vaivarta Purāṇa''. So in these two ''purāṇas'', and many other ''purāṇas'' also, this Hare Kṛṣṇa movement is there, that in this age . . .

"In this age" means this Age of Kali, where everything is based on disagreement and dissension. Nobody will agree with others' proposal. Everyone is thinking that, "I am independent. I can think in my own way. I can have my own process of self-realization." So many. Therefore it is recommended in this age that for self-realization these ''mantras'', sixteen ''mantra'', should be chanted—faithfully.

It is stated in the ''Śrīmad-Bhāgavatam'' and other Vedic literatures . . . it is stated in the ''Śrīmad-Bhāgavatam'' as follows: ''kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ'' ([[SB 12.3.52]]). In the Golden Age, when everyone was pious, at that time, meditation was recommendation. Meditation. ''Kṛte yad dhyāyato viṣṇum'': meditation on Viṣṇu. ''Tretāyāṁ yajato makhaiḥ''. In the next age, the recommendation was to perform great sacrifices. And the next age was recommended for temple worship, or church worship, or mosque worship.

''Kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ, dvāpare paricaryāyām''. ''Dvapar'' . . . next age, just the age about five thousand years ago, the age was called Dvāpara-yuga. At that time temple worship was very gorgeous and very successful.

Now, in this age, Kali-yuga, which has begun about five thousand years past, in this age, it is recommended, ''kalau tad dhari-kīrtanāt'': you can realize yourself simply by chanting this Hare Kṛṣṇa ''mantra''. And if you take to this simple process, result will be that ''ceto-darpaṇa-mārjanam'' ([[CC Antya 20.12|CC Antya 20.12, Śikṣāṣṭaka 1]]). The rubbish thing which has gathered in your heart will be cleansed. And what is that rubbish thing? That rubbish thing is also described that, ''yasyātma-buddhiḥ kuṇape tri-dhātuke'' ([[SB 10.84.13]]). Anyone . . . these are the description of rubbish things. Anyone who is thinking this body, this bundle of skin and bones, is the self . . . this skin and, I mean to say, blood and intestines and stools and urine—this body means combination of all these nice things: skin, the bone . . . bone, when you touch, according to our Hindu scripture, one has to take bath. So that bone is within you. Blood is also sometimes accepted as contagious. So this is not the self. Everyone is thinking that, "I am this body." This is rubbish thing.

So if you chant this Hare Kṛṣṇa, then you will very easily understand that you are not this body; you are spirit soul, ''ahaṁ brahmāsmi'': "I am Brahman." ''Ceto-darpaṇa-mārjanam''. That is the first installment, you'll understand. For self-realization, there are so many different processes. There are mystic ''yogīs''. There are philosophical speculators. There are ''karmīs''. There are ''jñānīs''. And . . . but this process, immediately you will realize that you are not this body. You are not matter; you are spirit soul. ''Ceto-darpaṇa-mārjanam'' ([[CC Antya 20.12|CC Antya 20.12, Śikṣāṣṭaka 1]]).

And as soon as you understand that you are not this body, you are not matter, that you are spirit soul, then immediately you become joyful. That is stated in the Bhagavad-gītā, and actually it is a fact. ''Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati'' ([[BG 18.54 (1972)|BG 18.54]]). As soon as one becomes elevated to the platform of spiritual realization, self-realization, immediately he will be free from all anxieties. Material life means full of anxieties. However great you may be, you are always full of anxieties. But if you come to the platform of spiritual realization, immediately you become free from anxieties. This is the test.

Simply by advertising that you have elevated to the highest platform stage by taking some drugs or medicine or this way or that way . . . no. The result will be practical, that you will immediately feel joyful. ''Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati''. And what is the symptom of joyous life? No more hankering, no more lamenting.

So long we are in the material stage, we have got two kinds of business: we are hankering after something which we do not possess, and we are lamenting after something we had which we have lost. So as soon as you come to the spiritual platform, then you will understand that, "I do not belong to this material world. So what is my gain and what is my loss? I do not belong to this platform at all."

Suppose we are sitting in this room. Because I do not belong to this room, if there is some loss in this room or gain in this room, we are not interested. We are not interested. Similarly, this is self-realization. So if you chant this Hare Kṛṣṇa ''mantra'', your self-realization will be possible on the second stage.

First stage—you'll realize that you are not matter but you are spirit soul, Brahman—and the second stage is, ''ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam'' ([[CC Antya 20.12|CC Antya 20.12, Śikṣāṣṭaka 1]]). ''Bhava-mahā-dāvāgni'' means these material anxieties. It is compared with forest fire. Forest fire means in this material world everyone wants to be happy. That is a fact. Everyone. But some . . . by some cause or by some way, there is a fire just like forest fire. Nobody's interested to go in the forest and set fire there, but there is fire, automatically.

Similarly, this world . . . nobody wants war, nobody wants famine, nobody wants earthquake, nobody wants disease, nobody wants death, but these things happening. It will happen. Even if you do not want, you cannot, I mean to say, combat all these, I mean to say, attacks of the material nature. That is the way of material nature. Therefore self-realization is the opportunity of this human form of life.

This human form of life . . . according to . . . most of you . . . many of you may be students of anthropology, of Darwin's theory, that the life is evolving. This anthropology long, long years was stated in the ''Padma Purāṇa''. There it is, it is stated, ''aśītiṁ caturaś caiva bhramadbhiḥ jīva-jātiṣu''. ''Bhramadbhiḥ jīva-jā'' . . . these very words are there. These are Sanskrit words. What is that? ''Aśītiṁ caturaś caiva'' . . .

(break) . . . life and you have got this human form of life, civilized form of life. This life has to be properly utilized. That is the whole purpose of Vedic literature. It is not to be spoiled like cats and dogs simply for sense gratification. One has to control the sense life or animal life and take to ''tapa''. This very word is used there. ''Tapa'' means austerity, penance.

You have read in the Indian history that there were many, many great sages, even kings; they left everything, they went to the forest for practicing austerity and penances. Recent, very recently . . . every one of you know it that Lord Buddha . . . he was also Indian. He was also a ''kṣatriya'', a prince, but he left everything and he went to the forest for self-realization.

So the self-realization process is to be achieved by this human form of life. That is . . . our Kṛṣṇa consciousness movement is indicating everyone. We are teaching everyone that, "Don't spoil your this rare human form of life simply by engaging yourself in the matter of sense gratification."

Because sense gratification, ample or sufficient sense gratification opportunity, you had even in the hog's life. Because we have migrated, we have evolved from hog's life also. Sometimes we had been a hog or a dog or something like that. Now we have come to this stage of life, this life should not be spoiled like the cats, dogs and hogs. But we should have some restraint and realize ourself.

This possibility is there simply by chanting these sixteen words: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This is possible. This is practical. Since I came to your country in 1965 . . . of course, for one year I was traveling here and there, but in 1966 I established first my class in New York at 26 Second Avenue. Then there are many branches now. We have got about sixteen branches all over your country. And these students, they are chanting, and they have taken to the austerity.

I don't accept any cheap student or cheap disciple. My first condition is that there is no illicit sex life, there is no intoxication, there is no gambling and there is no meat-eating. These four principles are there, but all my students in these twenty . . . about sixteen centers—one in London, one in Germany—but you will be surprised that all these boys and girls, they have taken to this austerity very seriously. They're not drinking even tea or smoking a cigarette.

So spiritual life does not mean a whimsical life. It is, first of all, basic principle is the building character. In the ''Bhagavad-gītā'' you will find that when Arjuna is accepting Lord Kṛṣṇa, he is saying that ''paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān'' ([[BG 10.12-13 (1972)|BG 10.12]]). "My dear Lord, Kṛṣṇa, You are the most purest." Purest. Most pure. ''Paraṁ brahma paraṁ dhāma'': "You are the Supreme Lord. You are pure." So idea is that if you want to have spiritual life, you have also become . . . to become pure. Without being pure . . . that pureness . . .

This evolution means gradual process of purifying process. You are not . . . you are distinct from cats and dogs means your body is purified than the body of the cats and dogs. So purification required. The first principle of purification are these four regulative principles.

So they have taken to this very easily. Some of them, students, they were, six months ago, they were not my students, but by chanting Hare Kṛṣṇa they have seriously taken to these principles of austerities. That is not . . . that is stated by Lord Caitanya Mahāprabhu, that ''ceto-darpaṇa-mārjanam'' ([[CC Antya 20.12|CC Antya 20.12, Śikṣāṣṭaka 1]]). As soon as you come to the understanding that "I am not this ma . . . I am not matter; I am spirit soul," immediately this process will follow, that you will have no unnecessary material demands.

Smoking is not a necessary thing, but you have learned it by society or by company. So it is not necessary. It is unnecessary. Similarly, gambling is also unnecessary. Simply . . . similarly, illicit sex life is also unnecessary. Oh, all these things are unnecessary, but we have gathered by some association by company.

Similarly, you can give it up also, by association. So ''ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nir'' . . . and unless you purify yourself, you cannot understand yourself or the position of God. It is stated, all these, in the ''Bhagavad-gītā'' and ''Śrīmad-Bhāgavatam''.

:''evaṁ prasanna-manaso''
:''bhagavad-bhakti-yogataḥ''
:''bhagavat-tattva-vijñānaṁ''
:''mukta-saṅgasya jāyate''
:([[SB 1.2.20]])

''Prasanna-manaso''. You have to first of all place yourself in a platform which is full . . . free of all anxiety. ''Evaṁ prasanna-manaso''. ''Prasanna'' means full of joy, full of life. ''Evaṁ prasann'' . . . that can be achieved simply by practicing this Kṛṣṇa consciousness, devotional service to the Lord.

:''evaṁ prasanna-manaso''
:''bhagavad-bhakti-yogataḥ''
:''bhagavat-tattva-vijñānam''
:([[SB 1.2.20]])

This science of God is not a petty thing. You see? We are going to understand the supreme cause of everything. What is God? God means the Supreme, the ultimate cause, or ''sarva-kāraṇa-kāraṇam'' (Bs. 5.1). That is stated in the ''Brahma-saṁhitā''. Just like you are searching out what is the cause of this thing, what is this cause of this thing, this thing . . . go on searching. When you come to the ultimate cause, that is God.

That is explained in the, I mean to say, ''Vedānta-sūtra''. The ''Vedānta-sūtra'', the first code is ''athāto brahma jijñāsā'': "Now let us discuss about the Supreme Absolute Truth." And immediately the answer is . . . what is Brahman? ''Janmādy asya yataḥ'' ([[SB 1.1.1]]). "The ultimate source of everything." A simple word. You have to find out the ultimate source of everything, the cause of all causes. Then you have found out God. Don't accept a nonsense as God. Find out the cause of God, ultimate cause, where there is no more cause. He is the ultimate cause. That is stated in ''Brahma-saṁhitā'' and all Vedic literature. Just like in the ''Brahma-saṁhitā'' it is stated:

:''īśvaraḥ paramaḥ kṛṣṇaḥ''
:''sac-cid-ānanda-vigrahaḥ''
:''anādir ādir govindaḥ''
:''sarva-kāraṇa-kāraṇam''
:(Bs. 5.1)

This ''sarva-kāraṇa-kāraṇam'', cause of all causes.

Of course, it is not possible to explain all the science of God immediately, within half an hour or fifteen minutes. It is not possible. But our request is that don't spoil your human form of life. You are all young boys and girls. You have got ample time. I am old man. I will die, say, within five or ten years, but you'll live at least for sixty, seventy, eighty years. Culture. Cultivate this knowledge, Kṛṣṇa consciousness, and you'll be happy. Your life will be successful. That is all.

And the method is simple: chant Hare Kṛṣṇa: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare . . . if you simply chant, that is sufficient for your self-realization. But if you want to study this philosophy, or the science of God, through your philosophy and argument, logic, we have got enough stock of books. We have got sixty volumes of ''Śrīmad-Bhāgavatam''. Already we have published five volumes. We have got ''Bhagavad-gītā As It Is''. We have got ''Teachings of Lord Caitanya''. We are publishing ''Back to Godhead'' paper.

So if you want to understand this philosophy by your learning, by your academic career, we have got sufficient stock to supply you. Sufficient stock. Don't think that we are all sentimentalists, simply dancing. No. There is a background. There is a background. If you want . . . you are all educated boys and girls. Try to understand this philosophy of Kṛṣṇa consciousness; your life will be successful. That is our aim.

I'll not take much of your time. Now, if you have got anything to ask from me, I shall reply for fifteen minutes. Then we shall again begin our chanting, and I shall request you that you also join with our chanting. That is our request. Thank you very much. (devotees offer obeisances)

(pause) You have got any question?

(pause) All right. Thank you. There is no question. Then chant Hare Kṛṣṇa.

'''Devotee:''' . . . (indistinct)

'''Prabhupāda:''' Huh?

'''Devotee:''' . . . (indistinct)

'''Prabhupāda:''' Yes.

'''Devotee:''' (indistinct) . . . (end)

690115 - Lecture - Los Angeles

2026-08-05T23:11:55Z

Caitanyadeva:

[[Category:1969 - Lectures]]
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[[Category:1969 - Lectures, Conversations and Letters]]
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<div class="code">690115LE-LOS ANGELES - January 15, 1969 - 20:02 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1969/690115LE-LOS_ANGELES.mp3</mp3player>

'''Prabhupāda:''' So this ''yoga'' system, ''bhakti-yoga'', means to concentrate only to Kṛṣṇa. Kṛṣṇa, when we speak of Kṛṣṇa: Kṛṣṇa and His expansion also. In the ''Brahma-saṁhitā'' Kṛṣṇa's expansions are described:

:''rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan''
:''nānāvatāram akarod bhuvaneṣu kintu''
:''kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo''
:''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.39)

Kṛṣṇa is always existing with innumerable forms. How? ''Aṇḍāntara-sthaṁ paramāṇu-cayāntara-stham'' (Bs. 5.35).

''Aṇḍāntara-stham''. ''Aṇḍa'' means this universe. It is just like an egg. ''Aṇḍa'' means egg. All these planets and universes, they are made on the shape of egg. ''Aṇḍāntara-stham''. So each and every universe, Kṛṣṇa enters as Garbhodakaśāyī Viṣṇu. Just like within matter, when there is male and female, sex, it becomes just like a small pea. That is also egglike, emulsified. And the living entity entered, and then the pea form becomes developed into a body.

Similarly, without entrance of spirit, no matter can develop. Matter itself cannot develop. There must be spirit soul; then it develops. Pregnancy is formed when the spirit soul is there within the matter. Not that simply material secretion makes life. That is foolish understanding. Without spiritual spark being entered within the matter, it does not develop. Just like if a dead child is born, the form of the child may be preserved some by chemical process, but it will not develop. The developing process is stopped immediately, as soon as the spirit spark is gone out of it.

So the conclusion is, matter cannot develop without spirit being within. So this material world, it is developing. The modern scientists also agree that the universe is increasing in volume. Why? Because Kṛṣṇa has entered within this universe as Garbhodakaśāyī Viṣṇu. Therefore it is developing.

So there are innumerable universes, and so therefore there are innumerable Garbhodakaśāyī Viṣṇu. Because without Viṣṇu entering, this universe cannot develop. And the first creature is Brahmā. From the navel of Garbhodakaśāyī Viṣṇu, a lotus flower is grown. And upon that, Brahmā is the first creature. So the first creature is the most intelligent person.

So Darwin's theory cannot be applicable, because his theory is that human form develops after many evolution. That is another process. That is also stated in the ''Padma Purāṇa''. That is called ''jīva-paryāyā''. But this is not a fact, that in the . . . during . . . in the beginning of the creation there was no human being or intelligent creature. The first creature is Brahmā, who has created this universe.

So our point is, when we speak of Kṛṣṇa, we mean with all His different forms, ''rāmAdi-mūrtiṣu kalā-niyamena tiṣṭhan'' (Bs. 5.39).

So ''bhakti-yoga'' can be applicable to any one of these forms, either Kṛṣṇa or Rāma or Viṣṇu or Nārāyaṇa, so many forms. Generally, Vaiṣṇava worship the form of Kṛṣṇa, Rādhā-Kṛṣṇa, and Lakṣmī-Nārāyaṇa. In our conditional stage we cannot worship Rādhā-Kṛṣṇa. Rādhā-Kṛṣṇa-''sevā'' is for them who has developed spontaneous love for God. For them. Spontaneous.

The spontaneous love . . . the example is given: just like a young man, young girl, without any acquaintance, when they see each other, there is some loving propensity. That is called spontaneous. Not that one has to learn how to love. Simply very sight will invoke some loving propensity. That is called spontaneous. When we are advanced in the matter of loving God, so much so that as soon as you see or remember anything about God, immediately you become ecstatic, that is spontaneous. Just like Lord Caitanya, when He entered the temple of Jagannātha, as soon as He saw Jagannātha, immediately fainted, "Here is My Lord."

So this spontaneous love, those who have developed this spontaneous love, there is a stage. By practice one will come to that stage. Because that spontaneous love is eternal. It is not artificial. We have got, but it is now covered by our material association. So it has to be uncovered. And when you come to that stage, spontaneous, without any paraphernalia.

Here we are trying to love Kṛṣṇa with so many paraphernalia. We must have a nice temple, nice dress, everything very favorable. Then we have some spiritual, ecstatic love. We have to create the groundwork. But spontaneous, there is no necessity of groundwork. Immediately one remembers of Kṛṣṇa, he becomes ecstatic. So that is the highest perfection of love of Godhead: spontaneous, without any external influence.

Now, we are teaching devotional service by the order of spiritual master, "Our spiritual master has said this; we must follow." That is required—routine, practice. Just like in India, formerly, the boys and girls were married at very early age. So I was also married very early age. My wife was only eleven years old. So I have heard my mother-in-law was married, she was seven years old and my father-in-law was eleven years old. So this marriage was performed, but it is not that the husband and wife live together unless they are mature, grown-up.

So there was a system to, in order to . . . because premixing is still not allowed in India, but the husband and wife . . . the wife by the elderly members was asked that, "Just take this foodstuff, tiffin, to your husband." So she comes, offers little foodstuff, ''pān''. In this way they gradually develop their relationship, loving relationship. But actually, when that love is mature, there is no need of introduction. In the beginning it is required.

So devotional service is divided into two portions. ''Vidhi''. ''Vidhi-mārga'', ''rāga-mārga''.

''Vidhi'' means by following the regulative principles according to the ''sastra'', according to the order of the spiritual master. Then, when it is fully developed, then no more ''vidhi''. Automatically one will be anxious to serve Kṛṣṇa, "How I shall make nice dress. How I shall serve Kṛṣṇa. How I shall cleanse the temple." There is no question of ordering. Spontaneous love. By rendering service, he feels transcendental bliss. That is spontaneous.

So our Kṛṣṇa consciousness means we have to increase our attachment for Kṛṣṇa to the perfectional stage, when there is no more order, but automatically. Automatic. That is required. ''Mayy asakta-manaḥ pārtha yogaṁ yuñjan mad-āśrayaḥ'' ([[BG 7.1 (1972)|BG 7.1]])

That ''yoga'' system . . . at that time there is no ''yoga''. It is already . . . ''yoga'' system means a process which helps uniting with the Supreme. That is called ''yoga'' system. But when there is spontaneous love, that is not a ''yoga'' system; it is yoga already. United. The Māyāvādī philosophers, they say that united means the individual soul has no more any separate existence, monism. They become one. But Vaiṣṇava philosophy, they say they become one, but at the same time they remain separate.

So these things are to be realized. As we make advance in spontaneous love for God, then these things become automatically revealed. It is . . . simply by theoretical exposition they cannot be understood. Therefore we have to practice. ''Vidhi-mārga'' . . . that ''vidhi-mārga'' is called ''bhakti-yoga''. ''Vidhi-mārga'' means by following the regulative principles of ''śāstra'', orders of the spiritual master, when we engage ourself in devotional service, that is called ''vidhi-mārga''.

So we should not at once try to rise up to the ''rāga-mārga'', or spontaneous. It is not an artificial thing. When one is, I mean to say, raised to the platform of spontaneous love, there is no question of falling back. During ''rāga-mārga'', or regulative principle, there is chance of falling back, because that is not mature. But when it is mature, then there is no falldown. At that time, without Kṛṣṇa, without serving Kṛṣṇa, nobody can live.

Just like Caitanya Mahāprabhu, He said that, "I have no love for Kṛṣṇa." Just try to understand. Caitanya Mahāprabhu said that, "I have no love for Kṛṣṇa." Why? Then why You are crying? So Caitanya Mahāprabhu says: "I am crying just to make a show to others that I am a devotee. Actually I am not a devotee. If I would have been actually devotee, how I am living without Kṛṣṇa? I should have died." This is ecstasy. "If I had any love for Kṛṣṇa, how I am living without Kṛṣṇa? That means I do not love Kṛṣṇa."

So these are the highest stage. We should not imitate. We should follow the regulative principle. But some day will come when you'll be feeling the separation of Kṛṣṇa as death, as good as death. (break) (end)

690109 - Bhajan and Purport to Gauranga Bolite Habe - Los Angeles

2026-08-02T13:53:45Z

Caitanyadeva:

[[Category:1969 - Lectures]]
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<div class="code">690109PU-LOS ANGELES - January 09, 1969 - 29:29 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1969/690109PU-LOS_ANGELES.mp3</mp3player>

'''Prabhupāda:''' (sings)

:'''gaurāṅga' bolite habe pulaka-śarīra''
:'''hari hari' bolite nayane ba' be nīra''

(When will that opportune moment come to me when there will be shivering of the body as soon as I chant Lord Gaurāṅga's name? And after the shivering, while chanting Hare Kṛṣṇa, when will there be tears pouring down from my eyes?)

:''āra kabe nitāi-cānder koruṇā hoibe''
:''saṁsāra-bāsanā mora kabe tuccha ha'be''

(And when will Nityānanda bestow His causeless mercy upon me so that my desire for material enjoyment will become very insignificant? When will that time come?)

:''viṣaya chāriyā kabe śuddha ha 'be mana''
:''kabe hāma herabo śrī-bṛndābana''

(When my mind is completely purified, being freed from material anxieties and desires, then I shall be able to understand Vṛndāvana and the conjugal love of Rādhā and Kṛṣṇa, and then my spiritual life will be successful.)

:''rūpa-raghunātha-pade hoibe ākuti''
:''kabe hāma bujhabo se jugala-pīriti''

(When shall I be very much eager to study the books left by the Six Gosvāmīs? One has to learn of the conjugal loving affairs of Rādhā-Kṛṣṇa through the teachings of these Six Gosvamīs.)

:''rūpa-raghunātha-pade rahu mora āśa''
:''prārthanā koroye sadā narottama-dāsa''

(Narottama Dāsa always longs to remain at the lotus feet of Śrīla Rūpa and Raghunātha Dāsa Gosvāmīs.)

This nice song was sung by Narottama dāsa Ṭhākura, one of the great ''ācāryas'' of the Gauḍīya Vaiṣṇava sampradāya. That is the sect of Vaiṣṇavism started by Lord Caitanya Mahāprabhu. "Gauḍīya" means belonging to Bengal. There are five Gauḍa-deśa in the northern part of India, out of which part of Bengal, West Bengal, is called Gauḍa-deśa. So Narottama dāsa Ṭhākura's songs are very appropriate just to the conclusion of Vedic injunctions. So he sings this song, how one can rise up to the transcendental plane for associating directly with Rādhā and Kṛṣṇa, what is that process.

The process is one should begin this Kṛṣṇa consciousness under the mercy of Lord Caitanya. Śrī Caitanya Mahāprabhu is Kṛṣṇa Himself, and He is teaching people how to become Kṛṣṇa conscious. Lord Kṛṣṇa, He (break) personally spoke about Himself in the ''Bhagavad-gītā'', but people who are not very intelligent, who are described in the ''Bhagavad-gītā'' as ''mūḍha''—''mūḍha'' means rascal—and ''duṣkṛtina'', and miscreant—and ''narādhama'' (break) ''narādhama'' means lowest of the mankind—such persons cannot understand Kṛṣṇa. But still, Kṛṣṇa was so merciful that in order to claim all these people, means the lowest of the mankind, miscreant, and fools and rascals, rejected, so He came in the form of Lord Caitanya to reclaim them.

So God is so merciful that even some persons cannot understand Him . . . first thing is people cannot understand actually what is God, but God Himself comes to explain Himself. Still, they commit mistake. Therefore Kṛṣṇa comes as a devotee to teach us about Kṛṣṇa consciousness. So we have to follow the footprints of Lord Caitanya.

And Narottama dāsa Ṭhākura teaches that, "First of all, try to chant the name of Gaurasundara."

:''śrī-kṛṣṇa-caitanya prabhu-nityānanda''
:''śrī-advaita gadādhara śrīvāsadi-gaura-bhakta-vṛnda''

In this way, when we are a little bit attached with Gaurasundara, Lord Caitanya, then we automatically feel transcendental emotion. And that emotional stage is exhibited by shivering in the body. We should not, however, imitate such shivering to show to the public that "I have become a great devotee," but we should execute devotional service nicely and faithfully; then that stage will come automatically, shivering.

As soon as one will chant the name of Śrī Kṛṣṇa Caitanya, there will be shivering. This is the first symptom that one is getting advanced in the perfectional stage of Kṛṣṇa consciousness. So Narottama dāsa Ṭhākura says, ''gaurāṅga bolite habe pulaka śarīre''. He's expecting. Although he was a great ''ācārya'', still, he was expecting, "When that stage will come?"

The wording of the song is as follows. G-a-u-r-a-n-g-a, ''gaurāṅga''. ''Bolite'', b-a-l-i-t-e. ''Habe'', h-a-b-e. ''Gaurāṅga bolite habe pulaka'', p-u-l-a-k-a. ''Pulaka śarīra'', s-a-r-i-r. ''Gaurāṅga bolite habe pulaka śarīra hari hari'', h-a-r-i h-a-r-i. ''Bolite'', b-a-l-i-t-e. ''Hari hari bolite habe'', h-a-b-e. ''Hari hari bolite kabe'' . . . not ''habe''; ''kabe'', k-a-b-e. ''Nayane'', n-a-y-a-n-e. ''Ba'be'', b-a-b-e. ''Nīra'', n-e-e-r. The meaning

(break) that there will be not only shivering as soon as I utter the name of Gaurāṅga, but there will be torrents of tears in my eyes as soon as I chant Hare Kṛṣṇa. This is the explanation.

The next line is ''āra kabe nitāi-cānder koruṇā koribe.'' (spells out) ''Āra kabe nitāi-cānder koruṇā koribe''. This is also aspiration, that, "When Nityānanda Prabhu, the constant associate of Lord Caitanya, will be pleased upon me?" ''Koruṇā koribe. Koruṇā koribe'' means "He will be pleased upon me."

Nityānanda Prabhu, or Nitāicānd, is the original spiritual master. He is Baladeva. ''Bala'' means strength, and ''deva'', the Personality of Godhead who gives strength. Therefore Nitāicānd is the symbol of spiritual master who gives strength to the disciples. This is the process of disciplic succession.

We have to acquire the spiritual strength. No amount of material strength can help me in advancement of spiritual life. We must derive the spiritual strength. Just like we have to take electricity from the powerhouse by directly connecting with the powerhouse—not the wiring, but the electricity—similarly, this disciplic succession means the strength is descending from the original person through the spiritual master. That is the idea.

So Narottama dāsa Ṭhākura explains that, "When Nitāicānd will be pleased?" And the result of such pleasure of Nitāicānd is that one becomes free from all desires for material enjoyment.

:''āra kabe nitāi-cānd koruṇā karibe''
:''saṁsāra-bāsanā mora kabe tuccha ha'be''

(spells out) So by the mercy of Nitāicānd, one will get free from all desires of material enjoyment.

The next line is ''viṣaya chāḍiyā kabe śuddha ha'be mana''. (spells out) This ''kabe'' means "when," aspiring. ''Śuddha'' means "purified." ''Ha'be'', "will be." ''Mana'' means "mind." So when actually our spiritual master or Nityānanda Prabhu is pleased upon us, at that time the symptom will be that we shall no longer hanker after material enjoyment.

When that stage of life is arrived, at that time only, we can understand what is Vṛndāvana, the abode of Kṛṣṇa. Vṛndāvana is not a material place, just like ordinary city or country. It is transcendental. So appreciation of Vṛndāvana will be possible when our mind is free from all material desires, ''viṣaya chāḍiyā''.

''Viṣaya'' means eating, sleeping, mating and defending. They are called ''viṣaya''. ''Viṣaya'' means "objects." In the material world there are these four objects are in view—how I shall eat, how I shall sleep, how I shall mate, how I shall defend. So as soon as one is purified of all material desires, these material objectives will not be a problem.

:''viṣaya chāḍiyā kabe śuddha ha'be mana''
:''kabe hāma herabo śrī-vṛndāvana''

So then we shall be able to understand what is Vṛndāvana and what is kingdom of God, or Goloka Vṛndāvana.

And the next stage is that one has to understand what is the loving affairs, conjugal love, between Rādhā and Kṛṣṇa. And that will be possible if we carefully study the literatures left by the Gosvāmīs. Just like Rūpa Gosvāmī has left behind him ''Bhakti-rasāmṛta-sindhu'', ''Vidagdha-mādhava'', ''Lalitā-mādhava''. Many books, especially that ''Bhakti-rasāmṛta-sindhu''. So:

:''viṣaya chāḍiyā kabe śuddha ha'be mana''
:''kabe hāma herabo śrī-vṛndāvana''
:''rūpa-raghunātha-pade haibe ākuti''

''Habe'' means "will be." ''Ākuti'', "eagerness." "When I shall be very much eager to understand what is spoken by the Gosvāmīs?" These are the processes. We have to derive the pleasure of Nityānanda. We have to understand the six Gosvāmīs, what they are speaking. We have to cleanse our mind from material desires. These are the qualifications to understand what is Rādhā and Kṛṣṇa. Otherwise, we shall be misled; we shall think Rādhā-Kṛṣṇa ordinary boy and girl. No.

The activities are just like that, but it is all spiritual. There is no material contamination at all. There is no material inebrieties. Therefore, in such loving affairs, in such embracing, such kissing in Rādhā and Kṛṣṇa, that is all spiritual, eternal, blissful, full of knowledge, full of pleasure.

So at the present moment, in material condition, it is not possible to understand, but this is the purificatory process. We have to chant:

:''śrī-kṛṣṇa-caitanya prabhu-nityānanda''
:''śrī-advaita gadādhara śrīvāsAdi-gaura-bhakta-vṛnda''

:''Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare''
:''Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.''

This chanting process has got the spiritual value to lead us to the highest stage of understanding Rādhā and Kṛṣṇa. And as soon as we are capable of understanding what is Rādhā and Kṛṣṇa, then it is possible for getting admission in the spiritual world.

So all people interested in Kṛṣṇa consciousness should follow the regulative principles, gradually raise himself, one after another, and reach the highest successful transcendental platform of understanding Rādhā and Kṛṣṇa. (end)

661224 - Lecture CC Madhya 20.330-335 - New York

2026-08-02T12:41:35Z

Caitanyadeva:

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<div class="center">[[Vanipedia:661223 Lecture - Srila Prabhupada Speaks a Nectar Drop in New York|''' <span style="display: flex; align-items: center; justify-content: center"><b class="fa fa-solid fa-volume-up" style="font-size: 330%"> </b><big>Listen to a 'Nectar Drop' created from this lecture'''</big></span>]]</div>


<div class="code">661224CC.NY - December 24, 1966</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1966/661224CC-NEW_YORK.mp3</mp3player>

'''Prabhupāda:''' So we have discussed the different names of Manu, the father of man. In different millenniums there are different Manus, and the present Manu is Vaivasvata Manu. Out of the fourteen Manus, now it is, the eighth Manu is going on at the present moment. That means this is about one o'clock in the day of Brahmā, just past noon. It is going to be afternoon. And during Brahmā's sleeping time all these planets will be, I mean to say, not annihilated, but inundated, you see—devastation with water.

So after the finishing of these fourteen Manus here will be evening, night, and there will be devastation, and half of this universe, up to the sun planet, or above that, everything will be covered with water. Instead of air, there will be water. Then again there will be again . . . this is ''kaṇḍa-pralaya''. And ''mahā-pralaya'' means when Brahmā dies, then everything is finished.

So these fourteen Manus we have mentioned yesterday. Now ''yugāvatāra''. ''Yugāvatāra'' means just like there are four ''yugas: Satya, Tretā, Dvāpara, Kali''. The ages of each ''yuga ''we have mentioned already. Now in the Satya-yuga, when the ''yugāvatāra'' comes, He is white. He is Hayagrīva in the Satya-yuga, as white as our Hayagrīva ''brahmacārī''. Yes. He is white. And ''rakta. Śukla-rakta-kṛṣṇa-pīta-krame cāri varṇa'' ([[CC Madhya 20.330]]).

In the Satya-yuga when the incarnation of ''yugāvatāra ''comes, His complexion is white. And in the next ''yuga,'' Tretā-yuga, the complexion is red. And the next ''yuga'', Dvāpara-yuga, the complexion is black, ''kṛṣṇa''. And the next, Kali-yuga, the complexion is yellow. Lord Caitanya is yellow.

:''kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ''
:''sāṅgopāṅgāstra-pārṣadam''
:''yajñaiḥ saṅkīrtana-prāyair''
:''yajanti hi su-medhasaḥ''
:([[SB 11.5.32]])

In this age, Kali-yuga, this is the ''yugāvatāra'', Lord Caitanya. And His description is mentioned in ''Śrīmad-Bhāgavatam''. Five thousand years before, it was mentioned that ''kṛṣṇa-varṇam''. ''Kṛṣṇa-varṇam'' means that He is in the category of Kṛṣṇa. ''Svayaṁ-kṛṣṇa''. You can take the meaning of ''kṛṣṇa-varṇam'' like this. ''Varṇa'' means a caste, or classification. So He is in the classification of the Supreme Lord, Kṛṣṇa. Or if you don't take that meaning, then ''kṛṣṇa-varṇam'' means He is always chanting "Kṛṣṇa." ''Kṛṣṇaṁ varṇayati''. ''Varṇayati'' means chanting. So ''kṛṣṇa-varṇam'', always engaged in ''Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare''.

So this is the first feature. The symptoms of the ''yugāvatāra'' of this age is given like this, ''kṛṣṇa-varṇam''. Either you can say that He is ''varṇayati . . . varṇayati'' means describing only Kṛṣṇa. Lord Caitanya preached . . . His preaching mission was ''ārādhyo bhagavān vrajeśa-tanaya'' (Caitanya-mañjusā), Kṛṣṇa. Kṛṣṇa is the only worshipable object. And He was always chanting ''Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare''. This is the first symptom of Lord Caitanya.

''Kṛṣṇa-varṇaṁ tviṣā akṛṣṇam''. By complexion He is ''akṛṣṇa''. ''Akṛṣṇa'' means not ''kṛṣṇa'', not black. Not black, you may take, if not black, then it may, as there are four colors, so He may be white, He may be red, He may be yellow. Now, out of these three colors, in the Satya-yuga white is already done. And in the Tretā-yuga, red is already appeared. Then the balance is ''pīta''. Kṛṣṇa is also done. Then the ''pīta'', the yellow. So therefore His color is very golden colored, yellow. Lord Caitanya's complexion not exactly white like you, but He was golden color, golden with yellowish tint, a very nice complexion, Lord Caitanya's. He is . . . therefore His name is Gaurāṅga. ''Gaurāṅga'' means white complexion. Another name is Gaurasundara, "Very beautiful."

So ''kṛṣṇa-varṇaṁ tviṣākṛṣṇam. Tviṣā, tviṣā ''means by complexion ''akṛṣṇa'', not ''kṛṣṇa''. Although He is Kṛṣṇa, His complexion is not ''kṛṣṇa''. Then next? ''Kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam''. He is always accompanied by His associates. You will see the picture, there is Nityānanda Prabhu, there is Advaita Prabhu, there is Śrīvāsa, and always He was . . . from His . . . from His the beginning, when He was a child . . . not child—when He was a boy, He started the ''saṅkīrtana'' movement. You see the picture: He is surrounded. And throughout whole, so long He lived, He was present on this world, that was . . . He was surrounded by this Hare Kṛṣṇa party. ''Sāṅgopāṅgāstra-pārṣadam''. This is the ''yugāvatāra'' of this age.

Now, ''kalau, kalau'', "in this age," especially meant. Now, how to worship Him? Does He require any grandeur, any throne or any decoration? No. Nothing. Anywhere and everywhere you can worship Him. How? ''Saṅkīrtanaiḥ'', this chanting. Keep the picture of Lord Caitanya with His associates, this, as picture we are painting, we have got, and any part of the world, you sit down and go on chanting ''Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma'' . . . so no expense, no nothing. This is the recommendation for this age. Therefore this picture and this sound vibration should be preached all over the world. And rest assured there will be peace and prosperity. This should be the mission of this society, Kṛṣṇa consciousness. This is Lord Caitanya's mission. He ordered:

:''bhārata-bhūmite manuṣya-janma haila yāra''
:''janma sārthaka kari' kara para-upakāra''
:([[CC Adi 9.41]])

''Para-upakāra'' means "do good to others." "You are born in ''Bhārata-varṣa''. You are not meant for exploiting others. You are meant for doing good to others." That is His mission. ''Para-upakāra''. ''Para-upakāra'' means "Do good to others." It is specially mentioned, ''bhārata-bhūmite manuṣya-janma haila yāra. Bhārata-bhūmite'', in this land of ''Bhārata-varṣa'', one who has taken his birth as a human being . . . human being. "I am not talking," Lord Caitanya said, "I am not talking of others, less than human being. Anyone who has taken his birth as human being . . ." ''Janma sārthaka kari. Janma sārthaka''. How? How to make your life perfect? Now, just you become Kṛṣṇa conscious.

So He advised every Indian that this is the mission of Indian mission. Because in this age all over the world there will be hopelessness, now this mission should be started from India. That was His prediction. This mission should be started, and the Indians should take responsibility for starting this mission all over the world. And they will be happy. There will be too much unhappiness in this age, and by spreading this mission there will be happiness. That is His prediction. So it is not a manufactured thing. We are just following the footprints of Lord Caitanya. So let us follow it nicely. There will be peace and prosperity all over the world. Yes.

So in the ''Śrīmad-Bhāgavatam'' there is quotation when Kṛṣṇa was born. It is the system of Vedic system. There are ten kinds of ''saṁskāras'', reformation. And how much careful this Vedic civilization is, that a child will be born and he is taken care of since the day of the, I mean to say, joining, conjugation of the father and mother. ''Garbhādhāna-saṁskāra''. How much they were expecting that a good son will come, and he will be so good that the society will be happy, the country will be happy, the world will be happy. Never they prescribed unwanted children like cats and dogs. No. So therefore there was ''garbhādhāna-saṁskāra''.

Before the father and mother conjugate there is ceremony, ''garbhādhāna'', for the higher caste. The higher caste were made not artificially. They had to follow nine great principles, then they are higher caste, not by rubber stamp, just like Gandhi wanted to do, taking the ''bhaṅgīs'', the sweepers, and rubber-stamping "''harijana''." No. This is a process. Everyone is open to become a ''harijana'', but not by rubber stamp but by training. That training is required.

People are avoiding the training and simply speculating in the mind, foolishness. How the world can improve? There must be training. Without training, simply by mental speculation, one can make any . . . ''manasā mathurāṁ gacchasi''. Oh, you have to work. If you want to go California, you have to go there. Simply I am thinking, "I am going to California, California," will that . . .? No.

So similarly, actually if you want peace, then you have to work. The process is there. The process open for everyone, but you have to take it. Otherwise it is not possible. Therefore Lord Caitanya says, ''manuṣya-janma sārthaka kari'' ([[CC Adi 9.41]]): "You first of all make yourself perfect, then preach." Don't become yourself nonsense, and you become a preacher. No. ''Āpani ācari prabhu jīvera śikṣāya''. Preacher must be in his life perfect. Then he can become a preacher. If I smoke, how can I say that, "You do not smoke"?

Then how . . . modern days is, "What I do, that you may not do. What I say, you do." Why shall I follow you? You are not doing? So Lord Caitanya therefore says, ''janma-sārthaka kari''.

So when Kṛṣṇa was born . . . of course, He is pure. He is God. But the social and the scriptural rules and regulations were followed. So when a child is born the astrologer is called. Still that system is followed. But due to this Kali-yuga the astrologer has also become a false, and this has become a formality. Somebody is following, somebody is not following.

So as soon as a child is born . . . you will find Mahārāja Parīkṣit, as soon as he was born, his grandfather, Mahārāja Yudhiṣṭhira, called for astrologer. This is called jāta-karma. Just after the child is born, this astrologer will come and he will see the moment, the astronomical situation, and make a horoscope, and then immediately his future activities and everything will be clearly made, that "This child is born at such-and-such moment. He will be like this and this." And that will be . . .

You will be surprised . . . not surprised; this is calculation. In my horoscope it is written there, "At the age of seventy years he will go across the sea." It is written there. Yes. And there are so many things still. So this astrologer was so accurate. I have got that horoscope. Not here. If some day I shall, then will show. It is clearly written there that "This time he will go across the sea." Just see. The circumstances became so that I have come. So astrology is so nice.

So when Kṛṣṇa was born, the same principle was followed. Astrologer was called for, and there were good astrologers. And the great astrologer, a famous astrologer who came to see Kṛṣṇa's birth affair, he was Garga Muni. His name was Garga Muni. Yes. So that Garga Muni, by astrology, said to Kṛṣṇa's father Nanda Mahārāja, "This boy, this child who is born as your son, He had three colors before." ''Āsan varṇās trayo hy asya'' ([[CC Madhya 20.331]]): "This child had three colors before. I see."

Just see the astrology. From astrology he says that, "He had three colors before." That means God. "He had three colors before." ''Gṛhṇato 'nuyugaṁ tanūḥ'': "According to the age, according to the millennium, He had three other colors." ''Śuklo raktas tathā pīta idānīṁ kṛṣṇatāṁ gataḥ'': "And He had that white color and red color and yellow color." ''Idānīm'': "Just now, He has assumed this black color." So this was the astronomical calculation of Kṛṣṇa's birth. ''Satya-yuge dharma-dhyāna karāya 'śukla'-mūrti dhari''' ([[CC Madhya 20.334]]).

Now, ''śukla-mūrti'', that white incarnation of God, He will teach the people . . . the incarnation of God, why does He come? That is explained in the ''Bhagavad-gītā. Yadā yadā hi dharmasya glānir bhavati'' ([[BG 4.7 (1972)|BG 4.7]]).

''Tadātmānaṁ sṛjāmy aham''. The incarnation of God comes . . . when there is discrepancy all over the world about religious principle, the incarnation comes. So Lord Caitanya says that in the Satya-yuga this incarnation of God in white color, He preached meditation, ''dhyāna''. Therefore meditation is for the Satya-yuga. Satya-yuga means when cent percent people are pure. That is called Satya-yuga. And Tretā-yuga means seventy-five percent are pure, twenty-five percent impure. And Dvāpara-yuga means fifty percent, fifty percent pure and fifty percent . . . and Kali-yuga means seventy-five percent impure and twenty-five percent may be pure. (laughter)

This is Kali-yuga. And we are thinking we are advancing. Such a foolish civilization, they are less than twenty-five percent pure, they do not know what is purity, and they think that they are advancing in civilization. Civilization means to purify. The Āryans, Āryans means advance. And what way advance? Advance in eating? Advance in sleeping? No. Advance in purification. They are called Āryans. And the most advanced purified is called the ''brahmin''. And less than that, the ''kṣatriya''. And less than that, ''vaiśyas''. And less than that, the ''śūdras''. And less than that, they are ''caṇḍālas''. This is the classification of the human society. What is that classification? Due to this purity, who is pure, pure, purer, purer and purest. So unless we become purest, we cannot approach Kṛṣṇa.

So here it is said, ''satya-yuge dhyāna karma''. This ''dhyāna'', this medi . . . why meditation? They were all pure; still, to become purest, ''dhyāna karma''. ''Kardamake vara dilā yeṅho kṛpā kari'' ([[CC Madhya 20.334]]).

And He gave some, bestowed some blessings to Kardama Muni. Kardama Muni, he was a great penance-taker, and he worshiped this incarnation of God, and he was blessed with a son. He was also incarnation of God, Kapila Muni. Kapila Muni. He is also incarnation of God, and He preached the ''sāṅkhya'' philosophy, original.

Later on, in the, just in this Kali-yuga, there is an imitation ''sāṅkhya'' philosophy. So there are two ''sāṅkhya'' philosophies: atheistic and nonatheistic. The (non)atheistic ''sāṅkhya'' philosophy you will find in the ''Śrīmad-Bhāgavatam'' preached by Kapila. His name was Kapila, Kapila Muni, son of Kardama and Devahūti. His mother's name was Devahūti; His father's name was Kardama. So this Kardama's name is mentioned here:

:''kṛṣṇa-'dhyāna' kare loka jñāna-adhikārī''
:''tretāra dharma yajña' karaya 'rakta'-varṇa dhari''
:([[CC Madhya 20.335]])

Now in the Satya-yuga the people were trained to meditate on Kṛṣṇa. They had, I mean to say, 100,000's of years they used to live—100,000's of years. Just like we cannot . . . our limit is one hundred years only, similarly, in the Satya-yuga the limit of living was 100,000's of years. And people would meditate. There are history . . . meditate some fifty hundred thousands of years . . . no, fifty thousands of years. Just like Vālmīki Muni. Vālmīki Muni meditated for fifty thousands of years, and then he wrote ''Rāmāyaṇa''. The ''Rāmāyaṇa'' is not an ordinary book. You see? Therefore ''Rāmāyaṇa'' is so much popular in India. Before the appearance of Rāma, he wrote ''Rāmāyaṇa'', all the activities of Rāma.

So this Vālmīki Muni . . . and what this Vālmīki Muni was? This Vālmīki Muni was a dacoit, a plunderer. He used to plunder, I mean to say, innocent men on the road, kill him and take everything. That was his business. But by chance he was associated with Nārada Muni, and he rectified him. This is the process. When a devotee meets even a dacoit like Nārada Muni (Vālmīki Muni), he becomes . . . Nārada Muni elevated so many fallen souls. This Vālmīki Muni was also.

So he was given this mantra, "''rāma''." He could not chant it. Then he was advised to just the opposite, ''māra''. ''Māra'' means dead body. So ''māra māra māra''. Three ''māra'' means one ''rāma'' is there. So in this way he was initiated and he became a great sage. For sixty thousands of years he meditated simply on "''rāma, rāma, rāma, rāma, rāma, rāma''." And when he was liberated, he wrote this ''Rāmāyaṇa''. So that is the function of the Tretā(Satya)-yuga. And Tretā-yuga . . . ''tretā dharma yajña karāya ''. . .

(aside) There is one bug. Throw it.

So in the Satya-yuga this meditation is possible, not in this age. Therefore those who are imitating the process of the Satya-yuga, they are simply wasting time. That's all. That is not recommended. Nobody can meditate in this age. ''Kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ'' ([[SB 12.3.52]]).

There are different ''yugas'', millennium, and there are different processes. In this age, this is the process, ''kalau saṅkīrtana'', ''hari-kīrtanāt'', simply chanting. Sit down anywhere, everywhere, and go on chanting, chanting, chanting.

So as the ages, either it is fallen or risen, that doesn't matter. Just like if you go to a doctor, he has got different kinds of medicine, different kinds of treatment. There is no question of being hopeless. There is no question of being hopeless. If we follow the injunction given in these authorized scriptures, then even in this Kali-yuga we can attain perfection. And the process is this, ''Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare''.

Thank you very much. Any question? (end)

661216 - Lecture BG 09.26-27 - New York

2026-08-02T12:38:53Z

Caitanyadeva:

[[Category:1966 - Lectures]]
[[Category:1966 - Lectures and Conversations]]
[[Category:1966 - Lectures, Conversations and Letters]]
[[Category:1966-12 - Lectures and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, New York]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, New York]]
[[Category:Lectures - Bhagavad-gita As It Is]]
[[Category:BG Lectures - Chapter 09|0926-27]]
[[Category:Audio Files 20.01 to 30.00 Minutes]]
[[Category:1966 - New Audio - Released in June 2019]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1966 - Lectures|1966]]'''</div>
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<div class="center">[[Vanipedia:661216 Lecture - Srila Prabhupada Speaks a Nectar Drop in New York|''' <span style="display: flex; align-items: center; justify-content: center"><b class="fa fa-solid fa-volume-up" style="font-size: 330%"> </b><big>Listen to a 'Nectar Drop' created from this lecture'''</big></span>]]</div>


<div class="code">661216BG.NY - December 16, 1966</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1966/661216BG-NEW_YORK.mp3</mp3player>

'''Prabhupāda:'''

:''patraṁ puṣpaṁ phalaṁ toyaṁ''
:''yo me bhaktyā prayacchati''
:''tad ahaṁ bhakty-upahṛtam''
:''aśnāmi prayatātmanaḥ''
:([[BG 9.26 (1972)|BG 9.26]])

Now, the Lord Kṛṣṇa says that, "Anyone who offers Me in devotion these four things," ''patraṁ puṣpaṁ phalaṁ toyam'', "a bit of leaf and a bit of flower, a little fruit, a little water . . ." So He is pleased to take, accept. Why? Because we are offering Him with devotion and love. That is the only way. Just like if you offer me varieties of foodstuff and very palatable dishes, but if I am not hungry, then all these palatable dishes and varieties of foodstuff is useless. I cannot accept anything.

Similarly, if you offer anything to the Supreme Lord, He is full; He does not require your offering. He is always being served by hundreds and thousands of goddess of fortune. ''Lakṣmī-sahasra-śata-sambhrama-sevyamānam'' (Bs 5.29).

We are, in the material world, we are seeking the favor of goddess of fortune, but in the spiritual world, hundreds and thousands of the goddess of fortunes, they are eagerly trying to serve the Supreme Lord. So He is full. He has nothing to accept from you. But He likes that you should offer Him something.

Just like a rich father: He does not like any help from the son, but if the son, after he is grown up, he is earning, and if he offers something to the father, oh, he becomes very happy. This is natural. So our connection with the supreme father is like that. He is not in want. He does not require anything from me. But it is for my interest. If I offer something, then I become a very pet son of my father. This is called ''bhakti''. This is devotional service, or Kṛṣṇa consciousness. And why should we not offer? Then we are ingratitude. Suppose the father is supplying everything, and if I do not offer anything to my father, is it very good business? No.

So here the ultimate, even the poorest of the poorest, he can offer these four things. Otherwise if you have got means, oh, you should prepare very nice foodstuff for the Lord. At Vṛndāvana in India there are temples still, they are spending thousands and thousands of rupees for palatable foodstuff, offering to the Deity. And those foodstuff are distributed to the, I mean to say, the devotees. Not only devotees, even nondevotees come and take, because by eating, one shall be devotee. Nobody shall eat . . . if I ask somebody, "Please come and hear ''Bhagavad-gītā''," oh, he may not agree. But if I offer some palatable dishes, foodstuff, ''kṛṣṇa-prasāda'', oh, everyone will accept. Everyone will accept.

So that is one of the process of devotional service, that we should offer very sumptuously to the Lord, and the ''prasāda'' should be distributed. The Lord is not taking away to His abode, to His kingdom. It is for you. But if you eat and if you distribute that sort of ''prasāda'' to the public, you are doing great service and the public is getting spiritual consciousness, God consciousness. Just establish, just propagate this everywhere. In the hospital, in the charitable societies, in industrial places, everywhere distribute this ''prasāda'' and chant this Hare Kṛṣṇa. Just see what is the result.

You want peace? These are the process of peace. But we do not take care of this, what is peace. ''Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram'' ([[BG 5.29 (1972)|BG 5.29]]), just we have discussed previously.

We should simply acknowledge. There is a process of worship of the Ganges. You have perhaps heard the name of the Ganges River. The Ganges River is the sacred river, Ganges and the Yamunā, the most two sacred rivers in India. Millions of people take bath early in the morning in the two rivers, all parts of the country. It is very wide and very long river, from Himalaya to the Bay of Bengal. So it is very long river, and all the tracts of land, they are considered to be sacred place, and in each and every part, thousands and thousands of people, they are taking their bath early in the morning. Either in the winter season or in the summer season, it doesn't matter.

So there is a process of worshiping the river Ganges. And what is that? After you take your bath, you stand up to your waist filled up with water and take little water from the Ganges water and you offer, "Mother Ganges, I am offering this respect." This is the process.

Now, suppose you take a handful of water from the Ganges. What is the loss of Ganges water? And if you offer some handful of water in the Ganges, where is the gain? So this ''patraṁ puṣpaṁ phalaṁ toyam'', a bit of flower, a bit of, I mean, a fruit and a bit of leaf, if you offer to the Supreme, do you mean to say He gains something? Or if you take it out of nature's—you are taking so many things—is He in loss? So He has no gain or loss. It is for your interest. When God accepts, He says: "Yes, I . . ." ''Aśnāmi'': "I eat."

One ''Ārya-samājist'' . . . you see, in the Hindu society since a very long time, especially since the days of India's disruption of the original culture, so many offshoots they have come out under the name of so many isms. So there is one section who are called ''Ārya-samājist''. Their business is only to criticize all the scriptures. That is their business.

So one of the member of the ''Ārya-samājis'', he . . . they do not favor the temple worship. So he asked me, "Swāmījī, do you think God eats?" I said: "Yes." "Then how do you think?" "Because God says, 'I eat.' " Here is, Kṛṣṇa says, ''aśnāmi''. "So God says: 'I eat.' Who are you that He does not eat?" I replied him like that. "Who are you? You say that God does not eat, but here God says, 'I eat.' So whom shall I believe—a loafer like you, or Kṛṣṇa? (laughter) I am a third person, and you are also a third person, and Kṛṣṇa is recognized the Supreme Personality of God. Whom shall I believe? I am . . . I accept that I am the fool number one, but whom shall I accept, you or Kṛṣṇa? You said that . . . what you are? What is your position? You are an ordinary man. So you say that God does not eat, but God says, 'I eat.' Why shall I not believe?"

So this is the question of faith. This is the question of faith. And without faith, you cannot reach the kingdom of God. Your experimental knowledge, your so-called defective reasons and arguments and philosophy, that will not be applicable in the transcendental field. You have to believe. You are believing in every sphere of your life. When you purchase a ticket for transferring yourself in the aeroplane, if you go on arguing whether . . . "Sir, I am purchasing ticket. Whether this aeroplane will reach? Whether it will not, I mean to say, crash in the way?" If you go on arguing, there is no question of, I mean to say, getting on the aeroplane. You have to believe that "Aeroplane will take me to the other side." You are doing that. There is no argument.

So similarly, you have to believe. We must have faith. And we see that many faithful, great ''ācāryas'' and devotees of the Lord, they achieved success by this faith. Why shall I not follow them? Therefore the Vedic literature says that you have to follow the footprints of great ''ācāryas. Ācārya'' means great devotees who come to teach the people in general about God consciousness or Kṛṣṇa consciousness. He is called ''ācārya''. He behaves in his life how? To think of Kṛṣṇa, and he teaches his students about that. He is called ''ācārya. Acinoti śāstrāṇi''. He knows the purport of the scriptures, and he behaves in his life and he teaches his student in that way. He is called ''ācārya''.

So we have to . . . in the ''Bhagavad-gītā'' in the Thirteenth Chapter you have read it that ''ācāryopāsanam. Ācāryopāsanam''. You have to approach an ''ācārya''. That is the way of learning transcendental knowledge in all Vedic scriptures. ''Tad-vijñānārthaṁ sa gurum evābhigacchet'' (Muṇḍaka Upaniṣad 1.2.12): "If you want to learn that transcendental science, then you have to approach the bona fide spiritual master." ''Tad-vijñānārtham''. Tat means that transcendental; ''vijñāna ''means science. If you want to learn.

So the Vedic literature teaches us to accept the authorized bona fide spiritual master ''ācārya''. Kṛṣṇa is the head of all ''ācāryas''. He is the principal ''ācārya''. From Kṛṣṇa, Brahmā learned this Vedic literature. From Brahmā, Nārada learned this Vedic literature. From Nārada, Vyāsadeva; from Vyāsadeva, Madhvācārya. From Madhvācārya, so many. In this way the ''paramparā'' system, the ''ācārya ''system, is coming down. So we have to believe that. ''Mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186]]).

You have to follow the footprints of ''ācārya''. Not only in the . . . everywhere, the footprints of ''ācāryas'' are followed. Just like in your country you are following the footprints of Lord Jesus Christ. Yes, that is the way. Or any ''ācārya''. Because the ''ācārya'', they come here to teach us about Kṛṣṇa consciousness, or God consciousness. That is their business. They have no other business. That is bona fide ''ācārya''. If somebody claims that "I am God," then he is fool number one. At once reject him. One who teaches about the message of God, he is ''ācārya''.

So the Vedic literature teaches us that ''tarko 'pratiṣṭhaḥ'': "In the spiritual matter, you cannot argue." Your argument will be failure because you may be very good arguer, but I may come, I can cut all your arguments. And somebody else comes—he cuts all my arguments. It is a question of logic. So there are many logical experts. So by arguments we cannot reach the Supreme Truth. ''Tarko 'pratiṣṭhaḥ śrutayo vibhinnāḥ'' ([[CC Madhya 17.186]]).

Not by purchasing books from the market and reading it. No. That also will not help you. ''Tarko 'pratiṣṭhaḥ śrutayo vibhinnāḥ''. If you purchase ''Bhagavad-gītā'', you purchase Bible, you purchase Koran, or . . . so many, there are, literatures, they are also authorized. That's all right. But you cannot learn them by your own study. ''Tad-vijñānārthaṁ sa gurum evābhigacchet'' (Muṇḍaka Upaniṣad 1.2.12).

One must go and learn it from the spiritual master. Exactly you purchase some scientific book, medical science or engineering and study at home, oh, you will never be acknowledged as a medical practitioners. You have to admit yourself into the . . . that disciplic succession, medical college. You have to attend lectures. Then, when you pass degree, then you will be admitted.

So ''śrutayo vibhinnāḥ, and nāsāv munir yasya mataṁ na bhinnam''. And if you consult different kinds of philosophers, you will be bewildered. But one philosopher is giving one opinion, another philosopher is . . . because ''nāsāv ṛṣir yasya ''. . . "A philosopher is not philosopher if he does not cut another philosopher." That is going on. ''Nāsāv munir yasya mataṁ na bhinnam, dharmasya tattvaṁ nihitaṁ guhāyām'': "Therefore the purport of spiritual life is very confidential." How I can learn? ''Mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186]]): "Therefore we will accept the footprints of those recognized ''ācāryas''." ''Ācāryopāsanam''.

So Kṛṣṇa is the best and foremost ''ācārya'', and He is accepted as the Supreme Personality of Godhead. In India all, I mean to . . . schools of, I mean to say, transcendentalist, the impersonalist and the personalist, all of them, they have accepted Kṛṣṇa as the Supreme Personality of Godhead. There is no doubt about it.

So here the Lord says Himself that, "I eat." So we cannot say that He does not eat. "He does not eat"—in favor of my conclusion, there is no evidence. But here is the evidence, accepted evidence, that God eats. If God eats, then why don't you offer Him to eat? Where is the harm? Huh? What is the harm? If your little fruits and flowers offered to God, He accepts it, why don't you offer it? You want to please so many. You flatter so many bosses by supplying good dishes and so many things, and why don't you try to please God? What is the harm? Is there any loss? You are eating every day, and before eating, if you offer to God, what is the harm there? Why people do not take this formula and see the result? If actually God eats from your hand, oh, how much advanced you become in spiritual life you do not know. He accepts your things from your hand. How much fortunate you are.

So here is the . . . it is clearly said, ''tad aham aśnāmi. Aśnāmi'', the Sanskrit word, means "I eat." "I eat." Why? ''Bhakty-upahṛtam'': "He has brought with devotional love." So you try to love God. You become a lover of God and offer Him whatever you eat, whatever you do. Then see the result, how peaceful you become and how the world becomes peaceful. Simply by theoretical resolution you can make peace in the world? Now resolve, "We shall not fight." Oh, next moment you are fighting. UNESCO resolution is going on for the last twenty years, and where is the peace? That is not the way of peace. Here is the peace. Try to establish your lost relationship with Kṛṣṇa, or God. Then there will be peace. Now, Kṛṣṇa says in the next verse:

:''yat karoṣi yad aśnāsi''
:''yaj juhoṣi dadāsi yat''
:''yat tapasyasi kaunteya''
:''tat kuruṣva mad-arpaṇam''
:([[BG 9.27 (1972)|BG 9.27]])

Now, every human being, he has got a philanthropic view. Now, the other day I met one gentleman. So I did not know that he is not a family man, because in India we are supposed to accept anyone, any gentleman, as family man. So he said: "Yes, I am not family man." Then what he is doing? He is earning nicely, but he is helping one orphanage. That's nice. He said that, "I have got many sons in this orphanage." That is very good. So this natural inclination for loving a orphanage is there. Is there. So this give and take, this inclination, is there in the human being.

So Lord says that ''yat karoṣi'' . . . and we have to work. It is not that without working, we can have our body and soul maintained. This is not possible. This material world, we have to work. Everyone is working. ''Yat karoṣi yad aśnāsi''. And we have to eat also. That is a fact. And ''yaj juhoṣi''. And for our salvation or advancement we do something, religious rituals or attending church and temple or mosque. Something there is in human society. And ''dadāsi yat'', and charity. Everyone is more or less charitably disposed, and he makes some charities according to his capacity. ''Dadāsi yat yat tapasyasi''. And everyone accepts some penance, voluntary penance in his life. ''Yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam''.

Now, Lord Kṛṣṇa says: "All these activities—your work, your charity, your eating, your penance and your rituals—everything should be done for Me." That's all. That is Kṛṣṇa consciousness. Everything should be done for . . . if you want to work, well, work day and night, but you work for Kṛṣṇa. That is Kṛṣṇa consciousness. If you don't work, if you are simply eating, if your father has got money and you are eating, oh, eat for Kṛṣṇa. What is that? You offer the same to Kṛṣṇa and eat palatable dishes. Kṛṣṇa will not take away your dishes. Simply offer it. ''Yad aśnāsi. Yaj juhoṣi''.

Oh, you are trying to elevate yourself to higher standard of life? Just try to go back to Kṛṣṇa, God, Godhead, and try for that. Accept all kinds of austerities and penances. ''Yaj juhoṣi dadāsi yat''. You are making some charity? All right. Make charity for Kṛṣṇa. "Well, Kṛṣṇa is God, and He is very rich. Why shall I make charity to Kṛṣṇa?" No. Kṛṣṇa says, ''dadāsi'': "Give Me that charity. Give Me that charity." Kṛṣṇa is not poor, but you are very proud that you try to make charity with Kṛṣṇa's property.

I am thinking . . . I come here for a short duration of life. Say, I am born a hundred years before or fifty years before, and I live here for fifty years and then go away, but I claim, "This is my property." Wherefrom your property comes? Before your birth the property was there, and after your death the property will remain there for thousands and millions of years. Wherefrom you claim your property? You have no property. You are simply a outcomer, a guest.

So you should accept that this is Kṛṣṇa's property; this is God's property. You are falsely claiming that it is your property. It is not your property. So when Kṛṣṇa asks you that "Give Me in charity," so that—you are foolishly thinking that it is your money—Kṛṣṇa is just trying to take your money so that your false consciousness may be dispelled. Therefore He is.

Just like there is a nice story, Bali Mahārāja. Bali Mahārāja, he became a very strong king, and he . . . nowadays, as in the modern age, we find a strong government or a strong king, he simply tries to conquer other countries. Formerly they were able to conquer other planets also. They were so powerful. So this Bali Mahārāja became so powerful that he conquered many of the higher planets of the demigods, so he became a disturbing element.

So God, as incarnation of Vāmanadeva, He . . . Bali Mahārāja was also a grandson of a great devotee, Prahlāda Mahārāja. He had that blood of devotional blood. He had some devotion to Lord Kṛṣṇa also. But at the same time he was king. He was conquering life. He was making disturbance like that. So all the demigods prayed to Kṛṣṇa to settle up this thing. So Kṛṣṇa as Vāmanāvatāra, incarnation of Vāmana . . . dwarf. Vāmana means dwarf. He went to Bali Mahārāja, and He was Brāhmin. So as a Brāhmin boy, so He asked some charity, because the ''Kṣatriyas'', the kings, are meant for give in charity.

So he was very much pleased to see that beautiful dwarf boy, "Yes, what do You want? I will give You charity." But his spiritual master, so-called spiritual master, he could understand that, "This boy is Viṣṇu, God Himself. He has come to cheat this Bali." So he asked his disciple, "Don't promise any charity to Him. Because He is God, He will take your everything. (laughs) Once you agree to offer something, then He will take yourself also." God is very intelligent. Once you engage yourself in Kṛṣṇa consciousness, there is no way out. You cannot go out. (laughter) You cannot go out. He is so kind. As once you become sincerely a surrendered soul to Kṛṣṇa, then there is no way out. You have to be Kṛṣṇa conscious. You have to continue to be Kṛṣṇa conscious. You cannot do otherwise.

So this guru, the so-called guru, he thought, "Oh, if Kṛṣṇa, the Vāmana God, if He takes away everything from my disciple, then how I shall live? I am living at his cost, and if he becomes a beggar, then I also become beggar." So he was very cautious. He said: "Don't promise. Don't promise." "Why? He is a little boy. Let me give Him something." "No, no, He is not little boy. He is God. He is . . ." "Oh! He is God! Oh, then you ask me not to give Him? And you formerly taught me that everything should be given to God. Now God is at my door, and you ask me not to give? Oh, I reject you. I don't want you, a spiritual master like you." So any spiritual . . . so-called spiritual master who is against God, he should be at once rejected just like Bali Mahārāja.

So Bali Mahārāja is one of the ''mahājana'' whose footprints we have to follow. He has given tacit example. Anyone who is against God, he should be at once rejected, never mind what he is. Yes. Never mind what he is. He should at once be rejected. This is the example of Bali Mahārāja.

So Kṛṣṇa also approached him as a beggar. So here is also . . . he is . . . "All right. You are very powerful king. You have got much wealth. You think that yourself, that you are very much charitably disposed. All right, give Me something." So Kṛṣṇa is so kind. Dadāsi yat. If you are in cha . . . give for . . . charity, charity for Kṛṣṇa, eating for Kṛṣṇa, working for Kṛṣṇa, sacrificing for Kṛṣṇa—everything for Kṛṣṇa—then you become perfect.

:''Yat karoṣi yad aśnāsi''
:''yaj juhoṣi dadāsi yat''
:''yat tapasyasi kaunteya''
:([[BG 9.27 (1972)|BG 9.27]])

''Tapasya. Tapasya'' means penance. Now people are . . . there are great scientists, great philosophers, great thinkers, they are engaged in great penances. They are taking very severe type of pains for discovering something. We have got that tendency. Just like we have discovered this atomic bomb. That required some penance or austerity. But Kṛṣṇa says that "Don't discover atom bomb, but discover Me. If you are so painstaking, if you are so great scientist, discover Me." "Oh, that is not possible. We can kill. That is possible."

So this is going on. ''Yat tapasyasi, kuruṣva mad-arpaṇam''. Everything should be done for Kṛṣṇa. That is the greatest civilization. That is the perfection of civilization. That is peaceful civilization, everything for God.

Thank you very much.

'''Devotees:''' Hare Kṛṣṇa.

'''Prabhupāda:''' Any question? (end)

661216 - Lecture BG 09.26-27 - New York

2026-08-02T12:38:16Z

Caitanyadeva:

[[Category:1966 - Lectures]]
[[Category:1966 - Lectures and Conversations]]
[[Category:1966 - Lectures, Conversations and Letters]]
[[Category:1966-12 - Lectures and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, New York]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, New York]]
[[Category:Lectures - Bhagavad-gita As It Is]]
[[Category:BG Lectures - Chapter 09|0926-27]]
[[Category:Audio Files 30.01 to 20.00 Minutes]]
[[Category:1966 - New Audio - Released in June 2019]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1966 - Lectures|1966]]'''</div>
{{RandomImage}}


<div class="center">[[Vanipedia:661216 Lecture - Srila Prabhupada Speaks a Nectar Drop in New York|''' <span style="display: flex; align-items: center; justify-content: center"><b class="fa fa-solid fa-volume-up" style="font-size: 330%"> </b><big>Listen to a 'Nectar Drop' created from this lecture'''</big></span>]]</div>


<div class="code">661216BG.NY - December 16, 1966</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1966/661216BG-NEW_YORK.mp3</mp3player>

'''Prabhupāda:'''

:''patraṁ puṣpaṁ phalaṁ toyaṁ''
:''yo me bhaktyā prayacchati''
:''tad ahaṁ bhakty-upahṛtam''
:''aśnāmi prayatātmanaḥ''
:([[BG 9.26 (1972)|BG 9.26]])

Now, the Lord Kṛṣṇa says that, "Anyone who offers Me in devotion these four things," ''patraṁ puṣpaṁ phalaṁ toyam'', "a bit of leaf and a bit of flower, a little fruit, a little water . . ." So He is pleased to take, accept. Why? Because we are offering Him with devotion and love. That is the only way. Just like if you offer me varieties of foodstuff and very palatable dishes, but if I am not hungry, then all these palatable dishes and varieties of foodstuff is useless. I cannot accept anything.

Similarly, if you offer anything to the Supreme Lord, He is full; He does not require your offering. He is always being served by hundreds and thousands of goddess of fortune. ''Lakṣmī-sahasra-śata-sambhrama-sevyamānam'' (Bs 5.29).

We are, in the material world, we are seeking the favor of goddess of fortune, but in the spiritual world, hundreds and thousands of the goddess of fortunes, they are eagerly trying to serve the Supreme Lord. So He is full. He has nothing to accept from you. But He likes that you should offer Him something.

Just like a rich father: He does not like any help from the son, but if the son, after he is grown up, he is earning, and if he offers something to the father, oh, he becomes very happy. This is natural. So our connection with the supreme father is like that. He is not in want. He does not require anything from me. But it is for my interest. If I offer something, then I become a very pet son of my father. This is called ''bhakti''. This is devotional service, or Kṛṣṇa consciousness. And why should we not offer? Then we are ingratitude. Suppose the father is supplying everything, and if I do not offer anything to my father, is it very good business? No.

So here the ultimate, even the poorest of the poorest, he can offer these four things. Otherwise if you have got means, oh, you should prepare very nice foodstuff for the Lord. At Vṛndāvana in India there are temples still, they are spending thousands and thousands of rupees for palatable foodstuff, offering to the Deity. And those foodstuff are distributed to the, I mean to say, the devotees. Not only devotees, even nondevotees come and take, because by eating, one shall be devotee. Nobody shall eat . . . if I ask somebody, "Please come and hear ''Bhagavad-gītā''," oh, he may not agree. But if I offer some palatable dishes, foodstuff, ''kṛṣṇa-prasāda'', oh, everyone will accept. Everyone will accept.

So that is one of the process of devotional service, that we should offer very sumptuously to the Lord, and the ''prasāda'' should be distributed. The Lord is not taking away to His abode, to His kingdom. It is for you. But if you eat and if you distribute that sort of ''prasāda'' to the public, you are doing great service and the public is getting spiritual consciousness, God consciousness. Just establish, just propagate this everywhere. In the hospital, in the charitable societies, in industrial places, everywhere distribute this ''prasāda'' and chant this Hare Kṛṣṇa. Just see what is the result.

You want peace? These are the process of peace. But we do not take care of this, what is peace. ''Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram'' ([[BG 5.29 (1972)|BG 5.29]]), just we have discussed previously.

We should simply acknowledge. There is a process of worship of the Ganges. You have perhaps heard the name of the Ganges River. The Ganges River is the sacred river, Ganges and the Yamunā, the most two sacred rivers in India. Millions of people take bath early in the morning in the two rivers, all parts of the country. It is very wide and very long river, from Himalaya to the Bay of Bengal. So it is very long river, and all the tracts of land, they are considered to be sacred place, and in each and every part, thousands and thousands of people, they are taking their bath early in the morning. Either in the winter season or in the summer season, it doesn't matter.

So there is a process of worshiping the river Ganges. And what is that? After you take your bath, you stand up to your waist filled up with water and take little water from the Ganges water and you offer, "Mother Ganges, I am offering this respect." This is the process.

Now, suppose you take a handful of water from the Ganges. What is the loss of Ganges water? And if you offer some handful of water in the Ganges, where is the gain? So this ''patraṁ puṣpaṁ phalaṁ toyam'', a bit of flower, a bit of, I mean, a fruit and a bit of leaf, if you offer to the Supreme, do you mean to say He gains something? Or if you take it out of nature's—you are taking so many things—is He in loss? So He has no gain or loss. It is for your interest. When God accepts, He says: "Yes, I . . ." ''Aśnāmi'': "I eat."

One ''Ārya-samājist'' . . . you see, in the Hindu society since a very long time, especially since the days of India's disruption of the original culture, so many offshoots they have come out under the name of so many isms. So there is one section who are called ''Ārya-samājist''. Their business is only to criticize all the scriptures. That is their business.

So one of the member of the ''Ārya-samājis'', he . . . they do not favor the temple worship. So he asked me, "Swāmījī, do you think God eats?" I said: "Yes." "Then how do you think?" "Because God says, 'I eat.' " Here is, Kṛṣṇa says, ''aśnāmi''. "So God says: 'I eat.' Who are you that He does not eat?" I replied him like that. "Who are you? You say that God does not eat, but here God says, 'I eat.' So whom shall I believe—a loafer like you, or Kṛṣṇa? (laughter) I am a third person, and you are also a third person, and Kṛṣṇa is recognized the Supreme Personality of God. Whom shall I believe? I am . . . I accept that I am the fool number one, but whom shall I accept, you or Kṛṣṇa? You said that . . . what you are? What is your position? You are an ordinary man. So you say that God does not eat, but God says, 'I eat.' Why shall I not believe?"

So this is the question of faith. This is the question of faith. And without faith, you cannot reach the kingdom of God. Your experimental knowledge, your so-called defective reasons and arguments and philosophy, that will not be applicable in the transcendental field. You have to believe. You are believing in every sphere of your life. When you purchase a ticket for transferring yourself in the aeroplane, if you go on arguing whether . . . "Sir, I am purchasing ticket. Whether this aeroplane will reach? Whether it will not, I mean to say, crash in the way?" If you go on arguing, there is no question of, I mean to say, getting on the aeroplane. You have to believe that "Aeroplane will take me to the other side." You are doing that. There is no argument.

So similarly, you have to believe. We must have faith. And we see that many faithful, great ''ācāryas'' and devotees of the Lord, they achieved success by this faith. Why shall I not follow them? Therefore the Vedic literature says that you have to follow the footprints of great ''ācāryas. Ācārya'' means great devotees who come to teach the people in general about God consciousness or Kṛṣṇa consciousness. He is called ''ācārya''. He behaves in his life how? To think of Kṛṣṇa, and he teaches his students about that. He is called ''ācārya. Acinoti śāstrāṇi''. He knows the purport of the scriptures, and he behaves in his life and he teaches his student in that way. He is called ''ācārya''.

So we have to . . . in the ''Bhagavad-gītā'' in the Thirteenth Chapter you have read it that ''ācāryopāsanam. Ācāryopāsanam''. You have to approach an ''ācārya''. That is the way of learning transcendental knowledge in all Vedic scriptures. ''Tad-vijñānārthaṁ sa gurum evābhigacchet'' (Muṇḍaka Upaniṣad 1.2.12): "If you want to learn that transcendental science, then you have to approach the bona fide spiritual master." ''Tad-vijñānārtham''. Tat means that transcendental; ''vijñāna ''means science. If you want to learn.

So the Vedic literature teaches us to accept the authorized bona fide spiritual master ''ācārya''. Kṛṣṇa is the head of all ''ācāryas''. He is the principal ''ācārya''. From Kṛṣṇa, Brahmā learned this Vedic literature. From Brahmā, Nārada learned this Vedic literature. From Nārada, Vyāsadeva; from Vyāsadeva, Madhvācārya. From Madhvācārya, so many. In this way the ''paramparā'' system, the ''ācārya ''system, is coming down. So we have to believe that. ''Mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186]]).

You have to follow the footprints of ''ācārya''. Not only in the . . . everywhere, the footprints of ''ācāryas'' are followed. Just like in your country you are following the footprints of Lord Jesus Christ. Yes, that is the way. Or any ''ācārya''. Because the ''ācārya'', they come here to teach us about Kṛṣṇa consciousness, or God consciousness. That is their business. They have no other business. That is bona fide ''ācārya''. If somebody claims that "I am God," then he is fool number one. At once reject him. One who teaches about the message of God, he is ''ācārya''.

So the Vedic literature teaches us that ''tarko 'pratiṣṭhaḥ'': "In the spiritual matter, you cannot argue." Your argument will be failure because you may be very good arguer, but I may come, I can cut all your arguments. And somebody else comes—he cuts all my arguments. It is a question of logic. So there are many logical experts. So by arguments we cannot reach the Supreme Truth. ''Tarko 'pratiṣṭhaḥ śrutayo vibhinnāḥ'' ([[CC Madhya 17.186]]).

Not by purchasing books from the market and reading it. No. That also will not help you. ''Tarko 'pratiṣṭhaḥ śrutayo vibhinnāḥ''. If you purchase ''Bhagavad-gītā'', you purchase Bible, you purchase Koran, or . . . so many, there are, literatures, they are also authorized. That's all right. But you cannot learn them by your own study. ''Tad-vijñānārthaṁ sa gurum evābhigacchet'' (Muṇḍaka Upaniṣad 1.2.12).

One must go and learn it from the spiritual master. Exactly you purchase some scientific book, medical science or engineering and study at home, oh, you will never be acknowledged as a medical practitioners. You have to admit yourself into the . . . that disciplic succession, medical college. You have to attend lectures. Then, when you pass degree, then you will be admitted.

So ''śrutayo vibhinnāḥ, and nāsāv munir yasya mataṁ na bhinnam''. And if you consult different kinds of philosophers, you will be bewildered. But one philosopher is giving one opinion, another philosopher is . . . because ''nāsāv ṛṣir yasya ''. . . "A philosopher is not philosopher if he does not cut another philosopher." That is going on. ''Nāsāv munir yasya mataṁ na bhinnam, dharmasya tattvaṁ nihitaṁ guhāyām'': "Therefore the purport of spiritual life is very confidential." How I can learn? ''Mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186]]): "Therefore we will accept the footprints of those recognized ''ācāryas''." ''Ācāryopāsanam''.

So Kṛṣṇa is the best and foremost ''ācārya'', and He is accepted as the Supreme Personality of Godhead. In India all, I mean to . . . schools of, I mean to say, transcendentalist, the impersonalist and the personalist, all of them, they have accepted Kṛṣṇa as the Supreme Personality of Godhead. There is no doubt about it.

So here the Lord says Himself that, "I eat." So we cannot say that He does not eat. "He does not eat"—in favor of my conclusion, there is no evidence. But here is the evidence, accepted evidence, that God eats. If God eats, then why don't you offer Him to eat? Where is the harm? Huh? What is the harm? If your little fruits and flowers offered to God, He accepts it, why don't you offer it? You want to please so many. You flatter so many bosses by supplying good dishes and so many things, and why don't you try to please God? What is the harm? Is there any loss? You are eating every day, and before eating, if you offer to God, what is the harm there? Why people do not take this formula and see the result? If actually God eats from your hand, oh, how much advanced you become in spiritual life you do not know. He accepts your things from your hand. How much fortunate you are.

So here is the . . . it is clearly said, ''tad aham aśnāmi. Aśnāmi'', the Sanskrit word, means "I eat." "I eat." Why? ''Bhakty-upahṛtam'': "He has brought with devotional love." So you try to love God. You become a lover of God and offer Him whatever you eat, whatever you do. Then see the result, how peaceful you become and how the world becomes peaceful. Simply by theoretical resolution you can make peace in the world? Now resolve, "We shall not fight." Oh, next moment you are fighting. UNESCO resolution is going on for the last twenty years, and where is the peace? That is not the way of peace. Here is the peace. Try to establish your lost relationship with Kṛṣṇa, or God. Then there will be peace. Now, Kṛṣṇa says in the next verse:

:''yat karoṣi yad aśnāsi''
:''yaj juhoṣi dadāsi yat''
:''yat tapasyasi kaunteya''
:''tat kuruṣva mad-arpaṇam''
:([[BG 9.27 (1972)|BG 9.27]])

Now, every human being, he has got a philanthropic view. Now, the other day I met one gentleman. So I did not know that he is not a family man, because in India we are supposed to accept anyone, any gentleman, as family man. So he said: "Yes, I am not family man." Then what he is doing? He is earning nicely, but he is helping one orphanage. That's nice. He said that, "I have got many sons in this orphanage." That is very good. So this natural inclination for loving a orphanage is there. Is there. So this give and take, this inclination, is there in the human being.

So Lord says that ''yat karoṣi'' . . . and we have to work. It is not that without working, we can have our body and soul maintained. This is not possible. This material world, we have to work. Everyone is working. ''Yat karoṣi yad aśnāsi''. And we have to eat also. That is a fact. And ''yaj juhoṣi''. And for our salvation or advancement we do something, religious rituals or attending church and temple or mosque. Something there is in human society. And ''dadāsi yat'', and charity. Everyone is more or less charitably disposed, and he makes some charities according to his capacity. ''Dadāsi yat yat tapasyasi''. And everyone accepts some penance, voluntary penance in his life. ''Yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam''.

Now, Lord Kṛṣṇa says: "All these activities—your work, your charity, your eating, your penance and your rituals—everything should be done for Me." That's all. That is Kṛṣṇa consciousness. Everything should be done for . . . if you want to work, well, work day and night, but you work for Kṛṣṇa. That is Kṛṣṇa consciousness. If you don't work, if you are simply eating, if your father has got money and you are eating, oh, eat for Kṛṣṇa. What is that? You offer the same to Kṛṣṇa and eat palatable dishes. Kṛṣṇa will not take away your dishes. Simply offer it. ''Yad aśnāsi. Yaj juhoṣi''.

Oh, you are trying to elevate yourself to higher standard of life? Just try to go back to Kṛṣṇa, God, Godhead, and try for that. Accept all kinds of austerities and penances. ''Yaj juhoṣi dadāsi yat''. You are making some charity? All right. Make charity for Kṛṣṇa. "Well, Kṛṣṇa is God, and He is very rich. Why shall I make charity to Kṛṣṇa?" No. Kṛṣṇa says, ''dadāsi'': "Give Me that charity. Give Me that charity." Kṛṣṇa is not poor, but you are very proud that you try to make charity with Kṛṣṇa's property.

I am thinking . . . I come here for a short duration of life. Say, I am born a hundred years before or fifty years before, and I live here for fifty years and then go away, but I claim, "This is my property." Wherefrom your property comes? Before your birth the property was there, and after your death the property will remain there for thousands and millions of years. Wherefrom you claim your property? You have no property. You are simply a outcomer, a guest.

So you should accept that this is Kṛṣṇa's property; this is God's property. You are falsely claiming that it is your property. It is not your property. So when Kṛṣṇa asks you that "Give Me in charity," so that—you are foolishly thinking that it is your money—Kṛṣṇa is just trying to take your money so that your false consciousness may be dispelled. Therefore He is.

Just like there is a nice story, Bali Mahārāja. Bali Mahārāja, he became a very strong king, and he . . . nowadays, as in the modern age, we find a strong government or a strong king, he simply tries to conquer other countries. Formerly they were able to conquer other planets also. They were so powerful. So this Bali Mahārāja became so powerful that he conquered many of the higher planets of the demigods, so he became a disturbing element.

So God, as incarnation of Vāmanadeva, He . . . Bali Mahārāja was also a grandson of a great devotee, Prahlāda Mahārāja. He had that blood of devotional blood. He had some devotion to Lord Kṛṣṇa also. But at the same time he was king. He was conquering life. He was making disturbance like that. So all the demigods prayed to Kṛṣṇa to settle up this thing. So Kṛṣṇa as Vāmanāvatāra, incarnation of Vāmana . . . dwarf. Vāmana means dwarf. He went to Bali Mahārāja, and He was Brāhmin. So as a Brāhmin boy, so He asked some charity, because the ''Kṣatriyas'', the kings, are meant for give in charity.

So he was very much pleased to see that beautiful dwarf boy, "Yes, what do You want? I will give You charity." But his spiritual master, so-called spiritual master, he could understand that, "This boy is Viṣṇu, God Himself. He has come to cheat this Bali." So he asked his disciple, "Don't promise any charity to Him. Because He is God, He will take your everything. (laughs) Once you agree to offer something, then He will take yourself also." God is very intelligent. Once you engage yourself in Kṛṣṇa consciousness, there is no way out. You cannot go out. (laughter) You cannot go out. He is so kind. As once you become sincerely a surrendered soul to Kṛṣṇa, then there is no way out. You have to be Kṛṣṇa conscious. You have to continue to be Kṛṣṇa conscious. You cannot do otherwise.

So this guru, the so-called guru, he thought, "Oh, if Kṛṣṇa, the Vāmana God, if He takes away everything from my disciple, then how I shall live? I am living at his cost, and if he becomes a beggar, then I also become beggar." So he was very cautious. He said: "Don't promise. Don't promise." "Why? He is a little boy. Let me give Him something." "No, no, He is not little boy. He is God. He is . . ." "Oh! He is God! Oh, then you ask me not to give Him? And you formerly taught me that everything should be given to God. Now God is at my door, and you ask me not to give? Oh, I reject you. I don't want you, a spiritual master like you." So any spiritual . . . so-called spiritual master who is against God, he should be at once rejected just like Bali Mahārāja.

So Bali Mahārāja is one of the ''mahājana'' whose footprints we have to follow. He has given tacit example. Anyone who is against God, he should be at once rejected, never mind what he is. Yes. Never mind what he is. He should at once be rejected. This is the example of Bali Mahārāja.

So Kṛṣṇa also approached him as a beggar. So here is also . . . he is . . . "All right. You are very powerful king. You have got much wealth. You think that yourself, that you are very much charitably disposed. All right, give Me something." So Kṛṣṇa is so kind. Dadāsi yat. If you are in cha . . . give for . . . charity, charity for Kṛṣṇa, eating for Kṛṣṇa, working for Kṛṣṇa, sacrificing for Kṛṣṇa—everything for Kṛṣṇa—then you become perfect.

:''Yat karoṣi yad aśnāsi''
:''yaj juhoṣi dadāsi yat''
:''yat tapasyasi kaunteya''
:([[BG 9.27 (1972)|BG 9.27]])

''Tapasya. Tapasya'' means penance. Now people are . . . there are great scientists, great philosophers, great thinkers, they are engaged in great penances. They are taking very severe type of pains for discovering something. We have got that tendency. Just like we have discovered this atomic bomb. That required some penance or austerity. But Kṛṣṇa says that "Don't discover atom bomb, but discover Me. If you are so painstaking, if you are so great scientist, discover Me." "Oh, that is not possible. We can kill. That is possible."

So this is going on. ''Yat tapasyasi, kuruṣva mad-arpaṇam''. Everything should be done for Kṛṣṇa. That is the greatest civilization. That is the perfection of civilization. That is peaceful civilization, everything for God.

Thank you very much.

'''Devotees:''' Hare Kṛṣṇa.

'''Prabhupāda:''' Any question? (end)

661211 - Lecture CC Madhya 20.152-154 - New York

2026-08-02T12:35:44Z

Caitanyadeva:

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<div class="code">661211CC.NY - December 11, 1966</div>

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'''Prabhupāda:''' So Lord Caitanya is describing about the personal feature of Lord Kṛṣṇa. The personal feature of Lord Kṛṣṇa, as described in the ''Bhagavad-gītā'', that is the manifestation of His material energy. Now, the personal feature as described by Lord Caitanya in the ''Caitanya-caritāmṛta'', this is the description of His spiritual feature.

We have already studied in the ''Bhagavad-gītā'' that the Lord has two distinctive features: material and spiritual, superior and inferior. Of course, for Him there is no superior or inferior. But for us, it is superior, inferior. We cannot say that because everything is emanation from the Supreme, therefore there is no superior or inferior. No. Superior, inferior, in relationship with the energy.

Just like ''īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati'' ([[BG 18.61 (1972)|BG 18.61]]): "Īśvara, the Supreme Lord, is situated in everyone's heart." So He is in the heart of a hog, of a dog, and the learned ''brāhmaṇa'' as well. For Him there is no such discrimination what is hog, what is dog, what is ''brāhmaṇa'', what is good, what is bad, because He is Absolute. But here we have to distinguish between the hog and the dog, at least so far the material body is concerned.

So Lord Caitanya says:

:''kṛṣṇera svarūpa-vicāra śuna, sanātana''
:''advaya-jñāna-tattva, vraje vrajendra-nandana''
:([[CC Madhya 20.152]])

He is addressing Sanātana Gosvāmī. You'll remember that this chapter, "Instruction to Sanātana Gosvāmī," was begun when Sanātana Gosvāmī, after his retirement, approached the Lord at Benares and surrendered himself and asked Him, "What I am?" So under that question, He is describing his relationship with Kṛṣṇa. Kṛṣṇa.

The ''jīvātmā'', the living entity, is eternally servitor of Kṛṣṇa, and one should understand the nature of his master so that his service attitude, his affection, may be more intimate. Suppose I am serving at a place. I am engaged in a service to a master, but I do not know how big is my master. But when I understand the influence and opulence and greatness of my master—I become more devoted, "Oh, my master is so great." So therefore simply knowing, "God is great, and I have got some relationship with God," that is not sufficient. You must know how much great He is. Of course, you cannot calculate, but as far as possible, you should know how great He is.

So that greatness of Lord Kṛṣṇa is being described here by Lord Caitanya to His disciple, Sanātana Gosvāmī. ''Advaya-jñāna-tattva, vraje vrajendra-nandana''. ''Advaya-jñāna-tattva. Advaya-jñāna-tattva'' means He is Absolute. He is not relative. Here everything is relative, but "God" means He is Absolute. He has nothing to be dependent. Here everything, we are all dependent. To understand something, to understand light, we have to understand darkness. To understand good, we have to understand what is bad. So here it is everything duality.

So Kṛṣṇa is Absolute. That is the first understanding, that there is no duality. Kṛṣṇa, His name, His fame, His pastime, His quality, His association, associates—everything is one. One plus one equal to one, always remember. There is no difference between Kṛṣṇa and Kṛṣṇa's name. That is Absolute. We have got here experience that the thing and the name of the thing, they are different, dual. Suppose here is a glass of water. I am thirsty. I want glass of water. But if I say: "Water, water, water, water," oh, that will not quench my thirst. I must have the thing, water, and then it will be acting.

But Kṛṣṇa is ''advaya-jñāna''. So when we hear Kṛṣṇa's name, then we should understand that, "Kṛṣṇa is before me in His sound vibration. He is present before me in sound, because He is everything." Why sound (is) not Kṛṣṇa? If He is everything, sound is also Kṛṣṇa.

So this is called ''advaya-jñāna''. Similarly, when we read ''Bhagavad-gītā'', that is also Kṛṣṇa. Therefore we should pay respect. When we enter into the temple of Kṛṣṇa, it should be understood that we are in touch with Kṛṣṇa. Everything in relationship is Kṛṣṇa. That is the highest . . . therefore the devotees who are in the higher conception of Kṛṣṇa consciousness sees nothing before him save and except Kṛṣṇa. That is not to be imitated, but the stage, in the higher stage, the devotee sees nothing but Kṛṣṇa. ''Sarvatra sphūraya tāṅra iṣṭa-deva mūrti'' ([[CC Madhya 8.274]]).

Everything is relationship Kṛṣṇa. Matter is energy of Kṛṣṇa. Therefore energy and the energetic, not being different, so even in the material world he sees Kṛṣṇa. So for him, there is no matter—everything spiritual. ''Advaya-jñāna''. There is no matter at all. Just like in Kṛṣṇa, he has no distinction what is matter, what is spirit, but in our conditioned stage we have got "superior," "inferior" conception. But when we are also in the higher stage of the Absolute Truth, ''brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati'' ([[BG 18.54 (1972)|BG 18.51]]), when we are actually in devotional . . . such pure devotional service in Kṛṣṇa, then we will see that everything is Kṛṣṇa.

For example, just like we take ''kṛṣṇa-prasādam. Kṛṣṇa-prasādam'', we respect ''prasādam''. We offer obeisances before taking ''prasādam''. Why? Because the ''prasādam'' is also Kṛṣṇa. So by taking ''prasādam'', I am contacting Kṛṣṇa. By hearing Kṛṣṇa, I am contacting Kṛṣṇa. By working for Kṛṣṇa, I am contacting Kṛṣṇa. This is called Absolute truth.

Lord Caitanya says, ''kṛṣṇa advaya-jñāna-tattva''. He is Absolute Truth. ''Vraje vrajendra-nandana''. And the abode which is called Kṛṣṇaloka, Vṛndāvana. . . He is just like the boy of . . . Vrajendra-nandana. He has got His devotee as father and mother. He is just like a boy, sixteen-years-old boy, Vrajendra-nandana. That is the real feature of Kṛṣṇa. He is not . . . you will never find Kṛṣṇa as very old man. No. Kṛṣṇa's real feature of body, trans . . . not this body, His transcendental body, ''sac-cid-ānanda-vigrahaḥ'' (Bs 5.1).

With a flute in the hand, He look just like a fresh sixteen-years-old boy, always freshness. ''Kiśora''. ''Kiśora'' means, ''kiśora'' age is from ten years to sixteen years. And after sixteenth year, one begins his youth.

So Kṛṣṇa is always in His ''kiśora avasthā''. ''Kiśora avasthā'' means He will appear just like boy, a fifteen, sixteen-years-old boy, Vrajendra-nandana. But at the same time, ''sarva-ādi'': He is the original. Everything, whatever you see, either in the material world or spiritual world, He is the origin. So He is the oldest. He is the oldest, but you will see Him as youngest.

:''advaitam acyutam anādim ananta-rūpam''
:''ādyaṁ purāṇa puruṣaṁ nava-yauvanaṁ ca''
:(Bs 5.33)

In the ''Brahma-saṁhitā'' you will find description of Kṛṣṇa, ''advaita acyuta'' . . . ''advaita'' means absolute; acyuta means nonfallible, Brahman. He is Parambrahman. We are also Brahman, but we have fallen down. We have fallen down in this material condition. But Kṛṣṇa never falls down in material condition. When He appears before us, don't think that, "He is also fallen soul like me." The fools consider like that. ''Avajānanti māṁ mūḍhā'' ([[BG 9.11 (1972)|BG 9.11]]).

''Mūḍhā'' means fools. The fool consider Kṛṣṇa as ordinary man. ''Mānuṣīṁ paraṁ bhāvam ajānantaḥ''. The fools do not know what is immense potency, background, of Kṛṣṇa. Therefore they think Kṛṣṇa as like one of us. So here it is said that ''sarva-ādi''. ''Sarva-ādi'' means the primal. Primal. And ''sarva-aṁśī. Sarva-aṁśī'' means He is the original thing, and everything is part. We are also part and parcel of Kṛṣṇa. ''Mamaivāṁśa'', in the ''Bhagavad-gītā. Aṁśī. Aṁśī'' and ''aṁśa''. Just like this hand, it is called part, and I am, as whole body, I am the whole. So we can understand part and whole. So therefore He is whole, and everything is His part. He is the ''aṁśī''; He is the whole. ''Sarva-aṁśī''.

''Kiśora-śekhara''. This very word, ''kiśora-śekhara'', "the supreme boy." The supreme boy. His feature is like . . . just like a fresh boy, but the supreme. ''Kiśora-śekhara cid-ānanda-deha'' ([[CC Madhya 20.153]]), spiritual body.

Just mark this description of Kṛṣṇa: ''cid-ānanda-deha''. ''Cid-ānanda-deha'' means transcendental, spiritual body, not this body. Because the less intelligent person, they cannot think of personal God, because they think that whenever there is question of personality, it is material body. They cannot find out the shape of the spirit soul. It is so small that from material eyes, by material instrument, you cannot find out the shape of the soul. Therefore they conclude that there is no shape.

The same example: just geometrically, the definition of point is given, "point has no length, no breadth," because a point cannot be measured by any human instrument. But nothing can be without . . . even the atom has got its measure. But because we have no power to measure, we set aside, dismiss: "Oh, there is no . . . nothing." So similarly, "Because we do not know what is spirit, and we think spirit is something just opposite to this matter, and matter we find manifestation, form, therefore spirit should be formless." That is their conclusion.

But actually it is not so. We therefore require to learn from the authority. Kṛṣṇa . . . Lord Caitanya says, ''cid-ānanda-deha. Cid-ānanda-deha'', the transcendental, eternal body. ''Cid-ānanda-deha ''and ''sarvāśraya''. ''Sarvāśraya'' means He is the rest of everything. Now, you see before you that so many big, big planets, even the sun, it is floating in the air. Such a big body, lump body, which is some million times greater than this earth, we can see it is floating in the sky. So how it is floating? Here it is explained, ''sarvāśraya''. It is floating on Kṛṣṇa's energy. Everything is Kṛṣṇa's energy.

''Sarvāśraya sarveśvara. Sarveśvara ''means the Supreme Lord. This is very nicely explained by Lord Caitanya. ''Sarva-ādi'': "He is the origin of everything." ''Sarva-aṁśī'': "He is the whole of all the parts. And He is just like a fresh boy. His body is transcendental, spiritual, full of bliss." ''Sarvāśraya'': "And He is the rest of everything, and He is the Supreme Lord." This is the description of Kṛṣṇa.

So as we have seen that Lord Caitanya, when He instructs, He gives at once evidence from authoritative scripture. That is the way of presenting. Always you should remember that we cannot imagine about God: "I think God is like this." This is nonsense. You have no thinking power. You are under the grip of material nature. He is pulling. The material nature is pulling you by the ear, just like this. ''Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ'' ([[BG 3.27 (1972)|BG 3.27]]).

You are being acted, influenced. Just like the same example: You are thrown in the Atlantic Ocean, you have no power. By the waves you will have to work. The waves are tossing this way and that way. You are simply struggling. That's all. So how we can think independently within the tossing of Atlantic Ocean? This is all nonsense.

So we cannot imagine, we cannot concoct, about God. We have to hear from authoritative scripture, authoritative version. Then we will understand. So here is authoritative version from ''Brahma-saṁhitā'':

:''īśvaraḥ paramaḥ kṛṣṇaḥ''
:''sac-cid-ānanda-vigrahaḥ''
:''anādir ādir govindaḥ''
:''sarva-kāraṇa-kāraṇam''
:([[CC Madhya 20.154]])

The ''Brahma-saṁhitā'' describing about Kṛṣṇa, that ''īśvara'', Lord . . . there are many lords. We have got experience. In England you will find many lords. We had some dealing with Lord Zetland, Marquis of Zetland. There are many lords. In your country also there are many lords. Any rich man is lord. In our country also there are many lords. But Kṛṣṇa is not a lord like them. These lords are under the grip of material nature. They are lord by name. But as soon as the material nature gives a slap on the lord, at once passed, everything lordship finished.

So He is not a lord like that. (chuckles) ''Īśvaraḥ paramaḥ''. He is lord, but the Supreme Lord. He is not under anyone's control. Here the stamped lord, rubber-stamped lord, they are under full control. So they may say that, "I am lord of all I survey," but it is all foolishness. Nobody is lord. The real lord is Kṛṣṇa. Therefore it is said, ''īśvaraḥ paramaḥ''. ''Parama'' means Supreme. And who is that Supreme Lord? Kṛṣṇa. ''Īśvaraḥ paramaḥ kṛṣṇaḥ''.

So how He becomes ''parama'', the Supreme? Because He is ''sac-cid-ānanda-vigrahaḥ''. His body is spiritual, full of bliss and eternal. Therefore He is Supreme Lord. Anādi. So we have got experience that everything has got its cause. Suppose I am lord. But I have got some cause to become lord. Either my father was lord or I have accumulated some wealth, the government has recognized me as lord . . . under certain condition, I have become lord. But He is ''ādi. Ādi'' means He is the origin. There is nothing beyond Him; therefore ''ādi. Ādi, anādi''.

''Anādir ādiḥ''. Everything has got a cause, but He has no cause. He is Lord, but there is no cause how He has become Lord. When I am lord, there is cause. I cannot become . . . perhaps you know that in England, if somebody becomes very rich, he has to deposit some amount of money to the government, then government will award him the title "lord." And with that huge amount of money his family will be maintained, and the first son of the lord family, he will be declared as lord. In this way. So far I have heard. I do not know exactly. But this lord is made, recognized, by the government on deposition of some certain amount of money. The government recognizes, "Yes, this family may be recognized as lord family." They create. In England they create aristocracy. Similarly, when they were in India, they also created many aristocracies. So Kṛṣṇa is not a created, aristocratic lord. That we should know. ''Anādir ādir govindaḥ'' (Bs 5.1).

Govinda means . . . ''go'' means three things. What is that? ''Go'' means the senses, and ''go'' means cow, and ''go'' means land. There are three meanings of ''go''. So He gives pleasure to these three things. Wherever He is present, it becomes blissful, ''ānanda''. ''Ānandamayo 'bhyāsāt'' (Vedānta-sūtra 1.1.12), the ''Vedānta-sūtra'' says. ''Ānandamaya'', always full of . . . Kṛṣṇa is the reservoir of pleasure. So whenever He is present, in whichever land, in whichever country, in whichever planet He is present, it becomes full of bliss, ''ānanda''. Govinda.

And He is playing just like cowherd boy, sixteen-year-boy and playing with cows. His father has got many cows, and He goes to the cows, pleasure trip with friends. That is Kṛṣṇa's business. He is not going to any office or any factory. You see? So ''goṣṭha''. He goes, and His mother gives Him sufficient to eat. And after eating His breakfast, with His friends and His flute and cows He goes outside for pleasure trip. That is Kṛṣṇa's business. Therefore He is Govinda.

The cows, oh, as soon as they see Kṛṣṇa, they become . . . they lick up His feet and body, and every cow has got a different name. As soon as He will call, the cow will come immediately, and dropping milk. And those cows are also spiritual. ''Surabhī''. It is described in the ''Brahma-saṁhitā, surabhīr abhipālayantam'' (Bs 5.29).

''Surabhī. Surabhī'' cow means nonexhaustive. You can milk as much milk you want and as many times. In the material world the cow is limited. There is time that you can milk, morning and evening, and so much quantity, not more than that. But ''surabhīr'' means you can milk those cows anytime you like, and you can draw milk as many as you like, as much as you like. This is called ''surabhī''. ''Surabhīr'' . . . in the description of ''Brahma-saṁhitā'': ''cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam. Surabhīr abhipālayantam''. So therefore He is Govinda. He gives . . . He is pleasure for everyone.

And ''indriya'' . . . ''go'' means senses. We are . . . we are seeking sense pleasure. Sense pleasure means reciprocation between the two. I want to see a beautiful girl. That means two. Or I want to see a beautiful boy. So that means two. So without two, there cannot be sense pleasure. I want to eat something palatable. There must be two. At least, the dish must be full of varieties. So impersonal, there is no pleasure, actual pleasure. So Kṛṣṇa, our relationship with Kṛṣṇa, our service with Kṛṣṇa, that is pleasure. Govinda. That is real sense pleasure. By seeing Kṛṣṇa, by tasting Kṛṣṇa, by smelling Kṛṣṇa, by touching Kṛṣṇa—everything, that is sense pleasure. That is our real sense pleasure.

So He is Govinda and ''sarva-kāraṇa-kāraṇam'' (Bs 5.1), the cause of all causes. Beyond Him, there is no other cause. This is the description Lord Caitanya gives, and we shall gradually discuss other points.

Any questions? (end)

661205 - Lecture CC Madhya 20.125-136 - New York

2026-08-02T12:32:51Z

Caitanyadeva:

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<div class="center">[[Vanipedia:661127 Lecture - Srila Prabhupada Speaks a Nectar Drop in New York|''' <span style="display: flex; align-items: center; justify-content: center"><b class="fa fa-solid fa-volume-up" style="font-size: 330%"> </b><big>Listen to a 'Nectar Drop' created from this lecture'''</big></span>]]</div>


<div class="code">661127CC.NY - November 27, 1966</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1966/661205CC-NEW_YORK.mp3</mp3player>

'''Prabhupāda:'''

:''abhidheya-nāma 'bhakti', 'prema'-prayojana''
:''puruṣārtha-śiromaṇi prema mahā-dhana''
:([[CC Madhya 20.125]])

So after understanding our relationship with Kṛṣṇa . . . every understanding has its ultimate goal. So the understanding is that we are eternally related with Kṛṣṇa. Forgetting this relationship, we are now engaged in relationship with this material body, which I am not. Therefore I have to revive my activities which is directly in relationship with Kṛṣṇa. And that is called to act in Kṛṣṇa consciousness. And development of that Kṛṣṇa consciousness will be ended in love of . . . full love of Kṛṣṇa.

When we reach that stage, love of God, love of Kṛṣṇa, then we love everyone, because Kṛṣṇa is everyone. Without coming to that central point, our love on the material conception of life—equality, fraternity, brotherhood—are all simply cheating process. That is not possible. So come to that stage.

:''kṛṣṇa-mādhurya-sevānanda-prāptira kāraṇa''
:''kṛṣṇa-sevā kare'', (āra) ''kṛṣṇa-rasa-āsvādana''
:([[CC Madhya 20.126]])

''Kṛṣṇa-mādhurya-sevā, prāptira kāraṇa''. Just like in the material world, when we serve somebody, we become tired. We become detestful. We do not like to serve. But if we serve Kṛṣṇa, then we shall feel some ecstasy in increasing the service. There is no payment. There is, I mean to say . . . materially, there is no payment. Still, a person engaged in Kṛṣṇa's service, in Kṛṣṇa consciousness, he will be encouraged to serve more and more. This is the distinction.

In the material platform, if you serve somebody, you will find tired, satiated. You won't like. But if you engage yourself in the service of Kṛṣṇa, you'll find yourself more energetic. You'll like to serve more and more. That is the test. If I feel tired, then that is material, and if I feel more encouraged, that means it is blessings of Kṛṣṇa. ''Kṛṣṇa-mādhurya'' . . . one is engaged in service of Kṛṣṇa not officially or to make show; he feels enlivened in rendering such transcendental service. Some of you must be feeling like that, I am sure; otherwise you cannot take so much responsibility, working all day, unless you feel. You see?

So that is the test. ''Kṛṣṇa-mādhurya''. There is some transcendental ecstasy, feeling, in the service of the Lord. So in the beginning we may not relish that transcendental feeling, but as we go on, increasing, we'll feel it.

''Kṛṣṇa-sevā kare, kṛṣṇa-rasa-āsvādana''. This is called ''kṛṣṇa-rasa''. Just like anything we do, there is some humor, there is some taste. Suppose a person writes poetry. In writing that poetry he feels some taste; therefore he writes. Some . . . somebody plays on flute. So everything . . . somebody drinks. So there is some particular taste. Similarly, transcendentally, you will have a taste for Kṛṣṇa's service. That is Kṛṣṇa consciousness, a taste of mellow, mellow, or, what is called, a humor. You'll like. You'll like to serve more and more. The more you serve, you'll like to serve more and more. That is transcendental service.

:''ihāte dṛṣṭānta—yaiche daridrera ghare''
:'''sarvajña' āsi' duḥkha dekhi' puchaye tāhāre''
:([[CC Madhya 20.127]])

Now, Lord Caitanya is giving one example, that a astrologer has come to a poor man's house. The astrologer sees that, "This man is living very niggardly life, wretched life, but he should not have done like that. His horoscope says that he should be a rich man. His palmistry says that he should be a rich man."

:''ihāte dṛṣṭānta-yaiche daridrera ghare''
:'''sarvajña' āsi' duḥkha dekhi' puchaye tāhāre''
:([[CC Madhya 20.127]])

So the astrologer asks him, "Oh, I see you have got some good symptoms in your horoscope, in your palm. Oh, why you are suffering? Why you are suffering?" So:

:'''tumi kene duḥkhī, tomāra āche pitṛ-dhana''
:''tomāre nā kahila, anyatra chāḍila jīvana'''
:([[CC Madhya 20.128]])

"I see that you have got your paternal property hidden somewhere, hidden somewhere. You have got some money left by your father, but it is hidden somewhere. You have to find out. It is hidden somewhere."

:''sarvajñera vākye kare dhanera uddeśe''
:''aiche veda-purāṇa jīve 'kṛṣṇa' upadeśe''
:([[CC Madhya 20.129]])

Now, as the poor man, under the instruction of the astrologer, after hearing from the astrologer, he begins to search out wealth, "Where my father has kept the hidden wealth? I must find out," as he begins to search it out. Similarly, ''aiche veda-purāṇa jīve 'kṛṣṇa' upadeśe''. So as the astrologer gives instruction to the poor man that "You should not live such niggardly, wretched life. I see that your . . . you are rich man's son. Your father has left some property, and you can enjoy that. Find it out." So this example is just applicable to the Vedic instruction.

''Vedas'', just like, take ''Vedas'' astrologer, and we are struggling against this material nature, hard life. ''Vedas'' says: "Oh, why you are so much struggling? You are . . . you are a very rich man's son. You are son of God. You are son of Kṛṣṇa, who is full of all opulences. He is the proprietor of everything. He's all-powerful. He is all-beautiful. He is full of knowledge. You are son of such a father, and why you are suffering?" Just see the comparison.

The astrologer says to a poor man that, "You should not have suffered so much, because I see from astrological calculation that you have got your father's property. Just find it out, where it is. It is within your house. Just find it out." So similar instruction is given by the ''Vedas'', that why . . . the exact word in the ''Vedas'' used, ''uttisthatā jāgrata prāpya varān nibodhata'' (Kaṭha Upaniṣad 1.3.14).

''Uttisthatā jāgrata prāpya varān nibodhata'': "Oh, you human being, you are sleeping under material spell, under illusion. Oh, no, no. Don't do this. Get up! Get up! Just act, and have your share of happiness. You are son of God. You are son of the Supreme. Why you should suffer? Just search out." This is the instruction of ''Vedas''. Very nicely it is given. The ''Vedas'' instruct that you should not toil so much hard for simple existence. You are the son of the Supreme. And what is that Supreme? ''Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ'' (Viṣṇu Purāṇa 6.5.47)

Here we claim, "Oh, he is my father. He has got ten million dollars in his bank." But if you understand that you have got another father, who is real father, who has unlimited wealth, which is cannot finish by spending like anything . . . huh? And actually it is so. We are . . . nobody is here father and son. This is simply dress, just like in a theatrical performance. I think this word agitated one of our devotee and left this meeting.But actually this is the fact. That means he wants to keep this dress and at the same time become Kṛṣṇa consciousness. Your see?

So actually, this material stage-acting—"my father," "my son," "my family," "my country" and so ''many—aham mameti''. ''Aham'', "I am," and "mine." This is the disease of this material world. "I am something, lord, and everything mine." So this is simply stage play. And soon as the body is finished, this play is also finished. Just like in theatrical performances, as soon as the time is over, the . . . (indistinct) . . . is there, and you have to give up your dress and become Mr. Such-and-such. No more king, no more nothing. And while playing in the stage, "Oh, I am king," "I am queen," "I am this, and so many things I was doing." And as soon as the play is over, I am neither king, neither queen—I am ordinary Mr. John or Mr . . . that's all.

So why should we play in that way? We are actually king's son, the Supreme, ''Parameśvara'', the Supreme Father. He is not only Supreme by name, but He is ''aiśvaryasya'': He is the proprietor of all wealth. ''Samagrasya''. All wealth. ''Samagrasya'' means all . . . ''aiśvaryasya samagrasya, vīryasya''. Here my father may be weak. Oh, he cannot give me protection. When death is drawing me, dragging me, oh, my father cannot give me protection. But if you actually approach the Supreme Father, there is no death. Death cannot touch you, you have got such a father. Just approach him. ''Aisvrayasaya samagraya ''viryas . . . He is so powerful. Even in this world, why you? You are conscious of your father, Kṛṣṇa conscious. Your father gives you all protection, ''kaunteya pratijānīhi na me bhaktaḥ praṇaśyati'' ([[BG 9.31 (1972)|BG 9.31]]).

It is stated in the ''Bhāgavata''. ''Bhagavad-gītā''. Kṛṣṇa says to Arjuna, "My dear Arjuna you declare it to the world that my devotee will never be vanquished." So we have got such a relationship, we have got such a father. So Lord Caitanya says:

:''sarvajñera vākye kare dhanera uddeśe''
:''aiche veda-purāṇa jīve 'kṛṣṇa' upadeśe''
:([[CC Madhya 20.129]])

The, all the scriptures they are advising you to search out your real father. To search out your real father then you will be happy. Don't try to be happy by this false dress and false father, false platform. No. The scriptural instruction nobody, no scripture in the world instructs you that you will become happy here. No. Take Bible, take Koran or take ''Bhagavad-gītā'' or any scripture. Even, I mean to say, Buddhist scripture. Lord Buddha was a King's son why did he give up everything? He become a mendicant and placed himself in meditation in Gaya underneath a tree. So that philosophy also does not say that you enjoy this material world. Nobody will say: "And be happy here." No scripture will say like that. Every scripture will say that you find out your real father. Come back, back to Godhead that is the real.

The modern foolish creatures they may find out something that here we have to adjust things. Here we shall make the heavenly kingdom. No, ''Bhagavad-gītā'' does not say that, ''duḥkhālayam aśāśvatam'' ([[BG 8.15 (1972)|BG 8.15]]).

This place is full of miseries. So unless one comes to this understanding that this place is full of misery. Oh there is no chance of a spiritual progress. If he thinks that this place is very nice, here we have got nice food, nice sleeping accommodation, nice girlfriend or boyfriend. And so if he says: "This is nice," then he is not progressing spiritually. This should be condemned, it is not pessimistic it is the real understanding. That there is no happiness here. Unless one understands fully he cannot make any spiritual progress. That's a fact. Then being because there . . . actually there is no happiness and if we think there is happiness that means I am still under illusion. Still under illusion.

:''sarvajñera vākye mūla-dhana anubandha''
:''sarva-śāstre upadeśe, 'śrī-kṛṣṇa'-sambandha''
:([[CC Madhya 20.130]])

Now if you accept directly Kṛṣṇa or the Supreme Lord as your ultimate goal of life and shelter. Then you need not search out, you have got the thing. Therefore you have to follow, ''mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186]]). These are very valuable instruction.

''Tarko 'pratiṣṭhaḥ'', if you want to find out the absolute truth by your philosophical research you'll never find it. Because your philosophical research may be different from me. Maybe it is always, no philosopher exists. Why there are so many cults and philosophical thesis? Because no: ''nāsāv munir yasya mataṁ na bhinnam''. One cannot be a philosopher he does not put another against view on the other philosopher's view. He's not a philosopher.

A philosopher means, suppose you are philosopher and I am philosopher. I must cut your arguments, I say: "Oh this is right." And this is going on everyone is thinking this, "Your theory is not good, my theory is good. I can create, I am the cause." These things are going on, so this is called ''tarkaḥ''. So, by . . . if you go on, on this argumentative philosophical speculation to find out the Supreme Truth it will be useless labor only.

''Tarko 'pratiṣṭhaḥ śrutayo vibhinnā'' ([[CC Madhya 17.186]]): if you stick to particular type of scripture, "Oh I am Christian, oh I cannot go beyond my Bible. Oh, I am Hindu, oh I cannot go beyond my ''Vedas'', ''Purāṇas'', ''Mahābhārata''. Oh, I am Moslem, I cannot go beyond my Koran." But you will find because we are all foolish we will find that there is difference between Koran, difference between Bible. And actually there is no difference. Each scripture is all right but according to circumstances, according to country, according to the people they have been differently advised. But the ultimate is God. So, anyone who knows he says, "Well these differences," I mean to say: "Material only according to circumstances."

''Deśa, kāla, pātra. Deśa ''means place, ''kāla'' means time and just like Lord Buddha. He said: "There is no God. There is no soul." Because at that time, to that class of people that sort of instruction was needed. Lord Buddha we accept him as incarnation of God. He cannot say that there is no God . But the people amongst whom he preached they could not understand what is God. Therefore simply moral principles, that just don't kill animals, that's all. That so much expert in killing animals, that, that was there ultimate philosophy. Stop that nonsense and what they will understand about God? So therefore he did not say anything more.

So actually, his intention was if these foolish people stop this animal killing they will be at least virtuous so that in future they may understand what is God. Eh? Because foolish non-virtuous person, always sinful acting. You see ''Bhagavad-gītā; na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ'' ([[BG 7.15 (1972)|BG 7.15]]). Those who are always engaged in miscreant, doing mischief only they cannot approach God. Not possible. Therefore, to such people this preaching is required that you stop this foolish nonsense. If they can stop then they one day there will be opportunity to understand God.

So ''śrutayo vibhinnā'', therefore ephemerally, superficially we find that there is difference between Bible and Koran or Koran and ''Bhagavad-gītā''. But if we take the sum total, well Koran is preaching also God, Bible is teaching also God and ''Bhagavad-gītā'' is also teaching God. So superficially we may find, therefore you cannot understand what is the way. So, neither you can approach the supreme truth by this philosophical argumental speculation nor by reading our self the scripture by our self, understanding. No, it is not possible.

''Nāsāv munir yasya mataṁ na bhinnam'', if we go to some, I mean to say leaders. Then he will say: "Oh this is right," he will say: "this is right." Everyone say against the other, ''nāsāv munir yasya''. Then how I shall find out? What is the way? That I can find out the Absolute Truth. Therefore, ''Bhāgavata'' gives you instruction; ''mahājano yena dharmasya tattvaṁ nihitaṁ guhāyā'' ([[CC Madhya 17.186]]). The Absolute Truth, the . . . it is very confidential therefore you take up the way just try to follow the footprints of great saints and sages and spiritual master, that's all.

''Mahājano yena gataḥ sa panthāḥ''. You'll have to find out a bona-fide ''mahā-janaḥ'' or ''mahātmā ''who are always engaged in the service of the Lord and just try to follow. That will do you good. If you search out in your own way, then it is not possible. You have to adopt a line; which line is perfect and by following that line the performer has achieved success. So ''sarva-śāstre'', in every scripture there is the aim, ultimate goal is God or Kṛṣṇa.

:'''bāpera dhana āche'-jñāne dhana nāhi pāya''
:''tabe sarvajña kahe tāre prāptira upāya''
:([[CC Madhya 20.131]])

Now the man, the poor man is asking the astrologer, "Yes I have also heard that my father was very rich man and he has left some money but I do not know. Would you kindly let me know how can I find out what is the way? Where it is laid down." He was as . . . he was by the astrological calculation. He was saying that, "I am very rich man's son and my father has left some money which is somewhere hidden. So can you tell me where is that hidden place so that I can find out?"

So we shall discuss the hidden place tomorrow.

'''Devotee:''' ''Jaya''.

'''Prabhupāda:'''

:''bāpera dhana āche'-jñāne dhana nāhi pāya''
:''tabe sarvajña kahe tāre prāptira upāya''
:([[CC Madhya 20.131]])

Now, the poor man asked the astrologer, "Yes, what you say is right. I have heard also that my father is very rich man and he has left some money for me, but where he has kept, I do not find. Will you please let me know how I can find out?" So the astrologer . . . astrologer, a perfect astrologer is called ''sarvajña''. ''Sarvajña'' means he knows past, present and future. A real astrologer means he will tell you about your past life and he will tell you about your present life and your future life also.

There is a system of astrology in India which is called ''Bhṛgu-saṁhitā''. Any man will go, and if the expert in ''Bhṛgu-saṁhitā'' science, he will at once tell you what you were in your past life, how you are acting in this present life, and what is your next life. Therefore, perfection of astrology is in the ''Bhrgu-saṁhitā'', and they is called ''sarvajña''. And in old Indian system, as soon as child is born, an expert astrologer will be called forth and there will be ceremony, ''jāta-karma'', just after the birth.

Just like before giving birth to the child, there was some ceremony which is called ''garbhādhāna'' ceremony, and between the birth-giving ceremony and the child is born, there are two other ceremonies, ''sadhavakan''. So after the birth of the child, the astrologer is called forth and he begins to tell about the future of the boy.

In the ''Śrīmad-Bhāgavatam'', when Mahārāja Parīkṣit was born, his father was dead; his grandfather . . . you know, his father was only sixteen years old when the boy was in the womb of his mother. In the battlefield he died. So when the child was born, the grandfather, Arjuna, and his elder brother, they are very much anxious to know how this child will become in future. Because a responsible king, they wanted to know, "Whether the child is worth to our family?"

So everything was spoken that is described in the ''Śrīmad-Bhāgavatam'' that, "This child will be like this, like this," and it was foretold that the at the last stage of his life, he will be cursed by a ''brāhmiṇ'' and he will die out of snake bite. "This child will die by snake bite." That was also foretold. And because the ''brāhmiṇ'' cursed, a ''brāhmiṇ'' boy cursed him, that "within seven days the king will die by snake bite . . ." That's a long story.

Therefore, Mahārāja Parīkṣit, he was not very old, but he understood that, "I will have to die by snake bite, so let me get free from this royal responsibilities." He at once handed over his kingdom to his son and went to the bank of the Ganges and sat down there tight, without taking any food and drink, for seven days, and he heard ''Śrīmad-Bhāgavatam'' from the authoritative source of Śukadeva Gosvāmī, and he died at the end of seven days; a snake came and bit him.

So this astrological calculation were then; still there are. Just see. In the ''Śrīmad-Bhāgavatam'', when ''Śrīmad-Bhāgavatam'' was written, it was five thousand years before. It is stated there that in the beginning of Kali-yuga, there will be ''buddha-avatāra'', incarnation. ''Bhavishyak''. ''Bhavishyak'' means "there will appear." These are ''śāstra'', these are astrological calculation, everything perfect. The other day, when I was discussed about Sanātana Goswami, how even an ordinary hotel keeper, he kept an astrologer who told the hotel keeper that "This man has got eight golden dollars." Just see. This is astrology. Even a thief could be conducted, guided by astrologer, and what to speak of others.

So that was their system in India. So that example is being placed here by Lord Caitanya that the ''Veda'', ''Veda'', that is astrology for your guidance. For your guidance, the scripture is your astrologer. He knows your future, he knows your past. So therefore you should consult. You should consult, for our guidance. Now, the astrologer is supposed to give some instruction to the poor man.

:''ei sthāne āche dhana'-yadi dakṣiṇe khudibe''
:''bhīmarula-barulī' uṭhibe, dhana nā pāibe''
:([[CC Madhya 20.132]])

Now, the astrologer says, is giving him—it is figurative—that "If you want to search out the Absolute Truth by ritualistic method . . ." mostly people are attached to the particular faith and its ritualistic method. They consider this is, oh, everything. ''Veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ'' ([[BG 2.42-43 (1972)|BG 2.42]]). They think that performing these rituals of a particular religion and faith, that is all; no more.

So Lord Caitanya says . . . Lord Caitanya in the shape of that astrologer says that if you follow—the figurative, it is given figurative—that he is searching after the wealth left by his father. Similarly, we have got our father, the Supreme, and He is the supreme proprietor of everything. Now if we try to find out our father and father's property by the ritualistic process—there are ritualistic process in every religion and in every scripture—but if we stick to that, then the result will be they will be entrapped by such fanaticism, and it will be not possible to make progress.

This is called ''dakṣiṇa'' system. ''Dakṣiṇa'', ''dakṣiṇa ''means if you . . . he is giving him instruction that, "Your house is bounded by east side, west side, north side and south side. So if you go to the south . . ." south is translated into Sanskrit, ''dakṣiṇa''. And ''dakṣiṇa'' also means giving something to the priest in respect of his service for performing rituals.

So this is figuratively being used, ''dakṣiṇa''. ''Dakṣiṇa'' means priesthood. If you follow the priesthood, then the result will be that '''bhīmarula-barulī' uṭhibe, dhana nā pāibe'': "There are some poisonous insects which will bite you, and you will not be able to dig out the wealth left by your father."

So this poisonous effect is that the priesthood, they are for business. They will never give you the right thing, not it is in their power. Not it is in their power. That is going on. But if you find out . . . if you want to find out the Absolute Truth through this rituals and priesthood, then the result will be that you will be bitten by some poisonous, I mean to say, insect, and your attempt will be unsuccessful.'' Paścime. Paścime khudibe''.

:''paścime' khudibe, tāhā 'yakṣa' eka haya''
:''se vighna (karibe)—dhane hāta nā paḍaya''
:([[CC Madhya 20.133]])

Then again, the system of ''ahaṅgama-pāsanā'', pantheism, philosophical speculation, pantheism, monism, atheism, agnosticism, so many "isms" there are. So if you follow these "isms," there is a ''jata'', there is another danger which you will not get any information of the Absolute Truth.

:''uttare' khudile āche kṛṣṇa 'ajagare''
:''dhana nāhi pābe, khudite gilibe sabāre''
:([[CC Madhya 20.134]])

So ''uttara, uttara'' means ''uttara-mīmāṁsā''. There is a philosophy which is called ''karma-mīmāṁsā''. ''Karma-mīmāṁsā'' means there is no need of making your relationship with God. God is Supreme, accepted, but He is bound to give you the result of your honest work. This is another philosophy. So you work honestly, this is more or less moral principles. If you stick to the moral principle, ethics and moral, then you will be entrapped by this, I mean to say, prideness that, "Oh, I am very moral. I do not speak lies. I do not steal. I treat with my neighbors very nicely. So I have no necessity to search out father. I am quite all right."

That means, this mundane moralist, if you become mundane moralist, or if you become mundane philosopher or if you stick to the ritualistic process of your particular faith, then there is no hope of reaching to the Absolute Truth. Mundane scriptural, ritualistic way and dry speculative philosophy and mundane moralist. Mundane moralist.

Just like Arjuna and his brother. His brother . . . eldest brother Mahārāja Yudhiṣṭhira, he was very moralist, Dharmarāja. His name was "The king of religious principles," Dharmarāja. So Kṛṣṇa Himself advised him that, "You go to Droṇācārya and tell him a lie, that 'Your son is dead. Your son is dead.' " Now Mahārāja Yudhiṣṭhira, he was a mundane moralist. He said: "Oh, how can I tell lie? How can I tell lie? I have never spoken lie in my life." So there was some argument. Of course this was, fight was, some compromise was made between them in the camp.

So he became a mundane moralist. He did not consider that, "The Supreme Personality of Godhead, Kṛṣṇa, is asking me to tell lie." So he could not transgress his moral principles, so he could not become a devotee of Kṛṣṇa. He considered mundane moralism, so it was not possible for him to become a Kṛṣṇa conscious person. He could not take Kṛṣṇa's order as the supreme. But Arjuna, in the beginning, he was hesitating to fight and kill his kinsmen, and when he understood that "Kṛṣṇa wants this fight," he decided, "Yes, I shall do." This is Kṛṣṇa consciousness.

So these are the principles. If we stick to the particular type of ritualism—because I confess a particular type of faith, and my faith describes this sort of ritualism, I must follow—then you stick to that, you cannot make any progress. And if you go on simply philosophizing—this "ism," that "ism," that "ism," nonsense-ism—then also you will not be able. And if you become mundane moralist, then also you will not be able. You have to become transcendental to all these mundane principles; then it will be possible to become perfectly Kṛṣṇa conscious.

So it is not transgressing, because as soon as you become really Kṛṣṇa conscious, then you become all: you become a philosopher, you become a ritualistic, you become actually moralist. What is the standard of moral? Can you explain? What is the standard of morality? Can you explain? Can any one of you say? Have you got any idea what is the standard of morality? The standard of morality is to obey the Supreme. That is standard of morality. Standard of morality does not mean that you manufacture something morality out of your concoction. No. Standard of morality is to obey the Supreme. That is standard of morality.

Example. Example is, just like the State. The State has law that you commit . . . if you commit murder, then you will be hanged. It is immoral. If you commit theft, then you will be punished. But when the State says that you go and become a spy and become a thief and bring out these documents from the enemy's camp, that is morality. If you kill a man, you will be hanged. But when the State order, if you kill an enemy, hundreds of enemy, you will be awarded gold medal. So if you stick to the principle—theft and murder—and do not follow the State order, you will be considered a, what is called, tyrant, or what is that?

'''Devotee:''' Traitor.

'''Prabhupāda:''' Traitor. Traitor. So if in our practical experience we see to obey the order of the supreme is morality, standard of morality, don't you think to obey the supermost supreme, the Supreme Personality of Godhead, to obey Him, that is morality? That is morality. So if you stick to the mundane principle, then it will not be.

Therefore the astrologer advises the poor man:

:''pūrva-dike tāte māṭi alpa khudite''
:''dhanera jhāri paḍibeka tomāra hātete''
:([[CC Madhya 20.135]])

In other words, that if you take this process of Kṛṣṇa consciousness, devotional service, a slight attempt will give you the treasury house of that wealth. A slight attempt. ''Sv-alpam apy asya dharmasya trāyate mahato bhayāt''. This is the only, only path. ''Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ'' ([[BG 18.55 (1972)|BG 18.55]]).

In the ''Bhagavad-gītā'' you will find that if you actually want God, then you will have to follow this process, Kṛṣṇa consciousness, and transcendental loving service to the Supreme Lord. That will make you successful. Even if you execute a little percentage of this process, then you will touch at once, "oh, here is . . ." At least you will know, "Oh, here is the hidden box containing the treasure." Now, gradually, you open it and then enjoy. But at once you will get information, "Here is the thing." So this is the process. ''Aiche śāstra kahe—karma, jñāna, yoga tyaji''' ([[CC Madhya 20.136]]).

Now, Lord Caitanya is explaining this system, different systems: ritualistic, philosophical, meditation, morality, all these in ''śāstra-kahe''. The real Vedic instruction is . . . just like, what is ''Veda''? ''Veda'' means the words of the Lord. That is ''Veda''. Scripture means the words of the Lord. God says, "Let there be light." God says, "Let there be creation." These words are scripture. Now one who takes out . . . just like sound is transmitted from a certain place, and one who captures by the machine, he gets the information, similarly, ''Veda'' means instruction transmitted by the Supreme Lord, and there are capable personalities, just like Brahmā, that capture it, and that is distributed, either in writing or by tradition, by hearing. That is scripture. The words of God.

Now, here the Supreme Personality of Godhead, Kṛṣṇa, is personally speaking ''Bhagavad-gītā''. Is it not ''Veda''? That is ''Veda''. That is real ''Veda''. ''Sarva-upaniṣade''. In the ''Gītā-māhātmya'' it is said, "This is the essence of all ''Veda''." This is ''Vedānta''. Simply by studying ''Bhagavad-gītā'', one becomes a learned science in the science of God.

So ''śāstra-kahe''. ''Śāstra-kahe''. And what (is) that ''śāstra''? The essence of all ''śāstra'', the essence of all scripture, asks you to do—the ''śāstra'' says, the Lord says—''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]): "Give up everything. Just surrender unto Me." This is the most confidential part of knowledge. So "give up everything" means there are different processes, different processes: ritualistic processes, different religious processes, philosophical processes, meditation, so many. "Give up all. Simply surrender to Kṛṣṇa."

So Lord Caitanya is stressing on that point that, ''aiche śāstra kahe—karma, jñāna, yoga tyaji'. Karma. Karma'' means general activities on moral principle. That is called ''karma''. ''Karma'' means, real ''karma'' means that you have to live, so you have to work. So work in such a way that you may not be entangled. Just like honest businessman, he works; he works according to the law. He does not play any blackmailing, and he pays the proper income tax to the government and the other taxes. He does nicely. This is called work, ''karma''. You have to live. Without working you cannot live. But you work in such a way so that you may not be entangled. That is called work, ''karma yoga''. Now, this work is not the solution of your human life. You can get some morsel of bread and eat and drink and sleep and just enjoy your wife and die like cats and dogs, that's all. And then you will take with you the result of your good work or bad work. That is ''karma''. That is not solution.

Then the next stage is, above this ''karma'', this ordinary, general people, there is a class, they are thinkers. They are thinkers: "Whether this is the solution of life?" So thinkers, some of them are dry thinkers. They have no knowledge, but they think only. They do not get the source of knowledge from higher authorities; they manufacture their own way. So apart from that, those who are bona fide thinkers, they are called ''jñānī''. ''Jñānī'' means that this process of ''karma'' cannot make solution of life. They push some philosophical thesis that "This is the solution of life." They are called ''jñānī''.

And the others, the ''yogī'', they meditate. So what they meditate? Not they meditate falsely—they meditate, they concentrate the whole senses and put the focus in the soul and the Supersoul. So their endeavor is to make, reestablish with the Supersoul who is sitting in my heart. That is ''yoga'' system. So all these systems can be adjusted only in one system: Kṛṣṇa consciousness. That is the version of all the ''śāstra'', all the ''Vedas''. So Lord Caitanya also confirms that:

:''aiche śāstra kahe—karma, jñāna, yoga tyaji'''
:'''bhaktye' kṛṣṇa vaśa haya, bhaktye tāṅre bhaji''
:([[CC Madhya 20.136]])

If you want Kṛṣṇa, if you want God, then you don't try to follow all these processes. You just try to follow devotional service to the Lord, bhakti, Kṛṣṇa consciousness. That will please Kṛṣṇa. And then by His pleasing, He will reveal to you. He will reveal to you. God, being pleased with your sincere service and love, He will let you know. Just like Arjuna is being instructed by the Supreme Lord, and He says: "My dear Arjuna, I am speaking to you the most confidential part of knowledge." So if we become friend like Arjuna to Kṛṣṇa, then Kṛṣṇa will reveal Himself, as He is revealing Himself, "I am this, I am that, I am this, I am that," in the conflict.

So if you actually want to reestablish your lost relationship with Kṛṣṇa and God, then you have to adopt this Kṛṣṇa consciousness, and nothing more.

Thank you very much. (end)

690512 - Lecture with Allen Ginsberg at Ohio State University - Columbus

2026-07-16T18:54:37Z

Caitanyadeva:

[[Category:1969 - Lectures]]
[[Category:1969 - Lectures and Conversations]]
[[Category:1969 - Lectures, Conversations and Letters]]
[[Category:1969-05 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, Columbus]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Columbus]]
[[Category:Lectures - General]]
[[Category:Lectures at Educational Institutions]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1969 - Lectures|1969]]'''</div>
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<div class="center">[[Vanipedia:690512 Lecture - Srila Prabhupada Speaks a Nectar Drop in Columbus|''' <span style="display: flex; align-items: center; justify-content: center"><b class="fa fa-solid fa-volume-up" style="font-size: 330%"> </b><big>Listen to a 'Nectar Drop' created from this lecture'''</big></span>]]</div>


<div class="code">690512LE-COLUMBUS - May 12, 1969 - 37:00 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1969/690512LE-COLUMBUS.mp3</mp3player>

'''Allen Ginsberg:''' The amazing thing was that everybody was able to shake their own ass and get up and dance after . . . a long time, and not knowing what to do. When ancient rhythms were floating through, everybody thought and certainly everybody desired to dance and sing rather than be frozen.

But such is the nature of our conditioning, in this, which is called the Kali-yuga, according to Hindu fairytale, Hindu mythology, Hindu religion, Hindu belief, Hindu metaphysics, Hindu cosmography, probably corresponding to what in our Western tradition we know as the gnostic tradition, through . . . (indistinct) . . . and William Blake.

This is a Orient version of what may be the same tradition, suppressed in the West when the CIA took over religion in 313 A.D. (laughter and applause), when Constantine, Caesar, made a deal with the Church to suppress all alien thoughts and heresies and to formulate a square Western version of heaven and hell. (laughter)

The Kali-yuga concept is one that you can now, in a sense, interpret ecologically. If you've been following the scientifical pronouncements of doom possibility coming over television, radio and slick magazines, as well as from the underground press, you will notice that there's increasing attention to the fact that our own fecal material, the waste products of our robots, have now so polluted Lake Erie that it's a great lake of green goo slime, biologically dead;.

That our atmosphere, the planetary atmosphere, is increasingly polluted with carbon wastes, and that we are so sunk in our attachment to automobile exhaust fumes, to sulfur wastes from great steel factories producing metals that can be sent flying to explode on the other side of the planet with the collaboration of the science faculties in such universities as this, (applause) so that we find ourselves increasingly sunk into what is called a materialistic habit, like a junky stuck on his junk.

People are hooked on matter, and on their own identity in matter, taking their own identity from their faces, nose, bodies, and immediate physical city-complex around them, and not realizing another sweeter, deeper but wilder, or "transcendental," identity than the identity of the one-dimensional man that Marcuse has talked out. So what we are proposing here is a modern-minded view, or some indications of a modern Western, i.e., gnostic, Marcuse view of Kali-yuga, as applying to our own situation, rather than being an Oriental fairytale.

As it stands, I read in the paper today, the prognosis for our . . . according to U Thant in today's paper, according to the head of the U.N., mankind has only ten years to reverse the political, social, moral, emotional, ''bhakti'' course of the planet, and alter our technology, alter our consciousness radically enough to preserve human existence on the planet. (applause) So this is not only the official U.N. pronouncement; it's also the pronouncement of most of the ecologists, biologists and ecosystemic students of the planet that are presently considering the ecological disruption that we have caused through our greed and destructiveness.

The Oriental tale, or analysis, has it, however, that we have a good deal more time. The Kali-yuga, or age of heavy metal entanglement, iron age, lasts 432,000 years, and we're only 5,000 years into it. So there is 428 . . . 427,000 years to go.

In a conversation with Swami Bhaktivedanta today, I was inquiring more about the details of the mythology, which are found in a book called the ''Bhāgavata Purāṇa''. He explained that according to Hindu analysis we are five thousand years into the descent from a lighter age, the age of brass, the disappearance of Lord Kṛṣṇa, an aspect of the Hindu Deity Viṣṇu, preserver, or perhaps the supreme form of the preserver aspect of the universe, of ourselves, or of Viṣṇu.

This appearance of Kṛṣṇa, mythologically or historically, is five thousand years ago. We're five thousand years into the age of iron, and we have ten thousand years in which to chant Hare Kṛṣṇa, which is to say, repeating the name of the aspect of preservation, hope, that particular vibration of dancing joy, transcending our cosmopolitical words. We have ten thousand years for that play before there is a total descent into one-foot-tall monsters who eat each other up for meat because all the vegetables have disappeared, because DDT has completely cleared out any biological life form except mammals who go around eating each other at that point.

For . . . I've known Swami Bhaktivedanta for about three years, since he settled in the Lower East Side in New York, which was my territory and my neighborhood . . . (applause) It seemed to me like a stroke of great intelligence of him to come not as an uptown swami (laughter), but as a real down-home street swami, and make it on the street in the Lower East Side, as in . . . as also opening a branch on Frederick Street in San Francisco, right in the center of Haight-Ashbury neighborhood, so that people who were tripping in Haight-Ashbury several years ago, coming down, wanting some, quote, "permanent—eternal reassurance," formula, ritual, magic, hope, feel, one truth, if you wish, okay, zeroed in on the Frederick Street rug'd, perfumed, incensed, ''āśrama'', where chanting would be heard at dawn as they were coming down off a trip all night.

A great many people who were hung on acid or other varieties of chemical psychedelics found it much more stable to practice a prolonged ritual, or ''sādhana'', following the instructions of Swami Bhaktivedanta, which are old, classical, Indian-style instructions for both ritual, daily living, diet, sexuality, thought consciousness, apparel, hand gestures—in other words, a very complicated ritualized ''yoga'', a very ancient one also.

I thought Swami Bhaktivedanta made a great move in coming to the Lower East Side and to Haight-Ashbury. And then, naturally, because people dig chanting, centers formed in other parts of the United States, so that there are small street-level houses or storefront centers in Vancouver or in L.A., in Montreal, up in Buffalo, down in . . . there's some Buffalo chanters here. And "chant" comes from the word ''enchant'', by the way, which means to make oneself into . . . to make a magical spell about oneself. So there are Santa Fe centers also.

In other words, the indigenous . . . the importation of a very strange Oriental form, almost a hard-shelled Baptist Oriental form, in the sense of its traditionality and its fundamentalism, its reliance on ancient texts and interpretation of ancient texts by a long tradition of teachers—it's strange, it's so far-out and ritualized an Indian form should take root in the United States a little more naturally than the more Protestant Vedānta Society or the extremely rigorous Zen groups that have taken root.

I think partly it's due to the magnanimity or generosity or the old-age charm, wisdom, cheerfulness of Swami Bhaktivedanta, his openness of heart, his willingness to come down onto the street, and his sense of his own divinity and the divinity of others around him that it's been possible for the ''bhakti-yoga'' cult of India to be planted very firmly here in America, so that now there are communes, or ''āśramas'', functioning on the basis of the Kṛṣṇa rituals, which are, in some respect, a model for all those anarchists and political people who are interested in establishing indigenous American communes.

The regulations on food, on sexual relations, which generally cause much confusion in mutual-living health pads—the regulations on sleep and thinking process are, like, an interesting model to study for those who are interested in forming affinity groups or large family communes.

I will have my turn at language tomorrow, because I'm giving a poetry reading at the Student Union somewhere—I'm not sure where—which is my regular thing, which is why I was invited here by the Student Activities Committee. So I will cut myself off now and be brief and leave the rest of the evening to Swami Bhaktivedanta, who will give a language explanation, or whatever he wants to say, of the cultural or metaphysical or religious roots in . . . pardon me?

'''Student:''' What time?

'''Allen Ginsberg:''' I don't know. Any time now. The time now . . .

'''Hayagrīva:''' Mention we'll have more chanting.

'''Allen Ginsberg:''' No I don't know. Pardon me? Yes, I will. So the rest of this evening will be . . . Swami Bhaktivedanta will explain his divine self. Then we will continue chanting. Swāmījī. (applause)

'''Prabhupāda:'''

:''oṁ ajñāna-timirāndhasya''
:''jñānāñjana-śalākayā''
:''cakṣur-unmīlitaṁ yena''
:''tasmai śrī-gurave namaḥ''
:(Gautamīya-tantra)

My dear boys and girls, I thank you very much for your coming here and participating with this ''saṅkīrtana'' function. The ''saṅkīrtana'' function, or . . . it is called ''saṅkīrtana-yajña'', sacrifice. There is a statement in ''Śrīmad-Bhāgavatam'' that ''saṅkīrtanair yajñaiḥ prayair yajanti hi su-medhasaḥ'' ([[SB 11.5.32]]).

In this age . . . as poet Ginsberg has explained to you, this is called Kali-yuga, or very degraded age. From the spiritual point of view, from material point of view also, people are reducing their duration of life and their merciful tendency, their strength, their stature.

If you study scrutinizingly, you will see that your stature is reducing, your memory is reducing, your duration of life is also reducing in this Kali-yuga. There are many symptoms. So ''Bhāgavata'' recommends, "For self-realization in this age, simply by performing this sacrifice of ''saṅkīrtana''."

The ''saṅkīrtana-yajña'' is so nice that at once you get transcendental ecstasy, and from spiritual consciousness, you try to join. Even a child desires like that. This is the effect of the ''saṅkīrtana-yajña''. And Lord Caitanya, the inaugurator of this movement five hundred years ago.

He says that if you chant this ''mantra'', Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, then the first installment of your gain will be that all the dirty things in your heart will be cleansed. ''Ceto-darpaṇa-mārjanam'' ([[CC Antya 20.12|CC Antya 20.12, Śikṣāṣṭaka 1]]).

And when we are in clean heart, then the next stage will be ''bhava-mahā-dāvāgni-nirvāpaṇam'': "The problems of material existence will be solved." And when you are spiritually steady on the platform of ''saṅkīrtana-yajña'', then your original consciousness, Kṛṣṇa consciousness, and its concomitant joyfulness begins.

This thing also is explained in the ''Bhagavad-gītā'':

:''brahma-bhūtaḥ prasannātmā''
:''na śocati na kāṅkṣati''
:''samaḥ sarveṣu bhūteṣu''
:''mad-bhaktiṁ labhate parām''
:([[BG 18.54 (1972)|BG 18.54]])

It is said there that "When one comes on the platform of spiritual consciousness, or Kṛṣṇa consciousness, at that time he becomes completely joyful." ''Brahma-bhūtaḥ prasannātmā''. ''Prasanna'' means joyful; ''ātmā'' means soul. And the symptom is ''na śocati na kāṅkṣati''.

He does not lament, neither hanker. In the material existence we have got two diseases: hankering for things which we do not possess and lamenting for things which we have lost. But actually we don't possess anything; everything belongs to God.

That is the Vedic injunction. ''Īśāvāsyam idaṁ sarvam'' ([[ISO 1|Īśo mantra 1]]) Whatever we see, that is the property of the Supreme Lord. And this claiming that "This is my property," "This is my body," "This is my country," "This is my home," "This is my . . ." "This is my . . ." this is called illusion.

Actually we do not possess anything. So when you actually come on the spiritual consciousness, you understand that nothing belongs to you. ''Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati'' ([[BG 18.54 (1972)|BG 18.54]]). ''Kāṅkṣati'' means hankering, and ''socati'' means lament.

Then the next stage is ''samaḥ sarveṣu bhūteṣu''. Then you can see everything, or every living entity, on the equal status. People are trying to come to that platform of oneness, but that is only possible when you come to the spiritual platform, or Kṛṣṇa consciousness. In the material platform it is not possible.

Practically we see the United Nations, they are trying to come to oneness of all nations, but they have failed. Simply the flags are increasing. Instead of being united, we are increasing our flags. So if you want actually oneness, then you have (to) come to that platform of ''brahma-bhūtaḥ prasannātmā'' ([[BG 18.54 (1972)|BG 18.54]])—''prasannātmā'', joyfulness.

Everyone is hankering after joyfulness. How that joyfulness can be attained? That is explained in the ''Śrīmad-Bhāgavatam''. The ''Śrīmad-Bhāgavatam'' says:

:''sa vai puṁsāṁ paro dharmo''
:''yato bhaktir adhokṣaje''
:''ahaituky apratihatā''
:''yayātmā suprasīdati''
:([[SB 1.2.6]])

''Ātmā'' means soul, your self. We are, every one of us, hankering after that peace and tranquillity. How it is possible? ''Bhāgavata'' says ''yayātmā suprasīdati''. ''Suprasīdati'' means completely become satisfied. How it is possible? Now, ''sa vai puṁsāṁ paro dharmaḥ'': "That is the first-class occupational duty by which you develop your love of God." That is first class.

The test of religion . . . every religion has got some conception of God. That's all right. But if by following the principles of that religion, if you see that you are developing your love for God, then that is first class. Otherwise, ''Bhāgavata'' says, it is simply wasting time laboring.

:''dharmaḥ svanuṣṭhitaḥ puṁsāṁ''
:''viṣvaksena-kathāsu yaḥ''
:''notpādayed ratiṁ yadi''
:''śrama eva hi kevalam''
:([[SB 1.2.8]])

The ''Bhāgavata'' says that, "You are very nice man. You are very honest to your occupational duty. That is all right. But if by discharging your occupational duty you do not develop your eagerness to understand what is God and what is love of God," then, ''Bhāgavata'' says: "it is simply laboring and wasting time." That is the test.

And why we should try to increase our love of God? That is also explained, ''ahaituky apratihatā yayātmā suprasīdati'' ([[SB 1.2.6]]). ''Ahaitukī'', without any cause. We should love God without any cause. Just like we go to temple, church, with a motive. We go there, "O God, give us our daily bread. I have come to You for my bread." That is not love of God. That is love of bread. (applause)

So Caitanya Mahāprabhu has given nice sample of love. He is playing the part of Rādhārāṇī. Rādhārāṇī is the conjugal consort of Kṛṣṇa. Our Kṛṣṇa consciousness is not dry. You'll see the picture, Rādhā and Kṛṣṇa. Kṛṣṇa is a boy, sixteen years old, and Rādhārāṇī, a young girl, a little younger than Kṛṣṇa. They are enjoying, Rādhā-Kṛṣṇa. ''Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmāt'' ([[CC Adi 1.5]]).

There are different potencies of God. ''Parāsya śaktir vividhaiva śrūyate'' (Śvetāśvatara Upaniṣad 6.8, [[CC Madhya 13.65|CC Madhya 13.65, purport]]). In the Vedic literature you'll find, ''Vedas'', "God has many energies." ''Parāsya śaktiḥ''. ''Śakti'' means energy, power; ''vividhaiva'', multi, various. ''Parāsya śaktir vividhaiva śrūyate svabhāva'' . . . ''parāsya śaktir vividhaiva'', ''na tasya samaś cābhyadhikaś ca dṛśyate''.

This is the injunction of ''Vedas''. "You cannot find anyone equal or greater than God. Nobody can be equal with God; nobody can be greater than God." Then he is not God. ''Na tasya samaś cābhyadhikaś ca''. ''Sama'' means equal, ''adhika'' means greater. ''Na tat-samaś cābhyadhikaś ca dṛśyate''.

They have analyzed who is God. The great sages, the liberated sages, they are not fools, rascals, that they will accept anyone God. No. They will test. This is the test. If you find somebody that he is neither lower than anyone, neither equal to anyone, then he is God. There are other, many definitions of God. ''Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ'' (Viṣṇu Purāṇa 6.5.47). Analytical study. Try to understand God. This is the only business of human form of life, not that simply eating, sleeping and mating and, I mean to say, defending. These are animal business. The animal knows how to eat, how to sleep, how to mate, and how to defend in its own way. So that is common formula for human being or animal.

But there is one speciality in human society or human being—he can understand God, what is God. If I explain to a human being, however illiterate, uneducated he may be, if he has simply these two ears, he will understand what is God.

Therefore the Vedic information is called ''śruti''. Just try to hear. You haven't got to be educated or literate. God has given you these two ears, and you can learn. Simply you have to learn from the authorized sources. Then you will understand God. And when you understand God, then you develop love of God.

And when you develop love of God without any motive and without any impediment, then you find, "Oh," ''svāmin kṛtārtho 'smi varaṁ na yāce'' ([[CC Madhya 22.42]]) "I have no more any demand. I am completely satisfied." Try to come to this platform, transcendental stage. You cannot be happy simply by material advancement. That is not possible.

That is explained in the ''Śrīmad-Bhāgavatam'': ''parābhavas tāvad abodha-jātaḥ'' ([[SB 5.5.5]]). Every one of us are rascals, born ignorant. But we have got the capacity to take the message of God from authorized information. That we have got.

So ''Bhāgavata'' says, ''parābhavas tāvad abodha-jātaḥ'': "All living entities who are born ignorant, whatever they are doing for advancement of society, culture, education, civilization, all such activities are defeat only if he does not inquire what he is."

''Parābhavas tāvad abodha-jāto yāvan na jijñāsata ātma-tattvam''. ''Ātma-tattvam''. So long one does not inquire, "What I am? What is God? What is this material nature? What are these activities? What are our relationships?"—if these inquiries are not there, then all our activities are simply defeat. ''Parābhavas tāvad abodha-jāto yāvan na jijñāsata ātma-tattvam''. ''Yāvan na prītir mayī vāsudeve'' ([[SB 5.5.6]]) "So long one does not develop his dormant love of God," ''na mucyate deha-yogena tāvat'', "so long he will not be able to get out of this repeated birth and death and transmigration of the soul."

This transmigration of soul, repeated birth and death, is a diseased condition of the spirit soul. That we do not know. Neither in our education system there is any department of knowledge teaching what is the soul, what is after death, what was before birth. There is no science. It is very lamentable. Education in the name of simply eating, sleeping and mating, this is not education. If my bodily conception continues . . . the ''Bhāgavata'' says, ''yasyātma-buddhiḥ kuṇape tri-dhātuke'' ([[SB 10.84.13]]) "Anyone who is thinking that this body of flesh and bone is self, he is an ass." (laughter) ''Sa eva go-kharaḥ''. ''Go-kharaḥ''. ''Khara'' means ass. (laughter)

''Yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ''. And by his conceiving this body as self . . . they have no even common reason that, "This bag of flesh, bone, urine, stool and secretion—can it be soul? Can it be self?" But they are finding out by exercising this body to find out the soul.

The soul is there, but you cannot see by material instrument. It is very fine. It is one ten-thousandth part of the tip of your hair. These are explained in the Vedic literature. So how you can find with your material eyes? You cannot see it. And because you cannot see it, you are concluding there is no soul. That is the ignorance.

There is. There is soul, and this body has developed on the platform of that soul, and that soul is migrating from one body to another. That is called evolution. And that evolutional process is going on, 8,400,000's of species of life—aquatics, birds, beasts, plants and so many species of life. And we have got now this developed consciousness, human form of life.

We should properly utilize it. That is our Kṛṣṇa consciousness movement. We simply educating people, "Don't waste your valuable life, the human form of life. If you are missing this chance, you are committing suicide." That is our propaganda. Don't commit suicide. Take to this Kṛṣṇa consciousness.

And the process is very simple. You haven't got to take difficult processes like ''yoga'' system or philosophical, speculative system. That is not possible in this age. That is . . . I am not speaking from my own experience, but I am taking the experience of big ''ācāryas'' and big stalwart sages. They say that ''kalau nāsty eva nāsty eva nāsty eva gatir anyathā''.

If you want to realize yourself, if you want to know what is your next life, if you want to know what is God, if you want to know what is your relationship with God, all these things will be revealed to you—this is real knowledge—by simply chanting this ''mantra'', Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

It is practical. We are not charging anything. We are not bluffing you that, "I shall give you some something, secret ''mantra'', and charge you fifty dollars." No. It is open for everyone. Please take it. That is our request. We are begging you, "Don't spoil your life. Please take this ''mantra''. Chant wherever you like."

It has no hard-and-fast rules you have to follow. Whenever you like, wherever you like, any condition of life . . . just like we chanted half an hour before. Any condition, you felt ecstasy.

Similarly, you can continue this. Chant this Hare Kṛṣṇa ''mantra''. It is given to you free. But if you want to know what is this Hare Kṛṣṇa ''mantra'' through philosophy, through knowledge, through logic, we have got volumes of books. Don't think that we are simply sentimentally dancing. No, we have got background.

So try to understand this Kṛṣṇa consciousness movement. I have especially come to your country to deliver you this good message, because if you accept this, if you can understand this science of Kṛṣṇa consciousness, other part of the world will also follow, and the face of the world will be changed. That is a fact.

So therefore I request you that you take this chanting, Hare Kṛṣṇa ''mantra'', with you, and wherever you live, in whatever condition you are, you don't require to change. Caitanya Mahāprabhu has recommended that:

:''sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ''
:''prāyaśa ajita jito 'py asi tais tri-lokyām''
:([[SB 10.14.3]])

Caitanya Mahāprabhu discussed about spiritual realization with one of His great devotees called Rāmānanda Rāya. And Rāmaṇanda Rāya placed before Him many theories expounded in the Vedic literature. And at last, when Rāmānanda Rāya placed this verse from ''Śrīmad-Bhāgavatam'', that ''jñāne prayāsam udapāsya namanta eva'' . . . foolishly try to speculate to understand the unlimited. It is not possible.

By your tiny senses understand the unlimited. It is not possible. Therefore the first recommendation is that ''jñāne prayāsam udapāsya'': don't try to be a dry speculator to understand the ultimate truth. ''Namanta'': just become meek and humble. ''Namanta eva san-mukharitāṁ bhavadīya-vārtām''. And try to receive the message from authorized sources.

Then ''sthane sthitaḥ śruti-gatam tanu-van-manobhiḥ'': in whatever condition you are, you don't require to change. You simply hear. Then a day will come when you will be able to conquer the Supreme Lord, who is unconquerable. God is great, nobody can conquer, but if you simply follow this process, then—in whatever condition you are, simply try to hear about God from authorized sources—then one day you will be able to conquer God within your hand.

This is also confirmed in the ''Brahma-saṁhitā'':

:''advaitam acyutam anādim ananta-rūpam''
:''ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca''
:''vedeṣu durlabham adurlabham ātma-bhaktau''
:(Bs. 5.33)

You cannot find out, simply you find out searching in the Vedas or scripture where is God. You have to conquer Him by your love. He will reveal to yourself. That is also explained in the ''Bhagavad-gītā'':

:''teṣāṁ satata-yuktānāṁ''
:''bhajatāṁ prīti-pūrvakam''
:''buddhi-yogaṁ dadāmi taṁ''
:''yena mām upayānti te''
:([[BG 10.10 (1972)|BG 10.10]])

Everything is clearly explained there. Please try to read this ''Bhagavad-gītā As It Is''. It is science of God. You will understand. You will realize. And chant this Hare Kṛṣṇa ''mantra''. This Hare Kṛṣṇa ''mantra'' will cleanse your heart. And after cleansing your heart, if you read one chapter of ''Bhagavad-gītā'', you will understand gradually what is God, what you are, what is your relationship with God. And when you understand all these things and you develop your love of God, you'll become perfectly happy.

So we want to see you all happy. That is our program. ''Sarve sukhino bhavantu''. Every one of you become happy. But you must take the path how you can be happy. This is the path, Kṛṣṇa consciousness: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

Thank you very much. (applause) (break) (end)

740726 - Letter to Adi-kesava written from Bombay

2026-07-03T17:31:08Z

Caitanyadeva:

[[Category:1974 - Letters]]
[[Category:1974 - Lectures, Conversations and Letters]]
[[Category:1974-07 - Lectures, Conversations and Letters]]
[[Category:Letters Written from - India]]
[[Category:Letters Written from - India, Bombay]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Bombay]]
[[Category:Adi Kesava - Letters]]
[[Category:Letters Giving the Names of New Initiates]]
[[Category:1974 - Letters with Scans of the Originals]]
[[Category:1974 - Letters with Scans of the Originals - checked]]
[[Category:Letters - Unsigned, 1974]]
<div style="float:left">[[File:Go-previous.png|link=Category:Letters - by Date]]'''[[:Category:Letters - by Date|Letters by Date]], [[:Category:1974 - Letters|1974]]'''</div>
{{LetterScan|740726_-_Letter_to_Adi_Kesava.JPG|Letter to Adi Kesava das}}

Gandhi Gram Road<br />
Juhu, Bombay-54<br />
26/7/74

Adi Kesava das Brahmacari<br />
ISKCON<br />
40 N. Beacon St.<br />
Boston, Mass. 02134<br />
My Dear Adi Kesava das:<br />
Please accept my blessings. I beg to acknowledge receipt of your letter dated 19/7/74. Regarding the boys for initiation, I have initiated them a follows:<br />
Andrew Lerra--Agrani (the foremost)<br />
James Newcomb - Naksatranemi (surrounded by stars—Lord Visnu)<br />
Richard Corbeil--Satangati

So you can have their beads chanted upon by Kirtanananda Swami. My only request is that you see that our men strictly are carrying out my instructions regarding following the rules and regulations.<br />
I thank you for your invitation for your new temple opening. I am now in India and I shall write to you about my future itinerary.<br />
I hope this meets you in good health.<br />

Your ever well wisher,

A.C. Bhaktivedanta Swami

ACBS/bs

760624 - Letter to Yasodanandana and Acyutananda written from New Vrindaban, USA

2026-06-27T21:52:10Z

Caitanyadeva:

[[Category:1976 - Letters]]
[[Category:1976 - Lectures, Conversations and Letters]]
[[Category:1976-06 - Lectures, Conversations and Letters]]
[[Category:Letters Written from - USA]]
[[Category:Letters Written from - USA, New Vrindaban]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, New Vrindaban]]
[[Category:Letters to Groups of Devotees]]
[[Category:Yasodanandana - Letters]]
[[Category:Acyutananda - Letters]]
[[Category:1976 - Letters with Scans of the Originals]]
[[Category:1976 - Letters with Scans of the Originals - checked]]
[[Category:Letters - Signed, 1976]]
<div style="float:left">[[File:Go-previous.png|link=Category:Letters - by Date]]'''[[:Category:Letters - by Date|Letters by Date]], [[:Category:1976 - Letters|1976]]'''</div>
{{LetterScan|760624_-_Letter_to_Yasodanandan_and_Acyutananda_1.JPG|Letter to Yasodanandan Maharaj and Acyutananda Maharaj (Page 1 of 2)}}
{{LetterScan|760624_-_Letter_to_Yasodanandan_and_Acyutananda_2.JPG|Letter to Yasodanandan Maharaj and Acyutananda Maharaj (Page 2 of 2 (text missing)}}

New Vrindaban,<br />
return address: New York<br />

June 24, 1976

His Holiness<br />
Yasodanandan Swami,<br />
Acyutanandan Swami,<br />
Hare Krishna Land,<br />
Nampally Station Road,<br />
Hyderabad, A.P., 500-001<br />
India

My dear Yasodanandan Maharaj and Acyutananda Maharaj,<br />
Please accept my blessings. I am in due receipt of your letter dated June 10, 1976 with enclosed photographs; especially the one taken in Bangalore of the Bar Association members taking my books was best of all.

The people of Bangalore have again shown nice response to our coming, so keep the relationship very friendly, and deal carefully. I am very pleased to read the letter of commendation from the other sannyasis in South India. Now you can make copies of all these letters and send them to both the Jagannath Temple in Puri, and the Ranganath Temple in Vrindaban and get their official reply.

Our movement is for everyone. It is not sectarian. When we speak of no intoxication, it is meant for everyone. You should always remember the statement of Caitanya Mahaprabhu:

yei bhaje sei bada abhakta-hina, chara

"Anyone who takes to devotional service is exalted, whereas a nondevotee is always condemned and abominable. Therefore in the discharge of devotional service of the Lord,there is no consideration of the status of one's family." [[CC Antya 4.67]].

The devotee is great and the nondevotee is downtrodden. And in the matter of devotional service of Krishna, there is no concern of caste and creed. Krsna also says, mam hi partha vyapasritya ye'pi syuh pata-yonayayah ([[BG 9.32 (1972)|BG 9.32]]). Even the papa-yonayayah, if he takes to devotional service, he also goes back to Home, Back-to-Godhead. This conception of caste on the basis of birthright has killed the Vedic culture. Also in the Srimad Bhagavatam it is said:

yasya yallaksanam proktam<br />
puso varnabhivyanjakam,<br />
yadanyatrapi drsyeta<br />
tat tenaiva vinirdiset<br />
([[SB 7.11.35]])

So despite all these things, these people are still insisting that one can only be Vaishnava if born in a brahmin family. That is not a very learned position.

As yet I have not received a confirmation from

[TEXT MISSING]

which I had sent to him c/o Hyderabad temple. Also, the BBT Bombay says that you owe Rs. 83,000 to them. So why haven't you paid yet? You are such a big preacher, why you shall remain in debt?

I hope that this meets you in good health.

Your ever well-wisher,<br>
[[File:SP Signature.png|300px]]<br>
A.C. Bhaktivedanta Swami<br>

ACBS/pks

750617 - Letter to Batu Gopala written from Honolulu

2026-06-11T00:17:20Z

Caitanyadeva:

[[Category:1975 - Letters]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-06 - Lectures, Conversations and Letters]]
[[Category:Letters Written from - USA]]
[[Category:Letters Written from - USA, Hawaii]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Hawaii]]
[[Category:Batu Gopala - Letters]]
[[Category:Letters Giving the Names of New Initiates]]
[[Category:1975 - Letters with Scans of the Originals]]
[[Category:1975 - Letters with Scans of the Originals - checked]]
[[Category:Letters - Signed, 1975]]
[[Category:Letters - SIC]]
<div style="float:left">[[File:Go-previous.png|link=Category:Letters - by Date]]'''[[:Category:Letters - by Date|Letters by Date]], [[:Category:1975 - Letters|1975]]'''</div>
{{LetterScan|750617 - Letter to Batu Gopala.jpg|Letter to Batu Gopala}}

51 Coelho Way, Honolulu, Hawaii, USA <br />

June 17th, 75<br />
Batu Gopala dasa adhikari<br />
15720 Euclid Ave.<br />
East Cleveland, Ohio 44112

My dear Batu Gopala,

Please accept my blessings. I am in due receipt of your letter dated June 8th, 1975 and have noted the contents. I accept the persons you have recommended for initiation (first). Their names are as follows, Bill--Bhama dasa, Brenda--Brahma-vadini devi dasi, Michael--Mahana dasa. Their beads may be chanted by Kirtanananda Swami. Also, I have accepted Divyanga dasa for 2nd initiation. His thread and mantra sheet are enclosed herein. Let him hear the tape of myself chanting gayatri mantra through his right ear.

I hope this meets you in good health.

Your ever well-wisher,<br />
''[signed]''<br />
A.C. Bhaktivedanta Swami

ACBS/ps<br />
Enc: 1 thread, 1 mantra sheet.

750617 - Letter to Batu Gopala written from Honolulu

2026-06-11T00:14:08Z

Caitanyadeva:

[[Category:1975 - Letters]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-06 - Lectures, Conversations and Letters]]
[[Category:Letters Written from - USA]]
[[Category:Letters Written from - USA, Hawaii]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Hawaii]]
[[Category:Batu Gopala - Letters]]
[[Category:Letters Giving the Names of New Initiates]]
[[Category:1975 - Letters with Scans of the Originals]]
[[Category:1975 - Letters with Scans of the Originals - checked]]
[[Category:Letters - Signed, 1975]]
[[Category:[[Letters - SIC]]
<div style="float:left">[[File:Go-previous.png|link=Category:Letters - by Date]]'''[[:Category:Letters - by Date|Letters by Date]], [[:Category:1975 - Letters|1975]]'''</div>
{{LetterScan|750617 - Letter to Batu Gopala.jpg|Letter to Batu Gopala}}

51 Coelho Way, Honolulu, Hawaii, USA <br />

June 17th, 75<br />
Batu Gopala dasa adhikari<br />
15720 Euclid Ave.<br />
East Cleveland, Ohio 44112

My dear Batu Gopala,

Please accept my blessings. I am in due receipt of your letter dated June 8th, 1975 and have noted the contents. I accept the persons you have recommended for initiation (first). Their names are as follows, Bill--Bhama dasa, Brenda--Brahma-vadini devi dasi, Michael--Mahana dasa. Their beads may be chanted by Kirtanananda Swami. Also, I have accepted Divyanga dasa for 2nd initiation. His thread and mantra sheet are enclosed herein. Let him hear the tape of myself chanting gayatri mantra through his right ear.

I hope this meets you in good health.

Your ever well-wisher,<br />
''[signed]''<br />
A.C. Bhaktivedanta Swami

ACBS/ps<br />
Enc: 1 thread, 1 mantra sheet.

770528 - Conversation A - Vrndavana

2026-05-26T14:13:31Z

Caitanyadeva:

[[Category:1977 - Conversations]]
[[Category:1977 - Lectures and Conversations]]
[[Category:1977 - Lectures, Conversations and Letters]]
[[Category:1977-05 - Conversations and Letters]]
[[Category:Conversations - India]]
[[Category:Conversations - India, Vrndavana]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Vrndavana]]
[[Category:Audio Files 00.01 to 05.00 Minutes]]
[[Category:1977 - New Audio - Released in July 2012]]
<div style="float:left">[[File:Go-previous.png|link=Category:Conversations - by Date]]'''[[:Category:Conversations - by Date|Conversations by Date]], [[:Category:1977 - Conversations|1977]]'''</div>
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<div class="code">770528R1-VRNDAVAN - May 28, 1977 - 1:33 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1977/770528R1-VRNDAVAN.mp3</mp3player>

'''Prabhupāda:''' Oh! (break) ''Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati ''([[BG 9.31 (1972)|BG 9.31]]). Anyone who has given sincere service to Kṛṣṇa for any one day, he cannot go away. He has Kṛṣṇa's protection. This life, that life. What is that verse you were reading? ''Tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer patet tato yadi bhajann apakvaḥ ''([[SB 1.5.17|SB 1.5.17]]).

'''Indian devotee (1):''' ''Kva vā abhadram abhūd amuṣya kim''.

'''Prabhupāda:''' Ah. ''Kva vā abhadram abhūd amuṣya kim''. One day, little service to Kṛṣṇa, immediately permanent account. It will never go in vain. But we should not for that reason neglect. That is not good. ''Tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām ''([[SB 1.5.18|SB 1.5.18]]). Hare Kṛṣṇa. Such a nice thing.

'''Tamāla Kṛṣṇa:''' Śrīla Prabhupāda? The devotees want to know if . . . (end)

770528 - Conversation A - Vrndavana

2026-05-26T14:12:27Z

Caitanyadeva:

[[Category:1977 - Conversations]]
[[Category:1977 - Lectures and Conversations]]
[[Category:1977 - Lectures, Conversations and Letters]]
[[Category:1977-05 - Conversations and Letters]]
[[Category:Conversations - India]]
[[Category:Conversations - India, Vrndavana]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Vrndavana]]
[[Category:Audio Files 00.01 to 5.00 Minutes]]
[[Category:1977 - New Audio - Released in July 2012]]
<div style="float:left">[[File:Go-previous.png|link=Category:Conversations - by Date]]'''[[:Category:Conversations - by Date|Conversations by Date]], [[:Category:1977 - Conversations|1977]]'''</div>
{{RandomImage}}

<div class="code">770528R1-VRNDAVAN - May 28, 1977 - 1:33 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1977/770528R1-VRNDAVAN.mp3</mp3player>

'''Prabhupāda:''' Oh! (break) ''Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati ''([[BG 9.31 (1972)|BG 9.31]]). Anyone who has given sincere service to Kṛṣṇa for any one day, he cannot go away. He has Kṛṣṇa's protection. This life, that life. What is that verse you were reading? ''Tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer patet tato yadi bhajann apakvaḥ ''([[SB 1.5.17|SB 1.5.17]]).

'''Indian devotee (1):''' ''Kva vā abhadram abhūd amuṣya kim''.

'''Prabhupāda:''' Ah. ''Kva vā abhadram abhūd amuṣya kim''. One day, little service to Kṛṣṇa, immediately permanent account. It will never go in vain. But we should not for that reason neglect. That is not good. ''Tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām ''([[SB 1.5.18|SB 1.5.18]]). Hare Kṛṣṇa. Such a nice thing.

'''Tamāla Kṛṣṇa:''' Śrīla Prabhupāda? The devotees want to know if . . . (end)

760410 - Letter to Sri Viswesha Tirtha Swami written from Vrndavana

2026-04-27T18:47:29Z

Caitanyadeva:

[[Category:1976 - Letters]]
[[Category:1976 - Lectures, Conversations and Letters]]
[[Category:1976-04 - Lectures, Conversations and Letters]]
[[Category:Letters Written from - India]]
[[Category:Letters Written from - India, Vrndavana]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Vrndavana]]
[[Category:Letters to Miscellaneous]]
[[Category:1976 - Letters with Scans of the Originals]]
[[Category:1976 - Letters with Scans of the Originals - checked]]
[[Category:Letters - SIC]]
[[Category:Letters - Unsigned, 1976]]
<div style="float:left">[[File:Go-previous.png|link=Category:Letters - by Date]]'''[[:Category:Letters - by Date|Letters by Date]], [[:Category:1976 - Letters|1976]]'''</div>
{{LetterScan|760410_-_Letter_to_Viswesha_Teertha_Swami.JPG|Letter to Viswesha Teertha Swami}}

''[unclear]''<br/>
Pejavur Mutt, Car Street<br/>
Udupi South Kanara<br/>
Karnataka

10 April      1976

Dear Sri Viswesha Teertha Swami ji<br/>
Please accept my greetings.<br/>
I have received your letter from Guntur inviting me to Udupi through my disciple Yasodanandana Swami. I am very eager to come however due to prior comitments my program has already been scheduled. I am building one Kaliya-Mardana temple in the Island of Fiji and I will go there via Australia, where we have 4 centres, then New Zealand, where we have a center in Auckland, then on to Fiji. Afterwards I will visit my centre in Hawaii, Los Angeles (California) and New York.

In spite of my preaching program overseas, the scheduled program in Udupi on the 11th 12th 13rd may may go on and my sanayasi disciples Yasodanandana Swami and Achyutananda Swami will carry on the program there. Please help them to make this program a success.

Yasodanandana Swami has written an article on Madhvacarya and Udupi and it has been submitted to my monthly journal Back To Godhead, which has a circulation of 10 lakhs copies monthly.

This Sanatana Dharma pracara is the real path followed by all pure acaryas such as Madhva, Ramanuja, Sri Caitanya and others. Kindly help us to spread this Krishna Consciousness movement all over the land of Bharata Bhumi.

I hope this meets you in good health.

''[unsigned]''

A.C. Bhaktivedanta Swami

740429 - Letter to Bhurijana written from Bombay

2026-04-11T20:43:36Z

Caitanyadeva:

[[Category:1974 - Letters]]
[[Category:1974 - Lectures, Conversations and Letters]]
[[Category:1974-04 - Lectures, Conversations and Letters]]
[[Category:Letters Written from - India]]
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[[Category:Lectures, Conversations and Letters - India]]
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[[Category:Bhurijana - Letters]]
[[Category:1974 - Letters with Scans of the Originals]]
[[Category:1974 - Letters with Scans of the Originals - checked]]
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[[Category:Letters - Unsigned, 1974]]
<div style="float:left">[[File:Go-previous.png|link=Category:Letters - by Date]]'''[[:Category:Letters - by Date|Letters by Date]], [[:Category:1974 - Letters|1974]]'''</div>
{{LetterScan|740429_-_Letter_to_Bhurijan.JPG|Letter to Bhurijan}}

<big>Tridandi Goswami<br />
<big>A.C. Bhaktivedanta Swami<br /></big>
Founder-Acharya:<br />
International Society for Krishna Consciousness<br /></big>

DATE April 29, 1974<br />
CENTER   Hare Krishna Land,<br />
               Gandhi Gram Road,<br>
               Juhu, Bombay 54, INDIA

Dear Bhurijan,<br />
Please accept my blessings. I beg to acknowledge receipt of your letter of April 21st and I thank you very much.<br />
It is very good news for me that you are stressing regulative temple life in your new quarters in Hong Kong. The regulative principles are designed to take us gradually to the platform of spontaneous love of Krsna, which is the perfection of human life. Those who think they have already attained such perfection and give up the regulative principles are called sahajia, or those who take things cheaply and simply imitate. This early rising, holding classes, going out regularly for sankirtana, worshiping the deity are the very substance of devotional life. You will certainly by your sincere devotional example attract more and more sincere Chinese boys and girls to Krsna Consciousness. Even if, due to family ties, they cannot move in the temple, try to engage them as much as possible in translating work, sankirtana, reading, and at least coming to the temple to take prasadam.<br />
I understand you have a new address but you have not described the actual situation. Try to send pictures if you can. How much is the rent? What kind of temple construction are you referring to?<br />
Please give my thanks to your good wife Jagatarini for working with the childrens' classes. I am very very proud of you both as you have given up everything and gone to a far away part of the world just on my order to carry out the will of Sri Caitanya Mahaprabhu, that the chanting of the Holy Name be heard in every town and village.<br />
Of course I will be very eager to see the new Chinese publication. Please go on with it, and send me something as soon as it is published.

Your ever well-wisher,

A.C. Bhaktivedanta Swami

ACBS/sdg<br />
''[unclear]'' Road 4th floor. Kowloon, HONG KONG

750126 - Conversation with Children - Hong Kong

2026-04-08T17:13:23Z

Caitanyadeva:

[[Category:1975 - Conversations]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-01 - Lectures, Conversations and Letters]]
[[Category:Conversations - Asia]]
[[Category:Conversations - Asia, Japan - Tokyo]]
[[Category:Lectures, Conversations and Letters - Asia]]
[[Category:Lectures, Conversations and Letters - Asia, Japan - Tokyo]]
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[[Category:1975 - New Audio - Released in May 2014]]
[[Category:1975 - New Transcriptions - Released in May 2014]]
<div style="float:left">[[File:Go-previous.png|link=Category:Conversations - by Date]]'''[[:Category:Conversations - by Date|Conversations by Date]], [[:Category:1975 - Conversations|1975]]'''</div>
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<div class="center">[[Vanipedia:750126 Conversation - Srila Prabhupada Speaks a Nectar Drop in Hong Kong|''' <span style="display: flex; align-items: center; justify-content: center"><b class="fa fa-solid fa-volume-up" style="font-size: 330%"> </b><big>Listen to a 'Nectar Drop' created from this lecture'''</big></span>]]</div>


<div class="code">750126CD-HONG KONG - January 26, 1975 - 18:12 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750126CD-HONG_KONG.mp3</mp3player>

'''Prabhupāda:''' Try to answer, children? Do you know what is Kṛṣṇa? Who can say? You say something about Kṛṣṇa?

'''Girl:''' The Supreme Personality of Godhead.

'''Prabhupāda:''' Hmm. So, what does He do? Tell something about Kṛṣṇa. You have read Kṛṣṇa book? Huh?

'''Boy:''' He was given many names.

'''Prabhupāda:''' That's all right. Many names everyone has got. But what is the difference between your many names and Kṛṣṇa's many names? Just like your father calls you by some name and mother calls you by some name; friends calls you. So you have got also many names. Similarly, Kṛṣṇa has also many names. But what is the between . . . what is the difference between your name and Kṛṣṇa's name? Can anyone say?

'''Girl:''' Each of Kṛṣṇa's names has a meaning behind it.

'''Prabhupāda:''' Eh?

'''Girl:''' Each of Kṛṣṇa's names has a meaning behind it.

'''Prabhupāda:''' Every name has got some meaning. That is not . . . the difference is that Kṛṣṇa and Kṛṣṇa's name, the same thing. Just like if you want water, if you simply say, "water, water, water," that substance, water, is not there. Try to understand this. The water, liquid substance, that is different from the name water. Anything you take. Just like here is rose. So if you simply chant, "rose, rose, rose," there is no rose. Rose is different from the name rose. Similarly, in the material world anything you take, the name is different from the substance, whereas in case of Kṛṣṇa, the name Kṛṣṇa and the person Kṛṣṇa, the same thing. Just like we are chanting Hare Kṛṣṇa, the holy name of Kṛṣṇa—that means immediately Kṛṣṇa is on your tongue. He is dancing on your tongue. This is the difference.

Therefore, immediately we chant the holy name of Kṛṣṇa means immediately we get in contact with Kṛṣṇa or in association. Just like we are sitting together. Similarly, as soon as you chant Hare Kṛṣṇa, immediately Kṛṣṇa is with you. Immediately. Kṛṣṇa is with you always. Still, particularly, ''tatra tiṣṭhāmi nārada yatra gāyanti mad-bhaktāḥ'' (Padma Purāna). And that is a fact. If you chant Hare Kṛṣṇa ''mantra'', that means you directly associate with Kṛṣṇa. And Kṛṣṇa being the Supreme Spirit, ''para-brahma'', then, although we have got this material body, still, by association with Kṛṣṇa we become spiritualized. Just like you take one iron rod and put into the fire, the rod becomes warm. At last the rod becomes red hot. So when the iron is red hot, you put in touch with anything else, it will burn. It is no more iron rod. Although it is iron rod, but because it was in touch with fire, now it has attained the quality of fire. Similarly, if you always remain in touch with Kṛṣṇa by chanting His holy name, then you become spiritualized.

Therefore, chanting of His holy name is very important. ''Kīrtanīyaḥ sadā hariḥ'' (Śikṣāṣṭaka 3). Caitanya Mahāprabhu advises that you should chant Hare Kṛṣṇa ''mahā''-''mantra'' always, twenty-four hours; then you will remain in touch with Kṛṣṇa, just like the iron rod in touch with the fire. And gradually, as the iron rod turns to be fire, similarly, constantly in touch with Kṛṣṇa means you become Kṛṣṇa-ized, the same quality. That is wanted. We are now covered by material things. Inside we are there. ''Dehino 'smin yathā dehe'' ([[BG 2.13 (1972)|BG 2.13]]). Inside we are spirit soul. Outside . . . just like inside your coat you are there, but the coat is outside. When the coat and shirt is taken away, then you are clothed in your original body. Similarly, as soon as these material coverings are taken away, then we are spirit soul.

We have to attain to that stage. That is perfection of human life: to get out of this material covering. To get out of this material covering means you get your original spiritual body and you become eternal, blissful, ''ānanda-mayo 'bhyāsāt'' (Vedānta-sūtra 1.1.12). We are seeking after ''ānanda'', everyone. We are dressing, we are talking, we are going here and there. The real purpose is how to become happy. That happiness, ''ānanda'', is being hampered on account of this material covering. That we do not understand in this stage. In this stage also . . . there are three stages: goodness, passion and ignorance. In the ignorance stage, it is almost like dull matter or animals. In the passion stage, there is both propensity for enjoyment. And in the goodness stage, we can get some glimpse of light of our spiritual existence. Therefore, we have to come to the platform of goodness to understand the spiritual values of our life.

This platform of goodness is described in the ''Bhagavad-gītā''. That is qualified brahminical stage. Not a ''brāhmaṇa'' born in the family and doing all nonsense. No, not like that. A quality ''brāhmaṇa''. Quality ''brāhmaṇa'' means one who is truthful, one who is self-controlled, one who has controlled his mind and senses, one who is very tolerant, one who is very simple, no duplicity, one who is very, very advanced in knowledge. And not only simply one knows, but the things are practically behaved. Just like I may know, you may know, a ''brāhmaṇa'' means truthful. It is not simply to know truthful but actually to become truthful. That is called ''vijñānaṁ''. As some of you who are studying science, the scientific knowledge means you should know theoretically what is water—a mixture of hydrogen and oxygen. But you must know how to prepare, mixing the two chemicals, hydrogen, oxygen. That is called ''vijñāna. Jñāna'' means simply theoretical knowledge, and ''vijñāna'' means practically to know, experimental knowledge.

So these are the qualification of ''brāhmaṇa'': ''jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam'' ([[BG 18.42 (1972)|BG 18.42]]). So when you are on this platform, pure light, full of knowledge, then you will be able to understand what is God, what is Brahman. And this will be very easily done if you simply hear the holy name of Kṛṣṇa. ''Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ'' ([[SB 1.2.17|SB 1.2.17]]). You become purified. In this way, as soon as you become purified—even not fully purified, say fifty percent purified—then you are immediately situated on the modes of goodness. That purification can be possible, ''nityaṁ bhāgavata-sevayā'', by associating with devotees and understanding the subject matter stated in the ''Śrīmad-Bhāgavatam'', in the ''Bhagavad-gītā''. We are having so many centers all over the world just to give chance to the people to understand the subject matter of the ''Bhagavad-gītā'' and the ''Śrīmad-Bhāgavatam''. So in this way one becomes purified and happy. ''Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ'' ([[SB 1.2.20|SB 1.2.20]]). This ''bhagavad-bhakti''-''yoga'', by practicing ''bhagavad-bhakti''-''yoga'', one becomes ''prasanna-mana'', very happy mood. Then he will be able to understand, ''bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate'' ([[SB 1.2.20|SB 1.2.20]]).

So from the very beginning of your life, as Prahlāda Mahārāja did, ''kaumāra ācaret prājño dharmān bhāgavatān iha'' ([[SB 7.6.1|SB 7.6.1]]). He was five years old, and from the beginning of his life he was Kṛṣṇa conscious, and he used to teach Kṛṣṇa consciousness among his class friends. Prahlāda Mahārāja, in the school, he would preach Kṛṣṇa consciousness amongst the small children. So try to follow, ''mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186|CC Madhya 17.186]]). Follow the footprints of great personalities like Prahlāda Mahārāja, Dhruva Mahārāja. They were child; still they become topmost devotees. There are many others. The Kumāras, they were very topmost devotees. So of course it requires little endeavor. Prahlāda Mahārāja's father was a demon, number-one atheist. Still, Prahlāda Mahārāja had the chance to hear Nārada Muni while he was within the womb of his mother. Nārada Muni was instructing his mother, but Prahlāda Mahārāja within the womb of his mother heard everything from Nārada Muni. So before coming out of the womb of mother he understood the ''Bhāgavata'' philosophy. So from the very beginning of his life he was ''bhāgavata. Bhāgavata'' means devotee.

So we can follow Prahlāda Mahārāja, Dhruva Mahārāja. Of course, it requires the help of the parents. Otherwise, if we practice ''bhāgavata''-''dharma'' or ''bhakti-yogam'' from the very beginning of our life, it is successful life. Fortunately, we had the good opportunity of learning ''bhāgavata''-''dharma'' from our very childhood. My father was a devotee, and he trained us. So it is the duty of all parents to train the children in the ''bhāgavata''-''dharma''. Then life is successful. Otherwise life is not successful. There is every chance of falling down. Falling down means life is meant for elevation to the platform of spiritual life. And if we do not do that, then we fall down to the animal life. There are many species of life. You have seen in your front. One may become cats and dogs also. There is a great science, but people have no knowledge, neither in the school, colleges these things are taught. Neither do they know, the so-called teachers and educated persons. They do not know.

So as far as possible, try to understand this Kṛṣṇa philosophy and chant Hare Kṛṣṇa ''mahā''-''mantra'' whenever you have got time. I think you have got enough time. That is my request. That we are preaching all over the world.

Thank you very much.

'''Devotee:''' ''Jaya'' Prabhupāda. (end)

750126 - Conversation with Children - Hong Kong

2026-04-08T17:11:21Z

Caitanyadeva:

[[Category:1975 - Conversations]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-01 - Lectures, Conversations and Letters]]
[[Category:Conversations - Asia]]
[[Category:Conversations - Asia, Japan - Tokyo]]
[[Category:Lectures, Conversations and Letters - Asia]]
[[Category:Lectures, Conversations and Letters - Asia, Japan - Tokyo]]
[[Category:Audio Files 10.01 to 20.00 Minutes]]
[[Category:1975 - New Audio - Released in May 2014]]
[[Category:1975 - New Transcriptions - Released in May 2014]]
<div style="float:left">[[File:Go-previous.png|link=Category:Conversations - by Date]]'''[[:Category:Conversations - by Date|Conversations by Date]], [[:Category:1975 - Conversations|1975]]'''</div>
{{RandomImage}}


<div class="center">[[Vanipedia:750126 Conversation with Children - Srila Prabhupada Speaks a Nectar Drop in Bombay|''' <span style="display: flex; align-items: center; justify-content: center"><b class="fa fa-solid fa-volume-up" style="font-size: 330%"> </b><big>Listen to a 'Nectar Drop' created from this lecture'''</big></span>]]</div>


<div class="code">750126CD-HONG KONG - January 26, 1975 - 18:12 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750126CD-HONG_KONG.mp3</mp3player>

'''Prabhupāda:''' Try to answer, children? Do you know what is Kṛṣṇa? Who can say? You say something about Kṛṣṇa?

'''Girl:''' The Supreme Personality of Godhead.

'''Prabhupāda:''' Hmm. So, what does He do? Tell something about Kṛṣṇa. You have read Kṛṣṇa book? Huh?

'''Boy:''' He was given many names.

'''Prabhupāda:''' That's all right. Many names everyone has got. But what is the difference between your many names and Kṛṣṇa's many names? Just like your father calls you by some name and mother calls you by some name; friends calls you. So you have got also many names. Similarly, Kṛṣṇa has also many names. But what is the between . . . what is the difference between your name and Kṛṣṇa's name? Can anyone say?

'''Girl:''' Each of Kṛṣṇa's names has a meaning behind it.

'''Prabhupāda:''' Eh?

'''Girl:''' Each of Kṛṣṇa's names has a meaning behind it.

'''Prabhupāda:''' Every name has got some meaning. That is not . . . the difference is that Kṛṣṇa and Kṛṣṇa's name, the same thing. Just like if you want water, if you simply say, "water, water, water," that substance, water, is not there. Try to understand this. The water, liquid substance, that is different from the name water. Anything you take. Just like here is rose. So if you simply chant, "rose, rose, rose," there is no rose. Rose is different from the name rose. Similarly, in the material world anything you take, the name is different from the substance, whereas in case of Kṛṣṇa, the name Kṛṣṇa and the person Kṛṣṇa, the same thing. Just like we are chanting Hare Kṛṣṇa, the holy name of Kṛṣṇa—that means immediately Kṛṣṇa is on your tongue. He is dancing on your tongue. This is the difference.

Therefore, immediately we chant the holy name of Kṛṣṇa means immediately we get in contact with Kṛṣṇa or in association. Just like we are sitting together. Similarly, as soon as you chant Hare Kṛṣṇa, immediately Kṛṣṇa is with you. Immediately. Kṛṣṇa is with you always. Still, particularly, ''tatra tiṣṭhāmi nārada yatra gāyanti mad-bhaktāḥ'' (Padma Purāna). And that is a fact. If you chant Hare Kṛṣṇa ''mantra'', that means you directly associate with Kṛṣṇa. And Kṛṣṇa being the Supreme Spirit, ''para-brahma'', then, although we have got this material body, still, by association with Kṛṣṇa we become spiritualized. Just like you take one iron rod and put into the fire, the rod becomes warm. At last the rod becomes red hot. So when the iron is red hot, you put in touch with anything else, it will burn. It is no more iron rod. Although it is iron rod, but because it was in touch with fire, now it has attained the quality of fire. Similarly, if you always remain in touch with Kṛṣṇa by chanting His holy name, then you become spiritualized.

Therefore, chanting of His holy name is very important. ''Kīrtanīyaḥ sadā hariḥ'' (Śikṣāṣṭaka 3). Caitanya Mahāprabhu advises that you should chant Hare Kṛṣṇa ''mahā''-''mantra'' always, twenty-four hours; then you will remain in touch with Kṛṣṇa, just like the iron rod in touch with the fire. And gradually, as the iron rod turns to be fire, similarly, constantly in touch with Kṛṣṇa means you become Kṛṣṇa-ized, the same quality. That is wanted. We are now covered by material things. Inside we are there. ''Dehino 'smin yathā dehe'' ([[BG 2.13 (1972)|BG 2.13]]). Inside we are spirit soul. Outside . . . just like inside your coat you are there, but the coat is outside. When the coat and shirt is taken away, then you are clothed in your original body. Similarly, as soon as these material coverings are taken away, then we are spirit soul.

We have to attain to that stage. That is perfection of human life: to get out of this material covering. To get out of this material covering means you get your original spiritual body and you become eternal, blissful, ''ānanda-mayo 'bhyāsāt'' (Vedānta-sūtra 1.1.12). We are seeking after ''ānanda'', everyone. We are dressing, we are talking, we are going here and there. The real purpose is how to become happy. That happiness, ''ānanda'', is being hampered on account of this material covering. That we do not understand in this stage. In this stage also . . . there are three stages: goodness, passion and ignorance. In the ignorance stage, it is almost like dull matter or animals. In the passion stage, there is both propensity for enjoyment. And in the goodness stage, we can get some glimpse of light of our spiritual existence. Therefore, we have to come to the platform of goodness to understand the spiritual values of our life.

This platform of goodness is described in the ''Bhagavad-gītā''. That is qualified brahminical stage. Not a ''brāhmaṇa'' born in the family and doing all nonsense. No, not like that. A quality ''brāhmaṇa''. Quality ''brāhmaṇa'' means one who is truthful, one who is self-controlled, one who has controlled his mind and senses, one who is very tolerant, one who is very simple, no duplicity, one who is very, very advanced in knowledge. And not only simply one knows, but the things are practically behaved. Just like I may know, you may know, a ''brāhmaṇa'' means truthful. It is not simply to know truthful but actually to become truthful. That is called ''vijñānaṁ''. As some of you who are studying science, the scientific knowledge means you should know theoretically what is water—a mixture of hydrogen and oxygen. But you must know how to prepare, mixing the two chemicals, hydrogen, oxygen. That is called ''vijñāna. Jñāna'' means simply theoretical knowledge, and ''vijñāna'' means practically to know, experimental knowledge.

So these are the qualification of ''brāhmaṇa'': ''jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam'' ([[BG 18.42 (1972)|BG 18.42]]). So when you are on this platform, pure light, full of knowledge, then you will be able to understand what is God, what is Brahman. And this will be very easily done if you simply hear the holy name of Kṛṣṇa. ''Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ'' ([[SB 1.2.17|SB 1.2.17]]). You become purified. In this way, as soon as you become purified—even not fully purified, say fifty percent purified—then you are immediately situated on the modes of goodness. That purification can be possible, ''nityaṁ bhāgavata-sevayā'', by associating with devotees and understanding the subject matter stated in the ''Śrīmad-Bhāgavatam'', in the ''Bhagavad-gītā''. We are having so many centers all over the world just to give chance to the people to understand the subject matter of the ''Bhagavad-gītā'' and the ''Śrīmad-Bhāgavatam''. So in this way one becomes purified and happy. ''Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ'' ([[SB 1.2.20|SB 1.2.20]]). This ''bhagavad-bhakti''-''yoga'', by practicing ''bhagavad-bhakti''-''yoga'', one becomes ''prasanna-mana'', very happy mood. Then he will be able to understand, ''bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate'' ([[SB 1.2.20|SB 1.2.20]]).

So from the very beginning of your life, as Prahlāda Mahārāja did, ''kaumāra ācaret prājño dharmān bhāgavatān iha'' ([[SB 7.6.1|SB 7.6.1]]). He was five years old, and from the beginning of his life he was Kṛṣṇa conscious, and he used to teach Kṛṣṇa consciousness among his class friends. Prahlāda Mahārāja, in the school, he would preach Kṛṣṇa consciousness amongst the small children. So try to follow, ''mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186|CC Madhya 17.186]]). Follow the footprints of great personalities like Prahlāda Mahārāja, Dhruva Mahārāja. They were child; still they become topmost devotees. There are many others. The Kumāras, they were very topmost devotees. So of course it requires little endeavor. Prahlāda Mahārāja's father was a demon, number-one atheist. Still, Prahlāda Mahārāja had the chance to hear Nārada Muni while he was within the womb of his mother. Nārada Muni was instructing his mother, but Prahlāda Mahārāja within the womb of his mother heard everything from Nārada Muni. So before coming out of the womb of mother he understood the ''Bhāgavata'' philosophy. So from the very beginning of his life he was ''bhāgavata. Bhāgavata'' means devotee.

So we can follow Prahlāda Mahārāja, Dhruva Mahārāja. Of course, it requires the help of the parents. Otherwise, if we practice ''bhāgavata''-''dharma'' or ''bhakti-yogam'' from the very beginning of our life, it is successful life. Fortunately, we had the good opportunity of learning ''bhāgavata''-''dharma'' from our very childhood. My father was a devotee, and he trained us. So it is the duty of all parents to train the children in the ''bhāgavata''-''dharma''. Then life is successful. Otherwise life is not successful. There is every chance of falling down. Falling down means life is meant for elevation to the platform of spiritual life. And if we do not do that, then we fall down to the animal life. There are many species of life. You have seen in your front. One may become cats and dogs also. There is a great science, but people have no knowledge, neither in the school, colleges these things are taught. Neither do they know, the so-called teachers and educated persons. They do not know.

So as far as possible, try to understand this Kṛṣṇa philosophy and chant Hare Kṛṣṇa ''mahā''-''mantra'' whenever you have got time. I think you have got enough time. That is my request. That we are preaching all over the world.

Thank you very much.

'''Devotee:''' ''Jaya'' Prabhupāda. (end)

700429 - Lecture ISO and Initiations - Los Angeles

2026-04-08T14:38:52Z

Caitanyadeva:

[[Category:1970 - Lectures]]
[[Category:1970 - Lectures and Conversations]]
[[Category:1970 - Lectures, Conversations and Letters]]
[[Category:1970-04 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, Los Angeles]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Los Angeles]]
[[Category:Lectures - Isopanisad]]
[[Category:Lectures - Initiations]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
[[Category:1970 - New Audio - Released in January 2017]]
[[Category:1970 - New Transcriptions - Released in January 2017]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1970 - Lectures|1970]]'''</div>
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<div class="center">[[Vanipedia:700429 Lecture - Srila Prabhupada Speaks a Nectar Drop in Los Angeles|''' <span style="display: flex; align-items: center; justify-content: center"><b class="fa fa-solid fa-volume-up" style="font-size: 330%"> </b><big>Listen to a 'Nectar Drop' created from this lecture'''</big></span>]]</div>


<div class="code">700429IP-LOS ANGELES - April 29, 1970 - 33:07 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1970/700429IP-LOS_ANGELES.mp3</mp3player>

'''Prabhupāda:''' Hare Kṛṣṇa.

:''oṁ pūrṇam adaḥ pūrṇam idaṁ''
:''pūrṇāt pūrṇam udacyate''
:''pūrṇasya pūrṇam ādāya''
:''pūrṇam evāvaśiṣyate''
:([[ISO Invocation]])

:''īśāvāsyam idam sarvaṁ''
:''yat kiñca jagatyāṁ jagat''
:''tena tyaktena bhuñjīthā''
:''mā gṛdhaḥ kasya svid dhanam''
:([[ISO 1|ISO 1]])

:''kurvann eveha karmāṇi''
:''jijīviṣec chataṁ samāḥ''
:''evaṁ tvayi nānyatheto 'sti''
:''na karma lipyate nare''
:([[ISO 2|ISO 2]])

:''asuryā nāma te lokā''
:''andhena tamasāvṛtāḥ''
:''tāṁs te pretyābhigacchanti''
:''ye ke cātma-hano janāḥ''
:([[ISO 3|ISO 3]])

:''anejad ekaṁ manaso javīyo''
:''nainad devā āpnuvan pūrvam arṣat''
:''tad dhāvato 'nyān atyeti tiṣṭhat''
:''tasminn apo mātariśvā dadhāti''
:([[ISO 4|ISO 4]])

:''tad ejati tan naijati''
:''tad dūre tad v antike''
:''tad antar asya sarvasya''
:''tad u sarvasyāsya bāhyataḥ''
:([[ISO 5|ISO 5]])

:''yas tu sarvāṇi bhūtāny''
:''ātmany evānupaśyati''
:''sarva-bhūteṣu cātmānaṁ''
:''tato na vijugupsate''
:([[ISO 6|ISO 6]])

:''yasmin sarvāṇi bhūtāny''
:''ātmaivābhūd vijānataḥ''
:''tatra ko mohaḥ kaḥ śoka''
:''ekatvam anupaśyataḥ''
:([[ISO 7|ISO 7]])

:''sa paryagāc chukram akāyam avraṇam''
:''asnāviram śuddham apāpa-viddham''
:''kavir manīṣī paribhūḥ svayambhūr''
:''yāthātathyato 'rthān vyadadhāc chāśvatībhyaḥ samābhyaḥ''
:([[ISO 8|ISO 8]])

:''andhaṁ tamaḥ praviśanti''
:''ye 'vidyām upāsate''
:''tato bhūya iva te tamo''
:''ya u vidyāyām ratāḥ''
:([[ISO 9|ISO 9]])

:''anyad evāhur vidyayā-''
:''nyad āhur avidyayā''
:''iti śuśruma dhīrāṇāṁ''
:''ye nas tad vicacakṣire''
:([[ISO 10|ISO 10]])

:''vidyāṁ cāvidyāṁ ca yas''
:''tad vedobhayaṁ saha''
:''avidyayā mṛtyuṁ tīrtvā''
:''vidyayāmṛtam aśnute''
:([[ISO 11|ISO 11]])

:''andhaṁ tamaḥ praviśanti''
:''ye 'sambhūtim upāsate''
:''tato bhūya iva te tamo''
:''ya u sambhūtyām ratāḥ''
:([[ISO 12|ISO 12]])

:''anyad evāhuḥ sambhavād''
:''anyad āhur asambhavāt''
:''iti śuśruma dhīrāṇāṁ''
:''ye nas tad vicacakṣire''
:([[ISO 10|ISO 10]])

:''anyad evāhuḥ sambhavād''
:''anyad āhur asambhavāt''
:''iti śuśruma dhīrāṇāṁ''
:''ye nas tad vicacakṣire''
:([[ISO 10|ISO 10]])

Repeat it again.

:''anyad evāhuḥ sambhavād''
:''anyad āhur asambhavāt''
:''iti śuśruma dhīrāṇāṁ''
:''ye nas tad vicacakṣire''
:([[ISO 10|ISO 10]])

All right. Hare Kṛṣṇa.

'''Congregation:''' Hare Kṛṣṇa.

'''Prabhupāda:''' So you can read?

'''Gargamuni:''' So we are on page 16, the last sentence of the second paragraph. It says: "Therefore in order to save themselves, both must follow the instruction of ''Śrī Īśopaniṣad'' and thus bring peace to the world."

Next paragraph: "Human beings are not meant for quarreling like cats and dogs. They must be intelligent enough to realize the importance of human life and to realize the aims of human life. The Vedic literature is meant for humanity and not for the cats and dogs. Cats and dogs can kill other animals for food, and for that there is no question of sin on their part, but if a man kills an animal for the satisfaction of his uncontrolled taste buds, he is responsible for breaking the laws of nature, and therefore he must be punished."

'''Prabhupāda:''' Yes, this is the responsibility of human life. The responsibility of human life, ordinarily you can understand. Several times I have explained also that even the state laws, they are meant for the human citizens. If a cat or a dog transgresses the law, there is no punishment or no arrest. Just like on the road, the direction is that when there is red light, you must stop your car. But if your dog passes in spite of the red light, he is not punishable, because it is animal.

Therefore human life has got a very great responsibility. So if you do not execute that responsibility, then by the laws of nature again you are put into the cycle of cats and dogs. You cannot say that, "No, sir, I am not going to be cat again." No. The law is very strict.

:''daivī hy eṣā guṇa-mayī''
:''mama māyā duratyayā''
:([[BG 7.14 (1972)|BG 7.14]])

You cannot surpass the laws of material nature; Kṛṣṇa says in the ''Bhagavad-gītā''. You cannot transgress any law. You know that even for your personal, if you little . . . eat more, little, then immediately you are diseased; you will be sick. You cannot transgress. Very nice thing, if you want to eat more, then next day you will have to starve; you will be sick. So you have to accept exactly the same thing as it is allotted to you by the Lord. You cannot transgress. Therefore you have got very great . . .

The only responsibility is that this human form of life is offered to us, to a living entity, for understanding self-realization. ''Athāto brahma jijñāsā''—this is the ''Vedānta-sūtra''—"Now this is the time for self-realization." ''Brahma'', ''brahma'' is the Supreme Spirit, or the part-and-parcel spirit. ''Brahma'' . . . God is called also ''brahma'', but He is Parabrahma. The Māyāvādī philosopher, they cannot distinguish that why this word is there, Parabrahma. Parabrahma means the supreme ''brahma'', and ''brahma'', spirit. So we are also ''brahma''. Kṛṣṇa is also ''brahma'', but He is Parabrahma. ''Nityo nityānāṁ cetanaś cetanānām'' (Kaṭha Upaniṣad 2.2.13).

He is the chief ''brahma''. Just like in our ordinary life, everywhere we have got some chief man, a leader, just like you have accepted me as your leader. Similarly, the leaders of the leader, leaders of the leader, go on, go on, go on searching out; when you come to Kṛṣṇa, He is the leader of everyone. That is Kṛṣṇa. That's all. ''Īśvaraḥ paramaḥ kṛṣṇaḥ'' (Bs. 5.1). Everyone is ''brahma'', god, whatever you say, ''īśvaraḥ''—but nobody is ''paramaḥ''. ''Paramaḥ'' means "supreme." I can be controller of this institution; the president can be controller of this country, but nobody can claim that, "I am the supreme controller." That is not possible. That is only for Kṛṣṇa. That post is for Kṛṣṇa.

:''īśvaraḥ paramaḥ kṛṣṇaḥ''
:''sac-cid-ānanda-vigrahaḥ''
:(Bs. 5.1)

So He is controlling everything. It is stated in the ''śāstra'', just like the bull or the horse is controlled by the ropes. It is bound up in the mouth or in the nose. The driver, pushing little this way, immediately he has to turn this way. He is so powerful, he is so stronger than the driver, but in spite of the strength, he is managed to be kept in such a way as soon as the driver pushes like this, immediately he has to go. He cannot say, the animal cannot say: "No, I shall go this way." No: immediately.

Similarly, Kṛṣṇa, by the reins of the laws of nature, He is keeping everyone under the control. The laws of nature, as soon as push this way, you have to go this way—this way, you have to go this way. You cannot say: "I cannot go." This is the understanding of Kṛṣṇa consciousness. Foolish people, rascal people, who are claiming to be independent—nobody is independent. Nobody can be independent. His constitutional position is to be dependent, but if he keeps himself dependent under Kṛṣṇa, then he is happy.

Otherwise he will have to be dependent on ''māyā'' and suffer.

All right, thank you.

He is responsible for breaking the laws of nature, and therefore he must be punished. That's all. Thank you. (devotees offer obeisances)

Begin. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa, Kṛṣṇa, Hare, Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. I think, er, today we shall . . . ''kīrtana'' will be performed at the end of the func . . . yes. Now there is time, you can begin your . . . Hare Kṛṣṇa. Hare Kṛṣṇa.

(''japa'')

'''Dayānanda:''' (indistinct) . . . (chants verse word-by-word with devotees in response)

:''oṁ apavitraḥ pavitro vā sarvāvasthāṁ gato 'pi vā''
:''yaḥ smaret puṇḍarīkākṣaṁ sa bahyābhyantaraḥ śuciḥ''
:''śrī-viṣṇu śrī-viṣṇu śrī-viṣṇu''

(break) . . . deliverance. We are attempting a deliverance from this mental concept of life—mundane consciousness of life and the mental concoctions. So this . . . the purport of this ''mantra'', the ''mantra'' enjoins, "Whether contaminated or uncontaminated, in any condition of life, if one simply remembers the lotus eyed one, Śrī Viṣṇu, one becomes purified, ''śuciḥ''." ''Śuciḥ'' means to become purified.

So this Kṛṣṇa consciousness process is a purification process. Simply by remembering the Lord, simply by chanting Hare Kṛṣṇa, one becomes purified. So this is all understood by us initially. Upon taking up this Kṛṣṇa consciousness process, by becoming in the association of the devotees, we accept, "Yes, I am impure. Therefore I will give up meat-eating, intoxication, gambling, and, ah . . ."

'''Prabhupāda:''' Illicit sex.

'''Dayānanda:''' ". . . illicit sexual connections. Therefore I will give these things up, these impure activities, and I will engage myself in a purifying process, the Kṛṣṇa consciousness process." So this association of the devotees is a very important element. As soon as I come into the association of devotees, it becomes clear: "Here are some young people . . . here are some people engaged in purification activities. I am so impure."

This modern society is developing a lower class of individual, a fifth-class man, and this Kṛṣṇa consciousness society is developing first-class men. So simply by engaging in this purificatory process, simply by associating with the devotees, simply by remembering the lotus-eyed one, simply by chanting Hare Kṛṣṇa and giving up these impure activities, one becomes purified.

So initiation means to begin this purification process. It is a gradual process, not that one becomes immediately purified. Of course, this is the chanting, or the amount of surrender. If one can surrender 100%, then immediately one is Kṛṣṇa conscious. So this is generally a gradual process, that gradually one surrenders to the lotus-eyed one, Viṣṇu. One surrenders one's words, by money, by life, by intelligence—everything one surrenders to the Lord. So as much as possible, everyone should try to surrender. But initiation, at this point we are surrendering our lives . . .

'''Prabhupāda:''' (aside) Let it finish.

'''Dayānanda:''' So this initiation is very important. It means that . . . that you are agreeing to serve faithfully the spiritual master, carry out the orders of the spiritual master, to worship the spiritual master—not only to worship by bowing down but to worship in service, that we are dedicating our lives to this Kṛṣṇa consciousness process, spreading Kṛṣṇa consciousness throughout the world, building up so many centers to improve this (indistinct) Kṛṣṇa consciousness organization . . .

'''Prabhupāda:''' Ah, every one of you, just, ah, Dayānanda said that we are producing first-class men. So are you all, I mean to say, agreeing to this? Do you think that we are producing first-class men?

'''Devotee:''' ''Jaya!''

'''Prabhupāda:''' Do you agree to this proposal?

'''Devotees:''' ''Jaya!''

'''Prabhupāda:''' Or if anyone has got any objection, that this is dogmatic? (laughter) Is there anyone who . . . anyone who protests against this, that we are producing first-class men? People may say that we . . . you are dogmatic, but practically one can see. Eh? These boys and these girls, previously what was their life? And what is their life now? The practical proof, eh?

Most of you coming from Christian group, so before this, you were not even going to church. And since you are in contact with this Kṛṣṇa consciousness movement, you are twenty-four hours engaged in this temple. You are all young men; you have got so many propensities. You don't go to cinema, you don't go to restaurant, you don’t go to club—you don't go to any nonsense place. And let anyone come and compare whether we are not producing first-class men.

Everyone will give his history of life. So this is not dogmatic. This is a fact that we are producing first-class men, our boys and girls. That is the way of making . . . if you produce cats and dogs, how you can expect peace in the world? You must produce first-class men, first-class woman. Then you can expect peace. Peace is not so cheap thing. If you want peace in the jungle, same of the societies of the animals, cats and dogs—oh, that cannot be.

However you may train a dog nicely, as soon as he will see another dog, oh, immediately he’ll attack. That is the animal propensity. So unless there is first-class men, there cannot be. So there is necessity of producing number of first-class men at the present moment. Therefore Kṛṣṇa consciousness movement is very important movement. You should all know it, certainly.

(aside) So this ''arāti''. Let it finish; who'll take care? Yes.

(congregational ''japa'')

(''kīrtana'') (end)

700429 - Lecture ISO and Initiations - Los Angeles

2026-04-08T14:37:46Z

Caitanyadeva:

[[Category:1970 - Lectures]]
[[Category:1970 - Lectures and Conversations]]
[[Category:1970 - Lectures, Conversations and Letters]]
[[Category:1970-04 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, Los Angeles]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Los Angeles]]
[[Category:Lectures - Isopanisad]]
[[Category:Lectures - Initiations]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
[[Category:1970 - New Audio - Released in January 2017]]
[[Category:1970 - New Transcriptions - Released in January 2017]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1970 - Lectures|1970]]'''</div>
{{RandomImage}}


<div class="center">[[ES/700429 - Clase ISO e Iniciaciones - Los Angeles|''' <span style="display: flex; align-items: center; justify-content: center"><b class="fa fa-solid fa-volume-up" style="font-size: 330%"> </b><big>Escuche 'Una gota de néctar' elaborada a partir de esta conferencia
'''</big></span>]]</div>


<div class="code">700429IP-LOS ANGELES - April 29, 1970 - 33:07 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1970/700429IP-LOS_ANGELES.mp3</mp3player>

'''Prabhupāda:''' Hare Kṛṣṇa.

:''oṁ pūrṇam adaḥ pūrṇam idaṁ''
:''pūrṇāt pūrṇam udacyate''
:''pūrṇasya pūrṇam ādāya''
:''pūrṇam evāvaśiṣyate''
:([[ISO Invocation]])

:''īśāvāsyam idam sarvaṁ''
:''yat kiñca jagatyāṁ jagat''
:''tena tyaktena bhuñjīthā''
:''mā gṛdhaḥ kasya svid dhanam''
:([[ISO 1|ISO 1]])

:''kurvann eveha karmāṇi''
:''jijīviṣec chataṁ samāḥ''
:''evaṁ tvayi nānyatheto 'sti''
:''na karma lipyate nare''
:([[ISO 2|ISO 2]])

:''asuryā nāma te lokā''
:''andhena tamasāvṛtāḥ''
:''tāṁs te pretyābhigacchanti''
:''ye ke cātma-hano janāḥ''
:([[ISO 3|ISO 3]])

:''anejad ekaṁ manaso javīyo''
:''nainad devā āpnuvan pūrvam arṣat''
:''tad dhāvato 'nyān atyeti tiṣṭhat''
:''tasminn apo mātariśvā dadhāti''
:([[ISO 4|ISO 4]])

:''tad ejati tan naijati''
:''tad dūre tad v antike''
:''tad antar asya sarvasya''
:''tad u sarvasyāsya bāhyataḥ''
:([[ISO 5|ISO 5]])

:''yas tu sarvāṇi bhūtāny''
:''ātmany evānupaśyati''
:''sarva-bhūteṣu cātmānaṁ''
:''tato na vijugupsate''
:([[ISO 6|ISO 6]])

:''yasmin sarvāṇi bhūtāny''
:''ātmaivābhūd vijānataḥ''
:''tatra ko mohaḥ kaḥ śoka''
:''ekatvam anupaśyataḥ''
:([[ISO 7|ISO 7]])

:''sa paryagāc chukram akāyam avraṇam''
:''asnāviram śuddham apāpa-viddham''
:''kavir manīṣī paribhūḥ svayambhūr''
:''yāthātathyato 'rthān vyadadhāc chāśvatībhyaḥ samābhyaḥ''
:([[ISO 8|ISO 8]])

:''andhaṁ tamaḥ praviśanti''
:''ye 'vidyām upāsate''
:''tato bhūya iva te tamo''
:''ya u vidyāyām ratāḥ''
:([[ISO 9|ISO 9]])

:''anyad evāhur vidyayā-''
:''nyad āhur avidyayā''
:''iti śuśruma dhīrāṇāṁ''
:''ye nas tad vicacakṣire''
:([[ISO 10|ISO 10]])

:''vidyāṁ cāvidyāṁ ca yas''
:''tad vedobhayaṁ saha''
:''avidyayā mṛtyuṁ tīrtvā''
:''vidyayāmṛtam aśnute''
:([[ISO 11|ISO 11]])

:''andhaṁ tamaḥ praviśanti''
:''ye 'sambhūtim upāsate''
:''tato bhūya iva te tamo''
:''ya u sambhūtyām ratāḥ''
:([[ISO 12|ISO 12]])

:''anyad evāhuḥ sambhavād''
:''anyad āhur asambhavāt''
:''iti śuśruma dhīrāṇāṁ''
:''ye nas tad vicacakṣire''
:([[ISO 10|ISO 10]])

:''anyad evāhuḥ sambhavād''
:''anyad āhur asambhavāt''
:''iti śuśruma dhīrāṇāṁ''
:''ye nas tad vicacakṣire''
:([[ISO 10|ISO 10]])

Repeat it again.

:''anyad evāhuḥ sambhavād''
:''anyad āhur asambhavāt''
:''iti śuśruma dhīrāṇāṁ''
:''ye nas tad vicacakṣire''
:([[ISO 10|ISO 10]])

All right. Hare Kṛṣṇa.

'''Congregation:''' Hare Kṛṣṇa.

'''Prabhupāda:''' So you can read?

'''Gargamuni:''' So we are on page 16, the last sentence of the second paragraph. It says: "Therefore in order to save themselves, both must follow the instruction of ''Śrī Īśopaniṣad'' and thus bring peace to the world."

Next paragraph: "Human beings are not meant for quarreling like cats and dogs. They must be intelligent enough to realize the importance of human life and to realize the aims of human life. The Vedic literature is meant for humanity and not for the cats and dogs. Cats and dogs can kill other animals for food, and for that there is no question of sin on their part, but if a man kills an animal for the satisfaction of his uncontrolled taste buds, he is responsible for breaking the laws of nature, and therefore he must be punished."

'''Prabhupāda:''' Yes, this is the responsibility of human life. The responsibility of human life, ordinarily you can understand. Several times I have explained also that even the state laws, they are meant for the human citizens. If a cat or a dog transgresses the law, there is no punishment or no arrest. Just like on the road, the direction is that when there is red light, you must stop your car. But if your dog passes in spite of the red light, he is not punishable, because it is animal.

Therefore human life has got a very great responsibility. So if you do not execute that responsibility, then by the laws of nature again you are put into the cycle of cats and dogs. You cannot say that, "No, sir, I am not going to be cat again." No. The law is very strict.

:''daivī hy eṣā guṇa-mayī''
:''mama māyā duratyayā''
:([[BG 7.14 (1972)|BG 7.14]])

You cannot surpass the laws of material nature; Kṛṣṇa says in the ''Bhagavad-gītā''. You cannot transgress any law. You know that even for your personal, if you little . . . eat more, little, then immediately you are diseased; you will be sick. You cannot transgress. Very nice thing, if you want to eat more, then next day you will have to starve; you will be sick. So you have to accept exactly the same thing as it is allotted to you by the Lord. You cannot transgress. Therefore you have got very great . . .

The only responsibility is that this human form of life is offered to us, to a living entity, for understanding self-realization. ''Athāto brahma jijñāsā''—this is the ''Vedānta-sūtra''—"Now this is the time for self-realization." ''Brahma'', ''brahma'' is the Supreme Spirit, or the part-and-parcel spirit. ''Brahma'' . . . God is called also ''brahma'', but He is Parabrahma. The Māyāvādī philosopher, they cannot distinguish that why this word is there, Parabrahma. Parabrahma means the supreme ''brahma'', and ''brahma'', spirit. So we are also ''brahma''. Kṛṣṇa is also ''brahma'', but He is Parabrahma. ''Nityo nityānāṁ cetanaś cetanānām'' (Kaṭha Upaniṣad 2.2.13).

He is the chief ''brahma''. Just like in our ordinary life, everywhere we have got some chief man, a leader, just like you have accepted me as your leader. Similarly, the leaders of the leader, leaders of the leader, go on, go on, go on searching out; when you come to Kṛṣṇa, He is the leader of everyone. That is Kṛṣṇa. That's all. ''Īśvaraḥ paramaḥ kṛṣṇaḥ'' (Bs. 5.1). Everyone is ''brahma'', god, whatever you say, ''īśvaraḥ''—but nobody is ''paramaḥ''. ''Paramaḥ'' means "supreme." I can be controller of this institution; the president can be controller of this country, but nobody can claim that, "I am the supreme controller." That is not possible. That is only for Kṛṣṇa. That post is for Kṛṣṇa.

:''īśvaraḥ paramaḥ kṛṣṇaḥ''
:''sac-cid-ānanda-vigrahaḥ''
:(Bs. 5.1)

So He is controlling everything. It is stated in the ''śāstra'', just like the bull or the horse is controlled by the ropes. It is bound up in the mouth or in the nose. The driver, pushing little this way, immediately he has to turn this way. He is so powerful, he is so stronger than the driver, but in spite of the strength, he is managed to be kept in such a way as soon as the driver pushes like this, immediately he has to go. He cannot say, the animal cannot say: "No, I shall go this way." No: immediately.

Similarly, Kṛṣṇa, by the reins of the laws of nature, He is keeping everyone under the control. The laws of nature, as soon as push this way, you have to go this way—this way, you have to go this way. You cannot say: "I cannot go." This is the understanding of Kṛṣṇa consciousness. Foolish people, rascal people, who are claiming to be independent—nobody is independent. Nobody can be independent. His constitutional position is to be dependent, but if he keeps himself dependent under Kṛṣṇa, then he is happy.

Otherwise he will have to be dependent on ''māyā'' and suffer.

All right, thank you.

He is responsible for breaking the laws of nature, and therefore he must be punished. That's all. Thank you. (devotees offer obeisances)

Begin. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa, Kṛṣṇa, Hare, Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. I think, er, today we shall . . . ''kīrtana'' will be performed at the end of the func . . . yes. Now there is time, you can begin your . . . Hare Kṛṣṇa. Hare Kṛṣṇa.

(''japa'')

'''Dayānanda:''' (indistinct) . . . (chants verse word-by-word with devotees in response)

:''oṁ apavitraḥ pavitro vā sarvāvasthāṁ gato 'pi vā''
:''yaḥ smaret puṇḍarīkākṣaṁ sa bahyābhyantaraḥ śuciḥ''
:''śrī-viṣṇu śrī-viṣṇu śrī-viṣṇu''

(break) . . . deliverance. We are attempting a deliverance from this mental concept of life—mundane consciousness of life and the mental concoctions. So this . . . the purport of this ''mantra'', the ''mantra'' enjoins, "Whether contaminated or uncontaminated, in any condition of life, if one simply remembers the lotus eyed one, Śrī Viṣṇu, one becomes purified, ''śuciḥ''." ''Śuciḥ'' means to become purified.

So this Kṛṣṇa consciousness process is a purification process. Simply by remembering the Lord, simply by chanting Hare Kṛṣṇa, one becomes purified. So this is all understood by us initially. Upon taking up this Kṛṣṇa consciousness process, by becoming in the association of the devotees, we accept, "Yes, I am impure. Therefore I will give up meat-eating, intoxication, gambling, and, ah . . ."

'''Prabhupāda:''' Illicit sex.

'''Dayānanda:''' ". . . illicit sexual connections. Therefore I will give these things up, these impure activities, and I will engage myself in a purifying process, the Kṛṣṇa consciousness process." So this association of the devotees is a very important element. As soon as I come into the association of devotees, it becomes clear: "Here are some young people . . . here are some people engaged in purification activities. I am so impure."

This modern society is developing a lower class of individual, a fifth-class man, and this Kṛṣṇa consciousness society is developing first-class men. So simply by engaging in this purificatory process, simply by associating with the devotees, simply by remembering the lotus-eyed one, simply by chanting Hare Kṛṣṇa and giving up these impure activities, one becomes purified.

So initiation means to begin this purification process. It is a gradual process, not that one becomes immediately purified. Of course, this is the chanting, or the amount of surrender. If one can surrender 100%, then immediately one is Kṛṣṇa conscious. So this is generally a gradual process, that gradually one surrenders to the lotus-eyed one, Viṣṇu. One surrenders one's words, by money, by life, by intelligence—everything one surrenders to the Lord. So as much as possible, everyone should try to surrender. But initiation, at this point we are surrendering our lives . . .

'''Prabhupāda:''' (aside) Let it finish.

'''Dayānanda:''' So this initiation is very important. It means that . . . that you are agreeing to serve faithfully the spiritual master, carry out the orders of the spiritual master, to worship the spiritual master—not only to worship by bowing down but to worship in service, that we are dedicating our lives to this Kṛṣṇa consciousness process, spreading Kṛṣṇa consciousness throughout the world, building up so many centers to improve this (indistinct) Kṛṣṇa consciousness organization . . .

'''Prabhupāda:''' Ah, every one of you, just, ah, Dayānanda said that we are producing first-class men. So are you all, I mean to say, agreeing to this? Do you think that we are producing first-class men?

'''Devotee:''' ''Jaya!''

'''Prabhupāda:''' Do you agree to this proposal?

'''Devotees:''' ''Jaya!''

'''Prabhupāda:''' Or if anyone has got any objection, that this is dogmatic? (laughter) Is there anyone who . . . anyone who protests against this, that we are producing first-class men? People may say that we . . . you are dogmatic, but practically one can see. Eh? These boys and these girls, previously what was their life? And what is their life now? The practical proof, eh?

Most of you coming from Christian group, so before this, you were not even going to church. And since you are in contact with this Kṛṣṇa consciousness movement, you are twenty-four hours engaged in this temple. You are all young men; you have got so many propensities. You don't go to cinema, you don't go to restaurant, you don’t go to club—you don't go to any nonsense place. And let anyone come and compare whether we are not producing first-class men.

Everyone will give his history of life. So this is not dogmatic. This is a fact that we are producing first-class men, our boys and girls. That is the way of making . . . if you produce cats and dogs, how you can expect peace in the world? You must produce first-class men, first-class woman. Then you can expect peace. Peace is not so cheap thing. If you want peace in the jungle, same of the societies of the animals, cats and dogs—oh, that cannot be.

However you may train a dog nicely, as soon as he will see another dog, oh, immediately he’ll attack. That is the animal propensity. So unless there is first-class men, there cannot be. So there is necessity of producing number of first-class men at the present moment. Therefore Kṛṣṇa consciousness movement is very important movement. You should all know it, certainly.

(aside) So this ''arāti''. Let it finish; who'll take care? Yes.

(congregational ''japa'')

(''kīrtana'') (end)

750226 - Lecture BG 13.03 - Miami

2026-04-01T17:30:59Z

Caitanyadeva:

[[Category:1975 - Lectures]]
[[Category:1975 - Lectures and Conversations]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-02 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, Miami]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Miami]]
[[Category:Lectures - Bhagavad-gita As It Is]]
[[Category:BG Lectures - Chapter 13|1303]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
[[Category:1975 - New Audio - Released in May 2014]]
[[Category:1975 - New Transcriptions - Released in May 2014]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1975 - Lectures|1975]]'''</div>
{{RandomImage}}


<div class="center">[[Vanipedia:750226 Lecture - Srila Prabhupada Speaks a Nectar Drop in Miami|''' <span style="display: flex; align-items: center; justify-content: center"><b class="fa fa-solid fa-volume-up" style="font-size: 330%"> </b><big>Listen to a 'Nectar Drop' created from this lecture'''</big></span>]]</div>


<div class="code">750226BG-MIAMI - February 26, 1975 - 41:18 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1975/750226BG-MIAMI.mp3</mp3player>

'''Nitāi:''' "O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its owner is called knowledge. That is My opinion."

'''Prabhupāda:'''

:''kṣetra-jñaṁ cāpi māṁ viddhi''
:''sarva-kṣetreṣu bhārata''
:''kṣetra-kṣetrajñayor jñānaṁ''
:''yat taj jñānaṁ mataṁ mama''
:([[BG 13.3 (1972)|BG 13.3]])

So last night we discussed about the questions by Arjuna to Lord Kṛṣṇa. He had six questions. One question is: What is this nature, material nature, ''prakṛti''? And another question is ''puruṣaṁ'', the living being, or the human being. The human being, or the living being. Actually living being, but especially the humankind, they are trying to exploit this material nature. So what is this material nature, and what are these living beings who are trying to exploit? Two questions. The third: ''kṣetram'', the field of activities. Take it as body or as your country or as your property. Whatever you . . . that is called ''kṣetra''. And ''kṣetra-jña'' means the proprietor or the knower. Four questions. And the ''jñānam'' and ''jñeyam'': knowledge and the subject matter of knowledge, what is the subject matter of knowledge? These six questions are put before Kṛṣṇa, the spiritual master of Arjuna.

The first answer was there, that Kṛṣṇa said, ''idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate'' ([[BG 13.1-2 (1972)|BG 13.2]]). This body. It is very simple question and simple answer. One has to ponder over it, then things will be very clear. He said that ''kṣetra'' means "field of activities." ''Kṣetra''. . . it is called ''kṣetra''. Just like a plowman, it is called the . . . what is called, plowman? The ''kṛśan''? The agriculturalist who works in the field?

'''Devotee:''' Farmer?

'''Prabhupāda:''' Farmer, yes. The farmer and the field. The farmer knows that "I am working on this farm, and there will be some production, and I will enjoy it." So the farmer and the farm, two different things. The farmer never thinks that "I am the farm." He never mistakes this. We also do not commit mistake. Just like if I see this finger, I say, "It is my finger." Nobody says "I finger." Nobody says. Even you ask a child, ask him, "My dear child, what is this?" he'll reply immediately, "My finger." So the knower, that "I am not this body. I am the proprietor or the owner or the occupier of the body," it is simple knowledge. Who says that "I am this body"? Everyone says "my body," "my head," "my hand," "my leg." And still he is confusing, that "I am this body." Just see, simple thing. Who says that "I body"? Everyone says "my body." And still he identifies himself with this body. This is called illusion, ''māyā''.

So the whole world is going on on this misconception of life, that "I body." Nobody . . . he knows "my body," but still he says "I body." "I am Indian," "I am American," "I am white," "I am black," "I am this," "I am that." No. You are neither Indian nor American nor white nor black nor fat nor thin. It is your body which is black, white, fatty, thin or something. This is knowledge. This is knowledge. But the whole world is lacking this knowledge. Therefore there is confusion. Everyone, although he knows that he is not this body, everyone knows. When the father dies, the children cry, "My father has gone." Where is your father gone? Your father is lying on the bed. Why do you say father gone? But he knows actually that father is gone; this is father's body. But during the lifetime he never thought that "My father is different from this body." This is ignorance.

So one who understands this fact, that "My father is different from the body of my father," or "I am different from my body . . ." Therefore Kṛṣṇa, ''kṣetra-kṣetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama'' ([[BG 13.3 (1972)|BG 13.3]]). That is real knowledge. Unless one comes to this point, that he is not this body, he is the occupier of the body or the owner of the body . . . not owner; occupier. Owner is God. Just like in the house—I have explained already—there are two persons. One occupier, the tenant; and the owner, the landlord. Similarly, this body I have been given by God to use it. Just like the farmer takes some land from the government and he tills over it and produces his foodstuff, grain. But he knows that "Although I am occupier of this field, the real owner is the landlord." Similarly, if we understand this fact, that God has given me this body to work according to my desire, but the body is not my property; it is the property of God, Kṛṣṇa—this is knowledge. So if the property is Kṛṣṇa's, then it should be utilized for Kṛṣṇa's benefit, not my benefit. I can take some profit out of it as Kṛṣṇa's ''prasādam'', whatever Kṛṣṇa gives me, kindly. Just like the landlord gives the house, so the house is utilized for the landlord because I pay rent. I pay rent. The rent is not mine; it is for the benefit of the landlord. Or I occupy some land from the government. So I work on it, but the profit goes to the government; I take little profit out of it. Simple thing. So if we understand that "I am not the proprietor of this body; I am simply occupier, tenant. The rent must be paid to the landlord for his benefit," similarly, either you take this body or this whole world—nobody's property. It is God's property. Actually it is the fact. You European, Columbus came to America, but it was not his property, neither his father's property. It was God's property. So you have come here. You have occupied it. That's all right. But you cannot claim that it is your property. No land anywhere, either America, anywhere. But unfortunately, we are claiming, "This is my property," "This is our property. Why you should come here?" How it is your property?

So this is Kṛṣṇa consciousness: if we understand factually that anything which you are using in this world, everything belongs to God. ''Īśāvāsyam idaṁ'' . . . This is the Vedic philosophy. ''Īśāvāsyam idaṁ sarvam'' ([[ISO 1|ISO 1]]). ''Sarvam'', everything. Everything belongs to God. This is real philosophy. Unfortunately, every one of us, we are claiming, "This is my property," "This is our property," "This is my nation's property," "This is my community's property." But that is not the fact. The fact is everything is God's property. The real proprietor is God. I am simply given lease or tenancy to use it properly and pay taxes or rent to the landlord. That is my duty.

Therefore, according to Vedic principle one has to offer sacrifices. ''Yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ'' ([[BG 3.9 (1972)|BG 3.9]]). ''Yajña'' means sacrifice, offering sacrifice to the Lord. In every religion there is a process of sacrifice according to their ritualistic ceremony. Sacrifice means to satisfy the real proprietor or government. That is called sacrifice. I earn something; some percentage of my income I sacrifice for the benefit of the government or the landlord. So why not for God, who is the actual proprietor? What is the reason that you deny to satisfy God, the supreme proprietor? What is the reason? This is called ignorance. Actually, everything belongs to God. I have not manufactured this land, neither this water in the sea, nor the air, nor the sky. So everything is made of these five elements, whatever you should think. Just like this microphone. What is this microphone? It is a product mixing this earth, water, air, fire, sky, that's all. The metal, metal is earth, and you have melted it in fire. The fire belongs to God; the material belongs to God. And because you have manufactured, it becomes to yours? No. Suppose a carpenter manufactures some furniture. The person, he gives him wood, he gives him salary, laboring charges. So when it is manufactured, whose property it will be? It will belong to the carpenter or to the proprietor who has given him facilities? These are very simple things.

So therefore Kṛṣṇa consciousness movement is to make people understand that everything belongs to God, Kṛṣṇa. Nothing to you. You can simply work on His behalf. But the result of your work must go to God. ''Karmaṇy evādhikāras tu mā phaleṣu kadācana'' ([[BG 2.47 (1972)|BG 2.47]]). That is . . . you can work honestly for the satisfaction of the Supreme Lord. ''Sva-karmaṇā tam abhyarcya saṁsiddhir labhyate naraḥ'' ([[BG 18.46 (1972)|BG 18.46]]). If you want perfection of your life, then you work, and the result must go to God, or God must be satisfied by your work. That is the perfection of your life.

:''ataḥ pumbhir dvija-śreṣṭhā''
:''varṇāśrama-vibhāgaśaḥ''
:''svanuṣṭhitasya dharmasya''
:''saṁsiddhir hari-toṣaṇam''
:([[SB 1.2.13|SB 1.2.13]])

Everyone is working according to his capacity, that's a fact. But nobody is trying to see that "Whether I am getting perfection by working like this?" That is wanted. And how this perfection can be understood? ''Saṁsiddhir hari-toṣaṇam''. If you can satisfy the Supreme Personality of Godhead by your working, that is your perfection. That is your perfection. Just like ordinarily we work: I want to see that master is satisfied. Similarly, the supreme master, Supreme Lord, is God, Kṛṣṇa. So if you can satisfy by your work, then your labor is successful. Otherwise, ''śrama eva hi kevalam'' ([[SB 1.2.8|SB 1.2.8]])—simply wasting time and energy. This is the philosophy of Kṛṣṇa consciousness, and this is the fact.

So Kṛṣṇa therefore says in the next verse that ''kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata'' ([[BG 13.3 (1972)|BG 13.3]]). Just like a big landlord, he has got fifty houses. So the tenant is occupier, but the proprietor of the fifty houses is the landlord. So here it is Kṛṣṇa saying, God saying, that the living entity who is occupying this body, he is ''kṣetra-jñaṁ'', knower of the occupation. Everyone knows that I am occupying this; I have already explained. This is my body, this is my head, this is my leg; I am here. So this knower is also ''kṣetra-jñaṁ'', one who knows. Another person also, that is Kṛṣṇa, God. Therefore He says, ''kṣetra-jñaṁ cāpi māṁ viddhi'': "I am also one of the occupier or the proprietor of this body." Therefore there are two persons—one person is the occupier, and the another person is the proprietor. Therefore Kṛṣṇa says, ''māṁ ca viddhi'': "Also understand that I am also in this body."

There is Supersoul within this body, everyone's body. So I am individual person, you are individual person. You know about your body. You do not know, I do not know—but so far we know that it is my body. I do not know what is going on within this body. We are eating foodstuff. How it is transformed into blood and then from blood to muscle and bone and so many things, big factory is going on, we do not know. But Kṛṣṇa knows, God knows, because He has given this body. He knows everything. Therefore He said, ''kṣetra-jñaṁ cāpi māṁ viddhi. Janmādy asya yataḥ'' ([[SB 1.1.1|SB 1.1.1]]). This body is manufactured by the agent, the material nature. We do not manufacture. The father, mother, they gives us, they give us this body, but he does not know; neither the father knows, neither the mother knows how this body is manufactured. That is known to God, Kṛṣṇa. He has set up the machine. So therefore He says, ''kṣetra-jñaṁ cāpi māṁ viddhi'': "You are also knower of this body. Also, I am also knower of this body," ''sarva-kṣetreṣu''. "But you are simply knower of your body; he knows about his body. But I know about your body, his body, others' body, others' body, that . . ." That is called God: omniscient, omnipotent. My pains and pleasure, I understand; your pains and pleasure, you understand. But I do not understand your pains and pleasure, and you do not understand what is my pains and pleasure. But God knows your pains and pleasure, my pains and pleasure; therefore He is all-pervading. Otherwise, why do we go to God for offering our prayers and submit, "My Lord, this is my pains and pleasure. Kindly give me relief"? He knows. He can give relief. He is all-powerful. He can give you relief. Otherwise why there is process: go to the church or go to the temple or go to the mosque, offer your prayers? That is religion. In every human society there is some kind of religion to offer prayer to the Lord—everyone knows, anyone who is religious—because He knows everything, and He can mitigate.

So that God comes to inform us how we shall be happy. He comes personally or He sends His son or His devotee. This is going on. We are misled by the illusory energy. We wanted to forget Kṛṣṇa, or God, to live independently. And Kṛṣṇa gives us immense opportunity, that "You live independently, as you like you can do. I shall give you all facilities." That facility is given, because He is within. ''Sarva-kṣetreṣu bhārata''. He is sitting in everyone's heart. So I want, I pray to God, "My Lord, give me this facility. I shall enjoy." God does not say that you will be happy by your proposal. He says, "No, this is not good proposal. You do not ask Me anything manufactured by you. You act as I say; then you will be happy." Just like a child. If a child says, "Father, I shall touch this fire," the father will never say, "My dear child, yes, you touch." Father will say, "No, no. Don't touch fire. You'll suffer." But if he persists, then He gives sanction, "All right, you touch your finger with fire, and at your risk." This is going on. We pray to God for our sense gratification the same way: "Father, let me touch this fire." But he does not know. The father does not say. So similarly, this whole material world is going on, this foolish child asking from father, "Give me this facility." Father says, "No, this will not make you happy. You just become obedient to Me." ''Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). That is His desire. But I'll not do that. So then father says, "All right, you want this; you do it at your risk. What can I do?"

So when we act according to our whims, according to our sense gratificatory process, that is our material bondage. It is called conditional life. We are given the facility under certain condition. We have got this body; we have got these senses. They can work under certain condition, because we are not independent. I have got the eyes—God has given me the eyes—but I can see when there is light, condition. When there is darkness, it is not possible to see. Similarly, in every activity we are conditioned. Just like people are now trying to go to the moon planet. So many conditions they could not fulfill; therefore they are not successful. Why you should go to the moon planet? It is not meant for you. But they will go by force. They are thinking that "We have become independent now by so-called scientific knowledge." So they have not been successful. Every planet is meant for every other, different kinds of living entities. How you can go there by force? Just like any man outside America, he cannot come here by force. He must take the permission of the American government, visa; then he can come. So how you can go to the moon planet without taking the visa? Simply by your bodily strength? That will not be allowed.

Everything is made for a different . . . it is said in the Vedic literature,

:''yasya prabhā prabhavato jagad-aṇḍa-koṭi-''
:''koṭiṣv aśeṣa-vasudhādi vibhūti-bhinnam''
:''tad brahma niṣkalam anantam aśeṣa-bhūtaṁ''
:(Bs. 5.40)

Just like if you go . . . if you want to go to the sun planet, the sun planet is there; but you cannot go, because you are not fit to enter into the sun planet. Similarly, you are not also fit to enter in the moon planet or any other planet. Your body is made differently. Why sun planet, moon planet? If you want to live within the water, can do you that? These are the conditions. The fish, they cannot live on the land. You cannot live in the water. You have to abide by the condition. The fish can live very freely in the water, and you can live very freely on the land. But if you by force want to enter the water, you will die. Similarly, if the fish want to live by force on the land, he will die. Everything, we are conditioned.

:''prakṛteḥ kriyamāṇāni''
:''guṇaiḥ karmāṇi sarvaśaḥ''
:''ahaṅkāra-vimūḍhātmā''
:''kartāham iti manyate''
:([[BG 3.27 (1972)|BG 3.27]])

The foolish persons, they are all conditioned. But they want to live independently. How it is possible? That is not possible.

So for want of knowledge, for want of understanding our relationship with God, with this world, we are suffering. Nobody can say that "I am not suffering." Everyone, we are suffering. That is our conditional life. Nobody can say that "I am not suffering." How you are not suffering? You are suffering from your bodily condition, by your mental condition, by some obstruction offered by other living entities, by obstruction offered by nature. Where you are free? But still, everyone is thinking, "I am independent. I am free. I can do whatever you like." This called material life of ignorance. ''Mūḍhā''. That has been described in the ''Bhagavad-gītā, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ'' ([[BG 7.15 (1972)|BG 7.15]]). ''Narādhamāḥ''. ''Narādhamāḥ'' . . . ''nara'' means the human being, and ''adhama'' means the lowest. The ''narādhamāḥ'', the lowest of the human kind, he does not accept the authority of God. Why? Miscreants. ''Na māṁ duṣkṛtino''. Because we are engaged only in sinful activities, we cannot understand God. Neither we, I mean, surrender to God. These are the formulas. And ''mūḍhā''. ''Mūḍhā ''means rascal, fool. He is in every step dependent, and still he is thinking independent. Every moment he is dependent, and he is thinking, "Ah, I am independent. What is God? I don't care for Him." Therefore ''mūḍhā'', one rascal. He is beaten with shoes every moment by the material nature, the agent of God, and he is, still he is thinking that he is free.

Therefore in the ''Bhagavad-gītā'' it is said, ''na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ'' ([[BG 7.15 (1972)|BG 7.15]]). ''Narādhamāḥ'' means the lowest of the mankind. Why lowest of the mankind? Because this human form of body is meant for understanding God. The cats and dogs, they cannot understand God. That is not possible. They have no intelligence. But a human being, if he likes, he can understand what is God, what I am, what is my relationship with God, how I shall act. Therefore one who does not do this, although nature has given you the opportunity to understand all these things, and if you do not do this, you simply act like cats and dogs—eating, sleeping, mating and defending—then we become ''mūḍhā'', ''duṣkṛtina''.

Now, one can say that "All these people are ''mūḍhās'', or rascals, who have passed this university education, B.Sc., D.Sc. and so many things? They are all ''mūḍhās''?" Kṛṣṇa says, "Yes, they are ''mūḍhās''." Why? Now, ''māyayāpahṛta-jñānā''. They have struggled for education, for so many things, but he does not know what is God. Therefore real knowledge is taken away. He is proud of his false knowledge. Real knowledge is, ''kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata'' ([[BG 13.3 (1972)|BG 13.3]]). ''Etaj jñānam''. This is knowledge. God is sitting within everyone's heart, but the so-called educated person, he does not know what is God. So what is the value of his knowledge? Therefore ''māyayāpahṛta-jñānā''. ''Māyā'', the illusory energy, has taken away his knowledge. He is a fool. So real knowledge is that . . . this technological knowledge, that is not knowledge. Kṛṣṇa says, "This is knowledge." What is that knowledge? That one should know that "I am not this body; I am the proprietor or occupier of the body." Similarly, God is also the supreme proprietor of this body. If you know these three things, then that is knowledge. Otherwise, all simply illusion, ignorance. This is the fact.

So our Kṛṣṇa consciousness movement is trying to give this knowledge to the whole world. We have no such discrimination that "This knowledge should be denied to this man or that man." No. Everyone is son of God. Kṛṣṇa says, ''mamaivāṁśo jīva-bhūtaḥ'' ([[BG 15.7 (1972)|BG 15.7]]). "Everyone, all living entities, they are My part and parcel, but they are differently dressed." Just like we are sitting here differently dressed. Similarly, any living being—it doesn't matter whether he is man or beast or bird or demigod, higher or lower—everyone is living entity, the spiritual spark of the Supreme Personality of Godhead, part and parcel. But according to their desire, according to their motive, they have got this different dress, body. And this body is subjected to the nature's law—birth, death, old age and disease. And we are not happy. Nobody wants to die, either he is a cat or dog or human being or demigod or minister or anyone. Nobody wants to die, but nature forces him: "You must die." This is conditional.

So if we want to become unconditional, then we must surrender to God. That is the demand of Kṛṣṇa: ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ''([[BG 18.66 (1972)|BG 18.66]]). And if we take His instruction . . . it doesn't matter whether you take from ''Bhagavad-gītā'' or from Bible or from Koran, but take His instruction and abide by it. Then your life will be successful. Otherwise, if you cannot satisfy God, then whatever you are doing, endeavoring to do, it is simply waste of time and waste of energy. It will not be successful. Therefore people are suffering. They have become godless. They do not surrender to God. They have become so-called independent, and simply they are becoming entangled in the laws of nature. ''Yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ'' ([[BG 3.9 (1972)|BG 3.9]]). If you do not act for the satisfaction of God, then you will be entangled. You will be entangled life after life. That is not very good thing.

So we are trying to preach this philosophy all over the world. I request all ladies and gentlemen present here to take advantage of this philosophy and try to understand. We have got many books. Simply we are describing about this philosophy. We have got about fifty books like this—big, big books. Either you accept immediately, or if you want to understand through philosophy, science, we have got these books. You can understand. But the fact is this: that unless we surrender to God, unless we act according to His desire, all our activity is simply baffled and waste of energy.

Thank you very much.

'''Devotees:''' ''Jaya'' Śrīla Prabhupāda!

'''Prabhupāda:''' Any question? (break) . . . just like this body to another body. That body may not be human body. There are 8,400,000's of different kinds of body. So at the time of death your mentality at the moment will give you a similar type of body. It may be higher than human being or lower than human being or the same body. That depends on your mental situation at the time of death.

'''Devotee (1):''' Prabhupāda? How long will it take for the soul to transfer from one body to the next body?

'''Prabhupāda:''' Within a second. Because the soul is transferred through mind, intelligence and ego. So suppose . . . you can study your mind. You are sitting here. Within a second you can go ten thousand miles away. That is the law of nature. Similarly, according to your mentality you will be immediately transferred to the soul—the small particle—into the semina of the father, and sex is going on. So you are transferred to the suitable father, and he injects to the womb of the mother, and new body immediately begins to develop. And when it is finally developed, you come out and work out.

'''Devotee (2):''' Śrīla Prabhupāda, in one of the verses it states that taking birth means accepting this body as oneself.

'''Prabhupāda:''' Hmm?

'''Devotee (2):''' And does this mean that liberation means simply one understands he is not this body? Does that means he dies and . . .

'''Prabhupāda:''' That is the beginning of knowledge, ''jñānam''. Then you have to develop this knowledge. Then if you act that you are not this body, you are spirit soul, and you act as spirit soul, then you are liberated. That is liberation. The definition is given, ''muktir hitvānyathā rūpaṁ sva-rūpeṇa vyavasthitiḥ'' ([[SB 2.10.6|SB 2.10.6]]) ''Mukti'', liberation, means we are now engaged in the bodily concept of life. This is called bondage. And if we give up working on the bodily concept of life, if we actually work on the transcendental platform as spirit soul, that is liberation.

'''Indian man:''' Prabhupāda, if we chant . . . when we chant Hare Kṛṣṇa, we gain happiness, peace of mind, here on earth. Should we then desire to live here on earth a long time?

'''Prabhupāda:''' That is not in your hands, long time or short time. That you are dependent on nature. As soon as nature will call you, "Get out," you have to go out. It will not depend on your whim. Long time, short time—that is not . . . but you have to leave this place, that's a fact. Either today or tomorrow or hundred years after, you have to leave. So before leaving this body, we must be fully Kṛṣṇa conscious. That is successful life. Therefore because we do not know how long I shall live in this body, therefore we should begin this business immediately. That is intelligence. Because I do not know how long. It is not under me; it is under the control of the nature. So just like some train is coming. You do not know when it is coming, then you have to finish your business to get the train so that you may not miss the train. Similarly our this human form of life is given to us by God to face the spiritual understanding of life, so that before the death comes I am completely prepared for my spiritual transfer. That is success of life. Chant Hare Kṛṣṇa. That is the real business.

You cannot find out the history, but the answer is that as soon as you desire to live independently, then you have begun your journey in this material world. When you have begun . . . just like if a man is diseased and he goes to the physician, there is no such question, "When you began that disease?" You might have begun one week ago, infected some disease. That is not very important question. You have got disease: you treat it and be cured. When we have begun . . . you might have begun three hundred years ago or three days before; it doesn't matter. But you are infected with the disease. Just get treatment and be cured.

'''Young child:''' How can I be Kṛṣṇa consciousness?

'''Prabhupāda:''' (laughs) He also questions? What . . . (break) (end)

740423 - Lecture SB 01.02.09 - Hyderabad

2026-03-31T15:03:19Z

Caitanyadeva:

[[Category:1974 - Lectures]]
[[Category:1974 - Lectures and Conversations]]
[[Category:1974 - Lectures, Conversations and Letters]]
[[Category:1974-04 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Hyderabad]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Hyderabad]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 01|10209]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1974 - Lectures|1974]]'''</div>
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<div class="center">[[Vanipedia:740423 Lecture - Srila Prabhupada Speaks a Nectar Drop in Hyderabad|''' <span style="display: flex; align-items: center; justify-content: center"><b class="fa fa-solid fa-volume-up" style="font-size: 330%"> </b><big>Listen to a 'Nectar Drop' created from this lecture'''</big></span>]]</div>


<div class="code">740423SB-HYDERABAD - April 23, 1974 - 44:06 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1974/740423SB-HYDERABAD.mp3</mp3player>

'''Prabhupāda:''' (chants ''jaya rādhā-mādhava'') (break)

'''Pradyumna:''' ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya''. (Prabhupāda and devotees repeat) (leads chanting of verse)

:''dharmasya hy āpavargyasya''
:''nārtho 'rthāyopakalpate''
:''nārthasya dharmaikāntasya''
:''kāmo lābhāya hi smṛtaḥ''
:([[SB 1.2.9|SB 1.2.9]])

(break) (05:40)

Translation: "All occupational engagements, or ''dharmas'', are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, one who is engaged in the ultimate occupational service, or ''dharma'', should never use material gain to cultivate sense gratification."

'''Prabhupāda:'''

:''dharmasya ca apavargyasya''
:''na artha arthāyopakalpate''
:''na arthasya dharmaikāntasya''
:''kāmo lābhāya hi smṛtaḥ''
:([[SB 1.2.9|SB 1.2.9]])

We have begun this discussion about ''dharma''. We have several times described ''dharma'', the constitutional characteristic. That is called ''dharma''. So people have taken ''dharma'' for sense gratification. Just like generally people go to the church or temple for asking some material gain. That is beginning, beginning of God consciousness.

:''catur-vidhā bhajante māṁ''
:''sukṛtino 'rjuna''
:''ārto arthārthī jijñāsur''
:''jñānī ca bharatarṣabha''
:([[BG 7.16 (1972)|BG 7.16]])

Four classes of men, means those conditioned soul . . . (referring to fan) Why is stopped? Hmm. People who are pious, not ordinary men, those who are pious . . . therefore in the Vedic principle everyone has been directed to become pious, ''puṇya-karma. Tyaja durjana-saṁsargaṁ bhaja sādhu-samāgamam'' (Cāṇakya Paṇḍita). This is moral instruction that, "Don't keep company with ''durjana''." ''Durjana'' means those who are very much attached to material enjoyment. They are called ''durjana''. Actually, human life is meant for ''tapasya'', not to become like cats and dogs and hogs, simply eating and sense gratification. That is not human life. This is Vedic civilization. Because human life is meant for making solution of all problem.

Here it is said, ''dharmasya ca āpavargyasya. Apavarga''. A means negation, and ''pavarga . . . pavarga—pa, pha, ba, bha, ma''. Just like, those who are acquainted with Sanskrit grammar, there are five ''vargas'': ''ka varga, ca varga, ta varga'', similarly, p''a varga. Pa, pha, ba, bha, ma.'' So ''pavarga'' means they have taken the material life in different aspect. First of all, material life is ''pariśrama'', hard labor. This is called ''pa, pariśrama.'' And then, ''pha'': the labor is so hard, sometime foam comes. We have seen from the mouth of the horse, cows and bulls, dogs. We sometimes, we have also, our tongue becomes dry after working very hard; there are foams. This is ''pha. Pa, pha''. And ''ba'' means ''vyarthatā'': in spite of so much labor, our sense gratification is not fulfilled. That is called ''vyarthatā. Pa, pha, ba, vyarthatā''. And then ''bha. Bha'' means ''bhaya'', always fearful. ''Āhāra-nidrā-bhaya-maithunaṁ ca'' (Hitopadeśa 25). Every conditioned soul is subjected to fearfulness, "What will happen next?" Big, big politician . . . just like in USA, President Nixon, he is also under fear: "How these people will drive me away?" So this ''bhaya'' must be there. Hard labor for election, then rejection, then ''bhaya'', fearfulness, "Whether my this position will remain or not?" Nobody is free. Even Brahmā, big, big demigods, they are also fearful. ''Bhayaṁ dvitīya abhiniveśataḥ syāt. Śāstra'' says when one is attached to the other thing except God, ''dvitīya'' . . . because God is one. ''Eka brahma''. When one is not Brahman-realized—the other realized means illusion-realized—then there is ''bhaya''. So ''apavarga'': ''pa, pha, ba, bha'', in this way ''ma'' means ''mṛtyu'', death.

So this has been summarized. These are called ''pavarga''. And ''apa'' . . . a means to nullify. So ''dharma'', practice of ''dharma'', means to nullify these conditions, these miserable conditions of material existence. That is the purpose of ''dharma''. ''Dharmasya hy āpavargyasya. Āpavargyasya'', to cease this labor. ''Tri-tāpa-yantraṇā'', three types of miserable condition: ''adhyātmika, adhibhautika, adhidaivika''. That is animal life, bodily concept of life. Therefore ''dharma'' should be practiced for nullifying. Because we do not want to work very hard, every one of us, but we have to, especially at the present moment. That is stated in the ''Bhāgavata''. In the Kali-yuga the situation will be so much deteriorated that simply for a piece of bread, one has to work just like an ass. Very hard labor. It has come to become so. Gradually, it will deteriorate more and more. These are stated in the ''Śrīmad-Bhāgavatam''. Now rice and wheat is selling at a high price, three rupees' kilo. But time will come when if you pay 300,000 rupees, still, it will not be available. Especially rice, wheat, sugar and milk and fruits. That means ''sāttvikāhāra''. These things will be finished. Therefore they are learning how to eat beef. This is the beginning. Just like a child learns to eat, little, little. Otherwise there will be no more food. Therefore ''dharma'' is required to stop this miserable condition of life. That is real ''dharma''.

Therefore to come to the real point of ''dharma'', transcendental position, in the material conditional life, the ''dharma'', ''varṇāśrama-dharma . . . cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ'' ([[BG 4.13 (1972)|BG 4.13]]). ''Viprādayo guṇaḥ pṛthak cātur-varṇyam. Ya eṣaṁ puruṣaṁ sākṣād ātma-prabhāvam īśvaram, na bhajanti avajānanti'' . . . ([[SB 11.5.3|SB 11.5.3]]). ''Puruṣasya āśramaiḥ saha'' ([[SB 11.5.2|SB 11.5.2]]). ''Tyakta jagṛhe varṇa iprādayo guṇaḥ pṛthak.'' These are the statements of ''śāstra'', that the human society, just to make it real human society, not cats' and dogs' society, there must be ''varṇāśrama''. That is ''dharma''. In the material stage, when we have to take care of this body, there must be this ''varṇāśrama''. That is systematic human society. If there is no ''varṇāśrama-dharma'', then it is cats' and dogs' society. In the cats' and dogs' society there is no ''varṇāśrama-dharma''. That . . . they do not require it; neither they can understand it. So if the human society becomes ''varṇāśrama''-less, without ''varṇāśrama-dharma'', then it is cats' and dogs' society. Then subjected to the so many miserable condition of material nature. That is inevitable.

So ''dharma'', first of all this ''dharma''. ''Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma'' . . . this is ''dharma'': ''brāhmaṇa-dharma'', ''kṣatriya-dharma'', ''vaiśya-dharma'' and ''śūdra-dharma'', ''brahmacārī-dharma'', ''gṛhastha-dharma'' . . . we call ''gṛhastha-dharma''. Otherwise, wife and children . . . the cats and dogs, they have also wife and children. Then why? This is called ''dharma''. ''Dharmāviruddhaḥ kāmo 'smi.'' Kṛṣṇa says, in the ''Bhagavad'' . . . ''dharma'' ''aviruddhaḥ kāmo 'smi'': "Sex life, sense gratification, which is not against ''dharma'', that is I." So there must be ''dharma'', characteristic. This is the characteristics of ''brāhmaṇa''. This is the characteristics of ''kṣatriya''. This is the characteristic of ''vaiśya''. This is character of ''śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa''. This must be systematically organized. That is called ''dharma''. Because the real purpose is, ''dharmasya hy āpavargyasya'': just to nullify this miserable condition of material life, not . . . ''dharmasya hy āpavargyasya na arthaḥ arthāya upakalpate''.

Now it has been taken as "I am ''brāhmaṇa''. So how to earn more money by giving somebody blessings," or "Give me some money," or "I shall make some ''pūjā''; he will get some material benefit, this ''pūjā'', that ''pūjā''," especially demigods. You worship Kālī-pūjā so you will be able to eat meat. Then Caṇḍī-pūjā. Then he will be able to drink wine, and so many others. They are also in the scriptures. Because people want . . . there are varieties of men. So they have been given. These are regulative principles. Just like Kālī-pūjā, ''pūjā'' of the goddess Kālī. The real purpose is to eat meat. Because in any other demigod worship there is no animal sacrifice. But there are some demigods, the purpose is, instead of purchasing from the slaughterhouse, if they are restricted that, "You eat meat after worshiping this demigod," there will be some restriction. That is the purpose, to come in, to bring him under restriction. Otherwise it is not required at all. And you will find in the ''Pañcāṅga'' that, "Today meat-eating is prohibited." Actually, it is prohibited. But those who are meat-eaters, they cannot give up. Therefore one day restriction, this restriction, that restriction—everything to bring him under regulative principle. Because real purpose is to make him detached from this material attraction and make him promoted ''āpavargyasya'', how to get out of this material miserable condition of life. This is called ''dharmasya hy āpavargyasya'', not that, "We have got this ceremony today, Kālī-pūjā ceremony. Let us sacrifice thousands of goats and eat and drink and enjoy." That is not the purpose. ''Na arthāya upakalpate''. Some men . . . ''artha'' means material. ''Paramārtha'' means spiritual.

So execution of ''dharma'', religion—never mind Hindu religion or Christian religion—the purpose is not for any material gain. ''Na upakalpate. Dharmasya hy āpavargyasya na arthāya upakalpate.'' Then what about our sense gratification? We must have. We have got this body. We must have some facility. So that is also described here, ''na arthasya dharma ekāntasya. Arthasya'', one who is actually a student of ''dharma'', ''ekāntasya. Na arthasya dharma ekāntasya kāmo lābhāya hi smṛtaḥ.'' Not for sense gratification. You require some money. So by your profession, either as a ''brāhmaṇa'' or as ''kṣatriya'' or as a ''vaiśya'' or as a ''śūdra . . . a brahmacārī, gṛhastha, vānaprastha,'' that is for spiritual advancement. And for material—this ''brāhmaṇa, kṣatriya, vaiśya, śūdra''. So you require some money, because without money, without source of income, how you can live? But that is not meant for sense gratification. Therefore it is said, ''na arthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ''.

Just like everyone is earning money simply for sense gratification. And there are so many advertisement for sense gratification. If you go to the city, you will find all the shops, cinema, hotel and wine shop and this shop or that shop. What are these, big, big, nice ''sārī'', displayed, demonstrated? Everything is for sense gratification. So this is not meant for . . . you require money. People are hankering after money, "How I shall get money to purchase this nice ''sārī'' for my wife or for my beloved, for my . . .?" Then "How I shall purchase wine? How I shall purchase this car, this?" Everything is that. Everything is meant for ''kāma'', for sense gratification. Naturally, one should be inclined to earn money, more money, more money, and more sense gratification. That means he is becoming implicated. That he does not know. ''Nūnaṁ pramattaḥ kurute vikarma'' ([[SB 5.5.4|SB 5.5.4]]). ''Pramattaḥ''. Because they have become mad after sense gratification, they are doing everything which should not be done, ''vikarma. Karma, vikarma, akarma.'' So people are generally doing ''vikarma. Vikarma'' means forbidden, sinful activities. They are called ''vikarma. Karma'' is not sinful. Karma means according to the direction of the ''Vedas''. That is called ''karma-kāṇḍa''. But ''vikarma'' means against the principle of ''dharma''. That is called ''vikarma''.

So this has been observed. Therefore Mahārāja Ṛṣabhadeva says:

:''nūnaṁ pramattaḥ kurute vikarma''
:''yad indriya-prītaya āpṛṇoti''
:''na sādhu manye yata ātmano 'yam''
:''asann api kleśada āsa dehaḥ''
:([[SB 5.5.4|SB 5.5.4]])

"My dear boys, people are so mad after sense gratification that they are simply doing . . ." (break) 20.33 . . . increasing. So why they are increasing? ''Nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaye'', simply for sense gratification, no other business. If they go to the cinema or to the wine shop or to so many other things—there are varieties—simply sense gratification. There is no other profit. But the ''śāstra'' says, ''na sādhu . . . na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ'' ([[SB 5.5.4|SB 5.5.4]]). The people do not understand that this material body means suffering. They do not understand. They think very nice body. The cats and dogs may think like that. Just like hog. Hog is thinking, "I am very happy," and he is getting fatty. You will find. They think, "I am very happy." What is that happiness? "Now, I am eating stool." "Oh, that's very good. Then where you are living?" "Now, in the most insanitary condition." But he is also thinking that "I am happy."

So this is called ''māyā''. This is called illusion. Everyone is thinking that, "I am very happy," although his body, this material body, means suffering. Who is a person here who is not . . . why you are getting this fan? Because the body is suffering on account of excessive heat. This is called ''adhidaivika'', the heat, excessive heat, excessive cold. These are also sufferings. This is called ''adhidaivika''. But we are thinking, "We are very comfortable." We never think that "I do not want this heat. Why it is being forced upon me?" That he never considers. "If there is any remedy? I do not want it." But this body, as soon as you accept this material body made of these five elements, earth, water, air, fire, sky, mind, intelligence . . . this is material body.

So Ṛṣabhadeva says, ''nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaye'' ([[SB 5.5.4|SB 5.5.4]]). Simply we have got this . . . this bodily concept of life means the senses. ''Indriyāṇi parā'' . . . the senses are very prominent. So simply for sense gratification we are acting so much sinfully that we are becoming implicated. ''Nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaya āpṛṇoti na sādhu manye'' ([[SB 5.5.4|SB 5.5.4]]): "This is not good." Why? "Now, ''yata ātmanaḥ'', the soul," ''ayam, ātmano 'yam asann api kleśada āsa dehaḥ'', "the ''ātmā'', the soul, has accepted this body on account of this ''vikarma'', on account of this ''vikarma''." Therefore people should be instructed to be expert in ''sukarma, sukṛti. Sukṛti''. That ''sukṛti'' is this Kṛṣṇa consciousness. ''Sukṛti''. They should be instructed. ''Sukṛtivān. Catur-vidhā bhajante māṁ sukṛtinaḥ arjuna''. Unless one is sukṛtivān, he cannot take to Kṛṣṇa consciousness. Therefore everyone should be instructed to become ''sukṛtivān, puṇyavān. Yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām.'' Unless one is free from all sinful activities, simply by acting piously . . . ''janānāṁ puṇya-karmaṇām, te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ'' ([[BG 7.28 (1972)|BG 7.28]]). They can understand what is Kṛṣṇa and what is Kṛṣṇa worship. Others cannot do.

Therefore this Kṛṣṇa consciousness movement is to make people free from all sinful activities. Then they will be happy. Because in the soul proper, it is pure. Just like you contaminate some disease, so you suffer. You have got fever, you have got some pain, so you have to go to the physician. He will give you some medicine to counteract the contamination. Then you become happy. Similarly, we are all part and parcel of God, Kṛṣṇa. Naturally we must be happy. ''Ānandamayo 'bhyāsāt'' (Vedānta-sūtra 1.1.12). This is our position, that we must be always ''ānandamaya'', jubilant. This is our position. Just like Kṛṣṇa is dancing—you have seen—similarly, our position is simply dancing with Kṛṣṇa and be happy. That is our position. But we have come to this material world to enjoy independently of Kṛṣṇa. Therefore we have been captured by the illusory energy.

:''kṛṣṇa-bhuliyā-jiva bhoga vāñchā kare''
:''pasate māyā tāre jāpaṭiyā dhare''
:(Prema-vivarta)

As soon as we forget or defy to enjoy with Kṛṣṇa . . . just like a big man, a rich man. So the rich man is enjoying along with the servants are also enjoying. The servants are not poor in a rich man's house. He is eating of the same thing. He is also riding on the same car with the master. Rather, the driver is in the front, and the master is in the back. So in this way we are part and parcel of Kṛṣṇa. Just like in a family, why you take the risk of family? For enjoyment. I am alone. I can remain happy. Now, why you take the wife? I know if I marry then there will be children, there will be so many responsibilities. But why you accept? For happiness. Similarly, Kṛṣṇa is the supreme happy person. So we are part and parcel of Kṛṣṇa, to remain with Kṛṣṇa always. And He becomes happy, we are happy. This is our position.

So that we have forgotten. We wanted to be happy. Just like there are many examples: A very rich man's son, he wants to become happy without his father. He becomes independent, comes out of home and goes here and there, but he does not become happy. There are many instances. Again he comes back home. Similarly, our position in this material world is like that. Our position is very jubilant and happy, ''ānandamayo 'bhyāsāt'' (Vedānta-sūtra 1.1.12), ''sac-cid-ānanda. Sat-cit-ānan'' . . . we have got our eternal life, ''sat''; ''cit'', and full of knowledge; and blissful, as Kṛṣṇa has got. Therefore because we are part and parcel of Kṛṣṇa, ''mamaivāṁśo jīva-bhūta'' ([[BG 15.7 (1972)|BG 15.7]]), so Kṛṣṇa, if Kṛṣṇa is good, so I am also good. If Kṛṣṇa is happy, then I must be happy. If Kṛṣṇa is jubilant, then I must be jubilant. Wherefrom we get this idea of happiness? Because we are part of Kṛṣṇa. Just like Kṛṣṇa dances with the gopīs, we also want to dance with young girls here, in this material world. Why? Wherefrom this idea we have got? The idea is already there, and we are part and parcel of Kṛṣṇa. Therefore we have got this propensity. So ''ānandamayo 'bhyāsāt''.

But this thing can be purely enjoyed not alone in this material world, but you have to go back to home, go back to Kṛṣṇa, and there is your real life. Kṛṣṇa comes therefore. He displays His ''rāsa'' dance in Vṛndāvana to attract these fallen souls, that "If you want enjoyment, why not come back to Me? Here is the enjoyment. Here is the enjoyment, eternal enjoyment. Why you are rotting in this material world and becoming implicated, sometimes as Brahmā and sometime as the worm in the stool? Enjoyment, varieties of enjoyment. Why? Why you are so become fool?" Therefore Kṛṣṇa says, He comes here, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]): "You come to Me. Why you are bothering in this way and suffering?" But people will not hear. That is the difficulty. That is the difficulty. Kṛṣṇa displays what is the standard of happiness with Kṛṣṇa in Vṛndāvana. ''Kṛta-puṇya-puñjāḥ''.

:''itthaṁ brahma-sukhānubhūtyā''
:''dāsyaṁ gatānāṁ para-daivatena''
:''māyāśritānāṁ nara-dārakeṇa''
:''sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ''
:([[SB 10.12.7-11|SB 10.12.11]])

Śukadeva Gosvāmī is remarking . . . when he saw . . . means he come to the position of describing Kṛṣṇa's playing with the cowherds boys. So the cowherd boys are playing. Sometimes Kṛṣṇa is defeated. He has to take one cowherd boy on His shoulder. So Śukadeva Gosvāmī is studying that, "Who are these cowherd boys? They're playing with Kṛṣṇa. They are not ordinary cowherd . . ." ''Kṛta-puṇya-puñjāḥ'': "After many, many births' accumulation of pious activities, now they have come to play with Kṛṣṇa."

So this is the position. ''Itthaṁ brahma-sukhānubhūtyā''. Here is Kṛṣṇa. Who is that? The Supreme Brahman, Para-brahman. The ''jñānīs'', they want to appreciate the Supreme Brahman. ''Satām. Brahma-sukha, brahma-sukha.'' They are after ''brahma-sukha''. Here is the source of ''brahma-sukha. Brahmaṇo 'haṁ pratiṣṭhā.'' So here is the . . . just like the light, illumination—there is a source of light, the sunshine, illumination. The source is the sun globe. Similarly, the ''brahma-jyotir'', what is the source? Kṛṣṇa says, ''brahmaṇaḥ ahaṁ pratiṣṭhā'': "I am the source. From Me it is coming." Therefore the same thing is . . . ''itthaṁ brahma-sukhānubhūtyā'': "the source of ''brahma-sukha''." ''Itthaṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ nara-dārakeṇa . . . para daivatena.'' And ''dāsyaṁ gatānām'': "Those who have accepted the principle of to become the servant of God," means the devotees. The devotees, they never want to become one with Brahman effulgence, ''sāyujya-mukti''. They will never accept this. They want to keep their individuality and enjoy with Kṛṣṇa. That is Vaiṣṇava philosophy. ''Itthaṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena. Para-daivata'': "the Supreme Lord." And ''māyā'śritānāṁ nara-dārakeṇa'': "And those who are under the influence of ''māyā'', they are thinking Kṛṣṇa as ordinary human child," ''nara-dārakeṇa''. But after all, these boys who are playing, ''sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ'' ([[SB 10.12.7-11|SB 10.12.11]]): "After accumulating many lives' pious activities, now they are promoted here at Vṛndāvana to play with Kṛṣṇa."

So to play with Kṛṣṇa, to become associate of Kṛṣṇa, to dance with Kṛṣṇa, it is not ordinary thing. We want to do that. We want to do that here. We have got many sporting club, dancing club, because we want to do that. But we want to do in this material world. That is our defect. The same thing, you can do with Kṛṣṇa. Just become Kṛṣṇa conscious and you get the opportunity. Why you are suffering here for sporting and dancing? That is called ''dharmasya hy āpavargyasya''. Stop this, I mean to say, always painful condition of material life. ''Tyaktvā dehaṁ punar janma naiti'' ([[BG 4.9 (1972)|BG 4.9]]). Because we have got this material body. This material body means reservoir of all sufferings. By artificial method, so-called scientific advancement, we are trying to patch up, but that is not real happiness. You can go on continuing patching up. This is called ''māyā''. ''Bhūtvā bhūtvā pralīyate'' ([[BG 8.19 (1972)|BG 8.19]]). You cannot . . . the real purpose is that everyone wants to live and enjoy, but the ''māyā'' will not allow. You can have very nice skyscraper building, but have you made any insurance that you will be allowed to enjoy this house? "No, sir, there is no such insurance." At any moment the nature will call, "Please get out, immediately." "No, I have got to do some business." "No more, sir. Please get out immediately." Can you stop that? Then why you are making plan? Your real plan is not there. Whether you will be allowed to stay here? There is no insurance. And why you are taking so much trouble? Therefore, ''nūnaṁ pramattaḥ kurute vikarma'' ([[SB 5.5.4|SB 5.5.4]]), the whole day, night, they are working like ass, but there is no assurance whether the happiness for which he is laboring so hard will be allowed to be enjoyed. There is no certainty.

So this is not . . . ''na sādhu manye yata ātmano 'yam.'' Therefore Ṛṣabhadeva says: "This is not good business, My dear boys, because you have got this body on account of this hard labor and planning in your last life." ''Yata ātmano 'yam asann api kleśada'': "Again you want to have another body to suffer in? What is this intelligence? You are already suffering. You have got all one type of body which means suffering, by your past activities. Again you are doing the same, to get another body to suffer? Is that very intelligence? No, that is not intelligence." ''Nūnaṁ pramattaḥ kurute vikarma, pramattaḥ'' ([[SB 5.5.4|SB 5.5.4]]). These are madman's business. Real business is how I shall become permanently happy. That is Kṛṣṇa consciousness. Kṛṣṇa says:

:''janma karma me divyaṁ''
:''yo jānāti tattvataḥ''
:''tyaktvā dehaṁ punar janma''
:''naiti mām eti kaunteya''
:([[BG 4.9 (1972)|BG 4.9]])

That is perfection.

:''mām upetya kaunteya''
:''duḥkhālayam aśāśvatam''
:''nāpnuvanti mahātmānaḥ''
:''saṁsiddhiṁ paramāṁ gatāḥ''
:([[BG 8.15 (1972)|BG 8.15]])

So this is the real life. Take to Kṛṣṇa consciousness and execute it. We are opening centers all over the world to give this chance. It is not a whimsical concoction. It is strictly according to the ''śāstra'', without any mistake, authorized. If you take to this Kṛṣṇa consciousness movement, you will be happy perpetually.

Thank you very much. Hare Kṛṣṇa. (end)

740423 - Lecture SB 01.02.09 - Hyderabad

2026-03-31T15:02:19Z

Caitanyadeva:

[[Category:1974 - Lectures]]
[[Category:1974 - Lectures and Conversations]]
[[Category:1974 - Lectures, Conversations and Letters]]
[[Category:1974-04 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Hyderabad]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Hyderabad]]
[[Category:Lectures - Srimad-Bhagavatam]]
[[Category:SB Lectures - Canto 01|10209]]
[[Category:Audio Files 30.01 to 45.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1974 - Lectures|1974]]'''</div>
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<div class="center">[[ES/740423 Conferencia - Srila Prabhupada Habla Una Gota de Nectar en Hyderabad|''' <span style="display: flex; align-items: center; justify-content: center"><b class="fa fa-solid fa-volume-up" style="font-size: 330%"> </b><big>Listen to a 'Nectar Drop' created from this lecture'''</big></span>]]</div>


<div class="code">740423SB-HYDERABAD - April 23, 1974 - 44:06 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1974/740423SB-HYDERABAD.mp3</mp3player>

'''Prabhupāda:''' (chants ''jaya rādhā-mādhava'') (break)

'''Pradyumna:''' ''Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya''. (Prabhupāda and devotees repeat) (leads chanting of verse)

:''dharmasya hy āpavargyasya''
:''nārtho 'rthāyopakalpate''
:''nārthasya dharmaikāntasya''
:''kāmo lābhāya hi smṛtaḥ''
:([[SB 1.2.9|SB 1.2.9]])

(break) (05:40)

Translation: "All occupational engagements, or ''dharmas'', are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, one who is engaged in the ultimate occupational service, or ''dharma'', should never use material gain to cultivate sense gratification."

'''Prabhupāda:'''

:''dharmasya ca apavargyasya''
:''na artha arthāyopakalpate''
:''na arthasya dharmaikāntasya''
:''kāmo lābhāya hi smṛtaḥ''
:([[SB 1.2.9|SB 1.2.9]])

We have begun this discussion about ''dharma''. We have several times described ''dharma'', the constitutional characteristic. That is called ''dharma''. So people have taken ''dharma'' for sense gratification. Just like generally people go to the church or temple for asking some material gain. That is beginning, beginning of God consciousness.

:''catur-vidhā bhajante māṁ''
:''sukṛtino 'rjuna''
:''ārto arthārthī jijñāsur''
:''jñānī ca bharatarṣabha''
:([[BG 7.16 (1972)|BG 7.16]])

Four classes of men, means those conditioned soul . . . (referring to fan) Why is stopped? Hmm. People who are pious, not ordinary men, those who are pious . . . therefore in the Vedic principle everyone has been directed to become pious, ''puṇya-karma. Tyaja durjana-saṁsargaṁ bhaja sādhu-samāgamam'' (Cāṇakya Paṇḍita). This is moral instruction that, "Don't keep company with ''durjana''." ''Durjana'' means those who are very much attached to material enjoyment. They are called ''durjana''. Actually, human life is meant for ''tapasya'', not to become like cats and dogs and hogs, simply eating and sense gratification. That is not human life. This is Vedic civilization. Because human life is meant for making solution of all problem.

Here it is said, ''dharmasya ca āpavargyasya. Apavarga''. A means negation, and ''pavarga . . . pavarga—pa, pha, ba, bha, ma''. Just like, those who are acquainted with Sanskrit grammar, there are five ''vargas'': ''ka varga, ca varga, ta varga'', similarly, p''a varga. Pa, pha, ba, bha, ma.'' So ''pavarga'' means they have taken the material life in different aspect. First of all, material life is ''pariśrama'', hard labor. This is called ''pa, pariśrama.'' And then, ''pha'': the labor is so hard, sometime foam comes. We have seen from the mouth of the horse, cows and bulls, dogs. We sometimes, we have also, our tongue becomes dry after working very hard; there are foams. This is ''pha. Pa, pha''. And ''ba'' means ''vyarthatā'': in spite of so much labor, our sense gratification is not fulfilled. That is called ''vyarthatā. Pa, pha, ba, vyarthatā''. And then ''bha. Bha'' means ''bhaya'', always fearful. ''Āhāra-nidrā-bhaya-maithunaṁ ca'' (Hitopadeśa 25). Every conditioned soul is subjected to fearfulness, "What will happen next?" Big, big politician . . . just like in USA, President Nixon, he is also under fear: "How these people will drive me away?" So this ''bhaya'' must be there. Hard labor for election, then rejection, then ''bhaya'', fearfulness, "Whether my this position will remain or not?" Nobody is free. Even Brahmā, big, big demigods, they are also fearful. ''Bhayaṁ dvitīya abhiniveśataḥ syāt. Śāstra'' says when one is attached to the other thing except God, ''dvitīya'' . . . because God is one. ''Eka brahma''. When one is not Brahman-realized—the other realized means illusion-realized—then there is ''bhaya''. So ''apavarga'': ''pa, pha, ba, bha'', in this way ''ma'' means ''mṛtyu'', death.

So this has been summarized. These are called ''pavarga''. And ''apa'' . . . a means to nullify. So ''dharma'', practice of ''dharma'', means to nullify these conditions, these miserable conditions of material existence. That is the purpose of ''dharma''. ''Dharmasya hy āpavargyasya. Āpavargyasya'', to cease this labor. ''Tri-tāpa-yantraṇā'', three types of miserable condition: ''adhyātmika, adhibhautika, adhidaivika''. That is animal life, bodily concept of life. Therefore ''dharma'' should be practiced for nullifying. Because we do not want to work very hard, every one of us, but we have to, especially at the present moment. That is stated in the ''Bhāgavata''. In the Kali-yuga the situation will be so much deteriorated that simply for a piece of bread, one has to work just like an ass. Very hard labor. It has come to become so. Gradually, it will deteriorate more and more. These are stated in the ''Śrīmad-Bhāgavatam''. Now rice and wheat is selling at a high price, three rupees' kilo. But time will come when if you pay 300,000 rupees, still, it will not be available. Especially rice, wheat, sugar and milk and fruits. That means ''sāttvikāhāra''. These things will be finished. Therefore they are learning how to eat beef. This is the beginning. Just like a child learns to eat, little, little. Otherwise there will be no more food. Therefore ''dharma'' is required to stop this miserable condition of life. That is real ''dharma''.

Therefore to come to the real point of ''dharma'', transcendental position, in the material conditional life, the ''dharma'', ''varṇāśrama-dharma . . . cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ'' ([[BG 4.13 (1972)|BG 4.13]]). ''Viprādayo guṇaḥ pṛthak cātur-varṇyam. Ya eṣaṁ puruṣaṁ sākṣād ātma-prabhāvam īśvaram, na bhajanti avajānanti'' . . . ([[SB 11.5.3|SB 11.5.3]]). ''Puruṣasya āśramaiḥ saha'' ([[SB 11.5.2|SB 11.5.2]]). ''Tyakta jagṛhe varṇa iprādayo guṇaḥ pṛthak.'' These are the statements of ''śāstra'', that the human society, just to make it real human society, not cats' and dogs' society, there must be ''varṇāśrama''. That is ''dharma''. In the material stage, when we have to take care of this body, there must be this ''varṇāśrama''. That is systematic human society. If there is no ''varṇāśrama-dharma'', then it is cats' and dogs' society. In the cats' and dogs' society there is no ''varṇāśrama-dharma''. That . . . they do not require it; neither they can understand it. So if the human society becomes ''varṇāśrama''-less, without ''varṇāśrama-dharma'', then it is cats' and dogs' society. Then subjected to the so many miserable condition of material nature. That is inevitable.

So ''dharma'', first of all this ''dharma''. ''Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma'' . . . this is ''dharma'': ''brāhmaṇa-dharma'', ''kṣatriya-dharma'', ''vaiśya-dharma'' and ''śūdra-dharma'', ''brahmacārī-dharma'', ''gṛhastha-dharma'' . . . we call ''gṛhastha-dharma''. Otherwise, wife and children . . . the cats and dogs, they have also wife and children. Then why? This is called ''dharma''. ''Dharmāviruddhaḥ kāmo 'smi.'' Kṛṣṇa says, in the ''Bhagavad'' . . . ''dharma'' ''aviruddhaḥ kāmo 'smi'': "Sex life, sense gratification, which is not against ''dharma'', that is I." So there must be ''dharma'', characteristic. This is the characteristics of ''brāhmaṇa''. This is the characteristics of ''kṣatriya''. This is the characteristic of ''vaiśya''. This is character of ''śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa''. This must be systematically organized. That is called ''dharma''. Because the real purpose is, ''dharmasya hy āpavargyasya'': just to nullify this miserable condition of material life, not . . . ''dharmasya hy āpavargyasya na arthaḥ arthāya upakalpate''.

Now it has been taken as "I am ''brāhmaṇa''. So how to earn more money by giving somebody blessings," or "Give me some money," or "I shall make some ''pūjā''; he will get some material benefit, this ''pūjā'', that ''pūjā''," especially demigods. You worship Kālī-pūjā so you will be able to eat meat. Then Caṇḍī-pūjā. Then he will be able to drink wine, and so many others. They are also in the scriptures. Because people want . . . there are varieties of men. So they have been given. These are regulative principles. Just like Kālī-pūjā, ''pūjā'' of the goddess Kālī. The real purpose is to eat meat. Because in any other demigod worship there is no animal sacrifice. But there are some demigods, the purpose is, instead of purchasing from the slaughterhouse, if they are restricted that, "You eat meat after worshiping this demigod," there will be some restriction. That is the purpose, to come in, to bring him under restriction. Otherwise it is not required at all. And you will find in the ''Pañcāṅga'' that, "Today meat-eating is prohibited." Actually, it is prohibited. But those who are meat-eaters, they cannot give up. Therefore one day restriction, this restriction, that restriction—everything to bring him under regulative principle. Because real purpose is to make him detached from this material attraction and make him promoted ''āpavargyasya'', how to get out of this material miserable condition of life. This is called ''dharmasya hy āpavargyasya'', not that, "We have got this ceremony today, Kālī-pūjā ceremony. Let us sacrifice thousands of goats and eat and drink and enjoy." That is not the purpose. ''Na arthāya upakalpate''. Some men . . . ''artha'' means material. ''Paramārtha'' means spiritual.

So execution of ''dharma'', religion—never mind Hindu religion or Christian religion—the purpose is not for any material gain. ''Na upakalpate. Dharmasya hy āpavargyasya na arthāya upakalpate.'' Then what about our sense gratification? We must have. We have got this body. We must have some facility. So that is also described here, ''na arthasya dharma ekāntasya. Arthasya'', one who is actually a student of ''dharma'', ''ekāntasya. Na arthasya dharma ekāntasya kāmo lābhāya hi smṛtaḥ.'' Not for sense gratification. You require some money. So by your profession, either as a ''brāhmaṇa'' or as ''kṣatriya'' or as a ''vaiśya'' or as a ''śūdra . . . a brahmacārī, gṛhastha, vānaprastha,'' that is for spiritual advancement. And for material—this ''brāhmaṇa, kṣatriya, vaiśya, śūdra''. So you require some money, because without money, without source of income, how you can live? But that is not meant for sense gratification. Therefore it is said, ''na arthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ''.

Just like everyone is earning money simply for sense gratification. And there are so many advertisement for sense gratification. If you go to the city, you will find all the shops, cinema, hotel and wine shop and this shop or that shop. What are these, big, big, nice ''sārī'', displayed, demonstrated? Everything is for sense gratification. So this is not meant for . . . you require money. People are hankering after money, "How I shall get money to purchase this nice ''sārī'' for my wife or for my beloved, for my . . .?" Then "How I shall purchase wine? How I shall purchase this car, this?" Everything is that. Everything is meant for ''kāma'', for sense gratification. Naturally, one should be inclined to earn money, more money, more money, and more sense gratification. That means he is becoming implicated. That he does not know. ''Nūnaṁ pramattaḥ kurute vikarma'' ([[SB 5.5.4|SB 5.5.4]]). ''Pramattaḥ''. Because they have become mad after sense gratification, they are doing everything which should not be done, ''vikarma. Karma, vikarma, akarma.'' So people are generally doing ''vikarma. Vikarma'' means forbidden, sinful activities. They are called ''vikarma. Karma'' is not sinful. Karma means according to the direction of the ''Vedas''. That is called ''karma-kāṇḍa''. But ''vikarma'' means against the principle of ''dharma''. That is called ''vikarma''.

So this has been observed. Therefore Mahārāja Ṛṣabhadeva says:

:''nūnaṁ pramattaḥ kurute vikarma''
:''yad indriya-prītaya āpṛṇoti''
:''na sādhu manye yata ātmano 'yam''
:''asann api kleśada āsa dehaḥ''
:([[SB 5.5.4|SB 5.5.4]])

"My dear boys, people are so mad after sense gratification that they are simply doing . . ." (break) 20.33 . . . increasing. So why they are increasing? ''Nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaye'', simply for sense gratification, no other business. If they go to the cinema or to the wine shop or to so many other things—there are varieties—simply sense gratification. There is no other profit. But the ''śāstra'' says, ''na sādhu . . . na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ'' ([[SB 5.5.4|SB 5.5.4]]). The people do not understand that this material body means suffering. They do not understand. They think very nice body. The cats and dogs may think like that. Just like hog. Hog is thinking, "I am very happy," and he is getting fatty. You will find. They think, "I am very happy." What is that happiness? "Now, I am eating stool." "Oh, that's very good. Then where you are living?" "Now, in the most insanitary condition." But he is also thinking that "I am happy."

So this is called ''māyā''. This is called illusion. Everyone is thinking that, "I am very happy," although his body, this material body, means suffering. Who is a person here who is not . . . why you are getting this fan? Because the body is suffering on account of excessive heat. This is called ''adhidaivika'', the heat, excessive heat, excessive cold. These are also sufferings. This is called ''adhidaivika''. But we are thinking, "We are very comfortable." We never think that "I do not want this heat. Why it is being forced upon me?" That he never considers. "If there is any remedy? I do not want it." But this body, as soon as you accept this material body made of these five elements, earth, water, air, fire, sky, mind, intelligence . . . this is material body.

So Ṛṣabhadeva says, ''nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaye'' ([[SB 5.5.4|SB 5.5.4]]). Simply we have got this . . . this bodily concept of life means the senses. ''Indriyāṇi parā'' . . . the senses are very prominent. So simply for sense gratification we are acting so much sinfully that we are becoming implicated. ''Nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaya āpṛṇoti na sādhu manye'' ([[SB 5.5.4|SB 5.5.4]]): "This is not good." Why? "Now, ''yata ātmanaḥ'', the soul," ''ayam, ātmano 'yam asann api kleśada āsa dehaḥ'', "the ''ātmā'', the soul, has accepted this body on account of this ''vikarma'', on account of this ''vikarma''." Therefore people should be instructed to be expert in ''sukarma, sukṛti. Sukṛti''. That ''sukṛti'' is this Kṛṣṇa consciousness. ''Sukṛti''. They should be instructed. ''Sukṛtivān. Catur-vidhā bhajante māṁ sukṛtinaḥ arjuna''. Unless one is sukṛtivān, he cannot take to Kṛṣṇa consciousness. Therefore everyone should be instructed to become ''sukṛtivān, puṇyavān. Yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām.'' Unless one is free from all sinful activities, simply by acting piously . . . ''janānāṁ puṇya-karmaṇām, te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ'' ([[BG 7.28 (1972)|BG 7.28]]). They can understand what is Kṛṣṇa and what is Kṛṣṇa worship. Others cannot do.

Therefore this Kṛṣṇa consciousness movement is to make people free from all sinful activities. Then they will be happy. Because in the soul proper, it is pure. Just like you contaminate some disease, so you suffer. You have got fever, you have got some pain, so you have to go to the physician. He will give you some medicine to counteract the contamination. Then you become happy. Similarly, we are all part and parcel of God, Kṛṣṇa. Naturally we must be happy. ''Ānandamayo 'bhyāsāt'' (Vedānta-sūtra 1.1.12). This is our position, that we must be always ''ānandamaya'', jubilant. This is our position. Just like Kṛṣṇa is dancing—you have seen—similarly, our position is simply dancing with Kṛṣṇa and be happy. That is our position. But we have come to this material world to enjoy independently of Kṛṣṇa. Therefore we have been captured by the illusory energy.

:''kṛṣṇa-bhuliyā-jiva bhoga vāñchā kare''
:''pasate māyā tāre jāpaṭiyā dhare''
:(Prema-vivarta)

As soon as we forget or defy to enjoy with Kṛṣṇa . . . just like a big man, a rich man. So the rich man is enjoying along with the servants are also enjoying. The servants are not poor in a rich man's house. He is eating of the same thing. He is also riding on the same car with the master. Rather, the driver is in the front, and the master is in the back. So in this way we are part and parcel of Kṛṣṇa. Just like in a family, why you take the risk of family? For enjoyment. I am alone. I can remain happy. Now, why you take the wife? I know if I marry then there will be children, there will be so many responsibilities. But why you accept? For happiness. Similarly, Kṛṣṇa is the supreme happy person. So we are part and parcel of Kṛṣṇa, to remain with Kṛṣṇa always. And He becomes happy, we are happy. This is our position.

So that we have forgotten. We wanted to be happy. Just like there are many examples: A very rich man's son, he wants to become happy without his father. He becomes independent, comes out of home and goes here and there, but he does not become happy. There are many instances. Again he comes back home. Similarly, our position in this material world is like that. Our position is very jubilant and happy, ''ānandamayo 'bhyāsāt'' (Vedānta-sūtra 1.1.12), ''sac-cid-ānanda. Sat-cit-ānan'' . . . we have got our eternal life, ''sat''; ''cit'', and full of knowledge; and blissful, as Kṛṣṇa has got. Therefore because we are part and parcel of Kṛṣṇa, ''mamaivāṁśo jīva-bhūta'' ([[BG 15.7 (1972)|BG 15.7]]), so Kṛṣṇa, if Kṛṣṇa is good, so I am also good. If Kṛṣṇa is happy, then I must be happy. If Kṛṣṇa is jubilant, then I must be jubilant. Wherefrom we get this idea of happiness? Because we are part of Kṛṣṇa. Just like Kṛṣṇa dances with the gopīs, we also want to dance with young girls here, in this material world. Why? Wherefrom this idea we have got? The idea is already there, and we are part and parcel of Kṛṣṇa. Therefore we have got this propensity. So ''ānandamayo 'bhyāsāt''.

But this thing can be purely enjoyed not alone in this material world, but you have to go back to home, go back to Kṛṣṇa, and there is your real life. Kṛṣṇa comes therefore. He displays His ''rāsa'' dance in Vṛndāvana to attract these fallen souls, that "If you want enjoyment, why not come back to Me? Here is the enjoyment. Here is the enjoyment, eternal enjoyment. Why you are rotting in this material world and becoming implicated, sometimes as Brahmā and sometime as the worm in the stool? Enjoyment, varieties of enjoyment. Why? Why you are so become fool?" Therefore Kṛṣṇa says, He comes here, ''sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]): "You come to Me. Why you are bothering in this way and suffering?" But people will not hear. That is the difficulty. That is the difficulty. Kṛṣṇa displays what is the standard of happiness with Kṛṣṇa in Vṛndāvana. ''Kṛta-puṇya-puñjāḥ''.

:''itthaṁ brahma-sukhānubhūtyā''
:''dāsyaṁ gatānāṁ para-daivatena''
:''māyāśritānāṁ nara-dārakeṇa''
:''sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ''
:([[SB 10.12.7-11|SB 10.12.11]])

Śukadeva Gosvāmī is remarking . . . when he saw . . . means he come to the position of describing Kṛṣṇa's playing with the cowherds boys. So the cowherd boys are playing. Sometimes Kṛṣṇa is defeated. He has to take one cowherd boy on His shoulder. So Śukadeva Gosvāmī is studying that, "Who are these cowherd boys? They're playing with Kṛṣṇa. They are not ordinary cowherd . . ." ''Kṛta-puṇya-puñjāḥ'': "After many, many births' accumulation of pious activities, now they have come to play with Kṛṣṇa."

So this is the position. ''Itthaṁ brahma-sukhānubhūtyā''. Here is Kṛṣṇa. Who is that? The Supreme Brahman, Para-brahman. The ''jñānīs'', they want to appreciate the Supreme Brahman. ''Satām. Brahma-sukha, brahma-sukha.'' They are after ''brahma-sukha''. Here is the source of ''brahma-sukha. Brahmaṇo 'haṁ pratiṣṭhā.'' So here is the . . . just like the light, illumination—there is a source of light, the sunshine, illumination. The source is the sun globe. Similarly, the ''brahma-jyotir'', what is the source? Kṛṣṇa says, ''brahmaṇaḥ ahaṁ pratiṣṭhā'': "I am the source. From Me it is coming." Therefore the same thing is . . . ''itthaṁ brahma-sukhānubhūtyā'': "the source of ''brahma-sukha''." ''Itthaṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ nara-dārakeṇa . . . para daivatena.'' And ''dāsyaṁ gatānām'': "Those who have accepted the principle of to become the servant of God," means the devotees. The devotees, they never want to become one with Brahman effulgence, ''sāyujya-mukti''. They will never accept this. They want to keep their individuality and enjoy with Kṛṣṇa. That is Vaiṣṇava philosophy. ''Itthaṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena. Para-daivata'': "the Supreme Lord." And ''māyā'śritānāṁ nara-dārakeṇa'': "And those who are under the influence of ''māyā'', they are thinking Kṛṣṇa as ordinary human child," ''nara-dārakeṇa''. But after all, these boys who are playing, ''sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ'' ([[SB 10.12.7-11|SB 10.12.11]]): "After accumulating many lives' pious activities, now they are promoted here at Vṛndāvana to play with Kṛṣṇa."

So to play with Kṛṣṇa, to become associate of Kṛṣṇa, to dance with Kṛṣṇa, it is not ordinary thing. We want to do that. We want to do that here. We have got many sporting club, dancing club, because we want to do that. But we want to do in this material world. That is our defect. The same thing, you can do with Kṛṣṇa. Just become Kṛṣṇa conscious and you get the opportunity. Why you are suffering here for sporting and dancing? That is called ''dharmasya hy āpavargyasya''. Stop this, I mean to say, always painful condition of material life. ''Tyaktvā dehaṁ punar janma naiti'' ([[BG 4.9 (1972)|BG 4.9]]). Because we have got this material body. This material body means reservoir of all sufferings. By artificial method, so-called scientific advancement, we are trying to patch up, but that is not real happiness. You can go on continuing patching up. This is called ''māyā''. ''Bhūtvā bhūtvā pralīyate'' ([[BG 8.19 (1972)|BG 8.19]]). You cannot . . . the real purpose is that everyone wants to live and enjoy, but the ''māyā'' will not allow. You can have very nice skyscraper building, but have you made any insurance that you will be allowed to enjoy this house? "No, sir, there is no such insurance." At any moment the nature will call, "Please get out, immediately." "No, I have got to do some business." "No more, sir. Please get out immediately." Can you stop that? Then why you are making plan? Your real plan is not there. Whether you will be allowed to stay here? There is no insurance. And why you are taking so much trouble? Therefore, ''nūnaṁ pramattaḥ kurute vikarma'' ([[SB 5.5.4|SB 5.5.4]]), the whole day, night, they are working like ass, but there is no assurance whether the happiness for which he is laboring so hard will be allowed to be enjoyed. There is no certainty.

So this is not . . . ''na sādhu manye yata ātmano 'yam.'' Therefore Ṛṣabhadeva says: "This is not good business, My dear boys, because you have got this body on account of this hard labor and planning in your last life." ''Yata ātmano 'yam asann api kleśada'': "Again you want to have another body to suffer in? What is this intelligence? You are already suffering. You have got all one type of body which means suffering, by your past activities. Again you are doing the same, to get another body to suffer? Is that very intelligence? No, that is not intelligence." ''Nūnaṁ pramattaḥ kurute vikarma, pramattaḥ'' ([[SB 5.5.4|SB 5.5.4]]). These are madman's business. Real business is how I shall become permanently happy. That is Kṛṣṇa consciousness. Kṛṣṇa says:

:''janma karma me divyaṁ''
:''yo jānāti tattvataḥ''
:''tyaktvā dehaṁ punar janma''
:''naiti mām eti kaunteya''
:([[BG 4.9 (1972)|BG 4.9]])

That is perfection.

:''mām upetya kaunteya''
:''duḥkhālayam aśāśvatam''
:''nāpnuvanti mahātmānaḥ''
:''saṁsiddhiṁ paramāṁ gatāḥ''
:([[BG 8.15 (1972)|BG 8.15]])

So this is the real life. Take to Kṛṣṇa consciousness and execute it. We are opening centers all over the world to give this chance. It is not a whimsical concoction. It is strictly according to the ''śāstra'', without any mistake, authorized. If you take to this Kṛṣṇa consciousness movement, you will be happy perpetually.

Thank you very much. Hare Kṛṣṇa. (end)

690210 - Lecture Excerpt - Los Angeles

2026-03-23T16:41:54Z

Caitanyadeva:

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<div class="code">690210LE-LOS ANGELES - February 10, 1969 - 09:00 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1969/690210LE-LOS_ANGELES.mp3</mp3player>

'''Prabhupāda:''' After each and every verse we chant, ''govindam ādi-puruṣaṁ tam ahaṁ bhajāmi'' . Similarly, we repeat "Kṛṣṇa"—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Why we repeat? The more we repeat means we learn to love. That is required.

Anything which you do not love, you cannot repeat. It will be disgusting. Anything, any other word you take, if you simply repeat, you'll feel disgusted. Sometimes those who are not in the Kṛṣṇa conscious life, they also feel this repetition as disgusting, hackneyed, because they have not developed love.

Rūpa Gosvāmī says that, "What shall I chant with one tongue, and what shall I hear with two ears? If millions of tongue I would have possessed, then I could chant little." And they're tasting . . . because they have got love for Kṛṣṇa, they are tasting the nectarean of chanting. They cannot give up. In the material world also there are many slogans. We repeat because we love.

So real thing is to develop love for Kṛṣṇa. That is the Vṛndāvana standard. In Vṛndāvana, Nanda Mahārāja and Yaśodā-mayī, Rādhārāṇī, gopīs, the cowherds men, boys, cows, calves, trees, they do not know that Kṛṣṇa is God. You have read in ''Kṛṣṇa'' book, sometimes when Kṛṣṇa does something wonderful, they take Him as a wonderful child, boy, that's all, or child. They do not know that Kṛṣṇa is God.

But they love Kṛṣṇa more than anything. They do not know except Kṛṣṇa. That is wanted. Not very much philosophy. Whether Kṛṣṇa is God or not, whether the symptoms of God are there or not, the Vṛndāvana-''vāsī'', inhabitants, they do not care for it. Kṛṣṇa may be God or a man, but they love Him. That's all. That is wanted.

We have to increase our love for Kṛṣṇa; therefore this worship, temple worship. If you always be engaged in Kṛṣṇa's service, naturally you develop love for Kṛṣṇa. That is wanted. ''Premā pumartho mahān. premā pumartho mahān'' (Caitanya-manjusa)

Caitanya Mahāprabhu says that ''prema'', love for Kṛṣṇa, love for God, that is the highest achievement in human life. ''Premā pumartho mahān''. It is not religiosity. Religiosity is different thing. Everyone goes to church or temple with some material purpose generally, to get . . . just like church they go: "God, give us our daily bread." That is material purpose. Not only church, everywhere, that is the system. ''Ārto arthārthī''.

Of course, that is good. Four classes of men whose background is pious life, they go to God, church or temple, when they're distressed. Others, those whose background is not piety, simply mischief, they cannot go. Therefore even one goes to God for praying something material, they're better than those who does not go to God. Just like in Communist country, they do not believe in God, "Why we shall go to God? We shall create things. We shall create bread."

In the Communist country the propaganda was that these Communists would go to villages, ask the villagers to come to the church and pray to God, "Give us our daily bread," and they would ask, "Whether you have got bread?" Of course, in the church where is the bread? They will say: "No, we haven't got bread." "All right, you ask us." And they ask the Communist leader, "Give us our daily bread," and they give sumptuously. "Why should you go to church?"

They preached godlessness in this way that, "You are not getting bread from the church; you are getting bread from us. Why not worship Lenin and his followers? He gave sufficient bread." In this way they tried to make people godless that, "Don't go to church." Still their propaganda.

But our relationship with God is so permanent that artificially we may try to banish God some way or other—it cannot be. To become atheist, not to believe in God, they're simply artificial. These godless persons, when they're actually in danger, they think of God. I have seen it. Automatically they think of God. So this godlessness is not our natural life. To love God, that is our natural life. (end)

760228 - Letter to Srinath Khanna written from Mayapur

2026-03-21T21:03:54Z

Caitanyadeva:

[[Category:1976 - Letters]]
[[Category:1976 - Lectures, Conversations and Letters]]
[[Category:1976-02 - Lectures, Conversations and Letters]]
[[Category:Letters Written from - India]]
[[Category:Letters Written from - India, Mayapur]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Mayapur]]
[[Category:Letters to Acquaintances]]
[[Category:1976 - Letters with Scans of the Originals]]
[[Category:1976 - Letters with Scans of the Originals - checked]]
<div style="float:left">[[File:Go-previous.png|link=Category:Letters - by Date]]'''[[:Category:Letters - by Date|Letters by Date]], [[:Category:1976 - Letters|1976]]'''</div>
{{LetterScan|760228_-_Letter_to_Srinath_Das_Khanna.JPG|Letter to Srinath Das Khanna}}
[[Category:Letters - Signed, 1976]]

Mayapur Candradoya Mandir<br />
P.O. Sridham Mayapur<br />
Dist. Nadia, West Bengal<br />

28 February     76<br />

My dear Srinath Das Khanna,

Please accept my blessings. I beg to acknowledge receipt of your letter dated 15th January, 1976.<br />

It is too bad that you are suffering too much. However this may be taken as the mercy of the Lord. If the Lord gives us some inconvenience then we may take it that He has reduced our actual punishment and just given us a token punishment. So you remain fixed up at the Lotus Feet of the Supreme Personality Sri Krishna and by always thinking of Him and trying to render some little service to Him, everything will come out all right.<br />

It is nice that you are chanting the Hare Krishna maha-mantra and reading the <u> Bhagavad-gita As It Is</u>. Continue that and Krishna will surely give you protection as He states: kaunteya pratijanihi na me bhakta pranasyati (B.G.9.31).<br />

I hope this meets you well.

Your ever well-wisher,<br />
[[File:SP Signature.png|300px]]<br />
A.C. Bhaktivedanta Swami

Srinath Das Khanna, Sahitra Ratna<br />
c/o Shiya Shandar Rohar<br />
P.O. Maunath Bhaujan,<br />
Dist. Azamgarh U.P.<br />

ACBS/dda

731208 - Letter to Kadamba written from Los Angeles

2026-03-02T19:21:26Z

Caitanyadeva:

[[Category:1973 - Letters]]
[[Category:1973 - Lectures, Conversations and Letters]]
[[Category:1973-12 - Lectures, Conversations and Letters]]
[[Category:Letters Written from - USA]]
[[Category:Letters Written from - USA, Los Angeles]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Los Angeles]]
[[Category:Kadamba dasi - Letters]]
[[Category:1973 - Letters with Scans of the Originals]]
[[Category:1973 - Letters with Scans of the Originals - checked]]
[[Category:Letters - Signed, 1973]]
<div style="float:left">[[File:Go-previous.png|link=Category:Letters - by Date]]'''[[:Category:Letters - by Date|Letters by Date]], [[:Category:1973 - Letters|1973]]'''</div>
{{LetterScan|731208_-_Letter_to_Kadamba.JPG|Letter to Kadamba dasi}}

'''Tridandi Goswami'''<br />
<big>'''A.C. Bhaktivedanta Swami'''<br /></big>
'''Acharya: International Society for Krishna Consciousness'''

CAMP:LOS ANGELES

DATED .............December....8.......19...73
<br />
<br />
<br />
<br />
My Dear Kadamba dasi,

Please accept my blessings. I am in receipt of your note and gift of one ring. Just now I am wearing it. Because you have sincerely offered, I must accept on behalf of my Guru Maharaj although I am not worthy.

I have met your son. His lovely features are very nice and he appears to be a first class brahmacary. Always be an example to him by being steadfast in Krsna Consciousness and your motherhood will be perfected.

Hare Krsna. I hope this meets you well.

Your ever well-wisher,<br />
[[File:SP Signature.png|300px]]<br />
A.C. Bhaktivedanta Swami
<br />
<br />
<br />
ACBS:Kda

731031 - Letter to Tamala Krishna written from Vrndavana

2026-02-21T20:41:09Z

Caitanyadeva:

731016 - Letter to Dayananda written from Bombay

2026-02-20T22:25:18Z

Caitanyadeva:

[[Category:1973 - Letters]]
[[Category:1973 - Lectures, Conversations and Letters]]
[[Category:1973-10 - Lectures, Conversations and Letters]]
[[Category:Letters Written from - India]]
[[Category:Letters Written from - India, Bombay]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Bombay]]
[[Category:Dayananda - Letters]]
[[Category:1973 - Letters with Scans of the Originals]]
[[Category:1973 - Letters with Scans of the Originals - checked]]
[[Category: Letters - Signed, 1973]]
[[Category: Letters - With Added Handwriting]]
<div style="float:left">[[File:Go-previous.png|link=Category:Letters - by Date]]'''[[:Category:Letters - by Date|Letters by Date]], [[:Category:1973 - Letters|1973]]'''</div>
{{LetterScan|731016_-_Letter_to_Dayananda.JPG|Letter to Dayananda}}

<big>Tridandi Goswami<br />
<big>A.C. Bhaktivedanta Swami<br /></big>
Founder-Acharya:<br />
International Society for Krishna Consciousness<br /></big>

DATE 16/10/73<br />
CENTER Gandhi Gram Rd. Juhu, Bombay-54<br />
ISYAVASYA+GURUKULA<br />
5430 Gurley Street<br />
Dallas, Texas 75223<br />
My Dear Dayananda Das:<br />
Please accept my blessings. I beg to acknowledge receipt of your letter dated October 8, 1973 and have noted the contents. Regarding the older boys, they can do gardening engagement and other brahmachari engagements, study and manual work. And, as soon as they can read Sanskrit and English, they should read our books, such as Bhagavad Gita As It Is. By cleansing the temple and growing flowers their ''[handwriten]'' attention in this way be always in Krsna consciousness. That will save them from the clutches of maya.<br />
kaumara acaret prajno dharman bhagavatan iha<br />
durlabham manusam janma tad apy adhruvam arthadam   ([[SB 7.6.1]])<br />
"From the very beginning of childhood one should learn how to behave and practice Krsna consciousness, because this human form of life is very rare. Although it is also perishable, it can give us the greatest boon; therefore we shall utilize this body from the very beginning of life."<br />
Regarding your separating from Nandarani, nothing should be done artificially. Nandarani is not different from you. She also seeks Krsna consciousness. Your household life is not repugnant; it is favorable. Do not separate artificially. When everyone is engaged in Krsna's service, there is no question of maya. I have got good estimation about Nandarani.<br />
I hope this meets you in good health.<br />
Your ever well wisher,<br />
[[File:SP Signature.png|300px]]<br />
A.C. Bhaktivedanta Swami<br />
ACBS/bs

760207 - Letter to Sri Sudhir Kumar Dutta written from Mayapur

2026-02-13T23:43:27Z

Caitanyadeva:

[[Category:1976 - Letters]]
[[Category:1976 - Lectures, Conversations and Letters]]
[[Category:1976-02 - Lectures, Conversations and Letters]]
[[Category:Letters Written from - India]]
[[Category:Letters Written from - India, Mayapur]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Mayapur]]
[[Category:Letters to Miscellaneous]]
[[Category:1976 - Letters with Scans of the Originals]]
[[Category:1976 - Letters with Scans of the Originals - checked]]
[[Category:Letters - Signed, 1976]]
[[Category:Letters - With Added Handwriting]]
<div style="float:left">[[File:Go-previous.png|link=Category:Letters - by Date]]'''[[:Category:Letters - by Date|Letters by Date]], [[:Category:1976 - Letters|1976]]'''</div>
{{LetterScan|760207_-_Letter_to_Sudhi_Kumar_Dutta.JPG|Letter to Sudhir Kumar Dutta}}

:Mayapur Candrodaya Mandir
:P.0. Sri Dhama Mayapur
:Dist. Nadia, West Bengal

February 7        76

:Shri Sudhir Kumar Dutta
:C/o Srimati Bhavatarini devi
:76 Doctor Durga Charan Rd.
:Calcutta 14

My dear Sudhir ''[handwritten]'',

Please accept my blessings. When I met with you last in Calcutta I wanted to know whether or not you could organize the sales of our books. If you are interested in this connection, I can help you up to the extent of Rs. 500 per month. Please let me know your decision if you are able to do this business.

Your ever well wisher,<br />
[[File:SP Signature.png|300px]]<br />
A.C. Bhaktivedanta Swami

ACBS/dda

750204 - Letter to Dr. Channa Reddy written from Honolulu

2026-02-11T23:18:59Z

Caitanyadeva:

[[Category:1975 - Letters]]
[[Category:1975 - Lectures, Conversations and Letters]]
[[Category:1975-02 - Lectures, Conversations and Letters]]
[[Category:Letters Written from - USA]]
[[Category:Letters Written from - USA, Hawaii]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Hawaii]]
[[Category:Letters to Public Officials]]
[[Category:Letters to Acquaintances]]
<div style="float:left">[[File:Go-previous.png|link=Category:Letters - by Date]]'''[[:Category:Letters - by Date|Letters by Date]], [[:Category:1975 - Letters|1975]]'''</div>
{{RandomImage}}
[[Category:1975 - Letters Needing Scans]]

February 03, 1975

Governor of Uttar Pradesh<br />
Raj Bhavan, Lucknow, Uttar Pradesh<br />
INDIA

51 Coelho Way, Honolulu, Hawaii

Personal.

My dear Dr. Channa Reddy,

Please accept the blessings of Lord Krishna. The copy of your letter dated Jan. 23rd, 1975 is forwarded to me by my secretaries in Bombay and I thank you very much for your kind letter. I left Bombay on Jan. 26th, 1975 and on my way to U.S.A. I visited Hong Kong, and Tokyo. Now I am staying at the above address, Hawaii. I shall leave this place on the 9th and go to Los Angeles. From there, I shall go to South America, Mexico, Caracas, etc. Then, Puerto Rico, New York and I shall reach London by the end of this month. From there, I shall go directly to Bombay.

From the letter of the Governor of Maharashtra to you dated 20th of January, 1975, it is understood that the Governor himself is examining the case, personally. I do not know if my secretaries in Bombay have seen the Chief Minister as directed by you, but I think that when the Governor is personally examining the case, it may not be necessary to see the Chief Minister. I am also enquiring from Bombay whether they have seen the Chief Minister.

I am very much thankful to your Excellency for taking so much trouble for this noble case. Krishna will bless you with good opportunity to serve him more and more in the near future. Thank you once more.

I hope this meets you in good health.

Your ever well-wisher,

A.C. Bhaktivedanta Swami

ACBS/ps

730808 - Letter to Mahamsa written from Bhaktivedanta Manor, UK

2026-01-24T17:40:11Z

Caitanyadeva:

[[Category:1973 - Letters]]
[[Category:1973 - Lectures, Conversations and Letters]]
[[Category:1973-08 - Lectures, Conversations and Letters]]
[[Category:Letters Written from - Europe]]
[[Category:Letters Written from - Europe, England - London]]
[[Category:Lectures, Conversations and Letters - Europe]]
[[Category:Lectures, Conversations and Letters - Europe, England - London]]
[[Category:Mahamsa - Letters]]
[[Category:Letters Missing Pages or Text]]
[[Category:1973 - Letters with Scans of the Originals]]
[[Category:1973 - Letters with Scans of the Originals - checked]]
[[Category:Letters - Unsigned, 1973]]
<div style="float:left">[[File:Go-previous.png|link=Category:Letters - by Date]]'''[[:Category:Letters - by Date|Letters by Date]], [[:Category:1973 - Letters|1973]]'''</div>
{{LetterScan|730808_-_Letter_to_Mahamsa.JPG|Letter to Mahamsa - text missing}}

<big>Tridandi Goswami<br />
<big>A.C. Bhaktivedanta Swami<br /></big>
Founder-Acharya:<br />
International Society for Krishna Consciousness<br /></big>
CENTER:Bhaktivedanta Manor,<br />
             (formerly Piggots Manor)<br />
             Letchmore Heath<br />
             Near Radlett, Herts.<br />
DATE ......8th.August,..................1973..
<br />
<br />
<br />
My Dear Mahamsa,

Please accept my blessings. I am in due receipt of your letter dated 2nd August, 1973 with enclosures and noted the contents carefully.

Sriman Pannalal Pittie and Sriman Seshu are quite right when they say that the clause number five in the deed must be omitted. Tamala Krishna is not right. He says that we can always prove in the courts that what ever we do is in accordance with the rules and regulations of our society. But that clause number five will remain a pin-prick in the whole arrangement. The Hyderabad caste brahmins came to fight with me on the issue that brahmins are made by Birth, but we do not follow this principal,''[unclear]'' therefore now if we accept this defective donation and later on this question is raised that we are getting the Deity Worship maintained by Europeans and Americans who are not born in brahmin families there will be great litigation on this issue and it may be judgement is against us, then what we will do? We have to invest lakhs of Rupees on this temple construction and if later on this is cancelled as you write distinctly "The deed of trust shall stand as cancelled and the property hereby conveyed in trust shall revert back to the author of the trust." So you think we are going to take such risk? Suppose it is going to be reverted to the author of the trust which means he gets the property worth lakhs of Rupees invested by us. Tamal Krishna has no sense that he wants to settle up the things in court as he has done in our Bombay affairs. Un-necessarily he has cancelled our sales agreement with Mrs. Nair and we are suffering so much in litigation. So, he has not gained any experience what is the meaning of going to court. Therefore I can not agree with him that we shall prove in court that we are doing alright. We do not want to keep any clause in the deed of gift which will generate a sort of litigation with the ''[unclear]'' in the future. The trust gift must be unconditional. So Sri Pannala Pittie is right and I agree with him. When I was in India Tamal Krishna said that the draft deed would be first accepted by Pannala Pittie and then he would get it confirmed by our lawyer in Bombay. But I do not know why by talking on telephone. you should decide such an important transaction. I hope either you or Tamala Krishna should not act anything in this connection without consulting our friends like Pannala Pittie and finally approved by me. So one lakh of Rupees which I promised to pay first in the beginning of this construction, that promise stands good and I shall immediately pay one lakh of Rupees for construction as soon as the deed is finally executed.

I hope this meets you in good health.

760831 - Lecture Initiation - Delhi

2025-12-13T19:47:02Z

Caitanyadeva:

[[Category:1976 - Lectures]]
[[Category:1976 - Lectures and Conversations]]
[[Category:1976 - Lectures, Conversations and Letters]]
[[Category:1976-08 - Lectures, Conversations and Letters]]
[[Category:Lectures - India]]
[[Category:Lectures - India, Delhi]]
[[Category:Lectures, Conversations and Letters - India]]
[[Category:Lectures, Conversations and Letters - India, Delhi]]
[[Category:Lectures - Initiations]]
[[Category:Conversations and Lectures with Hindi Snippets]]
[[Category:1976 - New Audio - Released in November 2013]]
[[Category:Audio Files 10.01 to 20.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1976 - Lectures|1976]]'''</div>
{{RandomImage}}

<div class="code">760831IN-DELHI - August 31, 1976 - 13.55 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760831IN-DELHI_mono.mp3</mp3player>

'''Prabhupāda:''' They have got neckbeads?

'''Pradyumna:''' Everyone has their neckbeads? Yes. Bhakta Adira?

'''Devotee (1):''' Kṛṣṇa dāsa.

'''Prabhupāda:''' His family? (indistinct discussion)

'''Kṛṣṇa dāsa (child):''' ''Jaya'' Śrīla Prabhupāda.

'''Pradyumna:''' His name is Abhayāśraya.

'''Prabhupāda:''' <span style="color:#ec710e">To kya niyam hai?</span> <span style="color:#128807">(So what is the principle?)</span>

'''Adira:''' <span style="color:#ec710e">Char niyam hai. pehla hai maas, pyaaz-lehsun nahi, aur doosra hai chai, beedi, coffee nahi, aur teesra hai para stri aur chautha hai kisi prakar ka jua nahi.</span> <span style="color:#128807">(The four principles are no meat eating, no onion or garlic. Second is no tea or coffee or smoking. Third is no illicit sex, and fourth is no form of gambling.)</span>

'''Prabhupāda:''' Abhayāśraya.

'''Devotees:''' ''Jaya''. (applause)

'''Pradyumna:''' Bhakta Allen?

'''Devotee (1):''' He's not present.

'''Pradyumna:''' Atmananda? Ātma-tattva dāsa.

'''Prabhupāda:''' <span style="color:#ec710e">Kya niyama hai?</span> <span style="color:#128807">(What are the principles?)</span>

'''Atmananda:''' No meat-eating, no intoxication, no illicit sex, no gambling.

'''Prabhupāda:''' <span style="color:#ec710e">Daant saaf nahi hai, acchi tarah se dhota nahi?</span> <span style="color:#128807">(Your teeth are not clean, don't you wash them properly?)</span> . . . (indistinct) . . . Ātmānanda dāsa.

'''Pradyumna:''' Ātma-tattva dāsa.

'''Prabhupāda:''' Ātma-tattva dāsa.

'''Devotees:''' ''Jaya!''

'''Pradyumna:''' Lakshmana? Bhakta Lakshmana?

'''Devotee (1):''' Pay full obeisances.

'''Hari-śauri:''' ''Daṇḍavats''.

'''Devotee (1):''' Fall flat.

'''Prabhupāda:''' <span style="color:#ec710e">Kya niyama hai?</span> <span style="color:#128807">(What are the principles?)</span>

'''Lakshmana:''' <span style="color:#ec710e">Maas, pyaaz-lehsun nahi, aur doosra hai chai, beedi, coffee nahi, aur teesra hai para stri aur chautha hai kisi prakar ka jua nahi.</span> <span style="color:#128807">(No meat, onion or garlic, and second is no tea, cigarettes, coffee, and third is no illicit sex and fourth is no form of gambling.)</span>

'''Prabhupāda:''' <span style="color:#ec710e">Theek bol raha hai?</span> <span style="color:#128807">(Are you stating alright?)</span>

'''Lakshmana:''' <span style="color:#ec710e">Ji.</span> <span style="color:#128807">(Yes.)</span>

'''Pradyumna:''' Lakṣmīśa dāsa.

'''Prabhupāda:''' Lakṣmīśa dāsa.

'''Devotee:''' Laksmīśvara.

'''Devotees:''' ''Jaya''.

'''Pradyumna:''' Robin?

'''Prabhupāda:''' While coming they should be careful not to touch feet anything. These people, they do not know. Especially . . .

'''Lokanātha:''' <span style="color:#ec710e">Aap jab yahan ate hain to koi cheez ko sparsh nahi hone chahiye, patta hai, kela hai.</span> <span style="color:#128807">(Do not touch any of these things with your feet, there are leaves, banana.)</span>

'''Prabhupāda:''' What are the rules and regulations?

'''Robin:''' No egg or fish, no meat-eating, no illicit sex, no intoxication and no gambling.

'''Pradyumna:''' Atīndra dāsa.

'''Prabhupāda:''' Atīndra dāsa.

'''Devotee:''' Atīndra dāsa.

'''Devotees:''' ''Jaya''.

'''Pradyumna:''' Roger?

'''Prabhupāda:''' Walk very carefully. You should come very carefully to get beads.

'''Lokanātha:''' Excuse me, ''prabhus''. I'll repeat one more time, do not touch any of these things. Be careful.

'''Prabhupāda:''' Not touch nor cross.

'''Lokanātha:''' Not even go over it. It is offensive. Please make a way.

'''Prabhupāda:''' What are the rules?

'''Roger:''' No intoxication, no meat-eating, no gambling, no illicit sex. Chant sixteen rounds daily.

'''Pradyumna:''' Revatī-kumāra.

'''Prabhupāda:''' Revatī-kumāra dāsa.

'''Devotee:''' Revatī-kumāra dāsa.

'''Devotees:''' ''Jaya''.

'''Pradyumna:''' Satyananda?

'''Lokanātha:''' <span style="color:#ec710e">Jor se kahiye namah om, jor se bolna chahiye,</span> <span style="color:#128807">(''Namaḥ oṁ'' should be uttered loudly, you should say it loudly,)</span> should be a vibration. Otherwise, ''Nectar of Devotion'' says it's offense.

'''Satyananda:'''<span style="color:#ec710e">Char niyam hain. maas, machli, anda se nishedh, doosra koi nasha nahi, chāya, coffee, cigarettes, bīḍī, gañja, teesra para stri sangh, chauth kisi prakar ka jua nahi.</span> <span style="color:#128807">(There are four principles. Prohibition from meat, fish, eggs. Second is no intoxication like tea, coffee, cigarettes, drugs. Third is no illicit sex. Fourth is no gambling in any form.)</span>

'''Pradyumna:''' Siddhārtha dāsa.

'''Prabhupāda:''' Siddhārtha dāsa.

'''Devotee:''' Siddhārtha dāsa.

'''Devotees:''' ''Jaya''.

'''Pradyumna:''' Dharma?

'''Lokanātha:''' Prabhupāda? These are his beads you were chanting on before.

'''Prabhupāda:''' No shaving?

'''Lokanātha:''' He's Tejiyas's man. I don't know. He is just a visitor, householder. He's in business.

'''Prabhupāda:''' That's all right. Give him initiation . . . (indistinct Hindi)

'''Lokanātha:''' (indistinct) . . . initiation, he should do it first?

'''Prabhupāda:''' Yes.

'''Lokanātha:''' I'll ask him.

'''Devotee:''' ''Jaya'', Śrīla Prabhupāda.

'''Prabhupāda:''' Nobody said to him? You did not know? Let him shave up. Then we shall . . . you should. You are introducing, you did not know? Then who has introduced?

'''Lokanātha:''' Tejiyas.

'''Prabhupāda:''' Tejiyas is not saying, and you also not detect? You should be very careful. If you remain ignorant, all ignorant, then where is progress? Everything ignorant I have to find out. So many big, big monkeys, nobody could find out. Big, big monkey, big, big belly. You also did not. That's all . . . who is next?

'''Pradyumna:''' Anyone else? That is all, Śrīla Prabhupāda.

'''Prabhupāda:''' So?

'''Pradyumna:''' <span style="color:#ec710e">Baithiye.</span> <span style="color:#128807">(Sit down.)</span> <span style="color:#ec710e">(To vaishnavo ko ye janana chahiye ki . . .</span> <span style="color:#128807">(So the Vaisnavas should know . . .)</span> (break)

'''Prabhupāda:''' Yes. Because some of them, they could not follow Hindi.

'''Pradyumna:''' I'll just do it fast.

First ''nāma-aparādha'' is:

:''satāṁ ninda-namnaḥ param aparādham vitanute''
:''yataḥ khyātiṁ yātaṁ katham u sahate tad vigarhām''
:(Padma Purana)

The saints, the saintly persons who are spreading the glories of the holy name, if we abuse them, if we make offense at the people who are spreading the glories of the holy name, then the holy name will never tolerate that. How can the holy name tolerate the abuse of those who are spreading the glories of the holy name? So we must understand that a saintly person, a ''sādhu'', ''satām'', spreading the glories of Kṛṣṇa, talking about Kṛṣṇa, must never be offended. Must always be very careful. ''Sādhu-saṅga'' ([[CC Madhya 22.83|CC Madhya 22.83]]). You must know how to associate with the ''sādhus'', to always honor them and worship them and not to make offense. The second offense is that we should not put the . . . understand that the names of Śrī Kṛṣṇa or ''Viṣṇu-tattva'' personalities, which are completely spiritual, are the same as the material designations of ''jīvas'' like ourselves. There's ''Viṣṇu-tattva'', there is ''jīva''. ''Viṣṇu-tattva'' is God; ''jīva'' is this ordinary living entity. The name of the Supreme is the same as the Supreme. The name of the ''jīva'' is different from the ''jīva''. So we should not confuse these. We should understand the name of Viṣṇu is the same as Viṣṇu. The name of ''jīva'' is not the same. So the names of demigods—the demigods are also ''jīvas''—their names are not spiritual. If we call names of some demigods, it will not do us the same spiritual . . . it will not give us this spiritual result as calling the name of Kṛṣṇa.

'''Prabhupāda:''' Therefore during the time of initiation we change the name. A spiritual name is given. Go on.

'''Pradyumna:''' Because that spiritual name has . . . because the name of Kṛṣṇa, a name of Hari, has the spiritual potency; therefore we use the name of Hari as much as possible. Hari dāsa . . .

'''Prabhupāda:''' Dāsa. Not that name, but the name's servant. Dāsa. When one is named Kṛṣṇa, Kṛṣṇa dāsa, he is servant of Kṛṣṇa. Not that Kṛṣṇa. If he thinks, "I have become Kṛṣṇa," that is Māyāvāda. Kṛṣṇa dāsa. Go on.

'''Pradyumna:''' The next offense is ''guror avajñā'', to neglect or disrespect the orders of the spiritual master. Because the spiritual master is the external representation of the internal Kṛṣṇa, whatever the spiritual master says is to be taken as exactly what Kṛṣṇa's desire is. Kṛṣṇa is within all of us as Paramātmā, but because we cannot see Him, because He is ''adhokṣaja'', or above our senses, therefore that same Kṛṣṇa within appears without as the spiritual master, and he gives us instructions, and these are taken to be the same as Kṛṣṇa's instructions. So to disrespect the orders of the ''guru'' is not to make any progress on the spiritual path. ''Na gatiḥ kuto 'pi''. There can be no ''gatiḥ'', there can be no spiritual achievement without following the orders of the spiritual master, because the order of the spiritual master is the same as Kṛṣṇa's order. ''Śruti-śāstra-nindanam''. One should not make blasphemy the ''śruti'', which are the ''Vedas'', and ''śāstra'', the ''śāstras'' which follow the ''Vedas''. This is ''Mahābhārata'', the ''Purāṇas'', the ''itihāsa'', the ''smṛti''. ''Śruti-smṛti''. These are the two eyes. It is said the ''brāhmaṇa'' has two eyes: one is ''śruti'', one is ''smṛti''. So by these ''śāstras'' we can understand, because the ''śāstras'' are made by God, because they are emanating from God—therefore they are perfect. As Kṛṣṇa . . .

'''Prabhupāda:''' Not different. Not different from God.

'''Pradyumna:''' Because God is perfect, because Kṛṣṇa is perfect, therefore His words and His ideas are also perfect. So these ''śāstras'' are the words of God. So they are also perfect. So the ''śruti-śāstra-nindanam'' means to think that there may be something wrong in the scripture or to take one verse out of ''Bhagavad-gītā'' and reject another verse. Because it is all coming from Kṛṣṇa and is all-perfect, therefore everything is perfect within it. We must accept everything. We must accept it without any . . . as being without any fault. So ''śruti-śāstra-nindanam''. We should not think that it has any imperfection, that "This may be wrong." ''Śruti-śāstra-nindanam hari-nāmni kalpanam''. We should not think that the . . . should not speculate on the nature of the holy name.

'''Prabhupāda:''' Go on, next. ''Nāmnād balād pāpa-buddhiḥ''.

'''Pradyumna:''' ''Nāmnād balād pāpa-buddhir na tasya śuddhiḥ'', ''na tasya vidyate śuddhir yamaiḥ''. Of one who makes . . . the next offense is that . . . if by chanting the holy name one becomes relieved from all his past sinful reactions, so if one thinks that, "I will perform sinful activities. I'll have illicit sex, I'll eat meat, fish . . ." (break) (end)

731205 - Lecture Initiation - Los Angeles

2025-12-11T17:10:33Z

Caitanyadeva:

[[Category:1973 - Lectures]]
[[Category:1973 - Lectures and Conversations]]
[[Category:1973 - Lectures, Conversations and Letters]]
[[Category:1973-12 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, Los Angeles]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Los Angeles]]
[[Category:Lectures - Initiations]]
[[Category:1973 - New Audio - Released in May 2015]]
[[Category:1973 - New Transcriptions - Released in May 2015]]
[[Category:Audio Files 10.01 to 20.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1973 - Lectures|1973]]'''</div>
{{RandomImage}}

<div class="code">731205IN-LOS ANGELES - December 05, 1973 - 11:13 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1973/731205IN-LOS_ANGELES.mp3</mp3player>

'''Prabhupāda:''' (leads responsive chanting of prayers)

:''. . . gato 'pi vā''
:''yaḥ smaret puṇḍarīkākṣaṁ''
:''sa bahyābhyantaraṁśuciḥ''
:(Garuḍa Purāṇa)

:''śrī viṣṇu'' . . .

'''Pradyumna:''' (continues leading of chanting)

:''śrī viṣṇu''

:''śrī viṣṇu''

:''śrī viṣṇu''

''Om'' . . . (break) . . . everyone who is going to be initiated.

'''Prabhupāda:''' What are the prohibited rules? (break) Yes. And how many rounds you'll chant, minimum?

'''Devotee:''' . . . (indistinct)

'''Prabhupāda:''' Thank you. So your name is Praśasya dāsa. Praśasya means one who observes the rules and regulation.

'''Devotees:''' ''Jaya!''

'''Prabhupāda:''' Hare Kṛṣṇa.

'''Karandhara:''' Costas? Citraka.

'''Prabhupāda:''' Hmm? Citraka. (''japa'') You should offer obeisances. Yes. That is the etiquette. So what are the rules and Costas . . . (indistinct) . . . yes. Your name is Citraka. Citraka is one of the personal servant of Kṛṣṇa.

'''Devotees:''' ''Jaya!''

'''Prabhupāda:''' (aside) You can hang it there.

'''Karandhara:''' Lee? Lee? That's all right. Let them stop. Come here. Is Prabhu dāsa.

'''Prabhupāda:''' So, you know the rules?

'''Lee:''' No meat-eating . . .

'''Prabhupāda:''' Yes.

'''Lee:''' . . . no illicit sex, no gambling and no intoxication.

'''Prabhupāda:''' Including smoking, yes. (laughter) So your name is Prabhu dāsa. Prabhu means the Lord, and his servant.

'''Devotees:''' ''Jaya!''

'''Prabhupāda:''' Hare Kṛṣṇa.

'''Karandhara:''' Paul? Pūjana.

'''Prabhupāda:''' What are the rules and regulation?

'''Paul:''' No illicit sex, no gambling, no meat-eating and no intoxication.

'''Prabhupāda:''' So your name is Pūjana dāsa. Pūjana, "The embodiment of worship."

'''Devotees:''' ''Jaya!''

'''Prabhupāda:''' Hare Kṛṣṇa.

'''Karandhara:''' Dave? Name is Pārtha.

'''Prabhupāda:''' Eh?

'''Karandhara:''' Pārtha.

'''Karandhara:''' Dave Mustour. Which Dave is this? Are you Dave Mustour?

'''Prabhupāda:''' So what are the rules?

'''Dave:''' No meat-eating, no intoxication, no illicit sex, no gambling.

'''Prabhupāda:''' So your name is Pārtha dāsa. Pārtha is another name of Arjuna.

'''Devotees:''' ''Jaya!'' All glories to Śrīla Prabhupāda.

'''Karandhara:''' Dave Wright. This one is Nātha.

'''Prabhupāda:''' Hmm?

'''Karandhara:''' Nātha.

'''Prabhupāda:''' Nātha. So, what are the . . .

'''Dave (2):''' No meat, fish or eggs, no intoxication, no illicit sex, no gambling.

'''Prabhupāda:''' So your name is Nātha dāsa. Nātha is the name of the master, Kṛṣṇa, ''sa-nātha jīvita. Sa-nātha''. Just like if one lives under some able master he is always satisfied, similarly, if we remain servant of Kṛṣṇa we'll feel satisfaction always. Come on.

'''Karandhara:''' Jennifer. Name is Niścintya.

'''Prabhupāda:''' Niścintya. (''japa'') . . . ''harer nāma harer nāmaiva kevalam'' ([[CC Adi 17.21|CC Adi 17.21]]). So what are the rules and regulation?

'''Jennifer:''' No gambling, no illicit sex, no meat-eating, no intoxication.

'''Prabhupāda:''' So your name is Niścintya dāsī. ''Cintya'' means anxiety, and ''niścintya'' means no anxiety.

'''Devotees:''' ''Jaya!''

'''Prabhupāda:''' So, no anxiety is Kṛṣṇa. And one who is under Kṛṣṇa, he is also, he has no anxiety. Otherwise always anxious. Material existence means anxiety. Anyone who is in the material existence, he is always in anxiety. ''Sadā samudvigna-dhiyām asad-grahāt'' ([[SB 7.5.5|SB 7.5.5]]). ''Niścintya'' means no anxiety. So you are the maidservant of ''niścintya''. Come on. Hare Kṛṣṇa.

'''Karandhara:''' Marilyn? Uttama dāsī.

'''Prabhupāda:''' Hmm. Hare Kṛṣṇa. (laughs) (''japa'') What are the rules and regulation?

'''Marilyn:''' No meat-eating, no illicit sex, no gambling and no intoxication.

'''Prabhupāda:''' So your name is Uttama dāsī. Uttama. ''Uttama'' means beyond this material world. Kṛṣṇa is ''uttama''. Uttama, Puruṣottama. Uttama. Kṛṣṇa's another name is Puruṣa-uttama. So you are servant of, maidservant of Uttama, Kṛṣṇa.

'''Devotees:''' ''Jaya!''

'''Karandhara:''' Shelley.

'''Prabhupāda:''' (''japa'')

'''Karandhara:''' Svarūpa dāsī.

'''Prabhupāda:''' Svarūpa. (''japa'') So, what are the rules and regulation?

'''Shelley:''' No . . . (indistinct)

'''Prabhupāda:''' Loudly. Yes, so that others can hear that you are promising before Deity. (laughter) Yes.

'''Shelley:''' No meat-eating, no illicit sex . . .

'''Prabhupāda:''' Yes.

'''Shelley:''' . . . no intoxication, no gambling.

'''Prabhupāda:''' If you promise like that, then the all the butcher's shop will be closed. (laughter) Naturally the slaughterhouse will be closed.

'''Devotee:''' ''Jaya!''

'''Prabhupāda:''' And people will be closed to sinful activities. Yes? So?

'''Karandhara:''' Svarūpa.

'''Prabhupāda:''' Svarūpa dāsī. Svarūpa dāsī means . . . ''svarūpa'' means spiritual identity. Our spiritual identity is ever-eternal servant. Svarūpa dāsī means you remain eternal servant of Kṛṣṇa. Don't forget.

'''Devotees:''' ''Jaya!''

'''Karandhara:''' Joanne?

'''Prabhupāda:''' Hare Kṛṣṇa.

'''Karandhara:''' Joanne?

'''Prabhupāda:''' What is the name?

'''Karandhara:''' It is Jayabhadra.

'''Prabhupāda:''' Eh?

'''Karandhara:''' Jayabhadra.

'''Prabhupāda:''' Jayabhadra. So, what are the rules and regulation? Loudly, please.

'''Joanne:''' No taking of intoxication, no meat-eating, no gambling, no illicit sex.

'''Prabhupāda:''' Thank you. So, Jayabhadra dāsī. Now, Bhadra is Kṛṣṇa, the most gentle, and you are servant, maidservant of Kṛṣṇa, Jayabhadra.

'''Devotees:''' ''Jaya!''

'''Prabhupāda:''' That's all right?

'''Karandhara:''' Go now and have ''kīrtana''?

'''Prabhupāda:''' Yes. ''Kīrtana''. Have ''kīrtana'' little Yes. (end)

731210 - Lecture Initiation - Los Angeles

2025-12-10T22:54:36Z

Caitanyadeva:

[[Category:1973 - Lectures]]
[[Category:1973 - Lectures and Conversations]]
[[Category:1973 - Lectures, Conversations and Letters]]
[[Category:1973-12 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, Los Angeles]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Los Angeles]]
[[Category:Lectures - Initiations]]
[[Category:1973 - New Audio - Released in May 2015]]
[[Category:1973 - New Transcriptions - Released in May 2015]]
[[Category:Audio Files 10.01 to 20.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1973 - Lectures|1973]]'''</div>
{{RandomImage}}

<div class="code">731210IN-LOS ANGELES - December 10, 1973 - 12:52 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1973/731210IN-LOS_ANGELES.mp3</mp3player>

(devotees chanting ''japa'' in background)

'''Prabhupāda:''' You have got? All right. Come on. He is showing his father. (''japa'') (break)

'''Karandhara:''' (to Prabhupāda) Ameyātmā.

'''Prabhupāda:''' Ameyātmā. (''japa'') You know the rules and regulation? Rules and regulation?

'''Devotee:''' Four regulative principles.

'''Ameyātmā:''' No illicit sex, no intoxication, no gambling and no meat-eating.

'''Prabhupāda:''' Mm-hm. And how many rounds you will chant?

'''Ameyātmā:''' Sixteen.

'''Prabhupāda:''' Minimum. Yes. So your spiritual name is . . .

'''Karandhara:''' Ameyātmā.

'''Prabhupāda:''' Oh. Ameya-ātmā, or Ameyātmā, the ''ātmā'', which cannot be measured. Come on.

'''Devotees:''' ''Jaya!''

'''Karandhara:''' George? (''japa'') Satāṁ-gatī.

'''Prabhupāda:''' Satāṁ-gatī. (''japa'') What are the rules?

'''George:''' No meat, fish or eggs, no intoxication, no gambling, no . . . (indistinct)

'''Prabhupāda:''' Your spiritual name, Satāṁ-gatī. Satāṁ-gatī means the path of devotees.

:''satāṁ prasaṅgān mama vīrya-saṁvido''
:''bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ''
:([[SB 3.25.25|SB 3.25.25]])

When about Kṛṣṇa anything is discussed amongst the devotees, ''satāṁ prasaṅgān'', at that time it becomes very pleasing to the ear and to the heart.

:''satāṁ prasaṅgān mama vīrya-saṁvido''
:''bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ''
:([[SB 3.25.25|SB 3.25.25]])

That message becomes very pleasing to the ear and the heart. ''Taj-joṣaṇād āśv apavarga-vartmani''. And if one practically applies in his life, then ''śraddhā bhaktir ratir anukramiṣyati'', then he makes progress in spiritual life.

'''Devotees:''' ''Jaya!'' (''japa'')

'''Karandhara:''' Dharma-dakṣa.

'''Prabhupāda:''' Dharma-dakṣa. (''japa'') Where is Girirāja? He does not come?

'''Karandhara:''' He was here earlier.

'''Prabhupāda:''' Ah. So, what are the rules and regulation?

'''Dharma-dakṣa:''' No meat-eating, no gambling, no intoxicants, no illicit sex life.

'''Prabhupāda:''' Yes. Very dangerous, these things. You know that? (laughter) Yes. So, your spiritual name is Dharma-dakṣa, "In charge of religious principle. Dharma-dakṣa. Huh? Take it.

'''Karandhara:''' Willie?

'''Prabhupāda:''' What is ''dharma''? You are going to be in charge of religious principle, and what is religion?

'''Hṛdayānanda:''' (to devotee) What is religion?

'''Dharma-dakṣa:''' Oh. Remembering Kṛṣṇa.

'''Prabhupāda:''' Yes. Thank you.

'''Devotees:''' ''Jaya!'' (laughter) (''japa'')

'''Karandhara:''' (to Prabhupāda) His name is Mahāvīrya dāsa.

'''Prabhupāda:''' So, what are the . . . (break)

'''Willie:''' . . . no illicit sex, no intoxicants . . .

'''Prabhupāda:''' Hmm. So your name is Mahāvīrya. Means "Very great, powerful."

'''Devotees:''' ''Jaya!''

'''Karandhara:''' Pat. (to Prabhupāda) Surānanda. Surānanda. Surānanda.

'''Prabhupāda:''' Surānanda. So, what are the rules and regulation?

'''Pat:''' No meat-eating, no intoxication, no illicit sex and no gambling.

'''Prabhupāda:''' So your spiritual name is Surānanda. ''Surā'', this word, it, it becomes, ''surā'' means "liquor," and ''sura'' means "The demigods or the devotees." ''Sura-asura. Asura'' means demons. So your name is Surānanda. That don’t be . . . ''ananda'' means pleasure, so it can bear two meanings. (laughs) (laughter) Don’t take pleasure in liquor. No. (laughter) Surānanda means to be associate with the devotees. That is Surānanda.

'''Devotees:''' ''Jaya!'' (''japa'')

'''Karandhara:''' Luis. (to Prabhupāda) His name is Loka-dakṣa. Loka-dakṣa.

'''Prabhupāda:''' Hmm. So why you have kept Kṛṣṇa back side, picture?

'''Luis:''' Why . . . (indistinct)

'''Prabhupāda:''' Hmm. Now you know the rules and regulation?

'''Luis:''' No illicit sex, no intoxication, no gamble, no eat meat, including fish or egg.

'''Prabhupāda:''' Hmm. (aside) What is the . . .? Loka-dakṣa. Loka-dakṣa. Loka-dakṣa means Kṛṣṇa. Kṛṣṇa is the proprietor, ''sarva-loka-maheśvaram.'' Nobody is proprietor of anything. This planet belongs to Kṛṣṇa. Not only this planet, other planets also. So Loka-dakṣa means Kṛṣṇa. Loka-dakṣa dāsa. All right.

'''Devotees:''' ''Jaya!'' (''japa'')

'''Karandhara:''' Randy? (to Prabhupāda) His name is Mahā-buddhi. Mahā-buddhi.

'''Prabhupāda:''' Mahā-buddhi. So, what are the rules and regulation?

'''Randy:''' No illicit sex, no gambling, no meat-eating and no intoxication.

'''Prabhupāda:''' That's nice. Thank you. So your spiritual name is Mahā-buddhi. ''Maha'' means "great, unlimited," and ''buddhi'' means "intelligence." So Kṛṣṇa is unlimitedly intelligent. Therefore you become Mahā-buddhi dāsa, Kṛṣṇa's ''dāsa''. Come on. ''Dāsa'' means servant.

'''Devotees:''' ''Jaya!'' (''japa'')

'''Karandhara:''' Gail? (to Prabhupāda) Her name is Rasāṅgī.

'''Prabhupāda:''' Rasāṅgī.

'''Karandhara:''' Yes.

'''Prabhupāda:''' So, what are the rules and regulation?

'''Gail:''' No eating of meat, fish or eggs, no intoxication, no gambling and no illicit sex.

'''Prabhupāda:''' First class. Your name is Rasāṅgī. ''Rasa, rasa'' means ānanda. ''Ānanda'' means "pleasure," "transcendental bliss." So, ''aṅga'' means "part and parcel." Rasāṅgīni dāsī. Come on.

'''Devotees:''' ''Jaya!'' (''japa'')

'''Karandhara:''' (to Prabhupāda) Her name is Rūpacandra.

'''Prabhupāda:''' Rūpacandra.

'''Karandhara:''' Yes.

'''Prabhupāda:''' So, what are the rules and regulation?

'''Rūpacandra:''' No intoxication, no illicit sex, no gambling and no meat-eating.

'''Prabhupāda:''' Now, repetition of these four principles means you . . . everyone should remember that you are promising before Kṛṣṇa. Just like there is affidavit in . . . before the magistrate. If you break that, then you will be criminal. Similarly, whatever promise you are making before Kṛṣṇa, if you violate, it is a great sin, and you will be punished for that. So remember always. What is it?

'''Karandhara:''' Rūpacandra.

'''Prabhupāda:''' Oh, so your name is Rūpacandra, "As beautiful as moon."

'''Devotees:''' ''Jaya!'' (''japa'')

'''Karandhara:''' Her name is Madana-sundarī

'''Prabhupāda:''' So, what are the rules and regulation?

'''Madana-sundarī:''' No eating meat, fish or eggs, no intoxication, no gambling, no illicit sex.

'''Prabhupāda:''' So your spiritual name is Madana-sundarī. Madana-sundarī, whereas so beautiful that one can captivate Kṛṣṇa, that is Rādhārāṇī, so Madana-sundarī dāsī means "Maidservant of Rādhārāṇī."

'''Devotees:''' ''Jaya!'' (''japa'')

'''Hṛdayānanda:''' All glories to Śrīla Prabhupāda! ''Haribol!''

'''Devotees:''' ''Jaya!'' All glories to Prabhupāda! ''Haribol'' Prabhupāda! (end)

730416 - Lecture Initiation - Los Angeles

2025-12-09T20:00:28Z

Caitanyadeva:

[[Category:1973 - Lectures]]
[[Category:1973 - Lectures and Conversations]]
[[Category:1973 - Lectures, Conversations and Letters]]
[[Category:1973-04 - Lectures, Conversations and Letters]]
[[Category:Lectures - USA]]
[[Category:Lectures - USA, Los Angeles]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, Los Angeles]]
[[Category:Lectures - Initiations]]
[[Category:Audio Files 10.01 to 20.00 Minutes]]
<div style="float:left">[[File:Go-previous.png|link=Category:Lectures - by Date]]'''[[:Category:Lectures - by Date|Lectures by Date]], [[:Category:1973 - Lectures|1973]]'''</div>
{{RandomImage}}

<div class="code">730416IN-LOS ANGELES - April 16, 1973 - 15:30 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1973/730416IN-LOS_ANGELES.mp3</mp3player>

(devotees chanting ''japa'' throughout)

'''Prabhupāda:''' So, name? Come on, one after another.

'''Karandhara:''' The beads. Sudhāmā Mahārāja?

'''Brahmānanda:''' Arlene?

'''Prabhupāda:''' Yes. Arlene. So you know the rules and regulation?

'''Arlene:''' Yes.

'''Prabhupāda:''' What are these?

'''Arlene:''' No meat-eating, fish or eggs, no intoxication, no illicit sex.

'''Prabhupāda:''' How many rounds you will chant?

'''Arlene:''' Sixteen at least.

'''Prabhupāda:''' What is the . . .

'''Brahmānanda:''' Kīrtidā-kanyakā dāsī.

'''Prabhupāda:''' So your name is Kīrtidā dāsī.

'''Devotees:''' ''Jaya''. Hare Kṛṣṇa. ''Haribol''.

'''Brahmānanda:''' Theresa? Theresa?

'''Karandhara:''' She's here.

'''Prabhupāda:''' What is the name? Come on.

'''Karandhara:''' Come forward.

'''Prabhupāda:''' Come here. So? What are the rules and regulations?

'''Theresa:''' No illicit sex, no intoxication, no meat-eating, no gambling.

'''Prabhupāda:''' And how many rounds?

'''Theresa:''' Sixteen.

'''Prabhupāda:''' That is the minimum. Yes, come on.

'''Brahmānanda:''' Taraṇī dāsī.

'''Prabhupāda:''' Tariṇī dāsī. You can deliver everyone. Come on. Next.

'''Brahmānanda:''' Cindy.

'''Prabhupāda:''' What are the rules and regulation?

'''Cindy:''' No meat-eating, no illicit sex, no intoxication, no gambling.

'''Prabhupāda:''' And how many rounds will you chant?

'''Cindy:''' Sixteen at least.

'''Prabhupāda:''' Hmm. That's nice.

'''Brahmānanda:''' Bhagavat-citta-rathinī dāsī.

'''Prabhupāda:''' Big, big name. (laughter) So your name is Bhagavat-citta dāsī. Bhagavat-citta. ''Citta'' means consciousness. Come on. Hare Kṛṣṇa.

'''Brahmānanda:''' Harold?

'''Karandhara:''' Come forward.

'''Prabhupāda:''' What is the name?

'''Brahmānanda:''' Hasta-yajña.

'''Prabhupāda:''' Hāsya-yajña?

(pause)

So? Make it Hāsyānanda. Now get up. (laughter) So you know what is the rules and regulation?

'''Hasyānanda:''' No illicit sex, no meat-eating, no gambling and no intoxication.

'''Prabhupāda:''' All right. Your name is Hāsyānanda, "Who laughs in ecstasy, ecstasy, chanting."

Hāsyānanda: Thank you very much.

'''Prabhupāda:''' Hare Kṛṣṇa. Next, come on.

'''Brahmānanda:''' Larry? Lakṣmaṇa dāsa.

'''Prabhupāda:''' So you know the rules and regulation? What are the rules?

'''Larry:''' No meat-eating, gambling, sex or intoxication.

'''Prabhupāda:''' Illicit sex. So, Śrī Lakṣmaṇa dāsa. You know Lakṣmaṇa dāsa? He is the younger brother of Rāmacandra. Lakṣmaṇa dāsa.

'''Brahmānanda:''' Stuart?

'''Prabhupāda:''' Why you are laughing? So everyone should have neckbeads immediately.

'''Karandhara:''' Yes, Prabhupāda.

'''Prabhupāda:''' You know the rules and regulation? What is that?

Stuart: No meat-eating, no illicit sex life, no intoxication and no gambling.

'''Prabhupāda:''' Thank you. Sutrajit.

'''Sutrajit:''' ''Jaya''. Thank you, Prabhupāda.

'''Prabhupāda:''' Hare Kṛṣṇa. Come on.

'''Brahmānanda:''' Sandy?

'''Karandhara:''' Arlene, Cindy, put on neckbeads. Come on. Arlene.

'''Prabhupāda:''' What are the rules and regulations?

(child crying)

'''Girl:''' No meat-eating, no illicit sex, no gambling, no intoxication.

'''Brahmānanda:''' Suśarmā dāsī.

'''Prabhupāda:''' Suśarmā dāsī. She is your child? So you are married?

'''Suśarmā:''' Yes.

'''Prabhupāda:''' That's nice. (laughter)

'''Brahmānanda:''' Why is the child crying? Roy?

'''Prabhupāda:''' Come on. What are the rules and regulation?

'''Roy:''' No meat-eating, no intoxication, no illicit sex and no gambling.

'''Prabhupāda:''' And how many rounds you will chant?

'''Roy:''' At least sixteen.

'''Prabhupāda:''' Thank you.

'''Brahmānanda:''' Rāmalāla dāsa.

'''Prabhupāda:''' Rāmalāla dāsa. Hare Kṛṣṇa. Come on, next.

'''Brahmānanda:''' Cheryl Nixon.

'''Prabhupāda:''' What are the regulations?

'''Cheryl:''' No meat-eating, no illicit sex, no intoxication and no gambling or speculation.

'''Prabhupāda:''' That's nice.

'''Brahmānanda:''' Śaraṇāgata dāsī.

'''Prabhupāda:''' Śaraṇāgata? Śaraṇāgatā, it should be. Śaraṇāgatā, long 'a.' Śaraṇāgatā dāsī. "One who has surrendered to Kṛṣṇa."

'''Brahmānanda:''' Dave?

'''Prabhupāda:''' What are the regulative principles?

'''Dave:''' No meat, fish or eggs. No intoxication. No illicit sex . . . (indistinct)

'''Prabhupāda:''' How many rounds will chant?

'''Dave:''' At least Sixteen.

'''Prabhupāda:''' Thank you.

'''Brahmānanda:''' Bālika dāsa. Bālika.

'''Prabhupāda:''' Bālika? It should be Bālaka, not Bālika. Bālaka. Your name is Bālaka dāsa. Bālaka, cowherd boy.

'''Devotees:''' ''Jaya!''

'''Brahmānanda:''' Michael Nixon?

'''Prabhupāda:''' (''japa'') What are the rules and regulation?

'''Michael:''' No eating meat, fish or eggs, no intoxication, no illicit sex, no mental speculating.

'''Brahmānanda:''' Mahājana dāsa.

'''Prabhupāda:''' Mahājana dāsa. ''Mahājano yena gataḥ sa panthāḥ'' ([[CC Madhya 17.186|CC Madhya 17.186]]). ''Mahājana'' means great authority. Hare Kṛṣṇa.

'''Brahmānanda:''' Jim?

'''Prabhupāda:''' What are the rules?

'''Jim:''' No meat-eating, no gambling, no illicit sex and no intoxication.

'''Brahmānanda:''' Kuvera dāsa.

'''Prabhupāda:''' Kuvera dāsa. (laughter) Kuvera is the treasurer of the demigods. You have to bring money more. (laughter) We require money. Come on. Hare Kṛṣṇa.

'''Brahmānanda:''' Rhonda

'''Prabhupāda:''' When Kuvera wanted to give benediction to Dhruva Mahārāja, Dhruva Mahārāja was very angry and was killing the descendants of Kuvera. And their offended the descendants of Kuvera killed Dhruva Mahārāja's brother; therefore he was retaliating. At that time somebody requested— Brahmā, I think—requested that, "Now you just pacify yourself. You have done." So he immediately stopped killing.

So Kuvera became very much pleased that although he could kill all the descendants of Kuvera, he stopped it. So he came forward to give him some benediction. So Kuvera is the richest treasurer. So he wanted to give some benediction. If Dhruva Mahārāja wanted, he could ask him that, "Give me all the money of the universe." He could give. But what did he ask? He said, "Sir, give me benediction that I may remain attached to the lotus feet of Kṛṣṇa."

'''Devotees:''' ''Jaya!''

'''Prabhupāda:''' It is a great example. He could ask him for money, but no. "Give me benediction. You are offering me benediction, so give me this benediction, that my mind may always remain attached to the lotus feet of Kṛṣṇa." Come on. So what are the rules and regulation?

'''Rhonda:''' No meat-eating, no illicit sex life, no intoxication and no gambling.

'''Prabhupāda:''' That's nice.

'''Brahmānanda:''' Revatī dāsī.

'''Prabhupāda:''' Revatī dāsī. (''japa'')

'''Brahmānanda:''' Bob

'''Prabhupāda:''' Regulative principles?

'''Bob:''' No meat-eating, or fish or eggs, no illicit sex life, no intoxicants and no gambling.

'''Prabhupāda:''' So everyone is giving up meat-eating, the slaughterhouse will be closed. (laughter) And the butchers are not very much pleased with us. (laughter) Never mind. We have to do this. Come on. What is the name?

'''Brahmānanda:''' Bṛhadbhānu dāsa.

'''Prabhupāda:''' Vratabhānu. Vratabhānu dāsa. That's nice. So everyone is unpleased, except the devotees, for our movement.

'''Brahmānanda:''' Nancy?

'''Prabhupāda:''' Hare Kṛṣṇa. You know the rules and regulation?

'''Nancy:''' No meat, fish or eggs, no gambling, no intoxication and no illicit sex.

'''Prabhupāda:''' All right, come on. What is the . . .?

'''Brahmānanda:''' Rāsaparagni dāsī.

'''Prabhupāda:''' Rāsa . . .?

'''Brahmānanda:''' Rāsaparagni.

'''Prabhupāda:''' Rāsapara . . . rāsa-parāyaṇī. Rāsa-parāyaṇī. Correct it. One of the gopīs. Rāsa-parāyaṇī dāsī, "one who wants to dance with Kṛṣṇa in ''rāsa'' dance." No ball dance. Finished? All right. Now who shall explain the ten kinds of offenses and the meaning of the ''oṁ apavitraḥ pavitro vā'' and then perform ''yajña''?

'''Karandhara:''' Yes.

'''Prabhupāda:''' So I can go?

'''Karandhara:''' Yes, Prabhupāda.

'''Devotees:''' ''Jaya!'' All glories to Śrīla Prabhupāda!

(obeisances) (end)

Test for 680313 - Conversation and Brahma-samhita Prayers - San Francisco

2025-09-13T23:04:49Z

Caitanyadeva:

[[Category:1968 - Conversations]]
[[Category:1968 - Lectures and Conversations]]
[[Category:1968 - Lectures, Conversations and Letters]]
[[Category:1968-03 - Lectures, Conversations and Letters]]
[[Category:Conversations - USA]]
[[Category:Conversations - USA, San Francisco]]
[[Category:Lectures, Conversations and Letters - USA]]
[[Category:Lectures, Conversations and Letters - USA, San Francisco]]
[[Category:Audio Files 20.01 to 30.00 Minutes]]
[[Category:1968 - New Audio - Released in December 2017]]
<div style="float:left">[[File:Go-previous.png|link=Category:Conversations - by Date]]'''[[:Category:Conversations - by Date|Conversations by Date]], [[:Category:1968 - Conversations|1968]]'''</div>
{{RandomImage}}

<div class="lec_code">680313TA-SAN FRANCISCO - March 13, 1968 - 22:46 Minutes</div>

<mp3player>https://s3.amazonaws.com/vanipedia/full/1968/680313TA-SAN_FRANCISCO.mp3</mp3player>

'''Prabhupāda:''' What is this maker, the trademark?

'''Gargamuni:''' Concord.

'''Prabhupāda:''' Concord, yes. Concord is famous tape record company.

It is all right?

'''Yamunā:''' Oh, yes, Swāmījī. It can also . . . it can be an amplification system.

'''Gargamuni:''' See, if you talk . . .

'''Yamunā:''' The thing is, they're too close to one another so there's a feedback. You have to be twelve feet away. Then it will amplify. That's what we were using in all of our speaking engagements.

'''Gargamuni:''' Hare Kṛṣṇa. It's like . . . it's an amplifier.

'''Devotee:''' Oh!

'''Prabhupāda:''' Oh, it acts as amplifier also? So I'll have to speak from here?

'''Gargamuni:''' No.

'''Yamunā:''' You don't have to . . . if all . . . the two microphones weren't so close, then it would be . . . we wouldn't have this noise, and you could speak as you like to speak.

'''Prabhupāda:''' So Gargamuni wants that prayer? Solo? Solo?

'''Gargamuni:''' Yes.

'''Prabhupāda:''' You also like that?

'''Yamunā:''' Oh. If it isn't too much energy, Swāmījī, that would be very beautiful.

'''Prabhupāda:''' All right.

'''Gargamuni:''' Also, when you used to sing in New York, ''Vande 'Haṁ'', you would add on ''Cintāmaṇi''. ''Govindam Adi-puruṣaṁ''.

'''Prabhupāda:''' Yes, sometimes. You shall, I shall . . .? I shall pray that?

'''Gargamuni:''' Oh, yes. That's nice, that one.

'''Yamunā:''' What does that mean, Swāmījī, that new prayer?

'''Prabhupāda:''' ''Cintāmaṇi'' . . . that is description of Kṛṣṇaloka.

'''Yamunā:''' From the ''Brahma-saṁhitā''?

'''Gargamuni:''' Yes.

'''Prabhupāda:''' You have?

'''Yamunā:''' Yes, I have a copy of it.

'''Prabhupāda:''' Sit down? Why do you keep there?

'''Gargamuni:''' Well, because . . . so it's not too loud.

'''Prabhupāda:''' Oh.

:''cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-''
:''lakṣāvṛteṣu surabhīr abhipālayantam''
:''lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ''
:''govindam Adi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.29)

:''veṇuṁ kvaṇantam aravinda-dalāyatākṣam-''
:''barhāvataṁsam asitāmbuda-sundarāṅgam''
:''kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ''
:''govindam Adi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.30)

:''ālola-candraka-lasad-vanamālya-vaṁśī-''
:''ratnāṅgadaṁ praṇaya-keli-kalā-vilāsam''
:''śyāmaṁ tri-bhaṅga-lalitaṁ niyata-prakāśaṁ''
:''govindam Adi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.31)

:''cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-''
:''lakṣāvṛteṣu surabhīr abhipālayantam''
:''lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ''
:''govindam Adi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.29)

:''advaitam acyutam anAdim ananta-rūpam''
:''ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca''
:''vedeṣu durlabham adurlabham ātma-bhaktau''
:''govindam Adi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.33)

:''cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-''
:''lakṣāvṛteṣu surabhīr abhipālayantam''
:''lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ''
:''govindam Adi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.29)

:''panthās tu koṭi-śata-vatsara-sampragamyo''
:''vāyor athāpi manaso muni-puṅgavānām''
:''so 'py asti yat-prapada-sīmny avicintya-tattve''
:''govindam Adi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.34)

:''cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-''
:''lakṣāvṛteṣu surabhīr abhipālayantam''
:(Bs. 5.29)

:''eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ''
:''yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ''
:''aṇḍāntara-stha-paramāṇu-cayāntara-stham-''
:''govindam Adi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.35)

:''cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-''
:''lakṣāvṛteṣu surabhīr abhipālayantam''
:''lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ''
:''govindam Adi-puruṣaṁ tam ahaṁ bhajāmi''
:(Bs. 5.29)

(end)