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<div>#REDIRECT [[710105 - Conversation - Bombay]]</div>Anuraghttps://dev.vanisource.org/w/index.php?title=000000_-_Lecture_SB_06.01.15_-_Unknown&diff=780719000000 - Lecture SB 06.01.15 - Unknown2026-03-20T17:32:25Z<p>Anurag: </p>
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<div>[[Category:Lectures - Srimad-Bhagavatam]]<br />
[[Category:SB Lectures - Canto 06|60115]]<br />
[[Category:Lectures and Conversations - Unknown Date or Place]]<br />
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<div class="code">??????SB.? - was labelled February 22, 1973, AUC</div><br />
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<br />
Prabhupāda: <br />
<br />
:kecit kevalayā bhaktyā<br />
:vāsudeva-parāyaṇāḥ<br />
:aghaṁ dhunvanti kārtsnyena<br />
:nīhāram iva bhāskaraḥ<br />
:[[SB 6.1.15]]<br />
<br />
So purificatory process. Our disease is... Try to understand very patiently. The living entity, he is under diseased condition. What is that diseased condition? Accepting birth, death, old age and disease. This is diseased condition. We living entity, we are eternal, pure. Because we are part and parcel of God, therefore... God is the purest. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān ([[BG 10.12-13 (1972)|BG 10.12]]) . Kṛṣṇa when realized... Arjuna, when he realized the teachings of Bhagavad-gītā , he accepted Lord Kṛṣṇa that "You are Parabrahma. You are the Supreme Brahman." We are all Brahmans, but He is Supreme Brahman, paraṁ brahma. We are īśvaras or... It is very now popular to become God. We are God. That's all right. But the Godhead, He is Godhead. Therefore we use the word "Godhead," "Back to Godhead," not "Back to God." That God is everyone. That's a fact. Just like there are clerks and head clerk in the office. There are many clerks, hundreds of clerks, but one of them is the head clerk. Similarly, the atheistic persons, they are declaring themselves as God. We accept that we are all god—not theoretically, practically. God means controller. So everyone controls. So in that sense everyone is god. Everyone is opulent. In his relative position, everyone is opulent. I have got one thousand, you have got ten thousand, he has got hundred thousand. But we have got something. So in that way everyone is opulent. Everyone is god. I control my children, my family. Or bigger than me, my boss, he controls a big establishment, a factory, big factory. And similarly, the president, he controls the state. So relatively, everyone is controller, god; but he is not supreme controller. That is not possible. Supreme controller is Kṛṣṇa. Īśvaraḥ-paramaḥ-kṛṣṇaḥ (BS 5.1) . Therefore it is stated in the śāstra, "The supreme controller is Kṛṣṇa." Kṛṣṇa also says in the Bhagavad-gītā , mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: ([[BG 10.12-13 (1972)|BG 10.12]]) "My dear Arjuna, above Me, there is nobody." Above Him, there is nobody. Therefore He is the supreme controller or Supreme Lord, Parameśvara.<br />
<br />
So anyway, our controlling business is also interruptable. I want to control. Just like this janma-mṛtyu-jarā-vyādhi ([[BG 13.8-12 (1972)|BG 13.9]]) . I want to control death, disease, but I cannot. Everyone is trying. As soon as one is diseased, he tries to control it. He goes to take help from other, the physician, but he cannot. Therefore he is not supreme controller. And at the same time, I want something, but it is not happening. Just like I want to eat something palatable, but due to my diseased condition, I cannot eat. Forbidden apple. But I have the desire to eat it. So because I am not supreme controller, because I am in diseased condition, therefore my business is to cure the disease. Cure the disease—that is sane man's business. If you are infected with some disease, you should try to cure it. That is your business. If you don't care of it, then you are nonsense. You are not very intelligent man. If you keep yourself always in diseased condition, that is... You are not very intelligent man. Similarly, we are part and parcel of God, a small God, but under material conditions we are subjected to birth, death, old age and disease. We should understand this. This foolish brain cannot understand, that... This question must rise: "Why I am put into this tribulation? Why I am in distressed condition? I do not want it. Why I am diseased? I do not want it. Why I become old? I do not want it. Why I am subject to death? I do not want it." These questions do not arise. Arise, but they cannot make any solution. That is less intelligent.<br />
<br />
But there is solution. And that solution is possible in this life, in this human form of life, intelligent life, advanced consciousness, not in the animal life. By nature's evolutionary process, we come, gradually, through the 8,400,000 forms of life, we come to human life. And this human life is meant for curing this material disease. What is that? Birth, death, old age and disease. But people are so unintelligent that they do not care for it. They are simply busy in producing some material, temporary comfortable situation of this body. That's all. They are wasting time. Dīna gelo, rātri gelo... That we are sleeping at night. Divā cārthehayā rājan, nidrayā naktam. At night we sleep or indulge in sex life, and in daytime we earn money. And as soon as we get money, we spend it for the comforts of the world. This is our business. Nidrayā hriyate naktaṁ vyavāyena ca vā vayaḥ [[SB 2.1.3]] . Vyavāyena ca vā vayaḥ, divā cārthehayā rājan kutūmba-bharaṇena vā. This is the position. At night we are wasting time. The so long we sleep, that is wasting time. The less we sleep... And even a very, very big businessmen, they sleep very less. Very, very big politician, they also sleep less. So because sleeping, the part of our life spended sleeping that means wasted. So we should control our sleeping, not to sleep more. That is one of the business. Because our life is very short, and if we spend our time sleeping... Suppose half sleeping and half working. Then half our life is spoiled simply by sleeping. Then other business are there. In old age we cannot do anything. In childhood we cannot do anything substantial. So childhood means up to twenty years we spoil. And then, when we get old, we spend another twenty years-forty years. And suppose we live eighty years. So eighty years, out of eighty years, another twenty years by sleeping, then we get twenty years. (laughter) But our business is very responsible, that we have to solve all the problems of life. This is human life. This is human life: to solve the problem, not to increase the problem.<br />
<br />
But at the present moment people are being taught to increase the problem. Increase the problem... Just like I was discussing, they have increased the problems so much so that even in the womb of mother they are being killed. Just imagine how much we have increased the problem. Even there is no security... In India they say, security position, that one is sleeping on the lap of his mother. That is best security. Because the child, when he is sleeping on the lap of his mother, if there is some danger, mother will first of all come forward to save the child. That is natural. But the problems of life has so become complicated that even mother is killing child. Just imagine. The present position of the civilization, that there is no question of security, even on the lap of the mother, and what to speak of otherwise. But the business of human life is to solve the problems of life, but we have increased the problems of life. This is the civilization. Why? Because we are not taking to the process of human life. The process of human life is mentioned here: tapasya, austerity. Tapasā brahmacaryeṇa śamena damena ca ([[SB 6.1.13-14|SB 6.1.13]]) . This is the process to make solution of the problems of life. And if we do not do that, then we implicate ourself in more problems. But they do not know. They are so foolish that they do not know the problems of life, how to solve it. And here in the Śrīmad-Bhagavat, Śrīmat Śukadeva Gosvāmī has given you that "You do this." Tapasā brahmacaryeṇa: ([[SB 6.1.13-14|SB 6.1.13]]) "Accept austerities, penance. Observe brahmācārya, celibacy. Control your mind. Control your senses, God consciousness." Dharma-jñā: "Become dhīra, sober." These are the things to be learned in human life. And if we simply, like animals, jump like dog, then what is that civilization?<br />
<br />
So two alternatives. One alternative, this step by step; another alternative is, as it is suggested here, kecit kevalayā bhaktyā [[SB 6.1.15]] . There is one step, one side, that you observe austerities, penance, and control your mind, senses, and become religiously minded, sober, so many things. Another: kevalayā bhaktyā, simply by engaging yourself in devotional activities. Devotional activities. Devotional activities mean the first beginning of devotional activities is to hear, śravaṇaṁ. Śravaṇam. Just like you are kindly hearing. This is the beginning of devotional life. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam [[SB 6.1.15]] . Śravaṇam about whom? Sravanam not of politics. If there is political meeting, thousands of men will go to hear. That is also śravaṇam. Therefore in the śāstras it is recommended, śravaṇaṁ kīrtanaṁ viṣṇoḥ, to hear about Viṣṇu, Kṛṣṇa, not other thing. If you say, "Yes, I am śravaṇam. I am hearing a politicial meeting," not that hearing. Śravaṇaṁ kīrtanaṁ viṣṇoḥ. Everything pertaining to Viṣṇu.<br />
<br />
These are nine items: śravaṇaṁ kīrtanaṁ smaraṇaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam arcanaṁ vandanam, like that. There are nine items. Śravaṇam, hearing, chanting. Hearing and chanting, kīrtanam. Smaraṇam, thinking of Kṛṣṇa. Anyone can think of Kṛṣṇa. Here is Kṛṣṇa's form. You see and get the form within your heart and think of Kṛṣṇa, meditate. Where is the difficulty? There is no difficulty. Śravaṇaṁ kīrtanam. You hear about Kṛṣṇa, Bhagavad-gītā , Śrīmad-Bhāgavatam . You haven't got to do anything. And kīrtanam also. Hearing means somebody is speaking and others are hearing. There must be somebody chanting. Just like I am chanting, I am speaking—you are hearing. So śravaṇaṁ kīrtanam. And as soon as we hear and chant, we remember also, smaraṇam. The vandanam, offering prayers. Everyone goes to the temple, to the church, offers prayer. That is also bhakti. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam ([[SB 7.5.23-24|SB 7.5.23]]) . Then arcanam. Just like these boys and girls are engaged in worshiping the Deity. That is called arcanam. Vandanaṁ dāsyam: to become servant of God, to cleanse the temple, to work for God, for Kṛṣṇa, dāsyaṁ. Sakhyam, to accept Kṛṣṇa as friend. Ātma-nivedanam, and offering everything to Kṛṣṇa. These are nine items. You can accept nine, eight, seven, as you like, as you can conveniently, either the whole nine items or one, two, three, four—any. Even if you accept one, your life will be perfect. If you simply take this śravaṇam, if you simply come to this temple and hear about Kṛṣṇa, your life will be successful. It is so nice. Even if you don't do anything, simply if you kindly take the trouble of coming here and just try to hear about Kṛṣṇa sincerely, then your life will be successful. This is called bhakti. Kevalayā bhaktyā. Simply by executing devotional service And there are nine different types of devotional services, out of which, even if you accept one, your life is successful. This is called kevalayā bhaktyā. Just like Parīkṣit Mahārāja. At the last stage of his life he was cursed by a brāhmaṇa boy to die within seven days. So within seven days he had to prepare himself for the next birth. So he was little perplexed, and all the great saintly persons, sages—because he was emperor of the world—so they came. They consulted. It was decided that "You hear Śrīmad-Bhāgavatam the seven days." That is The Śukadeva Gosvāmī spoke, and he, listened from Śukadeva, and he became perfect within seven days. Therefore in India they observe this Bhagavat-saptāha. That is simply official. Actually, nobody hears very seriously.<br />
<br />
So śravaṇam is so perfect also. Parīkṣit Mahārāja attained perfection simply by hearing seven days. Similarly, Śukadeva Gosvāmī, he also attained perfection by speaking seven days to Parīkṣit Mahārāja. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam ([[SB 7.5.23-24|SB 7.5.23]]) . Prahlāda Mahārāja, he was put into so many difficulties by his atheist father, Hiraṇyakaśipu, but he was simply remembering Nārāyaṇa, Kṛṣṇa. Because he was a child, five years old, how he can fight with his father? His father was the greatest demon, powerful, and he was against the child. So he used to simply think of Kṛṣṇa, smaraṇam. Pāda-sevanam: Lakṣmī, goddess of fortune, she simply engaged herself in massaging the lotus feet of Viṣṇu. Pāda-sevanam. Arcanam: Pṛthu Mahārāja, he engaged himself in the arcana. Vandanaṁ. Dāsyam: Hanumān. Akrūra, Akrūra, he simply offered prayers to Kṛṣṇa. Akrūra came to Kṛṣṇa Balarāma to take Them to Mathurā. So he got salvation simply by offering prayers. Vandanaṁ dāsyam. Hanumān, he simply offered his bodily service to Lord Rāmacandra. He got perfection. So śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam, arcanaṁ vandanaṁ dāsyaṁ sakhyam... Arjuna. Arjuna simply kept friendship with Kṛṣṇa. He got perfection. Sakhyam. <br />
<br />
:śravaṇaṁ kīrtanaṁ viṣṇoḥ<br />
:smaraṇaṁ pāda-sevanam<br />
:arcanaṁ vandanaṁ dāsyaṁ<br />
:sakhyam ātma-nivedanam<br />
:([[SB 7.5.23-24|SB 7.5.23]])<br />
<br />
Ātma-nivedanam, giving everything to Kṛṣṇa. That is Bali Mahārāja. He did not do anything. He simply... Whatever he possessed, he gave it to Kṛṣṇa, "Take it," his everything. He promised three feet land, and by two feet land all his possession was covered. Then Kṛṣṇa asking that "Where to keep the another feet?" He said, "Yes, sir, there is place. Just keep it on my head. That's all." So by three feet he lost everything. He lost not everything, but he gained everything, and Kṛṣṇa agreed that "You are so sacrificing. Now I shall remain as your doorkeeper here, stand here always to save you from all dangers." So by giving to Kṛṣṇa, by serving Kṛṣṇa, by loving Kṛṣṇa, nobody is loser. Nobody is loser. Everyone is gainer. Everyone is gainer. So therefore we should take this process.<br />
<br />
Therefore it is recommended here, kecit kevalayā bhaktyā [[SB 6.1.15]] . Somebody, without undergoing so much austerities, penances and practice in yoga for controlling mind, the senses... It is not possible for the time being, in this age. People are so fallen that they cannot take to these processes. But they can take to this bhakti process. That is the easiest. Kecit kevalayā bhaktyā vāsudeva-parāyaṇāḥ [[SB 6.1.15]] . Bhaktyā means to become devotee of Vāsudeva, Kṛṣṇa. Vāsudeva-parāyaṇāḥ, aghaṁ dhunvanti. Agham means all sinful reaction of life. Not only one life. Life after life, we have done. So that can be solved in this human form of life simply by taking to this Kṛṣṇa consciousness. Aghaṁ dhunvanti kārtsnyena. In toto, wholesale, kārtsnyena, wholesale. How? Nīhāram ivaṁ bhāskaraḥ. Just like the whole atmosphere is surcharged with fog; nobody can see. The other day we were going from Calcutta to Māyāpur, and so many accidents took place. Yes, actually we could not see even five feet away what is there. And two sides motors are running. Nobody could see. There were so many accidents. Even for few hours' fog, there were hundreds of accidents. Just see. So this is fog. In the sea also... I have got experience when I was coming from India to New York. When there was fog in the sea, then immediately ship would stop and horn, "Onh, onh, onh," Because nobody can see where is another ship. There may be collision there. Similarly, it is dangerous to fly also. The fog is so dangerous. Nowadays people are engaged in the sky, in the water, in the land. Everywhere they have got engagement. But as soon as there is fog, everything is calamity, everything is dangerous. So here this same example is that. When there is fog, it is very difficult to move. But the fog can be immediately moved if there is sunrise. Sunrise is there. If this temperature of the sun becomes little more, then immediately fog is dissipated. Nīhāram iva bhāskaraḥ. <br />
<br />
Then he further explains,<br />
<br />
:na tathā hy aghavān rājan<br />
:pūyeta tapa-ādibhiḥ<br />
:yathā kṛṣṇārpita-prāṇas<br />
:tat-puruṣa-niṣevayā<br />
:[[SB 6.1.16]]<br />
<br />
Now, there is two alternatives offered. One side is austerity, penance, controlling the mind, controlling the senses, and giving in charity. So many formulas are given, the tapa-ādibhiḥ. Because the other side, the tapasya, therefore tapa-ādibhiḥ, "beginning with tapasya, austerity." So Śukadeva Gosvāmī says, "My dear King," na tathā hy aghavān rājan pūyeta tapa-ādibhiḥ, "if one is practicing the other side, namely tapasya, brahmācārya, celibacy, austerities, yogic principle, controlling the mind, the senses, charity, so many things, so they are also purifying, but they are not so strong. They are not so strong as this devotional service is strong." That is tapa-ādibhiḥ. Na tathā hy aghavān rājan pūyeta tapa-ādibhiḥ, yathās kṛṣṇa-arpita-prāṇaḥ. One who has dedicated his life to Kṛṣṇa, he is very strong. Kṛṣṇārpita-prāṇaḥ. Yathā kṛṣṇārpita-prāṇas tat-puruṣa niṣevayā. Or dedicated his life to Kṛṣṇa or Kṛṣṇa's representative. He is very strong than the other man who is undergoing austerities, penances, and He is also making progress, certainly. But better process is this: one who has surrendered completely to the lotus feet of Kṛṣṇa or his representative. Kṛṣṇārpita-prāṇaḥ tat-puruṣa-niṣevayā. <br />
<br />
But you cannot surrender to Kṛṣṇa without serving the representative of Kṛṣṇa. Narottama dāsa Ṭhākura said, chādiyā vaiṣṇava-sevā nistara paveche kebā: "Without serving the representative of Kṛṣṇa, nobody can approach Kṛṣṇa." It is not possible. It is not possible. There are many instances. Mahāt-pāda-rajo 'bhiṣekam. Niṣkiñcanānṁ, niṣkiñcanānām... There is one verse—just now I forget. The thing is that without being blessed by the representative of Kṛṣṇa, nobody can take interest into Kṛṣṇa. That is another secret. Yasya prasādaḍ bhagavat-prasādaḥ. The Viśvanātha Cakravartī Ṭhākura says that "By the mercy of the spiritual master, one can get the mercy of Kṛṣṇa." Yasya prasādāt, "by whose mercy, Kṛṣṇa is merciful." Niṣkiñcanānāṁ pāda-rajo 'bhiṣekam. So this is also stated here, that surrender to Kṛṣṇa means surrender to Kṛṣṇa's representative. If you surrender to Kṛṣṇa, then also Kṛṣṇa's first mercy is that He will send His representative. If anyone is serious to surrender to Kṛṣṇa, then Kṛṣṇa will help him from within and without. Within, as Supersoul, He will help, and He will dictate that "You go to this person." Guru kṛṣṇa kṛpāya pāya bhakti-latā-bīja [[CC Madhya 19.151]] . When there is combined mercy, both Kṛṣṇa and Kṛṣṇa's representative, then you are successful. Guru kṛṣṇa kṛpāya pāya bhakti-latā-bīja. Two things. Here also it is stated that one may practice, as the austerities, penances, brahmācārya, celibacy, but better position is to take to devotional service and surrender to Kṛṣṇa through His representative. This bhakti. <br />
<br />
:sadhrīcīno hy ayaṁ loke<br />
:panthāḥ kṣemo 'kuto-bhayaṁ<br />
:suśīlāḥ sādhavo yatra<br />
:nārāyaṇa-parāyaṇāḥ<br />
<br />
Atra hetu sadhrīcīnaḥ samicinaḥ. "It is quite deserving," sadhrīcīnaḥ. Sadhrīcīnaḥ hy ayaṁ loke panthāḥ kṣema akuto-bhayam. This path, this devotional path, is very secure and very deserving, especially in this age. It is deserving, all the ages. But in other ages people were very long living. Just like tapasya: tapasya is not so very easy thing. Tapasya, it takes too long time. But our life is very short in this age. In the Satya-yuga people used to live for 100,000's of years. In the Tretā-yuga, ten times reduced: ten thousand years. In Dvāpara-yuga, ten times reduced: one thousand years. And the Kali-yuga, again ten times reduced: hundred years. So our life is very short. Where is the time? Therefore to accept this process of devotional service is very deserving, sadhrīcīnaḥ. Sadhrīcīnaḥ sādhavaḥ yatra. Sadhrīcīno hy ayaṁ loke panthāḥ kṣemo akuto-bhayam. Akuto-bhayam, there is no fear. It is completely secure. Once you take to devotional service, you become directly protected by the Personality of Godhead. If you remain a devotee of Kṛṣṇa, then Kṛṣṇa says, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: ([[BG 9.31 (1972)|BG 9.31]]) "My dear Arjuna, you just..., you can declare, anyone who has become My devotee, he will never be vanquished. I will give him all protection." And Kṛṣṇa says also,<br />
<br />
:sarva-dharmān parityajya<br />
:mām ekaṁ śaraṇaṁ vraja<br />
:ahaṁ tvāṁ sarva-pāpebhyo<br />
:mokṣayiṣyāmi...<br />
:([[BG 18.66 (1972)|BG 18.66]])<br />
<br />
"I shall give you protection."<br />
<br />
So Kṛṣṇa is the supreme powerful. He is giving assurance. Therefore, instead of accepting the other way, to practice penance and becoming, observing brahmācārya and so many other things—by one stroke, simply by surrendering to Kṛṣṇa, you will achieve all the benefits, all other benefits. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate [[SB 5.18.12]] . By becoming a devotee, automatically he is practicing penances. Just like here in these devotees, our society. This is penance. They are observing brahmācārya, no illicit sex. That is brahmācārya. Or there is no sex at all. The sannyāsī, brahmacārī, they observe completely celibacy life. And those who are gṛhastha, they have regulated sex life. That is brahmācārya. And as soon as you become brahmacārī, your mind becomes controlled. As soon as your senses are engaged in Kṛṣṇa's service, your senses are controlled. The automatic yogic process you attain. If you simply try to control the senses, it is very difficult. But if you give the senses engagement, then it is automatic. Because senses must work something. Just like a child. A child at home without engagement, he will simply spoil things, so many. But if you send him to school, give him some engagement, he will be peaceful. Similarly, our senses, we cannot stop the activities of the senses. That is not possible. Just like some foolish people say that "Become desireless." How you can be desireless? I am a living man, living being. I must desire. I cannot be desireless. But if the desire is transformed to Kṛṣṇa... Suppose instead of desiring that "I shall have a very big skyscraper building," if I desire that "I shall have a very big, big temple for Kṛṣṇa." The same desire. But as soon as you desire to have a big skyscraper building, that is material. And as soon as you desire to construct a big temple for Kṛṣṇa, that is spiritual. Just like as you get a nice rose flower: as soon as you desire that you shall enjoy it, this is material. And as soon as you desire, "Oh, this is nice flower. I shall go and offer it to Kṛṣṇa," that is spiritual. Simply change the desire. There is no question of desirelessness. Why? We cannot be desireless... That is not possible. Change the... Purify the desire. Purify the desire.<br />
<br />
Therefore bhakti means sarvopādhi-vinirmuktaṁ tat-paratvena nirmalaṁ [[CC Madhya 19.170]] . Nirmalam. We have to cleanse the desire. We have to cleanse our seeing. Now our eyes want to see some beautiful thing. Now, if we become accustomed to see Kṛṣṇa beautifully decorated, nicely decorated, nicely dressed, then we forget other, so-called material beauty. So the activities of the eyes, to see beautiful thing, is not changed, but it is purified. That is bhakti. Nothing has to be changed or nothing has to be stopped, but the process has to be changed. Nirbandhe kṛṣṇa-sambandhe yukta vairāgyam ucyate. We cannot be desireless. We cannot be inactive. That is also not possible. We must be active—but active for working for Kṛṣṇa. Then it is devotional life. That is being taught in Kṛṣṇa consciousness movement, that it is not simply negation. Simply negation will not help you. There must be some positive occupation. So we say, "Do not do this, but do this." We say, "Do not eat meat," but we say, "Eat Kṛṣṇa's nice prasādam, halavā ." So he forgets meat-eating. This is our process. We give immediately alternative. You dance. You don't dance in the naked club; dance in the Kṛṣṇa's temple. The dancing is there, but is purified. In the club there are also girls are dancing and boys are dancing. Here also, girls are dancing and boys are..., but they are dancing for Kṛṣṇa ecstasy. So nothing is stopped. This is bhakti. Kṛṣṇa consciousness means you have to simply change your consciousness. Consciousness is there. At the present moment our consciousness is polluted. Just like water. Water is always pure. But when it is... Just like rain falls from the sky. You catch. Before touching the earth, you catch the water, it is distilled water. It is distilled water. Sometimes they catch, they hold the water. It is distilled water. You take so much time to distill water. Rain is distilled water, purified, without any contamination. But as soon as it touches this surface of the earth, it becomes muddy. Similarly, we are also... When we come from Kṛṣṇa, we come pure, but as soon as we touch these material modes of nature, we become muddy, impure, the consciousness. Therefore, as muddy water can be filtered, settled up and filtered and again it becomes clear, similarly, this Kṛṣṇa consciousness movement is that however muddy you may be, by Kṛṣṇa consciousness you will be picked up and you will come again clear, crystal like water. This is the process.<br />
<br />
So there is nothing to change, nothing to give up. Simply it is clearing process. Sarvopādhi-vinirmuktam [[CC Madhya 19.170]] . This clearing process is we should we free from the designations. Just like these boys, American and European or Australian, Japanese, so many... We have got all kinds of students, but they are now devoid of all designations. They are not thinking that "I am American." They are not thinking, "I am Indian." They are thinking always, "I am Kṛṣṇa's servant." This is purification. This is purification. Sarva upādhi. Upādhi. This is designation. I am not American, nor Indian. This is body. This is circumstantial. I am, ahaṁ brahmāsmi, and Kṛṣṇa is Supreme Brahman, and I am Brahman, His eternal servant. This is self-realization. This is called mukti. Muktiḥ hitvānyathā rūpaṁ sva-rūpeṇa avasthitiḥ. This is mukti. Now we are anyathā rūpam. I am thinking Even there are so many human beings here, suppose in Auckland Somebody is thinking, "I am Indian." Somebody is thinking, "I am American." Somebody is thinking, "I am Englishman." So upādhi, that is upādhi. But if we give up this upādhi, designation, that "I am not this..." Just like Caitanya Mahāprabhu taught that "I am not a brāhmaṇa . I am not a kṣatriya . I am not a vaiśya. I am not a śūdra. I am not a sannyāsī. I am not a brahmacārī ." These are all upādhi. Then what You are, Sir? Gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ: [[CC Madhya 13.80]] "I am the servant of the servant of the servant of Kṛṣṇa." This is called upādhi- less, or free from all designation. When we become free from all designation, then, in that purified state, if we engage ourself in Kṛṣṇa activities, that is our success of life.<br />
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Thank you very much. [break]<br />
<br />
Devotee (1): ...somehow or other...<br />
<br />
Prabhupāda: You are not outsider. (laughter) First of all outsider. You have got chance. So? No question from outsider? Now you can ask.<br />
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Devotee (1): If someone has a desire to do something so that...<br />
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Prabhupāda: Do something for Kṛṣṇa?<br />
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Devotee (1): For Kṛṣṇa. But he begins to realize it's still tinged with a lot of personal gratification...<br />
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Prabhupāda: Therefore he should consult spiritual master. The guide is there. Then it is all right. He should take sanction from Kṛṣṇa or Kṛṣṇa's representative. If he wants to do something, that's good, but whether that doing is right or wrong you have to know it from Kṛṣṇa or His representative. Is it clear or not? Yes.<br />
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Devotee (1): How can one reach the point where he knows that a particular type of service...<br />
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Sruta-kirti: How can one reach the point where he knows a particular type of service...<br />
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Devotee (1): ...will please the spiritual master?<br />
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Madhudviṣa: He wants to know how to find out how to please the spiritual master with one service.<br />
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Prabhupāda: The spiritual master has given you so many things to do. Do it. First of all finish that. First of all finish sixteen rounds, observe the regulative principles. First of all... First of all finish this duty. And neglecting this duty, what you can do further? If you cannot finish sixteen rounds chanting, you cannot observe the regulative principles, then what else you can do? First of all finish this duty. Be expert in finishing, executing these duties. Then ask for another duty. And if you finish these duties, automatically Kṛṣṇa will give you intelligence. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam ([[BG 10.10 (1972)|BG 10.10]]) . One who is actually engaged in the service of the Lord, buddhi-yogaṁ dadāmi tam, "I give him intelligence." Kṛṣṇa will give you intelligence. You will be able to talk with Kṛṣṇa from within if you become sincere. If you cannot execute the preliminary duties, then how you can execute further duty? There is no question.<br />
<br />
Madhudviṣa: This is a problem, I think, with many devotees. They have a difficulty distinguishing between their own speculation and the inspiration...<br />
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Prabhupāda: Then they should stop speculation. That is their first duty. Devotional life means stop speculation.<br />
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Madhudviṣa: Well, what is inspiration then?<br />
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Prabhupāda: Inspiration? That inspiration is there. That is very good, that "I shall do something for Kṛṣṇa." So whatever duty is assorted to you or allotted to you, you first execute that duty.<br />
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Devotee (2): How important is formal initiation?<br />
<br />
Prabhupāda: Formal initiation means to accept, officially, to abide by the orders of Kṛṣṇa and His representative. That is formal initiation. Officially accept, "Yes, sir, I shall accept. I shall do whatever you say." This is initiation, official acceptance of the job. That's all. Now, you formally accept, and if you do not do the duties, then where is the question of other function? There is no question. Initiation means this is the beginning of accepting the orders of Kṛṣṇa and His representative to carry out. This is the beginning. That is initiation. Just like if you enter in an office establishment, so you accept the terms of service. That is initiation. Then you go on serving, you become promoted, you get salary increase. You become recognized. You become officer. You become big officer, like that. That very word initiation suggests, "This is the beginning." Dīkṣā, dīkṣā. Di... Divya. There are two words, divya-jñāna. Divya-jñāna means transcendental, spiritual knowledge. So divya is dī, and jñānam, kṣapayati, explaining, that is kṣa, dī-kṣā. This is called dīkṣā, dīkṣā, the combination. So dīkṣā means the initiation to begin transcendental activities. That is called initiation. Therefore we take promise from the disciple that "You chant so many times," "Yes, sir." "You observe these rules and regulations," "Yes, sir." That is initiation. He has to observe; he has to chant. Then everything comes automatically. In the beginning he is faulty; then how he can make progress? There is no question of in..., what is called? What you were asking?<br />
<br />
Madhudviṣa: Inspiration.<br />
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Prabhupāda: Inspiration. What is that inspiration? If you have got inspiration, first of all execute this. Inspiration there is. Because we are, by nature, we are servant of Kṛṣṇa, we want to serve. But that should be regulated. That should be regulated. That is initiation. Yes?<br />
<br />
Madhudviṣa: Śrīla Prabhupāda, you were speaking about Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam ([[SB 7.5.23-24|SB 7.5.23]]) , that any one of these principles, if executed, is sufficient. Now, some devotees may take this to mean that they simply can chant Hare Kṛṣṇa and don't have to do anything else like temple duties or readings or...<br />
<br />
Prabhupāda: That means he is not chanting Hare Kṛṣṇa. Because if he is actually chanting Hare Kṛṣṇa, he must be enthusiastic to serve Kṛṣṇa more and more. This is an excuse. Utsāhān dhairyāt tat-tat-karma-pravar... He must be very enthusiastic. Therefore we have limited. If you are chanting Hare Kṛṣṇa, if you are so advanced, then chant Hare Kṛṣṇa twenty-four hours. But he will sleep. (makes snoring noise) (laughter) So in the name of chanting Hare Kṛṣṇa, you will sleep. And if you are actually chanting Hare Kṛṣṇa, you will be enthusiastic, "Oh, I shall serve. I shall..." That is effect. Phalena paricīyate. We have to see by the result. He should be enthusiastic more and more. Ānandāmbudhi-vardhanam. It will increase. The service attitude will increase. Therefore we have given all the nine items sometimes here, sometimes there, sometimes here, but all Kṛṣṇa's. Actually recommended, all the nine, but even one is accepted sincerely, that also give perfection. That is another thing. But actually, we should accept all the nine items: Śravaṇaṁ kīrtanaṁ viṣṇu smaraṇaṁ pāda-sevanam, arcanam... And All right. Yes?<br />
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Devotee (3): How is it possible that Tulasi-devī is a pure devotee, what we might call a plant?<br />
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Prabhupāda: That you cannot know in your impure state. You just become pure. You will understand. (laughter) Just like a physician, he can understand another physician, what is his position. The layman, what he can understand? If you say, physician, "Oh, how I can understand this physician?" How you can understand? You are not a physician. You become a physician, then you will understand what kind of physician he is. So when you become devotee, you will understand what kind of devotee is Tulasi. So long you are not devotee, you cannot understand. Don't expect. Therefore we have to accept the authority. That is beginning. Śāstra says, "Tulasi is the greatest devotee of Kṛṣṇa." We have to accept, that's all. Authority. How she is so great devotee, that you will understand when you become a devotee. You come to the platform; then you will understand, not before. Now chant. ( kīrtana ) (Prabhupāda leads prema-dhvāṇī ) (end)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=CC_Madhya_20.310&diff=780699CC Madhya 20.3102026-02-26T05:33:13Z<p>Anurag: </p>
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<div>[[Category:Sri Caitanya-caritamrta - Madhya-lila Chapter 20|C310]]<br />
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Madhya|Madhya-līlā]] - [[CC Madhya 20|Chapter 20: Lord Śrī Caitanya Mahāprabhu Instructs Sanātana Gosvāmī in the Science of the Absolute Truth]]'''</div><br />
<div style="float:right">[[File:Go-previous.png|link=CC Madhya 20.309|Madhya-līlā 20.309]] '''[[CC Madhya 20.309|Madhya-līlā 20.309]] - [[CC Madhya 20.311|Madhya-līlā 20.311]]''' [[File:Go-next.png|link=CC Madhya 20.311|Madhya-līlā 20.311]]</div><br />
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==== TEXT 310 ====<br />
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:kṣīraṁ yathā dadhi vikāra-viśeṣa-yogāt<br />
:sañjāyate na tu tataḥ pṛthag asti hetoḥ<br />
:yaḥ śambhutām api tathā samupaiti kāryād<br />
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi<br />
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==== SYNONYMS ====<br />
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''[//vanipedia.org/wiki/Special:VaniSearch?s=kṣīram&tab=syno_o&ds=1 kṣīram]'' — milk; ''[//vanipedia.org/wiki/Special:VaniSearch?s=yathā&tab=syno_o&ds=1 yathā]'' — as; ''[//vanipedia.org/wiki/Special:VaniSearch?s=dadhi&tab=syno_o&ds=1 dadhi]'' — yogurt; ''[//vanipedia.org/wiki/Special:VaniSearch?s=vikāra&tab=syno_o&ds=1 vikāra]-[//vanipedia.org/wiki/Special:VaniSearch?s=viśeṣa&tab=syno_o&ds=1 viśeṣa]'' — with a special transforming agent; ''[//vanipedia.org/wiki/Special:VaniSearch?s=yogāt&tab=syno_o&ds=1 yogāt]'' — by mixing; ''[//vanipedia.org/wiki/Special:VaniSearch?s=sañjāyate&tab=syno_o&ds=1 sañjāyate]'' — is transformed into; ''[//vanipedia.org/wiki/Special:VaniSearch?s=na&tab=syno_o&ds=1 na]'' — not; ''[//vanipedia.org/wiki/Special:VaniSearch?s=tu&tab=syno_o&ds=1 tu]'' — but; ''[//vanipedia.org/wiki/Special:VaniSearch?s=tataḥ&tab=syno_o&ds=1 tataḥ]'' — from the milk; ''[//vanipedia.org/wiki/Special:VaniSearch?s=pṛthak&tab=syno_o&ds=1 pṛthak]'' — separated; ''[//vanipedia.org/wiki/Special:VaniSearch?s=asti&tab=syno_o&ds=1 asti]'' — is; ''[//vanipedia.org/wiki/Special:VaniSearch?s=hetoḥ&tab=syno_o&ds=1 hetoḥ]'' — which is the cause; ''[//vanipedia.org/wiki/Special:VaniSearch?s=yaḥ&tab=syno_o&ds=1 yaḥ]'' — who; ''[//vanipedia.org/wiki/Special:VaniSearch?s=śambhutām&tab=syno_o&ds=1 śambhutām]'' — the nature of Lord Śiva; ''[//vanipedia.org/wiki/Special:VaniSearch?s=api&tab=syno_o&ds=1 api]'' — even though; ''[//vanipedia.org/wiki/Special:VaniSearch?s=tathā&tab=syno_o&ds=1 tathā]'' — as; ''[//vanipedia.org/wiki/Special:VaniSearch?s=samupaiti&tab=syno_o&ds=1 samupaiti]'' — accepts; ''[//vanipedia.org/wiki/Special:VaniSearch?s=kāryāt&tab=syno_o&ds=1 kāryāt]'' — for the matter of some particular business; ''[//vanipedia.org/wiki/Special:VaniSearch?s=govindam&tab=syno_o&ds=1 govindam]'' — unto Govinda, the Supreme Personality of Godhead; ''[//vanipedia.org/wiki/Special:VaniSearch?s=ādi&tab=syno_o&ds=1 ādi]-[//vanipedia.org/wiki/Special:VaniSearch?s=puruṣam&tab=syno_o&ds=1 puruṣam]'' — the original person; ''[//vanipedia.org/wiki/Special:VaniSearch?s=tam&tab=syno_o&ds=1 tam]'' — unto Him; ''[//vanipedia.org/wiki/Special:VaniSearch?s=aham&tab=syno_o&ds=1 aham]'' — I; ''[//vanipedia.org/wiki/Special:VaniSearch?s=bhajāmi&tab=syno_o&ds=1 bhajāmi]'' — offer my respectful obeisances.<br />
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==== TRANSLATION ====<br />
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<div class="translation"><br />
“‘Milk changes into yogurt when mixed with a yogurt culture, but actually it is constitutionally nothing but milk. Similarly, Govinda, the Supreme Personality of Godhead, assumes the form of Lord Śiva [Śambhu] for the special purpose of material transactions. I offer my obeisances at His lotus feet.’<br />
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==== PURPORT ====<br />
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This is a quotation from the ''Brahma-saṁhitā'' (BS 5.45).<br />
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__NOEDITSECTION__</div>Anuraghttps://dev.vanisource.org/w/index.php?title=CC_Madhya_2.35_(1975)&diff=780618CC Madhya 2.35 (1975)2026-01-25T18:23:11Z<p>Anurag: </p>
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<div>[[Category:Sri Caitanya-caritamrta (1975) - Madhya-lila Chapter 02|C035]]<br />
<div style="float:left">'''[[Sri Caitanya-caritamrta (1975)|Śrī Caitanya-caritāmṛta (1975)]] - [[CC Madhya (1975)|Madhya-līlā]] - [[CC Madhya 2 (1975)|Chapter 2: The Ecstatic Manifestations of Lord Śrī Caitanya Mahāprabhu]]'''</div><br />
<div style="float:right">[[File:Go-previous.png|link=CC Madhya 2.34 (1975)|Madhya-līlā 2.34]] '''[[CC Madhya 2.34 (1975)|Madhya-līlā 2.34]] - [[CC Madhya 2.36 (1975)|Madhya-līlā 2.36]]''' [[File:Go-next.png|link=CC Madhya 2.36 (1975)|Madhya-līlā 2.36]]</div><br />
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==== TEXT 35 ====<br />
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:kari' eta vilapana, prabhu śacī-nandana,<br />
:ughāḍiyā hṛdayera śoka<br />
:dainya-nirveda-viṣāde, hṛdayera avasāde,<br />
:punarapi paḍe eka śloka<br />
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==== SYNONYMS ====<br />
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<div class="synonyms"><br />
kari'-doing; eta—such; vilapana—lamenting; prabhu—the Lord; śacī-nandana—the son of mother Śacī; ughāḍiyā—opening; hṛdayera—of the heart; śoka—the lamentation; dainya—humility; nirveda—disappointment; viṣāde—in moroseness; hṛdayera—of the heart; avasāde—in despondency; punarapi—again and again; paḍe—recites; eka—one; śloka—verse.<br />
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==== TRANSLATION ====<br />
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<div class="translation"><br />
Lamenting in this way, Śrī Caitanya Mahāprabhu opened the doors of grief within His heart. Morose, humble and disappointed, He recited a verse again and again with a despondent heart.<br />
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==== PURPORT ====<br />
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In the Bhakti-rasāmṛta-sindhu, the word dainya (humility) is explained as follows: "When unhappiness, fearfulness and the sense of having offended combine, one feels condemned. This sense of condemnation is described as dīnatā, humility. When one is subjected to such humility, he feels physically inactive, he apologizes, and his consciousness is disturbed. His mind is also restless, and many other symptoms are visible." The word nirveda is also explained in the Bhakti-rasāmṛta-sindhu: "One may feel unhappiness and separation, as well as jealousy and lamentation, due to not discharging one’s duties. The despondency that results is called nirveda. When one is captured by this despondency, thoughts, tears, loss of bodily luster, humility and heavy breathing result." Viṣāda is also explained in the Bhakti-rasāmṛta-sindhu: "When one fails to achieve his desired goal of life and repents for all his offenses, there is a state of regret called viṣāda." The symptoms of avasāda are also explained: "One hankers to revive his original condition and inquires how to do so. There are also deep thought, heavy breathing, crying and lamentation, as well as a changing of the bodily color and drying up of the tongue."<br />
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In the Bhakti-rasāmṛta-sindhu thirty-three such destructive symptoms are mentioned. They are expressed in words, in the eyebrows and in the eyes. These symptoms are called vyabhicārī bhāva, destructive ecstasy. If they continue, they are sometimes called sañcārī, or continued ecstasy.<br />
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__NOEDITSECTION__</div>Anuraghttps://dev.vanisource.org/w/index.php?title=SB_4.8.54&diff=780615SB 4.8.542026-01-17T19:27:55Z<p>Anurag: </p>
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<div>{{info<br />
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|listener=King Dhruva<br />
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[[Category:Srimad-Bhagavatam - Canto 04 Chapter 08]]<br />
[[Category:Bhagavatam Verses Spoken by Narada Muni - Vanisource|040854]]<br />
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 4|Fourth Canto]] - [[SB 4.8: Dhruva Maharaja Leaves Home for the Forest|Chapter 8: Dhruva Mahārāja Leaves Home for the Forest]]'''</div><br />
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==== TEXT 54 ====<br />
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:oṁ namo bhagavate vāsudevāya<br />
:mantreṇānena devasya<br />
:kuryād dravyamayīṁ budhaḥ<br />
:saparyāṁ vividhair dravyair<br />
:deśa-kāla-vibhāgavit<br />
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==== SYNONYMS ====<br />
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<div class="synonyms"><br />
''[//vanipedia.org/wiki/Special:VaniSearch?s=oṁ&tab=syno_o&ds=1 oṁ]'' — O my Lord; ''[//vanipedia.org/wiki/Special:VaniSearch?s=namaḥ&tab=syno_o&ds=1 namaḥ]'' — I offer my respectful obeisances; ''[//vanipedia.org/wiki/Special:VaniSearch?s=bhagavate&tab=syno_o&ds=1 bhagavate]'' — unto the Supreme Personality of Godhead; ''[//vanipedia.org/wiki/Special:VaniSearch?s=vāsudevāya&tab=syno_o&ds=1 vāsudevāya]'' — unto the Supreme Lord, Vāsudeva; ''[//vanipedia.org/wiki/Special:VaniSearch?s=mantreṇa&tab=syno_o&ds=1 mantreṇa]'' — by this hymn, or mantra; ''[//vanipedia.org/wiki/Special:VaniSearch?s=anena&tab=syno_o&ds=1 anena]'' — this; ''[//vanipedia.org/wiki/Special:VaniSearch?s=devasya&tab=syno_o&ds=1 devasya]'' — of the Lord; ''[//vanipedia.org/wiki/Special:VaniSearch?s=kuryāt&tab=syno_o&ds=1 kuryāt]'' — one should do; ''[//vanipedia.org/wiki/Special:VaniSearch?s=dravyamayīm&tab=syno_o&ds=1 dravyamayīm]'' — physical; ''[//vanipedia.org/wiki/Special:VaniSearch?s=budhaḥ&tab=syno_o&ds=1 budhaḥ]'' — one who is learned; ''[//vanipedia.org/wiki/Special:VaniSearch?s=saparyām&tab=syno_o&ds=1 saparyām]'' — worship by the prescribed method; ''[//vanipedia.org/wiki/Special:VaniSearch?s=vividhaiḥ&tab=syno_o&ds=1 vividhaiḥ]'' — with varieties; ''[//vanipedia.org/wiki/Special:VaniSearch?s=dravyaiḥ&tab=syno_o&ds=1 dravyaiḥ]'' — paraphernalia; ''[//vanipedia.org/wiki/Special:VaniSearch?s=deśa&tab=syno_o&ds=1 deśa]'' — according to country; ''[//vanipedia.org/wiki/Special:VaniSearch?s=kāla&tab=syno_o&ds=1 kāla]'' — time; ''[//vanipedia.org/wiki/Special:VaniSearch?s=vibhāga&tab=syno_o&ds=1 vibhāga]-[//vanipedia.org/wiki/Special:VaniSearch?s=vit&tab=syno_o&ds=1 vit]'' — one who knows the divisions.<br />
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==== TRANSLATION ====<br />
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<div class="translation"><br />
Oṁ namo bhagavate vāsudevāya. This is the twelve-syllable mantra for worshiping Lord Kṛṣṇa. One should install the physical forms of the Lord, and with the chanting of the mantra one should offer flowers and fruits and other varieties of foodstuffs exactly according to the rules and regulations prescribed by authorities. But this should be done in consideration of place, time, and attendant conveniences and inconveniences.<br />
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==== PURPORT ====<br />
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<div class="purport"><br />
''Oṁ namo bhagavate vāsudevāya'' is known as the ''dvādaśākṣara-mantra''. This mantra is chanted by Vaiṣṇava devotees, and it begins with ''praṇava'', or ''oṁkāra''. There is an injunction that those who are not ''brāhmaṇas'' cannot pronounce the ''praṇava'' mantra. But Dhruva Mahārāja was born a ''kṣatriya''. He at once admitted before Nārada Muni that as a kṣatriya he was unable to accept Nārada's instruction of renunciation and mental equilibrium, which are the concern of a ''brāhmaṇa''. Still, although not a ''brāhmaṇa'' but a kṣatriya, Dhruva was allowed, on the authority of Nārada, to pronounce the ''praṇava oṁkāra.'' This is very significant. Especially in India, the caste ''brāhmaṇas'' object greatly when persons from other castes, who are not born in ''brāhmaṇa'' families, recite this ''praṇava'' mantra. But here is tacit proof that if a person accepts the Vaiṣṇava ''mantra'' or Vaiṣṇava way of worshiping the Deity, he is allowed to chant the ''praṇava mantra.'' In [[Bhagavad-gita As It Is (1972)|''Bhagavad-gītā'']] the Lord personally accepts that anyone, even one of a low species, can be elevated to the highest position and go back home, back to Godhead, simply if he worships properly.<br />
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The prescribed rules, as stated here by Nārada Muni, are that one should accept the ''mantra'' through a bona fide spiritual master and hear the ''mantra'' in the right ear. Not only should one chant or murmur the ''mantra'', but in front of him he must have the Deity, or physical form of the Lord. Of course, when the Lord appears it is no longer a physical form. For example, when an iron rod is made red-hot in a fire, it is no longer iron; it is fire. Similarly, when we make a form of the Lord—whether of wood or stone or metal or jewels or paint, or even a form within the mind—it is a bona fide, spiritual, transcendental form of the Lord. Not only must one receive the ''mantra'' from the bona fide spiritual master like Nārada Muni or his representative in the disciplic succession, but one must chant the mantra. And not only must one chant, but he should also offer whatever foodstuff is available in his part of the world, according to time and convenience.<br />
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The method of worship—chanting the ''mantra'' and preparing the forms of the Lord—is not stereotyped, nor is it exactly the same everywhere. It is specifically mentioned in this verse that one should take consideration of the time, place and available conveniences. Our Kṛṣṇa consciousness movement is going on throughout the entire world, and we also install Deities in different centers. Sometimes our Indian friends, puffed up with concocted notions, criticize, "This has not been done. That has not been done." But they forget this instruction of Nārada Muni to one of the greatest Vaiṣṇavas, Dhruva Mahārāja. One has to consider the particular time, country and conveniences. What is convenient in India may not be convenient in the Western countries. Those who are not actually in the line of ''ācāryas'', or who personally have no knowledge of how to act in the role of ''ācārya,'' unnecessarily criticize the activities of the ISKCON movement in countries outside of India. The fact is that such critics cannot do anything personally to spread Kṛṣṇa consciousness. If someone does go and preach, taking all risks and allowing all considerations for time and place, it might be that there are changes in the manner of worship, but that is not at all faulty according to ''śāstra''. Śrīmad Vīrarāghava Ācārya, an ''ācārya'' in the disciplic succession of the Rāmānuja-''sampradāya'', has remarked in his commentary that ''caṇḍālas'', or conditioned souls who are born in lower than ''śūdra'' families, can also be initiated according to circumstances. The formalities may be slightly changed here and there to make them Vaiṣṇavas.<br />
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Lord Caitanya Mahāprabhu recommends that His name should be heard in every nook and corner of the world. How is this possible unless one preaches everywhere? The cult of Lord Caitanya Mahāprabhu is ''bhāgavata-dharma,'' and He especially recommends ''kṛṣṇa-kathā'', or the cult of [[Bhagavad-gita As It Is (1972)|''Bhagavad-gītā'']] and [[Srimad-Bhagavatam|''Śrīmad-Bhāgavatam'']]. He recommends that every Indian, considering this task to be ''para-upakāra,'' or welfare activity, take the Lord's message to other residents of the world. "Other residents of the world" does not refer only to those who are exactly like the Indian ''brāhmaṇas'' and ''kṣatriyas,'' or like the caste ''brāhmaṇas'', who claim to be ''brāhmaṇas'' because they were born in the families of ''brāhmaṇas.'' The principle that only Indians and Hindus should be brought into the Vaiṣṇava cult is a mistaken idea. There should be propaganda to bring everyone to the Vaiṣṇava cult. The Kṛṣṇa consciousness movement is meant for this purpose. There is no bar to propagating the Kṛṣṇa consciousness movement even among people who are born in ''caṇḍāla'', ''mleccha'' or ''yavana'' families. Even in India, this point has been enunciated by Śrīla Sanātana Gosvāmī in his book ''Hari-bhakti-vilāsa'', which is ''smṛti'' and is the authorized Vedic guide for Vaiṣṇavas in their daily behavior. Sanātana Gosvāmī says that as bell metal can turn to gold when mixed with mercury in a chemical process, so, by the bona fide ''dīkṣā'', or initiation method, anyone can become a Vaiṣṇava. One should take initiation from a bona fide spiritual master coming in the disciplic succession, who is authorized by his predecessor spiritual master. This is called ''dīkṣā-vidhāna''. Lord Kṛṣṇa states in [[Bhagavad-gita As It Is (1972)|''Bhagavad-gītā'']], ''vyapāśritya'': one should accept a spiritual master. By this process the entire world can be converted to Kṛṣṇa consciousness.<br />
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<div style="float:right; clear:both;">[[File:Go-previous.png|link=SB 4.8.53]] '''[[SB 4.8.53]] - [[SB 4.8.55]]''' [[File:Go-next.png|link=SB 4.8.55]]</div><br />
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__NOEDITSECTION__</div>Anuraghttps://dev.vanisource.org/w/index.php?title=721110_-_Morning_Walk_-_Vrndavana&diff=780614721110 - Morning Walk - Vrndavana2026-01-17T05:10:55Z<p>Anurag: </p>
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<div>[[Category:1972 - Morning Walks]]<br />
[[Category:1972 - Lectures and Conversations]]<br />
[[Category:1972 - Lectures, Conversations and Letters]]<br />
[[Category:1972-11 - Lectures, Conversations and Letters]]<br />
[[Category:Morning Walks - India]]<br />
[[Category:Morning Walks - India, Vrndavana]]<br />
[[Category:Lectures, Conversations and Letters - India]]<br />
[[Category:Lectures, Conversations and Letters - India, Vrndavana]]<br />
[[Category:Audio Files 20.01 to 30.00 Minutes]]<br />
[[Category:1972 - New Audio - Released in December 2015]]<br />
[[Category:1972 - New Transcriptions - Released in December 2015]]<br />
<div style="float:left">[[File:Go-previous.png|link=Category:Morning Walks - by Date]]'''[[:Category:Morning Walks - by Date|Morning Walks by Date]], [[:Category:1972 - Morning Walks|1972]]'''</div><br />
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<div class="code">721110MW-VRNDAVAN - November 10, 1972 - 23:01 Minutes</div><br />
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<mp3player>https://s3.amazonaws.com/vanipedia/full/1972/721110MW-VRNDAVAN.mp3</mp3player><br />
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(poor audio)<br />
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'''Guru dāsa:''' Prabhupāda on a morning walk, 10th of November.<br />
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'''Devotee:''' (indistinct) ...interest in life.<br />
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'''Prabhupāda:''' Accha.<br />
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'''Guru dāsa:''' He said he was very bad.<br />
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'''Acyutānanda:''' I saw him also. I can see no justification for such cruelty. I do not care to see my two Godbrothers who committed such a crime. I feel that they are not . . . I will not be able to control my anger with them. I feel that they should be asked to leave the Society. Whatever Your Divine Grace decides in this matter, I accept. (break)<br />
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'''Guru dāsa:''' After the incident with Gopal Gosvāmī.<br />
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'''Prabhupāda:''' Subal and Rāghavācārya.<br />
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'''Acyutānanda:''' Subal and Rāghavācārya? (break) He said (break) he was awake and he had a blanket over his head, Gopal. And Subal told him to get up. He stayed there and he was chanting ''japa''. Then Subal threw a bucket of water on him and he still stayed there while he finished his ''japa''. Then he went inside to just get away from the water and they beat him.<br />
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'''Prabhupāda:''' That is not the story, they say it was different. But he was beaten, severe?<br />
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'''Acyutānanda:''' I can’t imagine (indistinct) If he was being . . . if he threatened them with a knife or something, it could provoke that. But I heard someone say he was going to hit them with a bucket? Gopal was going to hit them all with a bucket?<br />
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'''Prabhupāda:''' Yes.<br />
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'''Acyutānanda:''' Still, you could throw him out or you could hit him, but this was severe.<br />
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'''Prabhupāda:''' Yes.<br />
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'''Acyutānanda:''' This was atrocious.<br />
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'''Śrutakīrti:''' That evening he felt justified in what he did.<br />
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'''Acyutānanda:''' Hm?<br />
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'''Śrutakīrti:''' He said (break) he felt justified in doing it. And then he mentioned your lecture the other night saying that in the Vedic society if someone was attacked like that, that he would be killed. He was using this as his grounds, saying he felt justified in attacking him like that. He was helping his Godbrother.<br />
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'''Acyutānanda:''' Yes very warped.<br />
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'''Prabhupāda:''' (break) . . . fight amongst ourselves? Fight with the enemy but not with the Godbrothers. (break) (indistinct)<br />
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'''Śrutakīrti:''' He does not consider him to be a Godbrother but an enemy.<br />
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'''Prabhupāda:''' (break) This Yadavācārya, he has taken the leading part of beating? No.<br />
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'''Devotee:''' (indistinct) Gopal told me both of them.<br />
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'''Prabhupāda:''' (break) . . . serious. (break) . . . Gosāi, he is also (indistinct).<br />
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'''Acyutānanda:''' Yes. (break)<br />
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'''Prabhupāda:''' Eh? That means he has left the hospital?<br />
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'''Acyutānanda:''' Yes.<br />
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'''Prabhupāda:''' So where is the serious? If he has left the hospital, then where is the serious?<br />
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'''Acyutānanda:''' Well . . . (break)<br />
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'''Prabhupāda:''' But if it was a very serious case, how he left hospital? When the police came to enquire about him, that means hospital let him go out?<br />
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'''Acyutānanda:''' Yeah.<br />
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'''Prabhupāda:''' Then he was just lying in the police.<br />
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'''Acyutānanda:''' Yes, everything. If he is reporting all these things to the police, that’s nonsense.<br />
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'''Prabhupāda:''' (break) . . . by the evening , that is not . . . If he has left the hospital . . .<br />
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'''Acyutānanda:''' Yes.<br />
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'''Prabhupāda:''' . . . by the evening, that is not . . . (break)<br />
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'''Acyutānanda:''' It’s usually his way to . . . (indistinct). You said that about when he went to Aligarh . . .<br />
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'''Prabhupāda:''' Ah.<br />
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'''Acyutānanda:''' That they didn't . . . they stopped translating his speech in Hindi.<br />
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'''Devotee:''' He attacks them. He attacks them with his words, calls them all caste Gosvāmīs and Māyāvādīs. So we didn't want.<br />
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'''Acyutānanda:''' Did you let him speak?<br />
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'''Devotee:''' He was the only ''sannyāsī'' there.<br />
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(indistinct talking) (break)<br />
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'''Guru dāsa:''' There’s many students don't know how to extract intelligently what you say. For instance, the day before this incident, at Seth Bisanchand’s you were speaking about becoming like fire if the ''guru'' Vaiṣṇava is in any way attacked. So that was their grounds.<br />
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Similarly, when Sudāmā Vipra came back from . . . when Mahārāja came back from Aligarh, you didn't discourage them. So they thought that perhaps they could always attack as a general rule. So (break) Godbrothers have said, “Well, Śrīla Prabhupāda sometimes appears angry.” So I said, “But he also appears compassionate. Why do you forget that nature?” (break)<br />
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'''Prabhupāda:''' Dealing with these fools they do not understand. (break) . . . by the Vaiṣṇavas, that's a fact. But one must know how to attack and when to attack. I also speak against the Māyāvādīs. Caitanya Mahāprabhu also attacked, my Guru Mahārāja also attacked. So attack must be done very intelligently. Don't go so (indistinct)<br />
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'''Guru dāsa:''' Mahāprabhu listened for seven days, and then He knew how to attack.<br />
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'''Prabhupāda:''' Yes. (break) . . . thought that many Indians also will join with you and combinedly preaching will go on. But somehow or other it is experience that Indians will not join . . . (break) . . . join with you, or circumstances will not allow them to join. In India if you try to preach without Indian cooperation, it will not be successful. Because they will always criticize that these people have come to teach us and they will never follow us. This is the position.<br />
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And the present circumstances . . . (indistinct) . . . that you cannot join, he was teaching this. That Rādhā-ramaṇa Gosvāmī went away, that Nityananda left and so on. (break) . . . (indistinct) . . . wanted to join, the Vrndavana Gosai, but the (indistinct) has been so abominable, so nobody will join. That on the platform of Kṛṣṇa consciousness everyone will conjointly work for Kṛṣṇa, that is a little difficult. The temple here if no Indians join, then they will say, “Oh, this is American temple.” Gradually Indians will (indistinct). Unless you very tactfully and intelligently dealing, it will be a failure. (break) the Indians and the Americans keep themselves in the bodily concept of life. . . . (indistinct) . . . life means . . . (indistinct) . . . (break)<br />
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'''Devotee:''' (indistinct) . . . (break)<br />
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'''Prabhupāda:''' Eh? . . . (indistinct) . . . ten lakhs. Ten lakhs blocking means 8% interest at the present moment, banking interest. That means 80,000 per year, or 7,000 nearly or 10,000 per month. If we block, suppose we 10,000 lakhs . . . 10 lakhs.<br />
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'''Acyutānanda:''' 10 lakhs.<br />
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'''Prabhupāda:''' That means we are losing 7,000 per month. If you transact 7,000 per month, that is more sense. Why should we block so much? If we block big amount, where will be income?<br />
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'''Śyāmasundara:''' In Vṛndāvana we have no preaching scope.<br />
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'''Prabhupāda:''' No. We wanted to receive some foreign guests so that they can see, and our Kṛṣṇa consciousness movement if we have no branch in Vṛndāvana that does not look very good. Kṛṣṇa's place.<br />
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'''Śyāmasundara:''' This . . . (indistinct) . . . for one reason, that it is for the foreign tourists if you had a regular program of foreign tourists coming, but that hasn't happened yet.<br />
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'''Prabhupāda:''' Hm?<br />
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'''Śyāmasundara:''' That has not yet happened.<br />
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'''Prabhupāda:''' Ah.<br />
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'''Śyāmasundara:''' But in future if it did happen, that would be . . . (indistinct)<br />
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'''Prabhupāda:''' (indistinct) . . . here the government is. These people do not like intruders. Because he was there, that Caitya Guru, he was very able. But he has transferred from there. (break) That is the problem. I wanted him to stay there, but he did not like. Always there will be agitation. So we must finish it that another attempt for Bharatpur, I don't think we can manage. (break) will be available so you should not mind. But that is not also possible because Mahārāja is bargaining. (indistinct)<br />
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'''Śyāmasundara:''' . . . (indistinct) . . . turn it into a big hotel.<br />
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'''Prabhupāda:''' Eh?<br />
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'''Śyāmasundara:''' . . . (indistinct) Turn it into a hotel.<br />
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'''Prabhupāda:''' Who will come there?<br />
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'''Śyāmasundara:''' Someday.<br />
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'''Prabhupāda:''' Someday there will be. (laughs) Utopian, someday. That Mahārāja is more intelligent than you could have understand.<br />
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'''Śyāmasundara:''' Yeah. (break)<br />
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'''Prabhupāda:''' (indistinct) . . . (break)<br />
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'''Pañca-draviḍa:''' Lot of Germans. Or at least a percentage of Germans 40, 50%. But here we have centers that are already having 15, 20 Western people. So the image is there already that they are a Western organization. So even in Europe we tend to attract more Americans than European people. Like in Germany we will attract more Americans than we will Germans, initially. But after a while the Germans come, but usually the best success as far as attracting people seems to be when there is only two or three people left in the whole city. But when you have a large number of Americans . . . (break)<br />
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'''Śyāmasundara:''' I have noticed the most since we've been traveling around the world that in India the spiritual standard of the devotees is lower than America’s, and I think part of the reason has been that the ''sannyāsīs'', who are supposed to be leaders of the devotees, have misunderstood what their real duty is in India, the ''sannyāsīs'' who have been stationed here. In America, you told them that the ''sannyāsī’s'' duty is to maintain the highest spiritual standards among the devotees. They should always see to the devotees’ spiritual well-being and welfare. And here it seems to be the tendency that the ''sannyāsīs'' remain separate or aloof from the devotees.<br />
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You summed it up in four words to Satsvarūpa when you said: "Just do as I am doing." Now, that means administrating, managing, going to the bank, counting money, keeping accounts, doing all the practical work as well. But here, for instance, in a test case, this Keśī Ghat temple, there was practically chaos there day and night. There was no spiritual standard at all, and the ''sannyāsīs'' seemed to remain aloof. They didn't enter into the actual managing or administrating of the temple or organizing it, and as a result there was chaos throughout the town. We made such a bad image because we have no. . .<br />
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'''Prabhupāda:''' That should be . . .<br />
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'''Acyutānanda:''' There was no chaos in the town.<br />
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'''Śyāmasundara:''' We have no spiritual standards.<br />
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'''Acyutānanda:''' (indistinct) I said anything, Malati (indistinct).<br />
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'''Śyāmasundara:''' No. I know what I observed, and I saw that there was no standard of organization, not as we have in our other places around the world.<br />
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'''Prabhupāda:''' Anyway, indirectly what did she say. ''Sannyāsīs'' should be leader.<br />
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'''Acyutānanda:''' Yes. And actually, nobody likes those services (indistinct).<br />
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'''Devotee:''' That's the fact.<br />
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'''Prabhupāda:''' Eh?<br />
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'''Pañca-draviḍa:''' In other parts of the world, the ''sannyāsīs'' may be accepted as leaders because the other devotees there are new and they look to the ''sannyāsīs'' for guidance because they are the senior-most members in that particular area. You are often not present there, so they have no one else to look to.<br />
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'''Prabhupāda:''' Yes, ''sannyāsīs'' should take leadership and see that everything is nicely going on. That will be wanted. Actually ''sannyāsīs'' are topmost leaders. They should see that they are chanting 16 rounds, they are rising early in the morning, and they should also themselves behave like that. And if there is any discrepancy, it should not be ended by fighting. Even there is discrepancy, there should be very peaceful settlement. Not that because this man is not obeying, let us fight. (indistinct) beating justified? Somebody has told the beating was justified. What is his name, Yadavācārya?<br />
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'''Pañca-draviḍa:''' He beat that boy because that boy was physically attacking me to hurt me. If he did not stop him, I would have been seriously hurt, Śrīla Prabhupāda.<br />
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'''Prabhupāda:''' No, that's all right. You could check. So why you are. . . If there is any misunderstanding, let us sit down. What is being said? That check. Not that because he is coming I shall not do this. Then where is my defense? I can check him, that’s all right. Not that I will also become demon-like. First of all Krsna wanted to stop the fighting between Kurus, and when there was no ways to stop their fighting, then war was.<br />
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We can call to the police (indistinct). We should be very careful. But Caitanya (break) ''sannyāsīra alpa chidra bāhu kori mane'' ([[CC Madhya 12.51]]). If a ''sannyāsī'' commits something wrong, it is magnified. If ordinary man does it, nobody cares. But a ''sannyāsī'', Vaiṣṇava ''sannyāsī'', a preacher, if he commits something even it is not wrong, it will be magnified as a big wrong. ''Alpa chidra bāhu kori mane.'' (indistinct)<br />
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Therefore especially a ''sannyāsī'' because a ''sannyāsī'' is supposed to be the ''guru'', the teacher of everyone, even of the ''brāhmins''. So how much qualified they should be. Super-most post in the human society according to Vedic principle. Any ''sannyāsī'' you should immediately offer obeisances. If he does not do so, then he has to starve one day, fast. That is the penance, he has not offered. You have seen? As soon as you have seen, known or unknown, you should offer obeisances to a ''sannyāsī''. That is Vedic culture. And they should see that things anywhere are going very nicely. (end)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=680402_-_Lecture_-_San_Francisco&diff=780606680402 - Lecture - San Francisco2026-01-06T20:34:38Z<p>Anurag: </p>
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<div>[[Category:1968 - Lectures]]<br />
[[Category:1968 - Lectures and Conversations]]<br />
[[Category:1968 - Lectures, Conversations and Letters]]<br />
[[Category:1968-04 - Lectures, Conversations and Letters]]<br />
[[Category:Lectures - USA]]<br />
[[Category:Lectures - USA, San Francisco]]<br />
[[Category:Lectures, Conversations and Letters - USA]]<br />
[[Category:Lectures, Conversations and Letters - USA, San Francisco]]<br />
[[Category:Lectures - General]]<br />
[[Category:Audio Files 30.01 to 45.00 Minutes]]<br />
<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><br />
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<div class="code">680402LE-SAN FRANCISCO - April 02, 1968 - 39:20 Minutes</div><br />
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<mp3player>https://s3.amazonaws.com/vanipedia/full/1968/680402LE-SAN_FRANCISCOc.mp3</mp3player><br />
<br />
<br />
(''kīrtana'') (''prema-dhvani'') <br />
<br />
'''Prabhupāda:''' All glories to the assembled devotees. All glories to the assembled devotees. All glories to the assembled devotees. <br />
<br />
'''Devotees:''' All Glories to Sri Guru and Gauranga<br />
<br />
(break)<br />
<br />
'''Prabhupāda:''' . . . consciousness movement was started five hundred years before, by Lord Caitanya. This is not a new movement. Practically, it is as old as the creation of this world, but as things change in course of time, so required rejuvenation. So this movement was rejuvenated about five hundred years ago. Before that, Lord Kṛṣṇa . . . <br />
<br />
You might have heard His name. Most of you have read ''Bhagavad-gītā'', the famous philosophical doctrine of Indian ''Vedānta'' philosophy. Lord Kṛṣṇa instructed ''Bhagavad-gītā'' in the Battlefield of Kurukṣetra five thousand years ago. This Kṛṣṇa consciousness movement means the last instruction of the ''Bhagavad-gītā''. <br />
<br />
In the ''Bhagavad-gītā'' we find everything complete so far God consciousness is required. The first and foremost qualification to understand the science of God, or to become Kṛṣṇa conscious, is to understand yourself. The first thing is what you are or what I am. In the Battlefield of Kurukṣetra this perplexed question was there before Arjuna. <br />
<br />
Arjuna was to fight with his brothers and relatives on the other side, to decide who shall be the emperor of the region. So in the Battlefield of Kurukṣetra, when he actually came in front of his relatives, he decided so that, "It is no good fighting with my relatives and taking the kingdom. Better I shall beg. I don't want this kingdom." That is a very nice proposal, nonviolence, not to fight. But on this point the ''Bhagavad-gītā'', or the science of God, developed from the lips of the Supreme Personality of Godhead, Kṛṣṇa.<br />
<br />
Kṛṣṇa said that, "Why you are deviating from your duty? You are ''kṣatriya''. Your business is to fight." Now this term ''kṣatriya'' also to be understood. ''Kṣatriya'' means one who protects other from being hurt by others. This material world is so made that everyone is prepared to attack another person. And one who protects that person who is attacked, he is called ''kṣatriya''. And the ''kṣatriyas'' were in charge of administration. <br />
<br />
That means the person who can protect the citizen from being hurt or from suffering, they are called ''kṣatriyas''. So just like it is the duty of the police department or law order department to protect the citizens, and sometimes violence is required, similarly, the ''kṣatriyas'' also were meant for that purpose, and they were entrusted with the administration of the government. <br />
<br />
So when Arjuna decided not to fight, Kṛṣṇa instructed him this ''Bhagavad-gītā''. It is very interesting. He said that, "You do not deviate from your duty. Do not think that you are killing your relative, because you, Me, and all the persons who have assembled in this battlefield, they were existing before, they are existing at the present moment and they will continue to exist. It is simply changing the dress." <br />
<br />
That means you, I, or all of us present here, we are all individual spirit souls, and we are present here as in different dress. Similarly, we are present here in this world and in any other world with different kinds of bodies. According to Vedic literature there are 8,400,000's of different kinds of bodies. <br />
<br />
So He gave very nice example. If we study this example with little intelligence, we can understand this doctrine of transmigration of the soul very quickly. Lord Kṛṣṇa said:<br />
<br />
:''dehino 'smin yathā dehe''<br />
:''kaumāraṁ yauvanaṁ jarā''<br />
:''tathā dehāntara-prāptir''<br />
:''dhīras tatra na muhyati''<br />
:([[BG 2.13 (1972)|BG 2.13]])<br />
<br />
This is Sanskrit language. I'll explain it in English. He said that within this body there is soul, and the body is changing every moment, but the soul is there. He is giving example, just as a soul comes from the womb of his mother with a small body, and that small body changes—it becomes the body of a boy, it becomes the body of a youth, then it becomes the body of an old man, then it vanquishes . . . <br />
<br />
That we have to admit. We may say that the body is growing, but actually, the fact is, body is changing. It is medically admitted that we are changing our body every second. We are changing our blood corpuscles, and therefore a change of the body is taking place, and that is being manifested in a different shape only. Actually, we are changing every moment our body. So the ultimate change, when this body cannot be worked any more, just like a dress, when it is torn, when it is too old, you have to change it, similarly, when this body becomes useless, no more, it cannot be pulled on any more, you take another body. <br />
<br />
''Tathā dehāntara-prāptir''. As we are, in our practical life, we are changing our body every moment, similarly, the last stage of changing this body is called death. Death means, according to Vedic literature, sleeping for seven months. Just as I give up this body, I have to enter into the womb of some kind of mother. These things are explained in the Vedic literatures. I am not manufacturing. <br />
<br />
That ''karmaṇā dehopapattaye''. We are preparing our next life, next body rather . . . life is continuing. I am eternal. Next body—according to my present one. Just like in this meeting we have got two hundred ladies and gentlemen, but you cannot find out any lady or any gentleman exactly like the feature of. Differences. That means different consciousness, different work, and we have got different body. <br />
<br />
So according to ''Bhagavad-gītā'', the soul is transmigrating from one body to another, but the soul is eternal and permanent. And there are evolutionary process also. There are 9,000,000 species of life in the water. ''Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati'' (Padma Purāṇa). And the trees and plants are 2,000,000. Similarly, there are reptiles, birds, then beasts, 3,000,000 beast life, beastly life. Then at the end, we come to the form of this human being, and there are 400,000 species of different kinds of bodies. Just like your body in America and our body in India, there is some difference. Similarly, there are 400,000's of human form of life. So this is the process of evolution. And these bodily changes are taking place according to different consciousness. And the highest perfectional consciousness is Kṛṣṇa consciousness. When we come to the point of Kṛṣṇa consciousness, then our life becomes perfect.<br />
<br />
So this Kṛṣṇa consciousness movement is just an endeavor to bring people to the original consciousness. That consciousness is . . . <br />
<br />
(break) And as we are forming our consciousness, so we are changing our body. If we make our consciousness doggish or hellish, then we get the body of a dog or an animal or something like that. And if we make our consciousness godly, then we make our next life as good as God. This is the process. <br />
<br />
So we have to . . . this is the opportunity. The highest intellectual form of human body when every . . . I mean to say senses perception, sense perception, consciousness, everything is perfect, we have to utilize that for becoming Kṛṣṇa conscious, so that our this process of birth and death can be stopped and we get our eternal body. If we practice this Kṛṣṇa consciousness, then our next life is as good as Kṛṣṇa, which means that there is no more birth, there is no more death, there is no more disease and no more old age. <br />
<br />
In the ''Bhagavad-gītā'' it is said that one who is intelligent, he will see four things before him. You may be very great scientist. You may be very much advanced in material science. You may be able to construct <br />
<br />
(break) skyscrapers, and many millions of motorcar, but you have to think whether you have solved the real problem (break). The real problem of life is birth, death, disease and old age. Not that to live in a high skyscraper our problems of life is solved. No. The problem of life is how to stop these four things: birth, death, old age and disease. <br />
<br />
But we have neglected the real problems of life. And we are misusing our intelligence for constructing big buildings and constructing or increasing the so-called bodily necessities of life. The bodily necessities of life are four only. What is that? Eating, sleeping, mating and defending. To maintain this body you require to eat something. Everyone is eating. You are eating, the cats are eating, the dogs are eating, the birds are eating. They have no economic problem. Eating is there already. Have you seen ever that a bird is dying for want of eating, eatables? No. So these things are already arranged. That is no problem. In every form of life your eatables are there by nature's supply.<br />
<br />
Similarly sleeping. The bird is sleeping, the dog is sleeping, the cat is sleeping, and you are also sleeping. But you have got a very nice apartment. Does it mean that you have solved the problem of sleeping? No. Then defending. The birds, the dogs, the cats, the animals, everyone knows how to defend in their own way. You go every day in the, what is called, Stowe Lake path. And as soon as you go, the swans immediately jump to the water, because that is their defending. <br />
<br />
As soon as they go to the water, they know that, "These human beings, they cannot come to the water. We are now secure." So that defending process is there even in the swans, in the birds, in everything. You don't think that because we have manufactured atomic bombs, therefore we have become very good. What is this atomic bomb? Killing. Killing is going on. Have you manufactured anything by which you can save from death?<br />
<br />
So our problems of life, as it is stated in the ''Bhagavad-gītā'', is to solve these four things: no more birth . . . because we are . . . always remember that we are all eternal. Just like in this body, beginning from my mother's womb up to this old age, I am the same eternal soul, but my body is changing. So after changing this body also, I shall remain the same. Simply I shall have another body. This plain truth, there is no difficulty to understand. <br />
<br />
Now if I am eternal . . . if I am eternal means no death, no birth, no disease, no old age. That is eternal. So if I am eternal, whether it is possible to get an eternal body? Or eternal happiness? That is the problem of human society. If you can solve that problem, then you be proud of your civilization. Otherwise there is no difference between cats' and dogs' civilization and your civilization. Because you are simply trying to solve the problems of eating, sleeping, defending and mating. But these problems are already solved by nature's law.<br />
<br />
So our developed intelligence should be utilized for solving these problems by Kṛṣṇa consciousness. We are presenting this movement before you, your country, because you are intelligent, you are materially advanced. You are greater than all other countries. Therefore I present this movement, scientific movement, before you. You just try to understand it. <br />
<br />
Lord Caitanya's movement . . . this is Lord Caitanya's movement. And the author of ''Caitanya-caritāmṛta'' . . . that is in Sanskrit. We have translated it into English, ''Teachings of Lord Caitanya''. If you like, you can purchase that book. So in that book it is stated that ''caitanyera dayāra kathā karaha vicāra:'' "Ladies and gentlemen, you just . . . scrutinizingly . . . (indistinct) . . . you try to understand the mercy of Lord Caitanya, this Kṛṣṇa consciousness movement, how it is solving the problems of our life." ''Vicāra karile citte pābe camatkāra'' ([[CC Adi 8.1]]). If you scrutinizingly test it and try to understand this movement, then you'll feel yourself that it is wonderful. <br />
<br />
And actually it is wonderful. So . . . and the process is also very simple. You do not require to be highly educated or philosopher or talented or rich or poor, or black and white. Doesn't matter what you are. It is universal. Any human being with little intelligence, he can understand. And even he does not understand, this process is so nice that if you continue this process for a few weeks, you'll be able to understand. <br />
<br />
This chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare is transcendental vibration, sound. Sound is the origin of all creation. So this transcendental sound, if you vibrate, you will understand very quickly this philosophy of Kṛṣṇa consciousness. <br />
<br />
And there is no loss on your part. Suppose you chant Hare Kṛṣṇa; you do not lose anything. But if there is any gain, why don't you try it? We simply request you with folded hands that you kindly chant Hare Kṛṣṇa. We are simply requesting you. We're not asking you to pay us something or to suffer something or be educated or be engineer or be lawyer, then come to us. <br />
<br />
Never mind what you are. Stay in your position. Simply try to chant these sixteen words, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. You can try for one week. And there is no hard-and-fast rules. You can chant anywhere and everywhere. While walking you can chant, while driving you can chant. Nobody is going to tax, that "You are chanting. Give me this tax." It is very easy.<br />
<br />
So ''kīrtanīyaḥ sadā hariḥ'' ([[CC Adi 17.31]]). ''Ceto-darpaṇa-mārjanam'' ([[CC Antya 20.12|CC Antya 20.12, Śikṣāṣṭaka 1]]). If you chant, the result will be that your mind will be cleansed. The whole misunderstanding is that "I am not this body; I am spirit soul. But I am identifying myself with this body—'I am Indian,' 'I am American,' 'I am Christian,' 'I am Hindu.' " These are all your designations. You are spirit soul. Just try to understand that you are spirit soul, and try to understand on the platform of spiritual understanding. All problems will be solved. And so long you are standing on this designated platform—"I am American," "I am Indian," "I am this," "I am that"—there is no solution of problems. Take it for granted. There is no solution of problem. You stand on this platform of spiritual understanding; there will be solution of all problems. <br />
<br />
This is authentic, and those who have followed, they have got result. And take it from me that there is no cheating, there is no bluff. Simply chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and see the result practically. With my request, you can chant for one week and see the result. We are always prepared to serve you. <br />
<br />
We have got our temple here. Not only here—we have got our temple in Los Angeles, we have got our temple in New York, in Santa Fe, Montreal, Boston, and recently we're trying to open one temple in Buffalo. And two of my students, they have gone to Florida; they are also trying to open. So it is very nice movement, and it is very easy to chant. <br />
<br />
Now before me . . . I am Indian, you are all Americans. This Hare Kṛṣṇa, this vibration may be foreign to you, but there is no difficulty to chant. The words may be in Sanskrit, but it is not difficult to chant. And if you simply chant, you get the result, because it is transcendental vibration. <br />
<br />
Just like when television or radio vibration is there, either in India or America, everywhere the vibration is equally beneficial. Similarly, this transcendental vibration is coming down from the transcendental world. It is not material sound. It is not hackneyed. If you chant, if you practice, you'll realize it. <br />
<br />
So our request is that without any charges, without any fee, without any bluff, we say that you please chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.<br />
<br />
Thank you very much. (break)<br />
<br />
''Raghupati rāghava rāja rāma.'' Can you sing? I’ll sing if you can repeat. You can note down. ''Raghupati rāghava rāja rāma, patita-pāvana sītā-rāma''. Can anyone play in this harmonium melodious?<br />
<br />
Devotees: Mālatī. (break)<br />
<br />
Prabhupāda:<br />
…''rāghava rāja rāma, patita-pāvana sītā-rāma. R-a-g-h-u-p-a-ti. Raghupati. Rāghava, r-a-g-h-a-v-a. Raghupati rāghava rāja, r-a-j-a, rāja, rāma, r-a-m-a. Raghupati rāghava rāja rāma. Patita, p-a-t-i-t-a, pāvana, p-a-v-a-n-a. Patita-pāvana sītā-rāma, s-i-t-a-r-a-m-a. Raghupati rāghava.''<br />
(end)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=680402_-_Lecture_-_San_Francisco&diff=780604680402 - Lecture - San Francisco2026-01-02T05:23:07Z<p>Anurag: </p>
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<div class="code">680402LE-SAN FRANCISCO - April 02, 1968 - 39:20 Minutes</div><br />
<br />
<br />
<mp3player>https://s3.amazonaws.com/vanipedia/full/1968/680402LE-SAN_FRANCISCOb.mp3</mp3player><br />
<br />
<br />
(''kīrtana'') (''prema-dhvani'') <br />
<br />
'''Prabhupāda:''' All glories to the assembled devotees. All glories to the assembled devotees. All glories to the assembled devotees. <br />
<br />
'''Devotees:''' All Glories to Sri Guru and Gauranga<br />
<br />
(break)<br />
<br />
'''Prabhupāda:''' . . . consciousness movement was started five hundred years before, by Lord Caitanya. This is not a new movement. Practically, it is as old as the creation of this world, but as things change in course of time, so required rejuvenation. So this movement was rejuvenated about five hundred years ago. Before that, Lord Kṛṣṇa . . . <br />
<br />
You might have heard His name. Most of you have read ''Bhagavad-gītā'', the famous philosophical doctrine of Indian ''Vedānta'' philosophy. Lord Kṛṣṇa instructed ''Bhagavad-gītā'' in the Battlefield of Kurukṣetra five thousand years ago. This Kṛṣṇa consciousness movement means the last instruction of the ''Bhagavad-gītā''. <br />
<br />
In the ''Bhagavad-gītā'' we find everything complete so far God consciousness is required. The first and foremost qualification to understand the science of God, or to become Kṛṣṇa conscious, is to understand yourself. The first thing is what you are or what I am. In the Battlefield of Kurukṣetra this perplexed question was there before Arjuna. <br />
<br />
Arjuna was to fight with his brothers and relatives on the other side, to decide who shall be the emperor of the region. So in the Battlefield of Kurukṣetra, when he actually came in front of his relatives, he decided so that, "It is no good fighting with my relatives and taking the kingdom. Better I shall beg. I don't want this kingdom." That is a very nice proposal, nonviolence, not to fight. But on this point the ''Bhagavad-gītā'', or the science of God, developed from the lips of the Supreme Personality of Godhead, Kṛṣṇa.<br />
<br />
Kṛṣṇa said that, "Why you are deviating from your duty? You are ''kṣatriya''. Your business is to fight." Now this term ''kṣatriya'' also to be understood. ''Kṣatriya'' means one who protects other from being hurt by others. This material world is so made that everyone is prepared to attack another person. And one who protects that person who is attacked, he is called ''kṣatriya''. And the ''kṣatriyas'' were in charge of administration. <br />
<br />
That means the person who can protect the citizen from being hurt or from suffering, they are called ''kṣatriyas''. So just like it is the duty of the police department or law order department to protect the citizens, and sometimes violence is required, similarly, the ''kṣatriyas'' also were meant for that purpose, and they were entrusted with the administration of the government. <br />
<br />
So when Arjuna decided not to fight, Kṛṣṇa instructed him this ''Bhagavad-gītā''. It is very interesting. He said that, "You do not deviate from your duty. Do not think that you are killing your relative, because you, Me, and all the persons who have assembled in this battlefield, they were existing before, they are existing at the present moment and they will continue to exist. It is simply changing the dress." <br />
<br />
That means you, I, or all of us present here, we are all individual spirit souls, and we are present here as in different dress. Similarly, we are present here in this world and in any other world with different kinds of bodies. According to Vedic literature there are 8,400,000's of different kinds of bodies. <br />
<br />
So He gave very nice example. If we study this example with little intelligence, we can understand this doctrine of transmigration of the soul very quickly. Lord Kṛṣṇa said:<br />
<br />
:''dehino 'smin yathā dehe''<br />
:''kaumāraṁ yauvanaṁ jarā''<br />
:''tathā dehāntara-prāptir''<br />
:''dhīras tatra na muhyati''<br />
:([[BG 2.13 (1972)|BG 2.13]])<br />
<br />
This is Sanskrit language. I'll explain it in English. He said that within this body there is soul, and the body is changing every moment, but the soul is there. He is giving example, just as a soul comes from the womb of his mother with a small body, and that small body changes—it becomes the body of a boy, it becomes the body of a youth, then it becomes the body of an old man, then it vanquishes . . . <br />
<br />
That we have to admit. We may say that the body is growing, but actually, the fact is, body is changing. It is medically admitted that we are changing our body every second. We are changing our blood corpuscles, and therefore a change of the body is taking place, and that is being manifested in a different shape only. Actually, we are changing every moment our body. So the ultimate change, when this body cannot be worked any more, just like a dress, when it is torn, when it is too old, you have to change it, similarly, when this body becomes useless, no more, it cannot be pulled on any more, you take another body. <br />
<br />
''Tathā dehāntara-prāptir''. As we are, in our practical life, we are changing our body every moment, similarly, the last stage of changing this body is called death. Death means, according to Vedic literature, sleeping for seven months. Just as I give up this body, I have to enter into the womb of some kind of mother. These things are explained in the Vedic literatures. I am not manufacturing. <br />
<br />
That ''karmaṇā dehopapattaye''. We are preparing our next life, next body rather . . . life is continuing. I am eternal. Next body—according to my present one. Just like in this meeting we have got two hundred ladies and gentlemen, but you cannot find out any lady or any gentleman exactly like the feature of. Differences. That means different consciousness, different work, and we have got different body. <br />
<br />
So according to ''Bhagavad-gītā'', the soul is transmigrating from one body to another, but the soul is eternal and permanent. And there are evolutionary process also. There are 9,000,000 species of life in the water. ''Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati'' (Padma Purāṇa). And the trees and plants are 2,000,000. Similarly, there are reptiles, birds, then beasts, 3,000,000 beast life, beastly life. Then at the end, we come to the form of this human being, and there are 400,000 species of different kinds of bodies. Just like your body in America and our body in India, there is some difference. Similarly, there are 400,000's of human form of life. So this is the process of evolution. And these bodily changes are taking place according to different consciousness. And the highest perfectional consciousness is Kṛṣṇa consciousness. When we come to the point of Kṛṣṇa consciousness, then our life becomes perfect.<br />
<br />
So this Kṛṣṇa consciousness movement is just an endeavor to bring people to the original consciousness. That consciousness is . . . <br />
<br />
(break) And as we are forming our consciousness, so we are changing our body. If we make our consciousness doggish or hellish, then we get the body of a dog or an animal or something like that. And if we make our consciousness godly, then we make our next life as good as God. This is the process. <br />
<br />
So we have to . . . this is the opportunity. The highest intellectual form of human body when every . . . I mean to say senses perception, sense perception, consciousness, everything is perfect, we have to utilize that for becoming Kṛṣṇa conscious, so that our this process of birth and death can be stopped and we get our eternal body. If we practice this Kṛṣṇa consciousness, then our next life is as good as Kṛṣṇa, which means that there is no more birth, there is no more death, there is no more disease and no more old age. <br />
<br />
In the ''Bhagavad-gītā'' it is said that one who is intelligent, he will see four things before him. You may be very great scientist. You may be very much advanced in material science. You may be able to construct <br />
<br />
(break) skyscrapers, and many millions of motorcar, but you have to think whether you have solved the real problem (break). The real problem of life is birth, death, disease and old age. Not that to live in a high skyscraper our problems of life is solved. No. The problem of life is how to stop these four things: birth, death, old age and disease. <br />
<br />
But we have neglected the real problems of life. And we are misusing our intelligence for constructing big buildings and constructing or increasing the so-called bodily necessities of life. The bodily necessities of life are four only. What is that? Eating, sleeping, mating and defending. To maintain this body you require to eat something. Everyone is eating. You are eating, the cats are eating, the dogs are eating, the birds are eating. They have no economic problem. Eating is there already. Have you seen ever that a bird is dying for want of eating, eatables? No. So these things are already arranged. That is no problem. In every form of life your eatables are there by nature's supply.<br />
<br />
Similarly sleeping. The bird is sleeping, the dog is sleeping, the cat is sleeping, and you are also sleeping. But you have got a very nice apartment. Does it mean that you have solved the problem of sleeping? No. Then defending. The birds, the dogs, the cats, the animals, everyone knows how to defend in their own way. You go every day in the, what is called, Stowe Lake path. And as soon as you go, the swans immediately jump to the water, because that is their defending. <br />
<br />
As soon as they go to the water, they know that, "These human beings, they cannot come to the water. We are now secure." So that defending process is there even in the swans, in the birds, in everything. You don't think that because we have manufactured atomic bombs, therefore we have become very good. What is this atomic bomb? Killing. Killing is going on. Have you manufactured anything by which you can save from death?<br />
<br />
So our problems of life, as it is stated in the ''Bhagavad-gītā'', is to solve these four things: no more birth . . . because we are . . . always remember that we are all eternal. Just like in this body, beginning from my mother's womb up to this old age, I am the same eternal soul, but my body is changing. So after changing this body also, I shall remain the same. Simply I shall have another body. This plain truth, there is no difficulty to understand. <br />
<br />
Now if I am eternal . . . if I am eternal means no death, no birth, no disease, no old age. That is eternal. So if I am eternal, whether it is possible to get an eternal body? Or eternal happiness? That is the problem of human society. If you can solve that problem, then you be proud of your civilization. Otherwise there is no difference between cats' and dogs' civilization and your civilization. Because you are simply trying to solve the problems of eating, sleeping, defending and mating. But these problems are already solved by nature's law.<br />
<br />
So our developed intelligence should be utilized for solving these problems by Kṛṣṇa consciousness. We are presenting this movement before you, your country, because you are intelligent, you are materially advanced. You are greater than all other countries. Therefore I present this movement, scientific movement, before you. You just try to understand it. <br />
<br />
Lord Caitanya's movement . . . this is Lord Caitanya's movement. And the author of ''Caitanya-caritāmṛta'' . . . that is in Sanskrit. We have translated it into English, ''Teachings of Lord Caitanya''. If you like, you can purchase that book. So in that book it is stated that ''caitanyera dayāra kathā karaha vicāra:'' "Ladies and gentlemen, you just . . . scrutinizingly . . . (indistinct) . . . you try to understand the mercy of Lord Caitanya, this Kṛṣṇa consciousness movement, how it is solving the problems of our life." ''Vicāra karile citte pābe camatkāra'' ([[CC Adi 8.1]]). If you scrutinizingly test it and try to understand this movement, then you'll feel yourself that it is wonderful. <br />
<br />
And actually it is wonderful. So . . . and the process is also very simple. You do not require to be highly educated or philosopher or talented or rich or poor, or black and white. Doesn't matter what you are. It is universal. Any human being with little intelligence, he can understand. And even he does not understand, this process is so nice that if you continue this process for a few weeks, you'll be able to understand. <br />
<br />
This chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare is transcendental vibration, sound. Sound is the origin of all creation. So this transcendental sound, if you vibrate, you will understand very quickly this philosophy of Kṛṣṇa consciousness. <br />
<br />
And there is no loss on your part. Suppose you chant Hare Kṛṣṇa; you do not lose anything. But if there is any gain, why don't you try it? We simply request you with folded hands that you kindly chant Hare Kṛṣṇa. We are simply requesting you. We're not asking you to pay us something or to suffer something or be educated or be engineer or be lawyer, then come to us. <br />
<br />
Never mind what you are. Stay in your position. Simply try to chant these sixteen words, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. You can try for one week. And there is no hard-and-fast rules. You can chant anywhere and everywhere. While walking you can chant, while driving you can chant. Nobody is going to tax, that "You are chanting. Give me this tax." It is very easy.<br />
<br />
So ''kīrtanīyaḥ sadā hariḥ'' ([[CC Adi 17.31]]). ''Ceto-darpaṇa-mārjanam'' ([[CC Antya 20.12|CC Antya 20.12, Śikṣāṣṭaka 1]]). If you chant, the result will be that your mind will be cleansed. The whole misunderstanding is that "I am not this body; I am spirit soul. But I am identifying myself with this body—'I am Indian,' 'I am American,' 'I am Christian,' 'I am Hindu.' " These are all your designations. You are spirit soul. Just try to understand that you are spirit soul, and try to understand on the platform of spiritual understanding. All problems will be solved. And so long you are standing on this designated platform—"I am American," "I am Indian," "I am this," "I am that"—there is no solution of problems. Take it for granted. There is no solution of problem. You stand on this platform of spiritual understanding; there will be solution of all problems. <br />
<br />
This is authentic, and those who have followed, they have got result. And take it from me that there is no cheating, there is no bluff. Simply chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and see the result practically. With my request, you can chant for one week and see the result. We are always prepared to serve you. <br />
<br />
We have got our temple here. Not only here—we have got our temple in Los Angeles, we have got our temple in New York, in Santa Fe, Montreal, Boston, and recently we're trying to open one temple in Buffalo. And two of my students, they have gone to Florida; they are also trying to open. So it is very nice movement, and it is very easy to chant. <br />
<br />
Now before me . . . I am Indian, you are all Americans. This Hare Kṛṣṇa, this vibration may be foreign to you, but there is no difficulty to chant. The words may be in Sanskrit, but it is not difficult to chant. And if you simply chant, you get the result, because it is transcendental vibration. <br />
<br />
Just like when television or radio vibration is there, either in India or America, everywhere the vibration is equally beneficial. Similarly, this transcendental vibration is coming down from the transcendental world. It is not material sound. It is not hackneyed. If you chant, if you practice, you'll realize it. <br />
<br />
So our request is that without any charges, without any fee, without any bluff, we say that you please chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.<br />
<br />
Thank you very much. (break)<br />
<br />
''Raghupati rāghava rāja rāma.'' Can you sing? I’ll sing if you can repeat. You can note down. ''Raghupati rāghava rāja rāma, patita-pāvana sītā-rāma''. Can anyone play in this harmonium melodious?<br />
<br />
Devotees: Mālatī. (break)<br />
<br />
Prabhupāda:<br />
…''rāghava rāja rāma, patita-pāvana sītā-rāma. R-a-g-h-u-p-a-ti. Raghupati. Rāghava, r-a-g-h-a-v-a. Raghupati rāghava rāja, r-a-j-a, rāja, rāma, r-a-m-a. Raghupati rāghava rāja rāma. Patita, p-a-t-i-t-a, pāvana, p-a-v-a-n-a. Patita-pāvana sītā-rāma, s-i-t-a-r-a-m-a. Raghupati rāghava.''<br />
(end)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=SB_4.5.26&diff=780602SB 4.5.262025-12-14T16:16:28Z<p>Anurag: </p>
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<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 4|Fourth Canto]] - [[SB 4.5: Frustration of the Sacrifice of Daksa|Chapter 5: Frustration of the Sacrifice of Dakṣa]]'''</div><br />
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==== TEXT 26 ====<br />
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:juhāvaitac chiras tasmin<br />
:dakṣiṇāgnāv amarṣitaḥ<br />
:tad-deva-yajanaṁ dagdhvā<br />
:prātiṣṭhad guhyakālayam<br />
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==== SYNONYMS ====<br />
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<div class="synonyms"><br />
''[//vanipedia.org/wiki/Special:VaniSearch?s=juhāva&tab=syno_o&ds=1 juhāva]'' — sacrificed as an oblation; ''[//vanipedia.org/wiki/Special:VaniSearch?s=etat&tab=syno_o&ds=1 etat]'' — that; ''[//vanipedia.org/wiki/Special:VaniSearch?s=śiraḥ&tab=syno_o&ds=1 śiraḥ]'' — head; ''[//vanipedia.org/wiki/Special:VaniSearch?s=tasmin&tab=syno_o&ds=1 tasmin]'' — in that; ''[//vanipedia.org/wiki/Special:VaniSearch?s=dakṣiṇa&tab=syno_o&ds=1 dakṣiṇa]-[//vanipedia.org/wiki/Special:VaniSearch?s=agnau&tab=syno_o&ds=1 agnau]'' — in the sacrificial fire on the southern side; ''[//vanipedia.org/wiki/Special:VaniSearch?s=amarṣitaḥ&tab=syno_o&ds=1 amarṣitaḥ]'' — Vīrabhadra, being greatly angry; ''[//vanipedia.org/wiki/Special:VaniSearch?s=tat&tab=syno_o&ds=1 tat]'' — of Dakṣa; ''[//vanipedia.org/wiki/Special:VaniSearch?s=deva&tab=syno_o&ds=1 deva]-[//vanipedia.org/wiki/Special:VaniSearch?s=yajanam&tab=syno_o&ds=1 yajanam]'' — the arrangements for the sacrifice to the demigods; ''[//vanipedia.org/wiki/Special:VaniSearch?s=dagdhvā&tab=syno_o&ds=1 dagdhvā]'' — having set fire; ''[//vanipedia.org/wiki/Special:VaniSearch?s=prātiṣṭhat&tab=syno_o&ds=1 prātiṣṭhat]'' — departed; ''[//vanipedia.org/wiki/Special:VaniSearch?s=guhyaka&tab=syno_o&ds=1 guhyaka]-[//vanipedia.org/wiki/Special:VaniSearch?s=ālayam&tab=syno_o&ds=1 ālayam]'' — to the abode of the Guhyakas (Kailāsa).<br />
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==== TRANSLATION ====<br />
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<div class="translation"><br />
Vīrabhadra then took the head and with great anger threw it into the southern side of the sacrificial fire, offering it as an oblation. In this way the followers of Lord Śiva devastated all the arrangements for sacrifice. After setting fire to the whole arena, they departed for their master's abode, Kailāsa.<br />
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''Thus end the Bhaktivedanta purports of the Fourth Canto, Fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "Frustration of the Sacrifice of Dakṣa."''<br />
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__NOEDITSECTION__</div>Anuraghttps://dev.vanisource.org/w/index.php?title=700421_-_Lecture_Lord_Buddha%27s_Appearance_-_Los_Angeles&diff=780592700421 - Lecture Lord Buddha's Appearance - Los Angeles2025-11-27T07:08:45Z<p>Anurag: </p>
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<div>[[Category:1970 - Lectures]]<br />
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[[Category:1970 - New Audio - Released in January 2017]]<br />
<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><br />
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<div class="code">700421LE-LOS ANGELES - April 21, 1970 - 31:28 Minutes</div><br />
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'''Prabhupāda:''' . . . the incarnation of Godhead in the form of fish, beginning. Then Kūrma ''avatāra''. Kūrma ''avatāra'' means the incarnation of God in the form of tortoise. Then Varāha ''avatāra'', the incarnation of Godhead in the form of boar. Then Nṛsiṁha ''avatāra'', incarnation of Godhead, half lion and half man. Then incarnation of Vāmanadeva, dwarf ''brahmin''. Next incarnation is Paraśurāma, and the next incarnation, Lord Rāmacandra.<br />
<br />
You have heard the story of ''Rāmāyaṇa''. That is the activities of Lord Rāmacandra. Last, yesterday, we observed the birth ceremony of Lord Rāmacandra. And then incarnation of Balarāma. And the next incarnation is Lord Buddha. And we are awaiting another incarnation at the last stage of this Kali-yuga. This age is called Kali-yuga. So about Lord Buddha we have got a nice prayer:<br />
<br />
:''nindasi yajña-vidher ahaha śruti-jātaṁ''<br />
:''sadaya-hṛdaya darśita-paśu-ghātam''<br />
:''keśava-dhṛta-buddha-śarīra jaya jagadīśa hare''<br />
:(Śrī Daśāvatāra Stotra 9)<br />
<br />
This song was sung by a great Vaiṣṇava poet, Jayadeva Gosvāmī. So the purport of this verse, Sanskrit verse, is ''keśava-dhṛta-buddha-śarīra'': "My dear Kṛṣṇa"—''keśava'' means Kṛṣṇa—"You have assumed the form of Lord Buddha. And what is Your function? ''Nindasi yajña-vidher ahaha śruti-jātam''." In the Vedic literature there are numerous prescription of sacrifice. And in some of the sacrifices animal sacrifice is also recommended. So that animal sacrifice does not mean to kill the animal. Animal sacrifice means to prove the strength of Vedic hymns so that one old animal is put into the fire and he's given again a new life, renewed life, just to show the potency of the hymns, Vedic hymns. But in this age, Kali-yuga, those sacrifices are forbidden.<br />
<br />
So Lord Buddha, when He saw that people are sacrificing animals in the name of religious rituals without any pity for them, at that time Lord Buddha appeared. Therefore it is stated, ''sadaya-hṛdaya-darśita-paśu-ghātam'': "My dear Lord, You have appeared as Lord Buddha, just being compassionate to the poor animals." Lord Buddha preached ''ahiṁsā paramo dharmaḥ'': "The best religious principle is to become nonviolent." He preached this philosophy, that "If somebody hurts you, you feel pain, then why should you kill other animal and put it into painful condition? So don't be . . . don't do these sinful activities." That was His main principle of philosophy that He preached.<br />
<br />
He was Hindu, ''kṣatriya'', Hindu prince, born in a ''kṣatriya'' family, and He was prince . . . ah, very luxurious life. So as young man, when He saw an old man and he is traveling, walking with great difficulty, He asked his servant, "What is this? Why this man is walking in this way?" He was explained that, "This is old age, and in old age everyone has to become like this." So He at once left home and sat down in Gayapradesh, a province in Bihar in India. And He began to meditate how to make solution of this old age.<br />
<br />
So there are four problems. In the ''Bhagavad-gītā'' it is mentioned that ''janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam'' ([[BG 13.8-12 (1972)|BG 13.9]]). If you are actually intelligent, then you must keep these four problems before you. Do not think that the problems of life are solved by material advancement. Do not think that by building, constructing skyscraper houses, the problems of life are solved. No. The problems of life are these four principles: birth, death, old age and disease. If you cannot solve these problems, then your problems of life remain the same.<br />
<br />
The solution of the problems . . . just like our bodily demands, namely eating, sleeping, defending and mating:<br />
<br />
:''āhāra-nidrā-bhaya-maithunaṁ ca''<br />
:''samānyam etat paśubhiḥ narāṇām''<br />
:(Hitopadeśa)<br />
<br />
The problems of eating, problems of sleeping, problems of defending and problems of mating, or sex life, these problems are there in the animal life or amongst the living entities lower than the human beings. But those problems are solved automatically by laws of nature. The birds, beasts, they are also eating. They have no economic problem. They are also sleeping, and they are having their mates and sex life. And they are also defending in their own way. Human form of life, the most developed consciousness, intelligence, if we are also busy in solving these problems of life, namely eating, sleeping, defending and mating, then we are not very much advanced than the animals, because they have got these problems and they are trying to solve them.<br />
<br />
So what advancement we have made, we human beings? We claim to be superior, to possess superior consciousness, and how we are utilizing our consciousness and superior intelligence? Simply just like animals. That requires meditation. That requires meditation, what is actually the problem.<br />
<br />
So the meditation means, "What I am?" If you think, meditate, that "Am I this body?" then you'll come to understand that "I am not this body." If you think . . . just to see, see your hand, "Am I this hand?" "Am I this finger?" "Am I this leg?" "Am I this body?" "Am I this head?" every point you analyze, you'll say, "It is my hand," "It is my finger," "It is my head," "It is my . . ." Everything "mine." And where is "I"? That you have to find out by meditation, where is "I".<br />
<br />
That is answered in the ''Bhagavad-gītā''. How it is answered? It is said that:<br />
<br />
:''avināśi tu tad viddhi''<br />
:''yena sarvam idaṁ tatam''<br />
:([[BG 2.17 (1972)|BG 2.17]])<br />
<br />
One thing, ''avināśi''; and another, ''vināśi''. ''Avināśi'' means eternal, and ''vināśi'' means perishable. So this body is perishable, everyone knows. Either it is young body or old body or child's body or boy's body—anyone's body—today, tomorrow or one hundred years after or fifty years after, it is perishable. There is no doubt about it. But what is that thing imperishable? That imperishable is described in the ''Bhagavad-gītā'', ''yena sarvam idaṁ tatam'' ([[BG 2.17 (1972)|BG 2.17]]): "That thing is imperishable which is spread all over your body." That is very easy to understand. What is that? If you pinch your body, any part of your body, you feel pain. That means your consciousness. Your consciousness is imperishable.<br />
<br />
The body is changing. When you took your birth from the mother's womb you were a small child. But perhaps you may remember your childhood activities. The consciousness is the same, but the body has changed. The body has changed. If you have got sharp memory you can remember so many things of your past life, and that means the consciousness is the same but body is changing. Therefore in the ''Bhagavad-gītā'' it is said that:<br />
<br />
:''dehino 'smin yathā dehe''<br />
:''kaumāraṁ yauvanaṁ jarā''<br />
:''tathā dehāntara-prāptir''<br />
:''dhīras tatra na muhyati''<br />
:([[BG 2.13 (1972)|BG 2.13]])<br />
<br />
''Asmin dehe'', in this body, there is one thing which is the proprietor of the body. And that proprietor of the body, due to the presence of the proprietor of the body, the body is changing from childhood to boyhood, from boyhood to youthhood, from youthhood to old age. And when it is too old, when it is not useful anymore, you have to change another body, that is called death. So ''dhīras tatra na muhyati''. One who is intelligent, one who is in the knowledge, he is not bewildered. He sees that every second, every moment, the body is changing, and the last phase of change is called death.<br />
<br />
So these answers are there in the ''Bhagavad-gītā''. The problems of life is that how to stop these changes of body. Because it has been spoken that, that thing which is not changing, unchangeable, that is soul and eternal. ''Avināśi tu tad viddhi''. That is eternal. Now, if there is any possibility of getting eternal body also? Yes, there is possibility. That is answered in the ''Bhagavad-gītā'', how you can get eternal, blissful, all-knowledge body, ''sac-cid-ānanda-vigraha'' (Bs. 5.1).<br />
<br />
This body is not eternal, neither it is blissful, neither it is full of knowledge. It is full of ignorance, it is temporary and always miserable. And if you say: "Now we are very happily living," that is ''māyā'', that is illusion. Lord Buddha's teaching is that He was prince and there was no want in His life. He was luxuriously living. But He left home for meditation. Therefore He understood that, "I am not living comfortably." This understanding, when we can understand that this life, this material life, is not at all comfortable, it is full of misery, that is called ''buddha'' life, intelligent. ''Buddha'' means intelligent. And if we are thinking that "I am living very comfortably. I am very happy," that is called ''māyā'', illusion.<br />
<br />
Actually, we are always in miserable condition. In the Vedic language the miserable conditions have been described in three ways: ''adhyātmika'', ''adhibhautika'' and ''adhidaivika''—miseries due to the condition of this body and due to the condition of the mind. Sometimes you feel headache. This is due to the body . . . body, gross body. And sometimes you feel morose. This is due to the mind; the mind is not in quite order. Similarly . . . this is called ''adhyātmika''. Then ''adhibhautika'': misery inflicted by others, other living entities, some of your enemies.<br />
<br />
Just like somebody murders somebody. This is misery inflicted by other living entity. The mosquito bite, the bug bite, or the tiger attacks you. So many living entities there are, they're always busy to inflict misery. This is called ''adhibhautika''. And there is another misery, which is called ''adhidaivika'', nature's disturbance. All of a sudden there is earthquake, there is famine, there is pestilence. So many, in which you have no control.<br />
<br />
In every misery, there is no control. Ultimately, all the miseries are, I mean to say, summarized in four things: the misery of birth . . . we do not . . . we have forgotten how much miserable condition we passed during our stay in the womb of mother, in a suffocated condition. You just imagine. Some of you might have seen the picture how the child remains within the womb of the mother. It is air-tight packed. And there are many germs who are biting the delicate skin of the child. And when the child is little grown up, at seven months, it feels too much pain. Therefore the mother can feel that the child is moving. It wants to come out, and prays . . . one who is fortunate, he can pray to God, "Please give me relief from this condition. This time I shall try my best not to come again in this position of life."<br />
<br />
So there is severe pain of birth. Similarly, there is severe pain during death. And for disease and old age, everyone has got experience. When you are diseased, simple, if you have got some headache . . . so these miseries are there always. If we forget and if we think that we are living very comfortably, this is called illusion.<br />
<br />
So we have to prepare for eternal life, blissful life, and life full of knowledge. If we do not do that, then our this human form of life is missing, is misused. That is the philosophy not only of Lord Buddha but Lord Caitanya, Śaṅkarācārya or Lord Jesus Christ. Anyone you take, nobody will recommend that you make your plan and live in this material world very happily. Nobody has recommended. Everyone has said that this life is the preparation stage of your next best life. If you do not believe in that, if you think that this life you can make this world happy by arrangement, by scientific advancement, that is not possible. That is not possible. It is plainly and very straightly said in the ''Bhagavad-gītā'':<br />
<br />
:''daivī hy eṣā guṇamayī''<br />
:''mama māyā duratyayā''<br />
:''mām eva ye prapadyante''<br />
:''māyām etāṁ taranti te''<br />
:([[BG 7.14 (1972)|BG 7.14]])<br />
<br />
It is very difficult to surmount the stringent laws of material nature. It is not possible. If you surrender to the Supreme Personality of Godhead, then it is possible. So this Kṛṣṇa conscious movement is very scientific movement. It is based on authentic scriptures and experience and recommended by personalities like Lord Caitanya, Rāmānujācārya and many stalwart scholars and devotees. So we are spreading this Kṛṣṇa consciousness movement, Kṛṣṇa consciousness movement . . . Kṛṣṇa consciousness movement means the teachings of ''Bhagavad-gītā'' in practical demonstration of life. So we are requesting you to study this movement. And it is very easy. It is . . . you do not require any very large quality . . . big qualification to understand this movement. Anyone, even a child, can take part in this movement. We have got practical experience. When we chant, even children, they also take, they also chant, they also dance.<br />
<br />
So we request you that on this great auspicious day of Lord Buddha's birthday, there should be . . . Lord Buddha laid down the basic principle of meditation, that people should not forget the ultimate goal of life; they should meditate upon what is the mission of my life, what is the end of my life. Not that just like animals we shall spoil our life simply by eating, sleeping or sex life or so-called defending. We may discover so many defending instruments or weapons, but there is no defense from the cruel hands of death. However you may be advanced in manufacturing so many nice things, you cannot manufacture anything which can save you from death or from disease or from old age.<br />
<br />
These primary principles of life should be understood, and if there is any possibility to make a solution of these four things, then it is said in the ''Bhagavad-gītā'':<br />
<br />
:''mām upetya kaunteya''<br />
:''duḥkhālayam aśāśvatam''<br />
:''nāpnuvanti mahātmānaḥ''<br />
:''saṁsiddhiṁ paramāṁ gatāḥ''<br />
:([[BG 8.15 (1972)|BG 8.15]])<br />
<br />
The Lord says that "One who comes to Me," ''mām upetya'', "he hasn't got to come back to this condition of miserable life." ''Duḥkhalayam aśāśvatam'' and if anyone agrees, "All right, let it be miserable or pleasant, I don't mind. I want to remain here . . ." Just like there are many scholars and many new doctor, it is holder, they say that, "We want to remain in this world happy." But who is going to allow you to remain in this world? You'll not be allowed. Even if you agree that "In spite of all miserable conditions, I shall be happy to live in this world," but the nature will not allow you to live. Immediately, as soon as there is call that, "You have to leave this place immediately . . . ", "Oh, I have manufactured these things so nicely. I have got this good apartment, dress, and my wife and children. How can I leave?" "Yes, you must leave. There is no time. Immediately you leave." So who is going to allow you to live, even if you think that "I shall live in spite of all miseries"?<br />
<br />
Therefore ''Bhagavad-gītā'' says, ''duḥkhālayam aśāśvatam.'' This place is full of misery; at the same time, it is not allowed to remain here permanently. So the solution is, as ''Bhagavad-gītā'' says, ''mām upetya kaunteya duḥkhālayam aśāśvatam'', ''nāpnuvanti mahātmānaḥ'' ([[BG 8.15 (1972)|BG 8.15]]). ''Mahātmānaḥ'' means . . . ''mahātmā'' means the person who is broad-minded. Broad-minded means he is . . . his intelligence is not teeny, that he is satisfied with this material world full of misery. He wants to go to the life of eternal. Just like the ''Vedas'' say, ''tamasi mā jyotir gamaḥ''. ''Jyotir gamaḥ'': "Don't remain in this darkness. Come out for the light." So one who wants to go out to the light, he is called ''mahātmā''. And in ''Bhagavad-gītā'' there are so many instances, so many instructions about this, and the last instruction is:<br />
<br />
:''sarva-dharmān parityajya''<br />
:''mām ekaṁ śaraṇaṁ vraja''<br />
:''ahaṁ tvāṁ sarva-pāpebhyo''<br />
:''mokṣayiṣyāmi mā śucaḥ''<br />
:([[BG 18.66 (1972)|BG 18.66]])<br />
<br />
The Lord says that, "If you surrender unto Me, giving up all other things, then I'll take charge of you." ''Ma śucaḥ''. "There is no question of anxiety."<br />
<br />
So we are teaching the same principles of ''Bhagavad-gītā'', that "Let us surrender unto Kṛṣṇa." And the process is very easy. You simply chant the name of Kṛṣṇa, Hare Kṛṣṇa. It is not a very difficult problem. Anyone, we have seen it practically, although this Hare Kṛṣṇa sound is Sanskrit sound, still, as soon as we chant it . . . perhaps I am here the only Indian who can pronounce in Sanskrit, but you are all Americans. You also joined with us. And we have practical experience that everywhere we chant, everyone can join this chanting of Hare Kṛṣṇa.<br />
<br />
So we simply request. Our movement is to request persons that, "You please chant this Hare Kṛṣṇa, and if you go on chanting, you will find the solution of your life very easy." There is no expenditure and there is no loss. Suppose if you chant Hare Kṛṣṇa—nobody will object. There is no tax. But if there is some gain, why don't you try to achieve it? Just make an experiment for one week.<br />
<br />
Chant as many times as you can: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and you'll find so many things in . . . new in your life. That is practically experienced, and if you try to chant, you'll also feel. And I shall be very glad if you join with this chanting again when we shall perform again, and you shall join with us: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.<br />
<br />
Thank you very much. (end)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=770513_-_Conversation_-_Hrishikesh&diff=780590770513 - Conversation - Hrishikesh2025-11-20T06:16:56Z<p>Anurag: </p>
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<div>[[Category:1977 - Conversations]]<br />
[[Category:1977 - Lectures and Conversations]]<br />
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[[Category:Audio Files 60.01 to 90.00 Minutes]]<br />
<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><br />
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<div class="code">770513ED-HRISHIKESH - May 13, 1977 - 64:34 Minutes</div><br />
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<mp3player>https://s3.amazonaws.com/vanipedia/full/1977/770513ED-HRISHIKESH.mp3</mp3player><br />
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'''Prabhupāda:''' (break) You told me, from the ''siddhi'' . . .<br />
<br />
'''Tamāla Kṛṣṇa:''' Someone came this morning. He was asking that . . . he was hoping that because he had heard that you had some mystical powers, so he was hoping that you could help his situation by demonstrating some of these mystical powers.<br />
<br />
'''Prabhupāda:''' Some magic. Our magic is already there. Throughout the whole world we are chanting Hare Kṛṣṇa. Is not that magic? Hmm? Foreign countries, foreign religion, and they are accepting Kṛṣṇa and chanting Hare Kṛṣṇa. Is not that magic?<br />
<br />
'''Indian man (1):''' It is.<br />
<br />
'''Prabhupāda:''' And still more magic? The world is chanting Hare Kṛṣṇa. ''Boliye''?<br />
<br />
:''yoginām api sarveṣāṁ''<br />
:''mad-gatenāntar-ātmanā''<br />
:''śraddhāvān bhajate yo māṁ''<br />
:''sa me yuktatamo mataḥ''<br />
:([[BG 6.47 (1972)|BG 6.47]])<br />
<br />
He is yogī. There are many varieties of ''yogīs''. Kṛṣṇa concludes, "Of all the ''yogīs'', big, big ''yogīs'', the person who is always remembering Kṛṣṇa and chanting Hare Kṛṣṇa ''mahā-mantra'' is first class." This is said by Kṛṣṇa, not by me. Therefore it is authorized statement. Without Kṛṣṇa consciousness, all these mystic powers, they may be temporarily some magic, but Kṛṣṇa says that "One who is always remembering Me," ''satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ'' ([[BG 9.14 (1972)|BG 9.14]]), "he is first-class ''yogī''." So all these persons who are chanting Hare Kṛṣṇa according to the prescribed rules and regulations, without any offense . . . there are ten kinds of offenses. So in the beginning there may be offenses. It doesn't matter. It will be rectified. Offenseless chanting means ''mukti'', and then pure chanting means love of Godhead. There are three stages. In the beginning, when one begins chanting, it is not pure; there are so many offenses. But chanting, chanting, the offenses become purified. (background talking) Offenseless chanting is not purified completely, but it is offenseless. So offenseless chanting makes one liberated, and then pure chanting makes one lover of God. This is the process. So chanting is a great mystic power. Caitanya Mahāprabhu has recommended, ''ceto-darpaṇa-mārjanam'' ([[CC Antya 20.12|CC Antya 20.12]]): "By chanting, your heart becomes purified." ''Ceto-darpaṇa''. We are suffering in this material world on account of . . . (background talking) (aside) Ask him not to talk loudly. On account of impurities . . . (aside) What is the use of talking? The first impurity is identifying . . . (aside) Stop him. Don't talk at all.<br />
<br />
'''Indian man (1):''' It is one gentle . . . one person. He says: "I am Bengali." And he has got some trouble. He was told that "If you have got any physical trouble, go to the medical practitioners."<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Indian man (1):''' "If you have got any spiritual, then you can stay." He is continuing. That is all.<br />
<br />
'''Prabhupāda:''' (aside) Don't talk. Why you are talking? So our real trouble is that we have become conditioned by the material identification, "I am this body." Everyone is thinking, "I am Indian," "I am American," "I am ''brāhmaṇa''," "I am ''sannyāsī''," everything identification with the body. That is the dirty thing. So one has to purify that, "I am neither American, neither Indian, nor ''brāhmaṇa'', or so many designations." Then it is called cleansing the heart. ''Sarvopādhi-vinirmuktam'' ([[CC Madhya 19.170|CC Madhya 19.170]]). That is ''mukti'', when you don't identify with this material body. And so long you identify with this material body, either you become a ''sannyāsī'' with some beard or a ''gṛhastha'' without some beard, the same thing—identifying with the body. So ''ceto-darpaṇa-mārjanam'' ([[CC Antya 20.12|CC Antya 20.12]]) means to become free from the bodily designation. And ''śāstra'' says, ''yasyātma-buddhiḥ kuṇape tri-dhātuke'' ([[SB 10.84.13|SB 10.84.13]]). This body is composition of three ''dhātu—kapha'', ''pitta'', ''vāyu''—according to Āyur Veda; and according to medical science, it is skin and then muscle, blood, bone and marrow, stool, urine, those, combination. So I am not this combination of stool, bone, skin, blood. But people are taking like that. When they are diseased, they take care of the body. Of course, it is not that we should not take care. But that is superficial. Real care should be taken of the soul within the body. ''Dehino 'smin yathā dehe'' ([[BG 2.13 (1972)|BG 2.13]]). ''Dehinaḥ'', ''dehī''. ''Dehinaḥ'' and ''deha''. <br />
<br />
So anyone who is identifying with this body in either . . . according to Vedic civilization, the bodily identification is divided into eight: ''brāhmaṇa'', ''kṣatriya'', ''vaiśya'', ''śūdra'', ''brahmacārī'', ''gṛhastha'', ''vānaprastha'' and ''sannyāsa''. ''Varṇāśrama-dharma''. So human civilization begins, according to Vedic understanding, when there is ''varṇāśrama'' system. Otherwise it is not human civilization. Therefore in the ''Bhagavad-gītā'' it is stated, ''cātur-varṇyaṁ mayā sṛṣṭam'' ([[BG 4.13 (1972)|BG 4.13]]). This system should be followed. Then, gradually, one has to come to the spiritual. Chaotic society cannot help us. There must be systematic social order: ''brāhmaṇa'', ''kṣatriya'', ''vaiśya'', ''śūdra'', ''cātur-varṇyam'', and ''brahmacārī'', ''gṛhastha'', ''vānaprastha'' and ''sannyāsa''. ''Sannyāsa'' is not voluntary, but it is compulsory. At the last stage one must take ''sannyāsa''. After fiftieth year one must take to ''vānaprastha'', ''vanaṁ vrajet''. This is system. So, system of purification, how to become designationless. And if we keep the designation, then, ''śāstra'' says, ''sa eva go-kharaḥ'' ([[SB 10.84.13|SB 10.84.13]]): "One who keeps the bodily designation, he's no better than the cows and the asses, animal." So Caitanya Mahāprabhu recommends that . . . Caitanya Mahā . . . this is the śāstric, Vedic culture, that we have to purify ourselves from the bodily designation. That is called ''ceto-darpaṇa-mārjanam'' ([[CC Antya 20.12|CC Antya 20.12]]), cleansing the dirty things within the core of the heart, that "I am this"—"I am Indian," "I am American," "I am ''brāhmaṇa''," "I am ''sannyāsī''," "I am ''gṛhastha''," "I am white," "I am black." These are the dirty things. So these dirty things can be cleansed by chanting this Hare Kṛṣṇa ''mantra''. ''Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ'' ([[SB 1.2.17|SB 1.2.17]]). This chanting and hearing is ''puṇya-śravaṇa-kīrtanaḥ''. If you do not know anything about, if you simply chant and hear, you become purified, ''puṇya''. Because on account of dirty things, impious life, you have become covered by different bodies. ''Mṛtyu-saṁsāra-vartmani''. Different bodies means the way of birth and death. That you have to stop. And that is stopped when you get Kṛṣṇa; otherwise not. Therefore Kṛṣṇa says, I think, in the Ninth Chapter . . . find out this verse, ''aśraddadhānāḥ puruṣā dharmasyāsya parantapa, mām aprāpya'' ([[BG 9.3 (1972)|BG 9.3]]). You cannot get Kṛṣṇa. If you have no faith in ''Bhagavad-gītā'', then you cannot get Kṛṣṇa. If you don't care for Kṛṣṇa, that is another thing, but if you want to get Kṛṣṇa, then what Kṛṣṇa says, you follow. Read.<br />
<br />
'''Tamāla Kṛṣṇa:'''<br />
<br />
:''aśraddadhānāḥ puruṣā''<br />
:''dharmasyāsya parantapa''<br />
:''aprāpya māṁ nivartante''<br />
:''mṛtyu-saṁsāra-vartmani''<br />
:([[BG 9.3 (1972)|BG 9.3]])<br />
<br />
Translation: "Those who are not faithful on the path of devotional service cannot attain Me, O conqueror of foes, but return to birth and death in this material world."<br />
<br />
'''Prabhupāda:''' Purport?<br />
<br />
'''Tamāla Kṛṣṇa:''' Purport: "The faithless cannot accomplish this process of devotional of service. That is the purport of this verse. Faith is created by association with devotees. Unfortunate people, even after hearing all the evidence of Vedic literature from great personalities, still have no faith in God." (break)<br />
<br />
'''Prabhupāda:''' Pure ''bhakti''. <br />
<br />
:''anyābhilāṣitā-śūnyaṁ''<br />
:''jñāna-karmādy-anāvṛtam''<br />
:''ānukūlyena kṛṣṇānu-''<br />
:''śīlanaṁ bhaktir uttamā''<br />
:(Bhakti-rasāmṛta-sindhu 1.1.11)<br />
<br />
There should be no mixture of ''jñāna'' and ''karma'' or even ''yoga''. ''Ānukūlyena kṛṣṇānu'' . . . simply to cultivate Kṛṣṇa consciousness favorably. "Favorably" means what Kṛṣṇa wants. That is favorable. If you do what Kṛṣṇa wants, that is favorable. And if you do what Kṛṣṇa does not want, that is unfavorable; that is not ''bhakti''. Just like Kaṁsa. He was always thinking of Kṛṣṇa, but that was not favorably. He was thinking otherwise, how to kill Kṛṣṇa, and that is not ''bhakti''. The gopīs were also thinking of Kṛṣṇa, how to make Him happy, and that is favorable. So ''ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā'' ([[CC Madhya 19.167|CC Madhya 19.167]]). Without any mixture, adulteration of ''jñāna'' and ''karma'', that is pure devotion. Then?<br />
<br />
'''Tamāla Kṛṣṇa:''' "Those who have no faith, even after hearing about Kṛṣṇa and the excellence of devotional service, who think that it is simply eulogy, find the path very difficult even if they are supposed . . ." (break)<br />
<br />
'''Prabhupāda:''' So without this faith, nobody can achieve the association of Kṛṣṇa. There are two things. You become associate of Kṛṣṇa, or you become associate of this material world. So if you do not become associate of Kṛṣṇa, then the next step is this association of material world. And association of material world means accepting one type of body and enjoy or suffer for some time; then you get another body. ''Mṛtyu-saṁsāra-vartmani'' ([[BG 9.3 (1972)|BG 9.3]]). Now we have to make our choice, whether you want to stop this material way of life and attain the eternal spiritual life . . .<br />
<br />
:''mām upetya punar janma''<br />
:''duḥkhālayam aśāśvatam''<br />
:''nāpnuvanti mahātmānaḥ''<br />
:''saṁsiddhiṁ paramāṁ gatāḥ''<br />
:([[BG 8.15 (1972)|BG 8.15]])<br />
<br />
If you get the association of Kṛṣṇa, then you haven't got to come here, this material world. ''Duḥkhālayam''. Kṛṣṇa says it is ''duḥkhālayam''. Either you take birth in a very rich, aristocratic family, born in the upper planetary system as demigods—Brahmā, Indra, Candra, like that—or you take your birth, an insignificant ant; wherever you are in material body, it is ''duḥkhālayam''. That you cannot avoid. ''Duḥkhālayam aśāśvatam'' ([[BG 8.15 (1972)|BG 8.15]]). And you cannot make any compromise that, "Never mind it is very much miserable. I shall enjoy." So that also will not be allowed. ''Aśāśvatam''. Your tendency is to live forever. So that will not be allowed. ''Aśāśvata''. So this requires knowledge, intelligence that, "If I am eternal," ''na hanyate hanyamāne śarīre'' ([[BG 2.20 (1972)|BG 2.20]]), "I am not destroyed even this body is destroyed." Then you should seek after eternal happiness. Why temporary? That is not in your interest. That eternal happiness you will have when you go back to Kṛṣṇa; otherwise not. These are the statement in the ''Bhagavad-gītā''. <br />
<br />
So if we do not try to understand the real purpose of ''Bhagavad-gītā'', and if we theorize, "''Bhagavad-gītā'' means nonviolence. ''Bhagavad-gītā'' means to become patriot," these are materialism. We should avoid this wrong interpretation, misguiding direction of blind leaders. We'll not get any benefit out of it. So we are trying to rectify this. That's all. Everything is there. Any question is solved by Kṛṣṇa. Politics, economics, religion, culture, philosophy—everything is discussed very thoroughly. Simply one has to understand. Then he becomes fixed up in Kṛṣṇa consciousness. People are generally after ''yoga'', especially the Westerners. I think they have come here for perfection of ''yoga''. But here it is stated in the ''Bhagavad-gītā'', ''mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ''. That is first class, to increase your attachment for Kṛṣṇa. ''Mayy āsakta-manāḥ pārtha yogaṁ yuñjan''. This is ''yoga'', how to increase the attachment for Kṛṣṇa. This is called ''bhakti-yoga''. So this ''yoga'' can be practiced—''mayy āsakta-manāḥ pār'' . . . ''yogam'', ''mad-āśrayaḥ'', not anyone's other's ''āśraya''. ''Mad-āśrayaḥ''. Taking shelter of Kṛṣṇa or taking shelter of Kṛṣṇa's personal persons, personal associates, ''mat-para. Mat-para'' means one who has dedicated his life for Kṛṣṇa. He is called ''mat-para''. Or directly under Kṛṣṇa. Directly under Kṛṣṇa is difficult. Because we do not understand Kṛṣṇa, therefore we have to take shelter of a person who is already under the shelter of Kṛṣṇa.<br />
<br />
'''Indian man (1):''' But ''mat-para'' people are very seldom available.<br />
<br />
'''Prabhupāda:''' No. How do you know? If you do not know what is the meaning of ''mat-para'', how you can say "Seldom"? Do you know what is ''mat-para''? Unless you know who is ''mat-para'', how you can say like that? You have no knowledge. ''Mat-para'' means a simple thing: one who has fully surrendered to Kṛṣṇa. That's all. This is very seldom? There are so many. But you have decided "seldom." Why seldom? Here you see so many young men, our association. They are fully surrendered to Kṛṣṇa. They do not know anything else than Kṛṣṇa. So why it is seldom? You won't take. That is your fault. Rather, they are coming to you. They are canvassing. But you are so stubborn, you'll not take it. That is your fault. They are canvassing door to door. Why do you say: "It is seldom"? It is very easily available. But you won't take. That is your fault. Caitanya Mahāprabhu personally came, and He canvassed door to door. He sent His men door to door. We are sending all over the world. But you do not come. ''Mat-para'' is not seldom. At least at the present moment, it has become very easily available. But you don't take. That is your fault. (break) <br />
<br />
''Ceto-darpaṇa-mārjanam''. That is . . . Caitanya Mahāprabhu says. ''Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni'' . . . ''śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam'', ānandāmbudhi-vardhanam ([[CC Antya 20.12|CC Antya 20.12]]). ''Ānandāmbudhi''. ''Ambudhi'' means sea. You do not find that the sea is increasing. But this transcendental sea of blissful life increases. ''Ānandāmbudhi-vardhanaṁ sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam''. Very simple thing. You take to ''śrī-kṛṣṇa-saṅkīrtanam'' and see the result. Why you say it is seldom? It is very easy, but you won't take. Seldom we find the followers. Otherwise it is very cheap. Rūpa Gosvāmī worshiped Śrī Caitanya Mahāprabhu with these words:<br />
<br />
:''namo mahā-vadānyāya''<br />
:''kṛṣṇa-prema-pradāya te''<br />
:''kṛṣṇāya kṛṣṇa-caitanya-''<br />
:''nāmne gaura-tviṣe namaḥ''<br />
:([[CC Madhya 19.53|CC Madhya 19.53]])<br />
<br />
"My Lordship, Śrī Caitanya Mahāprabhu, You are the most magnanimous person of charity." Why? Now, ''kṛṣṇa-prema-pradāya'': "One cannot understand Kṛṣṇa, and You are directly delivering love of Kṛṣṇa." It is not seldom. If you want to love somebody, you must know him. Love is not with the air. If you want to love somebody, then you must know what he is and why should I love him. So nobody can understand Kṛṣṇa. Where is the question of love? If you do not understand what is Kṛṣṇa, the question of loving Him does not arise. But here Caitanya Mahāprabhu is giving directly love of Kṛṣṇa. That means Kṛṣṇa understanding is automatically. Finished. Therefore He is addressed as the most magnanimous. <br />
<br />
So it is not at all seldom. As the age is fallen, the most magnanimous incarnation is Caitanya Mahāprabhu, and He is giving directly Kṛṣṇa, ''kṛṣṇa-prema''. You take it. Why don't you take it? It is not seldom. You do not like to take it. That is the disease. And that is ''aśraddadhāna''. There is no ''śraddhā''. ''Aśraddadhānāḥ puruṣāḥ'', ''mām aprāpya'' ([[BG 9.3 (1972)|BG 9.3]]). How you can get Kṛṣṇa? There is no ''śraddhā''. Therefore they must suffer in the cycle of birth and death. ''Nivartante mṛtyu-saṁsāra''. So you voluntarily accept this cycle of birth, don't accept Kṛṣṇa—then who can help you? If you have decided to cut your own throat, how can I help you? You'll do it. Whenever you'll get opportunity, you'll cut your throat. How much I can give you protection? That is going on. They have no faith in the words of Kṛṣṇa. They'll manufacture ideas. It is not "seldom." It is my dog's obstinacy that is checking. We cannot give up. Kṛṣṇa has . . . ''sarva-dharmān parityajya'' ([[BG 18.66 (1972)|BG 18.66]]). That you cannot do. You want to keep in the same position, and at the same time, you want to understand Kṛṣṇa. That is not possible. In this Hrishikesh, tīrtha-kṣetra, everyone comes to get some spiritual enlightenment, but who is talking of Kṛṣṇa? Am I right? And there is Gītā-bhavan, ''Gītā'' this, ''Gītā'' that. What is that "''Gītā''"? ''Gītā'' commentation . . . nobody's interested. They don't like to hear even about Kṛṣṇa. This is the position. <br />
<br />
So ''mat-para'' is not seldom. (laughs) The followers are seldom. But Kṛṣṇa says ''mat-para''. "If you want to practice this ''yoga'' . . ." ''Mayy āsakta-manāḥ pārtha yogam'' . . . this is ''yoga''. ''Imaṁ vivasvate yogaṁ proktavān aham avyayam'' ([[BG 4.1 (1972)|BG 4.1]]). This is real ''yoga''. So nobody's interested. Then what can be done? My Guru Mahārāja used to say that, "If one is selling langlam, and he's canvassing, 'Please come here. Take langlam. There is no price for it,' then people will not take. 'Why langlam he's distributing free?' " So that is the position. We are going to door to door: "Take Kṛṣṇa." They think, "It is very cheap thing. What is the use? Let us practice some other ''yoga''." And Kṛṣṇa says, ''yoginām api sarveṣām'' ([[BG 6.47 (1972)|BG 6.47]]). We don't take. So langlam is not seldom, but the person who take langlam is seldom. This is the difficulty. Kṛṣṇa says: "By this practice of ''yoga'' . . ." ''Aiye''. <br />
<br />
:''mayy āsakta-manāḥ pārtha''<br />
:''yogaṁ yuñjan mad-āśrayaḥ''<br />
:''asaṁśayaṁ samagraṁ māṁ''<br />
:''yathā jñāsyasi tac chṛṇu''<br />
:([[BG 7.1 (1972)|BG 7.1]])<br />
<br />
(indistinct) . . . He says, "How you can understand Me perfectly," ''samagram'', "and," ''asaṁśayam'', "without any doubt." So Kṛṣṇa is speaking about Him, which is without any doubt and without any difficulty, in fullness, but who is hearing Him? That is seldom. Otherwise Kṛṣṇa has become very easily available. ''Namo mahā-vadānyāya kṛṣṇa-prema-pradāya te'' ([[CC Madhya 19.53|CC Madhya 19.53]]). Even ''kṛṣṇa-prema''. But we won't take. Is it seldom?<br />
<br />
'''Indian man (1):''' Our fault.<br />
<br />
'''Prabhupāda:''' Hmm? Yes.<br />
<br />
'''Indian man (1):''' Our fault.<br />
<br />
'''Prabhupāda:''' It is our fault we won't take. A man has fallen in the blind well, and he's crying, "Save me! Save me!" and when somebody comes and gives him a rope—"You catch it. I shall lift you"—but he'll not touch it, then who can save him? The rope is there, the man is there, and he is crying; but when we request that "You take it," he won't take. ''Aiye''. So how he can be saved? And Kṛṣṇa said, ''mad-āśrayaḥ''. But he'll not take ''mad-āśrayaḥ''. He'll take ''āśraya'' of something else. This is the position. ''Mayy āsakta-manāḥ pārtha''. People are harassed to understand God, whether there is God or not God, who is God. When I first went to America, the theory was going that "God is dead." And what was the . . .<br />
<br />
'''Tamāla Kṛṣṇa:''' There was a newspaper . . .<br />
<br />
'''Prabhupāda:''' Paper . . . Yes?<br />
<br />
'''Tamāla Kṛṣṇa:''' When Prabhupāda first did the first public ''kīrtana'', they said that, "We thought God is dead, but now we see that Swami Bhaktivedanta has made God alive again."<br />
<br />
'''Prabhupāda:''' This was the first remark. Then, gradually, these boys joined. They were after God, but they were given to understand that, "God is dead. Now you take to LSD." So the . . . God is speaking:<br />
<br />
:''mayy āsakta-manāḥ pārtha''<br />
:''yogaṁ yuñjan mad-āśrayaḥ''<br />
:''asaṁśayaṁ samagraṁ māṁ''<br />
:''yathā jñāsyasi tac chṛṇu''<br />
:([[BG 7.1 (1972)|BG 7.1]])<br />
<br />
"Take perfect knowledge of God from Me." Why don't you do that? ''Boliye''. What is the reason? ''Boliye'', Swāmījī. When God is speaking that "You take from Me perfect and complete knowledge of God," so why don't you take it?<br />
<br />
'''Indian man (1):''' We are still attached to material side.<br />
<br />
'''Prabhupāda:''' Whatever it may be, but we are denying. Is it not? Hmm? When . . . suppose a big man. You do not know what he is. But if the man says, "You want to know me? All right, I shall disclose all my secrets to you. Try to understand." So why don't you . . . do not take it? If you want to know the person, and the person is explaining himself, why don't you take it? Why theorize that, "God is like this. God is like this"? What is the meaning? When the person has come to explain about himself . . . ''asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu'' ([[BG 7.1 (1972)|BG 7.1]]): "Hear." Hearing is the process of knowledge. Therefore our ''Vedas'' are called ''śruti''. The knowledge has to be acquired through ear. My Guru Mahārāja used to say that "Don't try to see a ''sādhu'' by your eyes. You try to see a ''sādhu'' by ears.<span style="color:#ec710e">Kaan se sadhu dekho, aankh se nahi. aankh se dekhne se bolega, kya bolta hai Tāvac ca śobhate mūrkhaḥ yāvat kiñcin na bhāṣate. Murkh tabhi tak shobha hai jab tak bolta nahi, bol diya to khul gaya. isliye.</span> <span style="color:#128807">(You see a saintly man by your ears, not by your eyes. If you see with your eyes he will say, what will he say? "''Tāvac ca śobhate mūrkhaḥ yāvat kiñcin na bhāṣate''." A foolish man is good as long as he does not speak, if he speaks then the secret comes out, that is why.)</span><br />
for real perfect knowledge, one has to hear. ''Śrotriyaṁ brahma-niṣṭham''. ''Tad-vijñānārthaṁ sa gurum eva abhigacchet, śrotriyaṁ brahma-niṣṭham'' (MU 1.2.12). ''Śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam''. There is ''guru''. One who has heard perfectly from the authorities, he is ''guru''. ''Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam'' ([[SB 11.3.21|SB 11.3.21]]). And who is ''guru''? ''Śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam''. Every direction is there.<br />
<br />
:''tad viddhi praṇipātena''<br />
:''paripraśnena sevayā''<br />
:''upadekṣyanti te jñānaṁ''<br />
:''jñāninas tattva-darśinaḥ''<br />
:([[BG 4.34 (1972)|BG 4.34]])<br />
<br />
So about from . . . apart from ''śāstra'', the ''vedānta-kṛt'', ''vedānta-vit'', Kṛṣṇa, He is speaking. ''Asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu'' ([[BG 7.1 (1972)|BG 7.1]]): "Just hear." And He's ''vedānta-vit'', ''vedānta-kṛt''. He knows what is ''Vedānta'', and He has compiled ''Vedānta'', and He is ready to speak. We don't hear Kṛṣṇa. How much unfortunate we are. (aside:) Here.<br />
<br />
'''Indian man (2):''' <span style="color:#ec710e">Kisme meri aasakti aur kisme mera aashray, ye dono . . .</span> <span style="color:#128807">(In what do I have attachment and in what do I take shelter? These two . . .)</span><br />
<br />
'''Prabhupāda:''' <span style="color:#ec710e">Aasakti nahi hai to aashray kaise hoga?</span> <span style="color:#128807">(If you don't have attachment, then how can you take shelter?)</span><br />
<br />
'''Indian man:''' <span style="color:#ec710e">Is sansar me aasakti to kayi bar hoti hai aur . . .</span> <span style="color:#128807">(In this world we become attached many times and . . .)</span><br />
<br />
'''Prabhupada:''' <span style="color:#ec710e">to wo sab chodna padega. Krishna me aasakti badhao. iska naam hai 'cheto darpana marjanam' aasakti theek us sab mei. Kisi ka aasakti god me hota hai aur kisi ka aasakti dog me. Jiska koi aashray nahi hai wo kutta pal leta hai. uska exercise hai roj nahata hai, khilata hai, to aasakti to hai. aur usko family hai nahi. ye europe, america me bahut hai. vrddhapan me wo shadi to karta nahi, family nahi hai to kutta pal leta hai, television dekhta hai bas aur koi upay hai nahi. to aasakti to hai kahin lagana chahiye. wo janta nahi ki television me . . . aur jo janta hai wo daba nahi. aasakti to kahi na kahi daba hai. aur wohi aashray hua. udhar to kutta bada-bada.. karodo rupay ki ye kutta ko hum de diye hain. (verse) jab Krishna ka aasakti chod dete hain to maya ka aasakti ho jata hai. (verse) phir jab Krishna ka aasakti ho jati hai to aya ka aasakti chut jata hai, saral baat. Isliye Krishna kehte hain ki mujshe aasakti jodo. usko jo rasta hai to maya ka aasakti automatically chut jati hai (verse).</span> <span style="color:#128807">(So you have to leave all that. Develop attachment for Kṛṣṇa. This "''Cheto darpanam marjanam''", attachment is okay for all that. Someone have an attachment to God and others have an attachment to a dog. Those who don't have any shelter, they adopt a dog. It's exercise everyday, he bathes the dog, feeds it—so attachment is there. He does not have a family, this is common in Europe and America. In old age he does not marry, family is not there—so he takes a dog as companion, watches television, that is all—there is no way out.</span><br />
<span style="color:#128807">So that attachment has to be used somewhere. He does not know that on television . . . one who is aware is not surrendered to this sense gratification. So attachment is there and it has to attach somewhere and that only is shelter. There he spends ''crores'' of rupees on breeding a dog and caring for it. (verse) When we become detached from Kṛṣṇa, then we become attached to illusion. (verse) When we become attached to Kṛṣṇa, then we become detached from illusion, this is a simple fact. That is why Kṛṣṇa says: "Get attached to me." The path which leads to Him will automatically take us away from illusion (verse).)</span><br />
<br />
</span> <span style="color:#ec710e">Bhakti bhagvan me aasakti hai to isko bhakti ho gaya. So naturally he'll be averse to māyā. He's no more interested. ab dekhiye ye log sab sharab pite the, mans khate the, aur avaidh stree sangh karte the, ye sab vyabhicar karte the, dekhiye Krishan me aasakti aaya sab chut gaya. Wo alag-alag chodna nahi pada, virakti, nonsense. This is the test. Kṛṣṇa-bhaktiḥ pareśānubhavaḥ. yadi uttam laddoo mil jaye to gud kaun khaye. isi prakar bhagvan me aasakti hone se ye maya ka aadat chut jayega. There is no need of separate endeavor. usko alag chesta karne ki koi jaroorat nahi hai. Yadi bhagvan ke bare me thoda samajh jaye (verse). Jo marne ke baad doosra sharir, aur ye jo doosra sharir jo hoga to aise to bhagvan nahi bataye hai ki yehi family me, yehi khandan me, yehi manushya sharir me milega. Nahi, agar ye nahi hai to hamara family kahan hai, hamara society kahan hai, hamra nation kahan hai. Ye ek baat nahi samajhte hain. Ye kya karega ek life me. Gita padhna hai aur isise aasakti hai. Kisi ka aasakti body me hai, kisi ka family me ahi, kisi ka aur kisi me hai, kisi ka nation me hai, community me hai, religion me hai, to ek baat samajh me aata hai (verse) . . . abhi acche kamre me hai . . . yehi karan Gita ko padne se mukt ho gaya, zyada padhne ki jaroorat nahi hai.</span> <span style="color:#128807">(If he has attachment to God, then he has got devotion. So naturally he will be averse to illusion. He's no more interested in it. Now you see these people were getting intoxicated, taking drugs, indulging in illicit sex, eating meat—all kinds of sinful activities they used to do. After getting attachment to Kṛṣṇa they have given up everything. They did not have to endeavor separately, but developed distaste and detachment happened—nonsense. This is the test. Kṛṣṇa devotion "''Pareshanubhavah''"; if you get a superior sweet meat then why will one eat jaggery? Similarly, when attachment to Kṛṣṇa comes then detachment from illusion happens. There is no need for separate endeavors.</span><br />
<br />
<span style="color:#128807">If he understands a little bit about God (verse). After a person dies then he gets another body but this other body need not be in the same family, same caste, same human body. Kṛṣṇa has not said this. So if this does not happen then where is the family, society and nation we once belonged to? This minute point people do not understand. What will he do in one life? They must read the ''Gītā'' and develop attachment to the Lord. Someone has attachment to the body, to family, to community, to country, to religion—to something else. So we understand one fact (verse). We are now in a comfortable room . . . by reading the ''Gītā'', he has been liberated. He need not read too many books.)</span> The first line Kṛṣṇa says that ''aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase'', ''gatāsūn agatāsūṁś ca nānuśocanti'' ([[BG 2.11 (1972)|BG 2.11]]). <span style="color:#ec710e">Sharir me aasakti chut gaya hai to phir mukti.</span> <span style="color:#128807">(If he develops attachment to God then he is liberated.)</span><br />
<br />
'''Indian man:''' . . . (indistinct Hindi)<br />
<br />
'''Prabhupada:''' <span style="color:#ec710e">Haan, aasakti ka process hai. Yadi bhagvan ki kripa me apko shraddha hai to phir aa sakta hai. To pehle shraddha hi nahi hai, usko bakne do, hum apna kaam karenge. Wo bhagvan krishna bakta hai bakne do, hum apna kaam karenge,ye kaise ho sakta hai, boliye. Bhagvan kehte hain (verse) ye yog hai, bhakti yog. Bhakti yog ka niyam hai . . . 'adhau shraddha tatha sadhu sanga bhajan kriya'... 'yatha nishta tatho ruchi'... aur sadhu kaun hai (verse) jo bhagvat bhajan karte hain wo sadhu hai 'adhau shraddha tatha sadhu sanga' . . . agar wo rassi nahi pakadenge to avashya . . . are pakad rassi, 'nahi bhagvan ki jab iccha hogi, rassi samne hai. Bhagavan khud aake bolta hai (verse). Wo tonic diya hai, use le lo . . .</span> <span style="color:#128807">(Yes there is a process for attachment. If you have faith in God's mercy, then you will develop attachment. But you don't have faith. Let him talk nonsense, we will do our work. He is a devotee of Lord Kṛṣṇa. Let him speak nonsense, we will do our duty—how is this possible? Tell me. God says (verse) this is ''yogi'', devotional ''yoga''. The principle of devotional practice is . . . "''Adhau shraddha tatha sadhu sanga bhajan kriya''" . . . "''Yatha nishta tatho ruchi''" . . . and who is a saint? (verse) One who sings the glories of the Lord is a saint. "''ashau shraddha tatha sadhu sanga''" . . . if they don't catch the rope the shelter . . . "Oh catch the rope" no, when God desires—the rope is in front of you. God Himself comes and says nine verses. He has given a tonic, take it.)</span> Find out this, ''teṣām evānukampārtham'' ([[BG 10.11 (1972)|BG 10.11]]), ''mṛtyu-saṁsāra-sāgarāt''. <span style="color:#ec710e">Bhagvan to . . . jab bhagvan charge deta hai usko gyani banane ke liye, to usse badh kar kaun . . .</span> <span style="color:#128807">(God . . . when God gives the charge to make him come out of ignorance, to make him knowledgeable, then what or who can be greater than this? . . .)</span> Read it.<br />
<br />
'''Tamāla Kṛṣṇa:'''<br />
<br />
:''teṣām ahaṁ samuddhartā''<br />
:''mṛtyu-saṁsāra-sāgarāt''<br />
:''bhavāmi na cirāt pārtha''<br />
:''mayy āveśita-cetasām''<br />
:([[BG 12.6-7 (1972)|BG 12.7]])<br />
<br />
'''Prabhupāda:''' No. ''Teṣām evānukampārtham''.<br />
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'''Tamāla Kṛṣṇa:'''<br />
<br />
:''teṣām evānukampārtham''<br />
:''aham ajñāna-jaṁ tamaḥ''<br />
:''nāśayāmy ātma-bhāva-stho''<br />
:''jñāna-dīpena bhāsvatā''<br />
:([[BG 10.11 (1972)|BG 10.11]])<br />
<br />
"Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance."<br />
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'''Prabhupāda:''' Is there any purport?<br />
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'''Tamāla Kṛṣṇa:''' Yes, Śrīla Prabhupāda. Purport by Śrīla Prabhupāda: "When . . ." (break)<br />
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'''Prabhupāda:''' So let us stop today. Somebody ''kīrtana''. (''kīrtana'' begins) (end)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=700421_-_Lecture_Lord_Buddha%27s_Appearance_-_Los_Angeles&diff=780589700421 - Lecture Lord Buddha's Appearance - Los Angeles2025-11-20T03:43:38Z<p>Anurag: </p>
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<div class="code">700421LE-LOS ANGELES - April 21, 1970 - 31:28 Minutes</div><br />
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<mp3player>https://s3.amazonaws.com/vanipedia/full/1970/700421LE-LOS_ANGELES.mp3</mp3player><br />
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'''Prabhupāda:''' . . . the incarnation of Godhead in the form of fish, beginning. Then Kūrma ''avatāra''. Kūrma ''avatāra'' means the incarnation of God in the form of tortoise. Then Varāha ''avatāra'', the incarnation of Godhead in the form of boar. Then Nṛsiṁha ''avatāra'', incarnation of Godhead, half lion and half man. Then incarnation of Vāmanadeva, dwarf ''brahmin''. Next incarnation is Paraśurāma, and the next incarnation, Lord Rāmacandra.<br />
<br />
You have heard the story of ''Rāmāyaṇa''. That is the activities of Lord Rāmacandra. Last, yesterday, we observed the birth ceremony of Lord Rāmacandra. And then incarnation of Balarāma. And the next incarnation is Lord Buddha. And we are awaiting another incarnation at the last stage of this Kali-yuga. This age is called Kali-yuga. So about Lord Buddha we have got a nice prayer:<br />
<br />
:''nindasi yajña-vidher ahaha śruti-jātaṁ''<br />
:''sadaya-hṛdaya darśita-paśu-ghātam''<br />
:''keśava-dhṛta-buddha-śarīra jaya jagadīśa hare''<br />
:(Śrī Daśāvatāra Stotra 9)<br />
<br />
This song was sung by a great Vaiṣṇava poet, Jayadeva Gosvāmī. So the purport of this verse, Sanskrit verse, is ''keśava-dhṛta-buddha-śarīra'': "My dear Kṛṣṇa"—''keśava'' means Kṛṣṇa—"You have assumed the form of Lord Buddha. And what is Your function? ''Nindasi yajña-vidher ahaha śruti-jātam''." In the Vedic literature there are numerous prescription of sacrifice. And in some of the sacrifices animal sacrifice is also recommended. So that animal sacrifice does not mean to kill the animal. Animal sacrifice means to prove the strength of Vedic hymns so that one old animal is put into the fire and he's given again a new life, renewed life, just to show the potency of the hymns, Vedic hymns. But in this age, Kali-yuga, those sacrifices are forbidden.<br />
<br />
So Lord Buddha, when He saw that people are sacrificing animals in the name of religious rituals without any pity for them, at that time Lord Buddha appeared. Therefore it is stated, ''sadaya-hṛdaya-darśita-paśu-ghātam'': "My dear Lord, You have appeared as Lord Buddha, just being compassionate to the poor animals." Lord Buddha preached ''ahiṁsā paramo dharmaḥ'': "The best religious principle is to become nonviolent." He preached this philosophy, that "If somebody hurts you, you feel pain, then why should you kill other animal and put it into painful condition? So don't be . . . don't do these sinful activities." That was His main principle of philosophy that He preached.<br />
<br />
He was Hindu, ''kṣatriya'', Hindu prince, born in a ''kṣatriya'' family, and He was prince . . . ah, very luxurious life. So as young man, when He saw an old man and he is traveling, walking with great difficulty, He asked his servant, "What is this? Why this man is walking in this way?" He was explained that, "This is old age, and in old age everyone has to become like this." So He at once left home and sat down in Gayapradesh, a province in Bihar in India. And He began to meditate how to make solution of this old age.<br />
<br />
So there are four problems. In the ''Bhagavad-gītā'' it is mentioned that ''janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam'' ([[BG 13.8-12 (1972)|BG 13.9]]). If you are actually intelligent, then you must keep these four problems before you. Do not think that the problems of life are solved by material advancement. Do not think that by building, constructing skyscraper houses, the problems of life are solved. No. The problems of life are these four principles: birth, death, old age and disease. If you cannot solve these problems, then your problems of life remain the same.<br />
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The solution of the problems . . . just like our bodily demands, namely eating, sleeping, defending and mating:<br />
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:''āhāra-nidrā-bhaya-maithunaṁ ca''<br />
:''samānyam etat paśubhiḥ narāṇām''<br />
:(Hitopadeśa)<br />
<br />
The problems of eating, problems of sleeping, problems of defending and problems of mating, or sex life, these problems are there in the animal life or amongst the living entities lower than the human beings. But those problems are solved automatically by laws of nature. The birds, beasts, they are also eating. They have no economic problem. They are also sleeping, and they are having their mates and sex life. And they are also defending in their own way. Human form of life, the most developed consciousness, intelligence, if we are also busy in solving these problems of life, namely eating, sleeping, defending and mating, then we are not very much advanced than the animals, because they have got these problems and they are trying to solve them.<br />
<br />
So what advancement we have made, we human beings? We claim to be superior, to possess superior consciousness, and how we are utilizing our consciousness and superior intelligence? Simply just like animals. That requires meditation. That requires meditation, what is actually the problem.<br />
<br />
So the meditation means, "What I am?" If you think, meditate, that "Am I this body?" then you'll come to understand that "I am not this body." If you think . . . just to see, see your hand, "Am I this hand?" "Am I this finger?" "Am I this leg?" "Am I this body?" "Am I this head?" every point you analyze, you'll say, "It is my hand," "It is my finger," "It is my head," "It is my . . ." Everything "mine." And where is "I"? That you have to find out by meditation, where is "I".<br />
<br />
That is answered in the ''Bhagavad-gītā''. How it is answered? It is said that:<br />
<br />
:''avināśi tu tad viddhi''<br />
:''yena sarvam idaṁ tatam''<br />
:([[BG 2.17 (1972)|BG 2.17]])<br />
<br />
One thing, ''avināśi''; and another, ''vināśi''. ''Avināśi'' means eternal, and ''vināśi'' means perishable. So this body is perishable, everyone knows. Either it is young body or old body or child's body or boy's body—anyone's body—today, tomorrow or one hundred years after or fifty years after, it is perishable. There is no doubt about it. But what is that thing imperishable? That imperishable is described in the ''Bhagavad-gītā'', ''yena sarvam idaṁ tatam'' ([[BG 2.17 (1972)|BG 2.17]]): "That thing is imperishable which is spread all over your body." That is very easy to understand. What is that? If you pinch your body, any part of your body, you feel pain. That means your consciousness. Your consciousness is imperishable.<br />
<br />
The body is changing. When you took your birth from the mother's womb you were a small child. But perhaps you may remember your childhood activities. The consciousness is the same, but the body has changed. The body has changed. If you have got sharp memory you can remember so many things of your past life, and that means the consciousness is the same but body is changing. Therefore in the ''Bhagavad-gītā'' it is said that:<br />
<br />
:''dehino 'smin yathā dehe''<br />
:''kaumāraṁ yauvanaṁ jarā''<br />
:''tathā dehāntara-prāptir''<br />
:''dhīras tatra na muhyati''<br />
:([[BG 2.13 (1972)|BG 2.13]])<br />
<br />
''Asmin dehe'', in this body, there is one thing which is the proprietor of the body. And that proprietor of the body, due to the presence of the proprietor of the body, the body is changing from childhood to boyhood, from boyhood to youthhood, from youthhood to old age. And when it is too old, when it is not useful anymore, you have to change another body, that is called death. So ''dhīras tatra na muhyati''. One who is intelligent, one who is in the knowledge, he is not bewildered. He sees that every second, every moment, the body is changing, and the last phase of change is called death.<br />
<br />
So these answers are there in the ''Bhagavad-gītā''. The problems of life is that how to stop these changes of body. Because it has been spoken that, that thing which is not changing, unchangeable, that is soul and eternal. ''Avināśi tu tad viddhi''. That is eternal. Now, if there is any possibility of getting eternal body also? Yes, there is possibility. That is answered in the ''Bhagavad-gītā'', how you can get eternal, blissful, all-knowledge body, ''sac-cid-ānanda-vigraha'' (Bs. 5.1).<br />
<br />
This body is not eternal, neither it is blissful, neither it is full of knowledge. It is full of ignorance, it is temporary and always miserable. And if you say: "Now we are very happily living," that is ''māyā'', that is illusion. Lord Buddha's teaching is that He was prince and there was no want in His life. He was luxuriously living. But He left home for meditation. Therefore He understood that, "I am not living comfortably." This understanding, when we can understand that this life, this material life, is not at all comfortable, it is full of misery, that is called ''buddha'' life, intelligent. ''Buddha'' means intelligent. And if we are thinking that "I am living very comfortably. I am very happy," that is called ''māyā'', illusion.<br />
<br />
Actually, we are always in miserable condition. In the Vedic language the miserable conditions have been described in three ways: ''adhyātmika'', ''adhibhautika'' and ''adhidaivika''—miseries due to the condition of this body and due to the condition of the mind. Sometimes you feel headache. This is due to the body . . . body, gross body. And sometimes you feel morose. This is due to the mind; the mind is not in quite order. Similarly . . . this is called ''adhyātmika''. Then ''adhibhautika'': misery inflicted by others, other living entities, some of your enemies.<br />
<br />
Just like somebody murders somebody. This is misery inflicted by other living entity. The mosquito bite, the bug bite, or the tiger attacks you. So many living entities there are, they're always busy to inflict misery. This is called ''adhibhautika''. And there is another misery, which is called ''adhidaivika'', nature's disturbance. All of a sudden there is earthquake, there is famine, there is pestilence. So many, in which you have no control.<br />
<br />
In every misery, there is no control. Ultimately, all the miseries are summarized in four things: the misery of birth . . . we do not . . . we have forgotten how much miserable condition we passed during our stay in the womb of mother, in a suffocated condition. You just imagine. Some of you might have seen the picture how the child remains within the womb of the mother. It is air-tight packed. And there are many germs who are biting the delicate skin of the child. And when the child is little grown up, at seven months, it feels too much pain. Therefore the mother can feel that the child is moving. It wants to come out, and prays . . . one who is fortunate, he can pray to God, "Please give me relief from this condition. This time I shall try my best not to come again in this position of life."<br />
<br />
So there is severe pain of birth. Similarly, there is severe pain during death. And for disease and old age, everyone has got experience. When you are diseased, simple, if you have got some headache . . . so these miseries are there always. If we forget and if we think that we are living very comfortably, this is called illusion.<br />
<br />
So we have to prepare for eternal life, blissful life, and life full of knowledge. If we do not do that, then our this human form of life is missing, is misused. That is the philosophy not only of Lord Buddha but Lord Caitanya, Śaṅkarācārya or Lord Jesus Christ. Anyone you take, nobody will recommend that you make your plan and live in this material world very happily. Nobody has recommended. Everyone has said that this life is the preparation stage of your next best life. If you do not believe in that, if you think that this life you can make this world happy by arrangement, by scientific advancement, that is not possible. That is not possible. It is plainly and very straightly said in the ''Bhagavad-gītā'':<br />
<br />
:''daivī hy eṣā guṇamayī''<br />
:''mama māyā duratyayā''<br />
:''mām eva ye prapadyante''<br />
:''māyām etāṁ taranti te''<br />
:([[BG 7.14 (1972)|BG 7.14]])<br />
<br />
It is very difficult to surmount the stringent laws of material nature. It is not possible. If you surrender to the Supreme Personality of Godhead, then it is possible. So this Kṛṣṇa conscious movement is very scientific movement. It is based on authentic scriptures and experience and recommended by personalities like Lord Caitanya, Rāmānujācārya and many stalwart scholars and devotees. So we are spreading this Kṛṣṇa consciousness movement, Kṛṣṇa consciousness movement . . . Kṛṣṇa consciousness movement means the teachings of ''Bhagavad-gītā'' in practical demonstration of life. So we are requesting you to study this movement. And it is very easy. It is . . . you do not require any very large quality . . . big qualification to understand this movement. Anyone, even a child, can take part in this movement. We have got practical experience. When we chant, even children, they also take, they also chant, they also dance.<br />
<br />
So we request you that on this great auspicious day of Lord Buddha's birthday, there should be . . . Lord Buddha laid down the basic principle of meditation, that people should not forget the ultimate goal of life; they should meditate upon what is the mission of my life, what is the end of my life. Not that just like animals we shall spoil our life simply by eating, sleeping or sex life or so-called defending. We may discover so many defending instruments or weapons, but there is no defense from the cruel hands of death. However you may be advanced in manufacturing so many nice things, you cannot manufacture anything which can save you from death or from disease or from old age.<br />
<br />
These primary principles of life should be understood, and if there is any possibility to make a solution of these four things, then it is said in the ''Bhagavad-gītā'':<br />
<br />
:''mām upetya kaunteya''<br />
:''duḥkhālayam aśāśvatam''<br />
:''nāpnuvanti mahātmānaḥ''<br />
:''saṁsiddhiṁ paramāṁ gatāḥ''<br />
:([[BG 8.15 (1972)|BG 8.15]])<br />
<br />
The Lord says that "One who comes to Me," ''mām upetya'', "he hasn't got to come back to this condition of miserable life." ''Duḥkhalayam aśāśvatam'' and if anyone agrees, "All right, let it be miserable or pleasant, I don't mind. I want to remain here . . ." Just like there are many scholars and many new doctor, it is holder, they say that, "We want to remain in this world happy." But who is going to allow you to remain in this world? You'll not be allowed. Even if you agree that "In spite of all miserable conditions, I shall be happy to live in this world," but the nature will not allow you to live. Immediately, as soon as there is call that, "You have to leave this place immediately . . . ", "Oh, I have manufactured these things so nicely. I have got this good apartment, dress, and my wife and children. How can I leave?" "Yes, you must leave. There is no time. Immediately you leave." So who is going to allow you to live, even if you think that "I shall live in spite of all miseries"?<br />
<br />
Therefore ''Bhagavad-gītā'' says, ''duḥkhālayam aśāśvatam.'' This place is full of misery; at the same time, it is not allowed to remain here permanently. So the solution is, as ''Bhagavad-gītā'' says, ''mām upetya kaunteya duḥkhālayam aśāśvatam'', ''nāpnuvanti mahātmānaḥ'' ([[BG 8.15 (1972)|BG 8.15]]). ''Mahātmānaḥ'' means . . . ''mahātmā'' means the person who is broad-minded. Broad-minded means he is . . . his intelligence is not teeny, that he is satisfied with this material world full of misery. He wants to go to the life of eternal. Just like the ''Vedas'' say, ''tamasi mā jyotir gamaḥ''. ''Jyotir gamaḥ'': "Don't remain in this darkness. Come out for the light." So one who wants to go out to the light, he is called ''mahātmā''. And in ''Bhagavad-gītā'' there are so many instances, so many instructions about this, and the last instruction is:<br />
<br />
:''sarva-dharmān parityajya''<br />
:''mām ekaṁ śaraṇaṁ vraja''<br />
:''ahaṁ tvāṁ sarva-pāpebhyo''<br />
:''mokṣayiṣyāmi mā śucaḥ''<br />
:([[BG 18.66 (1972)|BG 18.66]])<br />
<br />
The Lord says that, "If you surrender unto Me, giving up all other things, then I'll take charge of you." ''Ma śucaḥ''. "There is no question of anxiety."<br />
<br />
So we are teaching the same principles of ''Bhagavad-gītā'', that "Let us surrender unto Kṛṣṇa." And the process is very easy. You simply chant the name of Kṛṣṇa, Hare Kṛṣṇa. It is not a very difficult problem. Anyone, we have seen it practically, although this Hare Kṛṣṇa sound is Sanskrit sound, still, as soon as we chant it . . . perhaps I am here the only Indian who can pronounce in Sanskrit, but you are all Americans. You also joined with us. And we have practical experience that everywhere we chant, everyone can join this chanting of Hare Kṛṣṇa.<br />
<br />
So we simply request. Our movement is to request persons that, "You please chant this Hare Kṛṣṇa, and if you go on chanting, you will find the solution of your life very easy." There is no expenditure and there is no loss. Suppose if you chant Hare Kṛṣṇa—nobody will object. There is no tax. But if there is some gain, why don't you try to achieve it? Just make an experiment for one week.<br />
<br />
Chant as many times as you can: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and you'll find so many things in . . . new in your life. That is practically experienced, and if you try to chant, you'll also feel. And I shall be very glad if you join with this chanting again when we shall perform again, and you shall join with us: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.<br />
<br />
Thank you very much. (end)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=CC_Adi_13.25&diff=780587CC Adi 13.252025-11-14T04:13:17Z<p>Anurag: </p>
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<div>[[Category:Sri Caitanya-caritamrta - Adi-lila Chapter 13|C025]]<br />
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Adi|Ādi-līlā]] - [[CC Adi 13|Chapter 13: The Advent of Lord Śrī Caitanya Mahāprabhu]]'''</div><br />
<div style="float:right">[[File:Go-previous.png|link=CC Adi 13.24|Ādi-līlā 13.24]] '''[[CC Adi 13.24|Ādi-līlā 13.24]] - [[CC Adi 13.26|Ādi-līlā 13.26]]''' [[File:Go-next.png|link=CC Adi 13.26|Ādi-līlā 13.26]]</div><br />
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==== TEXT 25 ====<br />
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:‘gaurahari’ bali’ tāre hāse sarva nārī<br />
:ataeva haila tāṅra nāma ‘gaurahari’<br />
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==== SYNONYMS ====<br />
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''[//vanipedia.org/wiki/Special:VaniSearch?s=gaurahari&tab=syno_o&ds=1 gaurahari]'' — Gaurahari; ''[//vanipedia.org/wiki/Special:VaniSearch?s=bali’&tab=syno_o&ds=1 bali’]'' — addressing Him thus; ''[//vanipedia.org/wiki/Special:VaniSearch?s=tāre&tab=syno_o&ds=1 tāre]'' — unto the Lord; ''[//vanipedia.org/wiki/Special:VaniSearch?s=hāse&tab=syno_o&ds=1 hāse]'' — laugh; ''[//vanipedia.org/wiki/Special:VaniSearch?s=sarva&tab=syno_o&ds=1 sarva] [//vanipedia.org/wiki/Special:VaniSearch?s=nārī&tab=syno_o&ds=1 nārī]'' — all the ladies; ''[//vanipedia.org/wiki/Special:VaniSearch?s=ataeva&tab=syno_o&ds=1 ataeva]'' — therefore; ''[//vanipedia.org/wiki/Special:VaniSearch?s=haila&tab=syno_o&ds=1 haila]'' — became; ''[//vanipedia.org/wiki/Special:VaniSearch?s=tāṅra&tab=syno_o&ds=1 tāṅra]'' — ''His; ''[//vanipedia.org/wiki/Special:VaniSearch?s=nāma&tab=syno_o&ds=1 nāma]'' — name; ''[//vanipedia.org/wiki/Special:VaniSearch?s=gaurahari&tab=syno_o&ds=1 gaurahari]'' — Gaurahari.<br />
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==== TRANSLATION ====<br />
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<div class="translation"><br />
When all the ladies saw this fun, they enjoyed laughing and called the Lord "Gaurahari". From then on, Gaurahari became another of His names.<br />
</div><br />
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<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Adi 13.24|Ādi-līlā 13.24]] '''[[CC Adi 13.24|Ādi-līlā 13.24]] - [[CC Adi 13.26|Ādi-līlā 13.26]]''' [[File:Go-next.png|link=CC Adi 13.26|Ādi-līlā 13.26]]</div><br />
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__NOEDITSECTION__</div>Anuraghttps://dev.vanisource.org/w/index.php?title=CC_Adi_13.25&diff=780586CC Adi 13.252025-11-14T04:12:31Z<p>Anurag: </p>
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<div>[[Category:Sri Caitanya-caritamrta - Adi-lila Chapter 13|C025]]<br />
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Adi|Ādi-līlā]] - [[CC Adi 13|Chapter 13: The Advent of Lord Śrī Caitanya Mahāprabhu]]'''</div><br />
<div style="float:right">[[File:Go-previous.png|link=CC Adi 13.24|Ādi-līlā 13.24]] '''[[CC Adi 13.24|Ādi-līlā 13.24]] - [[CC Adi 13.26|Ādi-līlā 13.26]]''' [[File:Go-next.png|link=CC Adi 13.26|Ādi-līlā 13.26]]</div><br />
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==== TEXT 25 ====<br />
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<div class="verse"><br />
:‘gaurahari’ bali’ tāre hāse sarva nārī<br />
:ataeva haila tāṅra nāma ‘gaurahari’<br />
</div><br />
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==== SYNONYMS ====<br />
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<div class="synonyms"><br />
''[//vanipedia.org/wiki/Special:VaniSearch?s=gaurahari&tab=syno_o&ds=1 gaurahari]'' — Gaurahari; ''[//vanipedia.org/wiki/Special:VaniSearch?s=bali’&tab=syno_o&ds=1 bali’]'' — addressing Him thus; ''[//vanipedia.org/wiki/Special:VaniSearch?s=tāre&tab=syno_o&ds=1 tāre]'' — unto the Lord; ''[//vanipedia.org/wiki/Special:VaniSearch?s=hāse&tab=syno_o&ds=1 hāse]'' — laugh; ''[//vanipedia.org/wiki/Special:VaniSearch?s=sarva&tab=syno_o&ds=1 sarva] [//vanipedia.org/wiki/Special:VaniSearch?s=nārī&tab=syno_o&ds=1 nārī]'' — all the ladies; ''[//vanipedia.org/wiki/Special:VaniSearch?s=ataeva&tab=syno_o&ds=1 ataeva]'' — therefore; ''[//vanipedia.org/wiki/Special:VaniSearch?s=haila&tab=syno_o&ds=1 haila]'' — became; ''[//vanipedia.org/wiki/Special:VaniSearch?s=tāṅra&tab=syno_o&ds=1 tāṅra]'' — ''His; ''[//vanipedia.org/wiki/Special:VaniSearch?s=nāma&tab=syno_o&ds=1 nāma]'' — name; ''[//vanipedia.org/wiki/Special:VaniSearch?s=gaurahari&tab=syno_o&ds=1 gaurahari]'' — Gaurahari.<br />
</div><br />
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==== TRANSLATION ====<br />
<br />
<div class="translation"><br />
When all the ladies saw this fun, they enjoyed laughing and called the Lord "Gaurahari". From then on, Gaurahari became another of His names.<br />
</div><br />
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<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Adi 13.24|Ādi-līlā 13.24]] '''[[CC Adi 13.24|Ādi-līlā 13.24]] - [[CC Adi 13.26|Ādi-līlā 13.26]]''' [[File:Go-next.png|link=CC Adi 13.26|Ādi-līlā 13.26]]</div><br />
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__NOEDITSECTION__</div>Anuraghttps://dev.vanisource.org/w/index.php?title=700222_-_Ten_Offenses_Lecture_-_Los_Angeles&diff=780579700222 - Ten Offenses Lecture - Los Angeles2025-10-17T05:26:08Z<p>Anurag: </p>
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<div>[[Category:1970 - Lectures]]<br />
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[[Category:1970 - Lectures, Conversations and Letters]]<br />
[[Category:1970-02 - Lectures, Conversations and Letters]]<br />
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[[Category:Lectures - USA, Los Angeles]]<br />
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[[Category:Audio Files 20.01 to 30.00 Minutes]]<br />
[[Category:1970 - New Audio - Released in January 2017]]<br />
<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><br />
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<div class="code">700222IN-LOS ANGELES - February 22, 1970 - 28:29 Minutes</div><br />
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<mp3player>https://s3.amazonaws.com/vanipedia/full/1970/700222IN-LOS_ANGELES.mp3</mp3player><br />
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'''Prabhupāda:''' (japa)<br />
<br />
So all of you begin chanting from this big bead. Don’t touch this finger, like this:<br />
<br />
<br />
Hare Kṛṣṇa, Hare Kṛṣṇa<br><br />
Kṛṣṇa Kṛṣṇa, Hare Hare<br><br />
Hare Rama, Hare Rama<br><br />
Rama Rama, Hare Hare<br><br />
<br />
<br />
Then you touch the next bead.<br />
<br />
<br />
Hare Kṛṣṇa, Hare Kṛṣṇa<br><br />
Kṛṣṇa Kṛṣṇa, Hare Hare<br><br />
Hare Rama, Hare Rama<br><br />
Rama Rama, Hare Hare<br><br />
<br />
<br />
In this way come to this end. Don’t cross the summit. Again begin from here . . . here:<br />
<br />
<br />
Hare Kṛṣṇa, Hare Kṛṣṇa<br><br />
Kṛṣṇa Kṛṣṇa, Hare Hare<br><br />
Hare Rama, Hare Rama<br><br />
Rama Rama, Hare Hare<br><br />
<br />
<br />
So again from this, this side, again from this way 16 rounds, it requires practice otherwise 16 rounds means it takes only one hour two minutes. Eh . . . 20 minutes. But in the beginning you cannot, so instead of five minutes for each round if you take 10 minutes, then 160 minutes. So a little more than two hours. You should develop, you’re going to relieved from this material contamination so you can . . . your life should be dedicated 24 hours, for Kṛṣṇa consciousness. Those who are engaged in this temple activities, there may be some concession because their life is Kṛṣṇa conscious. But those who are outside, they must regularly chant 16 rounds. Without fail. Those who are outside. So, and follow the restricted rules, and the 10 kinds of offences. Give me that paper.<br />
<br />
<br />
The first offense is blaspheming the Lord's devotee. Anyone . . . it does not matter that your spiritual master is devotee and nobody is devotee. No. The devotee . . . the life of devotee is already explained, that he is fixed up in God. He has no other business than to think of God, talk of God, preaching of God, he's a devotee.<br />
<br />
<br />
It does not matter whether he is born this country or that country or that province or this province or this planet or that planet. Anyone whose life is simply absorbed in Kṛṣṇa consciousness and thoughts of God, he's a devotee. So we should not blaspheme that, "Our process is better. Your process is . . . " That is due to ignorance. So this is offense: blaspheme the devotee.<br />
<br />
<br />
And then considering the Lord and the demigods on the same level. Or assuming that there are many Gods. God is one. It is nonsense to think that there are many Gods. If there are many Gods, then there is no meaning of "God." Ekam eva advitīyam. The Vedas say God is one, without any second, without any competitor. If God has competitor, then He's not God. The definition of God is that supreme.<br />
<br />
<br />
So if there are many, then how God can be Supreme? God is great. "God is great" means nobody is greater than Him, nobody is equal to Him. Everybody is under Him. You may have very high qualifications, but you cannot be equal to God. God is one. Therefore the Māyāvādīs' philosophy that, "You can accept, by imagination, any form of God and that is all right," no. You should have the actually the form of God.<br />
<br />
Just like Kṛṣṇa says, mam ekam. Ekam means only one, "Unto Me." Of course, there are many other forms of God, but in order to concentrate your mind perfectly, you should only think of Kṛṣṇa. Mām ekaṁ śaraṇaṁ vraja (BG 18.66). So we do not accept this nonsense philosophy that any name we chant, it becomes God. No. God's name. Of course, a God's name may be sounding . . . just like you say "water", I say jala.<br />
<br />
<br />
But it means . . . that object is the same. Similarly, if you have got actually any name for God, that's all right—otherwise take to Kṛṣṇa. Kṛṣṇa means "all-attractive," and God's name cannot be otherwise. If God is not all-attractive, then He's not God. If God is attractive for a certain type of man or certain class of men and not attractive for others, then He's not God.<br />
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So you see Kṛṣṇa's activities, Kṛṣṇa's bodily feature, Kṛṣṇa's instruction, it is one, sublime. Sublime. Therefore He's God. And it is not our sentiment, but it is confirmed by the Vedic literature. Bhagavata says, kṛṣṇas tu bhagavān svayam (SB 1.3.28): "Kṛṣṇa is the Supreme Personality of Godhead." Brahma-saṁhitā says, īśvara parama-kṛṣṇa (Bs. 5.1). There are many gods, demigods, but God is one. Arjuna says, paraḥ brahma, every living entity is Brahman, but He's paraḥ brahma, the Supreme Brahman.<br />
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And Kṛṣṇa says in the Bhagavad-gītā, mattaḥ parataraṁ nasti kiñcid asti dhanañjaya (BG 7.7): "There is nothing more superior than Me." So these . . . are we have to take evidences from the śāstra, kṛṣṇas tu bhagavan svayam. So nobody should think that, "If I chant the name of this demigod or that demigod, this is equal to chant the name of Hari or Kṛṣṇa." No, that is an offense. This is third offense.<br />
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Then neglecting the orders of the spiritual master. The beginning of initiation is to voluntarily accept the spiritual master, to abide by his order. So, if you disobey his order, then it is offense. This is fourth offense.<br />
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Fifth offense: interpreting the holy name of God. Interpreting. Because we have got very fertile brains, we can interpret in so many ways. Māyā gives us such knowledge, this way and that way, that way. No. Don’t try to interpret. Therefore we are presenting Bhagavad-gītā as it is. No interpretation. Kṛṣṇa says that, mām ekaṁ śaraṇaṁ vraja (BG 18.66). Kṛṣṇa says: "Just surrender unto Me," and we are teaching, "Just surrender to Kṛṣṇa." Is there any difference? No difference. Therefore in speaking we are actually the representative of Kṛṣṇa. Kṛṣṇa says: "Surrender unto Me." And we, in the disciplic succession of this Kṛṣṇa consciousness movement, we are also speaking, "Just surrender to Kṛṣṇa."<br />
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We do not imitate, do not interpret that, "This 'Me' means me." The Māyāvādī philosopher, they say, everyone can say: "Me" means "I", "unto me." But is that grammatically correct? Eh? If I say that, "Please give me a glass of water," now if everyone of you say that, "This 'me' means me," so you take every one of us wants a glass of water, this is nonsense interpreting. But the Māyāvādī philosophers, because they are atheists, because they do not accept the existence of God, they interpret the śāstras in different way so that . . . but that cannot stand. That may be very nice to some foolish men, but actually, if some . . . they meet some intelligent man, then they are dividend . . . so this sort of interpretation is useless.<br />
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Committing sin on the strength of chanting. Now this is your beginning of life. This chanting means whatever you have done in your past life, sinful, that is now squared up. But you should not anymore commit sin. The four pillars of sinful life is this, or this. What is that? That Illicit sex, that intoxication, meat-eating, and . . . what is that? Gambling. These are the four pillars, just like your table stands on the four legs, or this house stands on four legs, four wheels, this car stands, similarly this sinful life personified stands on these four pillars. If you break these four pillars, then it has no standing.<br />
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Now, whatever has been done is done. That is not a disqualification. This Kṛṣṇa consciousness movement does not say that first of all you . . . just like other śāstras say atonement, or you pay some fine for your sinful life or . . . no. Every conditioned soul is apt to commit some . . . so many sins, knowingly or unknowingly, so whatever is done is done. Now from this day, no more sinful life. Don’t think, "Oh, I am chanting Hare Kṛṣṇa, so this is a counteracting method, so let me commit this sinful act, and it will become counteracted because I am chanting." Don’t do that. We don't believe in that way. Not that is . . .<br />
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Just like somebody says that you commit sin, but you confess, and you're . . . that's all right. By confessing, your sinful reaction is eradicated. But if you commit again, oh, that is foolishness. So this example I have given you several times: just like if you have committed something wrong, you go to the court, criminal, and if you say: "My Lord, I did not know this, I mean to say, unlawful. So next time I shall be careful—I shall not do it," then it is excused. But if next time you go to the court and you'll say: "Please excuse," oh, that is . . . there is no excuse. So this confession, once is right, twice is right, thrice is right—fourth time, oh, you are severely punished. That is common sense. So you do not commit sin, because by mistake you might commit some sin, that maybe excused but if you take it a business that, "Because I am chanting Hare Kṛṣṇa mantra, therefore I can commit this sin, there is no reaction," no. That is offense. It is great offense.<br />
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Then, seventh offense: instructing the glories of the Lord's name to the unfaithful. This chanting of the Hare Kṛṣṇa mantra we offer when one has become faithful. So many students come to us, but we see first of all that, "He is now faithful. He's faithfully discharging." So generally, we allow six months' time to see how he's faithfully executing; then we offer these beads. Otherwise, if he's faithless, then after some time it will . . . he'll give it up. So for the spiritual master it is also offense. If one is faithless, this chanting on beads should not be given to him. This is offense.<br />
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And then comparing the holy name with material pious. Just like this function we are holding today, it is not to be considered as some pious activity; it is transcendental. Pious activity can give you some reward in this material world, but this activity is beyond this material—it will give you place back to home, back to Godhead. So don’t compare with ordinary pious activity—just like somebody gives in charity, somebody makes something, religious activities. It is beyond religion. Beyond religion. This Kṛṣṇa consciousness movement is beyond all religion. It is the postgraduate study of all religion. So don’t compare with any pious activity.<br />
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Then, inattention while chanting the holy name. You should chant this Hare Kṛṣṇa, and you should hear also. If your mind is acting, the mind is somewhere else, and you are chanting, oh, that is an offense. You should hear. This is called samādhi. If you chant and hear, then your mind is interlocked by hearing and chanting. This is samādhi. Samādhi means trance. Trance means completely absorbed in. So by hearing and chanting, acting both ways, you’ll be in trance, and that trance will keep you in the transcendental stage. That is called samādhi. So if we become inattentive, that is offense.<br />
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And attachment to material things while engaged in the practice of chanting. We should always remember that we are trying to be elevated to the spiritual platform, so spiritual platform means no more anxiety for sense gratification. That is spiritual platform. Material platform means everyone is hankering after sense gratification. All the people, they’re working day . . . hard, day and night very hard, the aim is sex at night. That's all. Sense gratification. Karmīs, they cannot work if they have no facility for sex. So . . . but these devotees of Kṛṣṇa, their aim is how to satisfy Kṛṣṇa. That is the difference. This is the difference between spiritual life and material life. Material life means everyone is trying to . . . how to satisfy his sex. And spiritual life means he is also trying the same way, but his aim is how to satisfy Kṛṣṇa.<br />
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So, my occupation to satisfy something, that will continue—you cannot stop it. But spiritual life means to satisfy Kṛṣṇa, and material life means satisfying my senses. That is the difference. So in every action if you put this test, whether you are satisfying your senses or you're satisfying your Kṛṣṇa—you can test it—and as soon as you see that you are satisfying my whims and senses, then it is not Kṛṣṇa. So in this way, put . . . make progress, and if you fail sometimes, Kṛṣṇa will excuse you. But you must be very much strict, guarding against this fall down. Then your elevation will be very quick, and it will be very sound. So, follow these principles of offenses . . .and there are 26 kinds of good qualification qualification of the devotee how you are becoming a devotee you shall put yourself into these test are - <br />
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They are kind to everyone, a devotee is kind to everyone, a devotee is not kind to his family or to his community or to the humanity we are kind in this material sense, first of all to myself then to my .... brothers and sisters or friends then my family then my community then my country or then my nation or ultimately the international the whole humanity so much but all these are imperfect unless you come to the point of Krishna. You increase your love to self oneself to society society to community community to nation and then to humanity but these are all imperfect, unless you come to the point to love Krishna then everything is perfect. Therefore, Kind to all, kind means Krishna is all god is all so if you love Krishna or God then you love all.<br />
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Just like you pour water on to the root of the tree then you pour water to the whole tree and if you try to pour water in each and every Leafe and branches it is spoil your time. The example is always given just like if you give food stuff to your stomach then energy is immediately distributed to all parts of the body, but if you take individually this finger that finger, this eyes that eyes these are useless, waste of time this is not the process if you want to love all then love Krishna then it will be distributed this is the Kind, this is the qualification of the devotee, by loving Krishna you are loving your country man, in spite of so many hindrances. Police opposition, public opposition you are going daily why? to give them some transcendental message this is loving all.<br />
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I have come to your country why? for loving Krishna therefore, I am loving you and you are loving me Krishna in the center then love will be distributed otherwise its useless, waste of time. So each and everything takes time so note this if you should see that it will take time so note this if you see that actually your qualities are developing these qualities are there already there but it is now covered by material covering as soon as the proportionality your material coverings are opened... you get your original one that is Krishna consciousness. there are so many 26 qualities, kindly to all, does not quarrel to anyone, fixed in the absolute truth, equal to everyone, faultless, charitable, mild, clean, simple, benevolent, peaceful, completely attached to Krishna, no material hankering, meek, steady, self-control, does not eat more than required. This is very nice don't eat more don't eat less just to keep your body and soul together that's all. Sane then respectful, humble, grave, compassionate, friendly and poetic. This is also another qualification a devotee must be poetic by describing the qualities of Krishna. Poetic and expert, expert a devotee is very expert that you have shown already in this constructing or renovation this temple we did not ask for any outside worker, but all our devotees work so nicely that is the qualification of the devotee that any work you offer to a devotee... in Bengali it is said (Bengali) beginning from the sewing of the shoes up to the temple worship every in every respect he should be expert you cannot say I cannot do this no, he do everything yes, he will never think oooo this is not suitable for me so we can cook, we can sweep, we can I mean work as carpenter or anything what is required off Couse, we don't require any other technological knowledge. But for our own business all the devotees are expert they can do anything expert and silent they do not talk much, except Krishna they will not talk much they will not waste their energy. This is our....<br />
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In this way develop these 26 qualities, avoid these 10 kinds of offenses and be happy and make Progress.<br />
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'''Devotees:''' (Indistinct) <br />
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'''Srila Prabhupada:''' Now preform Yagya, your name is Rishabha, Rishabha deva was sometimes emperor of the world, and he supposed not supposed he is incarnation of God his son was eldest son was Bharat Maharaj and by following his name Bharat this planet is called Bharat Varsha, this whole planet is called Bharat Varsha, so your name is Rishabhdeva Das that means Krishna Das ya...<br />
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'''Srila Prabhupada:''' "Where is John" Your name is Janakraj, Janakraj, Janakraj was also a very big king and he was the father of Sita wife of lord Ramchandra, so you are Janakraj Das.<br />
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'''Srila Prabhupada:''' and (Indistinct) your name is very nice Narada Muni<br />
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'''Devotees:''' Applause...<br />
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'''Srila Prabhupada:''' Yes So Narada Muni travels all the place, so you have to do that.<br />
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'''Devotees:''' Laughing <br />
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'''Srila Prabhupada:''' By chanting (Indistinct) you will be able, yes so, your name is very nice Narada Muni. Then you are Richard yes, your name is Bhaskar, Bhaskar means who illuminates that means this Sun, so you illuminate this whole world by Krishna Consciousness knowledge yes. and your name is Amogh, Amogh means without any sin so you must be very careful about these four things Alright then.<br />
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'''Devotees:'''...........</div>Anuraghttps://dev.vanisource.org/w/index.php?title=770329_-_Conversation_-_Bombay&diff=780578770329 - Conversation - Bombay2025-10-14T02:30:13Z<p>Anurag: </p>
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<div>[[Category:1977 - Conversations]]<br />
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[[Category:Audio Files 10.01 to 20.00 Minutes]]<br />
[[Category:1977 - New Audio - Released in July 2012]]<br />
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<div class="code">770329R1-BOMBAY - March 29, 1977 - 12:22 Minutes</div><br />
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(Conversation with Kuwaiti guests)<br />
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'''Prabhupāda:''' . . . our whole original consciousness. So any system of religion which revives this consciousness is first-class religion. It doesn't matter whether it is Christian religion or Hindu religion or Muhammadan religion. The system which revives original consciousness—that, "I am eternally related with God as part and parcel. My aim of life is go back to home, back to Godhead and to act accordingly"—this is God consciousness.<br />
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'''Guest:''' Let me ask you one question. Now your God is Hare Kṛṣṇa, and Kṛṣṇa . . .<br />
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'''Prabhupāda:''' God is one.<br />
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'''Guest:''' God is one, that's right.<br />
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'''Prabhupāda:''' Your God, my God—there is no difference. <br />
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'''Guest:''' God is one. <br />
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'''Prabhupāda:''' There is no such thing.<br />
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'''Guest:''' Exists and . . . ''xeris ''(I know) Is there any prohibitions in your . . .<br />
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'''Prabhupāda:''' God means the supreme controller. So everyone has to accept the supreme controller. So there is no question of "your God," "my God" or "his God."<br />
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'''Guest (2):''' God is one.<br />
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'''Prabhupāda:''' Yes.<br />
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'''Guest:''' So that means . . . my religion is . . .<br />
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'''Prabhupāda:''' There is no "my religion" also. If God is one, then to know God or to abide by the orders of God is religion. According to ''Bhāgavata ''definition: ''dharmaṁ tu sākṣād bhagavat-praṇītam ''([[SB 6.3.19|SB 6.3.19]]). ''Dharma ''means the orders or the law given by God. Just like law means the order given by the state. Nobody can manufacture law at home. The state has ordered, "Keep to the left," that is law. You cannot make "Keep to the right." That is not law. Therefore religion means the order of God. So we must know what is God and what is His order—then you are religious. Otherwise there is no religion. If there is no government, then where is the law? There is no question of law. Law means there must be government, and the order given by the government that is. Similarly . . .<br />
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'''Guest (2):''' Do you have a book?<br />
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'''Prabhupāda:''' Hmm?<br />
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'''Guest:''' About your religion like this? <br />
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'''Guest (2):''' Teaching the rules.<br />
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'''Tamāla Kṛṣṇa:''' Do we have a book which teaches the rules of our religion?<br />
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'''Prabhupāda:''' Oh, yes. <br />
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'''Guest:''' You have a book.<br />
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'''Prabhupāda:''' The ''Bhagavad-gītā''. We have got many books—this is the beginning, A-B-C-D.<br />
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'''Guest (2):''' A-B-C-D?<br />
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'''Prabhupāda:''' Yes. First of all let us learn A-B-C-D, then you go to higher standards.<br />
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'''Bhavānanda:''' It's available all over the world. I don't think it's . . . is it available . . .?<br />
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'''Tamāla Kṛṣṇa:''' We can get him a copy. We have extra copies.<br />
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'''Guest:''' It is not available in my country.<br />
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'''Bhavānanda:''' It's not available in Kuwait.<br />
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'''Indian devotee:''' He is saying: "It is not available in my country."<br />
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'''Tamāla Kṛṣṇa:''' In Kuwait this book is not yet . . . <br />
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'''Indian devotee:''' It is available here at the ''paṇḍāl''.<br />
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'''Tamāla Kṛṣṇa:''' Here we have a copy.<br />
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'''Bhavānanda:''' We can have one sent to him in Tehran.<br />
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'''Prabhupāda:''' We have got our center in Tehran, city.<br />
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'''Guest:''' Actually I saw a picture, sing Hare Kṛṣṇa, movie.<br />
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'''Prabhupāda:''' Where?<br />
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'''Guest (2):''' It was last year, about your religion. I saw a picture—Hare Kṛṣṇa, Hare Rama.<br />
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'''Prabhupāda:''' Yes, we have got many followers in Tehran. In-charge man, formerly his name was Actal.<br />
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'''Tamāla Kṛṣṇa:''' Ferosh Attar.<br />
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'''Prabhupāda:''' Now he is—I have changed his name— Ātreya Ṛṣi. I have got many Muhammadan disciples. One Dr. Ramzan . . .<br />
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'''Tamāla Kṛṣṇa:''' From where?<br />
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'''Prabhupāda:''' He is my disciple. In Portland University. I have given him the name Rāmānanda.<br />
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'''Guest:''' Well, actually sir, I respect your religion, but I would like just to read some books.<br />
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'''Prabhupāda:''' You will benefit.<br />
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'''Guest:''' I will take some books with me. I just came from Bombay Hospital after treatment, and the doctor allowed me. I've been walking like this, and then I came here. This gentlemen see me and offered the opportunity to meet you.<br />
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'''Prabhupāda:''' Thank you very much.<br />
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'''Guest:''' Thank you very much.<br />
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'''Tamāla Kṛṣṇa:''' Can you stay for our program this evening? It'll only be for about an hour, hour and a half. <br />
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'''Guest:''' Yes. Of course I will.<br />
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'''Tamāla Kṛṣṇa:''' You can stay?<br />
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'''Guest:''' Yes.<br />
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'''Tamāla Kṛṣṇa:''' Oh, thank you.<br />
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'''Guest:''' Thank you very much.<br />
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'''Prabhupāda:''' We have got also chanting beads.<br />
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'''Guest:''' Like ours. Yes. This is, you know, in our religion actually before I pray I have to put this in, what do you call it, ''seyara'', we call it ''seyara''. So I have . . .<br />
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'''Prabhupāda:''' We keep these beads in a bag so that I may not touch here the dust of the floor.<br />
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'''Guest:''' Oh, I see. No, I don't keep it on the floor, I keep it on the ''seyara ''because I pray . . .<br />
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'''Prabhupāda:''' Just to protect it, because we chant God's name, so it is not different from God. <br />
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'''Guest:''' That's right.<br />
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'''Prabhupāda:''' God's name and God, the same, absolute.<br />
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'''Guest:''' Absolute.<br />
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'''Prabhupāda:''' <br />
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:''nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ''<br />
:''pūrṇaḥ śuddho nitya-mukto ’bhinnatvān nāma-nāminoḥ''<br />
:([[CC Madhya 17.133|CC Madhya 17.133]])<br />
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There is no difference of quality between God and His name. When you say Allah and ''Allah-u-akbar ''—as you say—there is no difference.<br />
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'''Guest:''' ''Allah-u-akbar''.<br />
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'''Prabhupāda:''' Yes. Allah means "The great." I think so. "God is great." So in connection with His name, whatever is there, it is great.<br />
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'''Guest:''' Yes.<br />
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'''Prabhupāda:''' So I am very glad that you have come. Please try to study the philosophy.<br />
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'''Guest:''' Thank you very much, sir.<br />
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'''Prabhupāda:''' Keep his name and address.<br />
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'''Tamāla Kṛṣṇa:''' You can hold this up? I have pen. (guest writing his name and address) Thank you. Maybe sometime we can visit you there?<br />
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'''Guest:''' Oh, yes. Why not?<br />
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'''Guest (2):''' Can I give you my address?<br />
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'''Tamāla Kṛṣṇa:''' Yes, please. (guest writing the address) Which is the address?<br />
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'''Guest (2):''' This is the address, this is my telephone number.<br />
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'''Tamāla Kṛṣṇa:''' This is your address? <br />
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'''Guest (2):''' Kuwait . . . state of police.<br />
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'''Tamāla Kṛṣṇa:''' What does this mean, "State of police." <br />
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'''Guest:''' Police department.<br />
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'''Tamāla Kṛṣṇa:''' Are you a member of the police department there?<br />
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'''Guest:''' Yes, municipal police.<br />
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'''Tamāla Kṛṣṇa:''' Municipal?<br />
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'''Guest:''' Inspector.<br />
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'''Tamāla Kṛṣṇa:''' Inspector of police. So we won't have any difficulty finding you there.<br />
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'''Guest:''' Of course not, you just call. (laughs)<br />
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'''Tamāla Kṛṣṇa:''' Very kind of you to give this address.<br />
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'''Guest:''' Okay, thank you, this is very good opportunity. Hare Kṛṣṇa.<br />
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'''Tamāla Kṛṣṇa:''' Please stay for the program.<br />
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'''Guest:''' Yes, I will stay.<br />
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'''Tamāla Kṛṣṇa:''' (aside) Bhavānanda is . . . (break) (end)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=Krsna_Book_Audio_Dictation_-_Chapter_08&diff=780574Krsna Book Audio Dictation - Chapter 082025-10-09T11:08:32Z<p>Anurag: </p>
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Next heading, Eighth Chapter, subject, "Vision of Universal Form."<br />
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After this incidence, Vasudeva asked his family priest, Gargamuni, to visit the place of Nanda Mahārāja in order to astrologically calculate the future life of Kṛṣṇa. Gargamuni, who was a great saintly sage, underwent much austerities and penances and was appointed priest of the Yadu dynasty. When Gargamuni arrived at the place of Nanda Mahārāja, he was very much pleased to see him, and immediately he stood up with folded hands and offered respectful obeisances unto the sage. He received Gargamuni with the feeling of worshiping the sage as good as the Supreme Personality of Godhead. <br />
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Nanda Mahārāja offered him a nice sitting place, and when he sat down, Nanda Mahārāja offered him all kinds of reception, and after this, addressing him very politely, he said, "My dear brāhmaṇa, your appearance in the house of householders like this is only to enlighten us, because we are always engaged in household duties, forgetting our real duty of self-realization. So your coming to our house means to give us some enlightenment about spiritual life. You have no other business to visit the house of the householders."<br />
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Actually, a saintly person or a brāhmaṇa has no business to go to the householders, who are always busy in the matter of pounds, shillings, pence. The only purpose of saintly person and brāhmaṇas to go to the householder's place is to enlighten them. And if it is argued, "Why the householders do not go to the saintly person or the brāhmaṇa for enlightenment?" the answer is given that they are very poor-hearted. Generally, the householders think that their engagement in family affairs is the prime duty. Self-realization, or enlightenment in spiritual knowledge, is secondary to them. As such, out of compassion only the saintly persons and brāhmaṇas go to the householder's place. <br />
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Next paragraph.<br />
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Nanda Mahārāja addressed Gargamuni as one of the great authorities in astrological science. The foretelling of astrological science, such as the occurrence of solar or lunar eclipses and many other foretelling, are wonderful type of calculation of astrological science, and by the help of this particular knowledge a person can understand future very clearly. So Gargamuni was accredited with this knowledge. By dint of this knowledge one can understand what was his previous activities, so that the result of such activities one may enjoy or suffer in this life.<br />
<br />
Then again, Nanda Mahārāja addressed Gargamuni as "the best of the brāhmaṇas." The brāhmaṇas means one who is expert in the knowledge of the Supreme. Without the knowledge of the Supreme Absolute, nobody cannot be recognized as brāhmaṇa. The exact word used in this connection, brahma-vidām, or those who know the Supreme very nicely. Such expert brāhmaṇa is able to give reformatory facilities to the subcastes, namely, the kṣatriyas, vaiśyas. The śūdras have no reformatory performances; therefore a brāhmaṇa is considered to be the spiritual master or priest for the kṣatriyas and the vaiśyas. Nanda Mahārāja happened to be a vaiśya, and he accepted Gargamuni as a first-class brāhmaṇa. Therefore he offered his two foster sons, namely Kṛṣṇa and Balarāma, for being purified by him. They agreed that not only for these boys but for all human being, just after their birth they must accept a qualified brāhmaṇa as the spiritual master. <br />
<br />
Next paragraph.<br />
<br />
Upon this request, Gargamuni replied that "Vasudeva has sent me for reformatory performances of these boys, especially for Kṛṣṇa, and I am Their family priest. Therefore incidentally it appears that Kṛṣṇa is the son of Devakī." In other words Gargamuni, by his astrological calculation, he could understand that Kṛṣṇa was the son of Devakī, but He was kept under the care of Nanda Mahārāja, which Nanda Mahārāja did not know. So indirectly he said that this child Kṛṣṇa, as well as Balarāma, They were sons of Vasudeva. Of course, Baladeva was known as son of Vasudeva because His mother was present there, Rohiṇī. But about Kṛṣṇa, Nanda Mahārāja did not know. So Gargamuni indirectly disclosed the fact that Kṛṣṇa appears to be son of Devakī. <br />
<br />
Gargamuni also warned Nanda Mahārāja that if he would perform the reformatory ceremonies of Kṛṣṇa, then Kaṁsa, who is naturally very sinful, may not understand that Kṛṣṇa is the son of Devakī and Vasudeva. Besides that, according to astrological calculation, Devakī could not have a female child, although everyone knows that the eighth child of Devakī was a female child. But the foretelling was that his (her) eighth child would be a male child. In this way Gargamuni gave the real hint to Nanda Mahārāja that the female child was born of Yaśodā mother, whereas Kṛṣṇa was born of Devakī, but they appear to be exchanged. Besides that, the female child, Durgā, also informed Kaṁsa that the child who would kill him is already born somewhere else. And, "If I give your child a name, and if He corroborates the foretelling of the female child to Kaṁsa, then it may be that the sinful demon may come and kill this child also. Then after the name-giving ceremony by me, it may not be that I become responsible for all these future calamities."<br />
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Next paragraph.<br />
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On hearing the words of Gargamuni, Nanda Mahārāja said that "If there is such doubt, it is better that I shall not make any gorgeous name-giving ceremony. Better you simply chant the Vedic hymns and perform the purificatory process, because we belong to the twice-born caste. So I take this opportunity of your presence. You can perform the name-giving ceremony without any external pomp." In other words, Nanda Mahārāja wanted to keep the name-giving ceremony of Kṛṣṇa secret, without anyone's knowledge, but he wanted to take advantage of Gargamuni’s presence to perform the ceremony. <br />
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Next paragraph.<br />
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When Gargamuni was so eagerly requested by Nanda Mahārāja, he then performed the name-giving ceremony as secretly as possible in the cowshed of Nanda Mahārāja. He informed Nanda Mahārāja that "This child, the son of Rohiṇī, His attitude will be very much pleasing to His family members, relatives; therefore He would be called as Rāma. At the same time, this child in future will be extraordinarily very strong; therefore He would be called Balarāma. But at the same time, your family and the family of the Yadus, being so intimately connected and attracted, so His another name should be Saṅkarṣaṇa." This means that Gargamuni awarded three names to the son of Rohiṇī, namely Balarāma, Saṅkarṣaṇa and Baladeva. But he carefully did not disclose the fact that Balarāma also appeared in the womb of Devakī, but He was subsequently transferred to the womb of Rohiṇī. In other words, Kṛṣṇa and Balarāma are real brothers, being originally sons of Devakī. <br />
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Next paragraph.<br />
<br />
Gargamuni then informed Nanda Mahārāja, "So far your son is concerned, this child has taken different colors and complexion of His body in different yugas (millennium). First of all He has assumed the color of whiteness, then He has assumed the color of redness, and then again He has assumed the color of yellow. Now He has assumed the color of blackishness. Besides that, this child some times before, He was son of Vasudeva. Therefore His name should be Vāsudeva, as well as Kṛṣṇa. In other words, some people will call Him Kṛṣṇa and some people will call Him Vāsudeva. But one thing you must know that your this son has had many, many other names and activities, and all such names are differently fixed up on account of His different pastimes." <br />
<br />
In this connection Gargamuni gave Nanda Mahārāja future hint that his son would be called also Giridhārī, on account of His uncommon pastime of lifting the Govardhana Hill. He was astrologer, and he could understand everything, past and future. Therefore he said that "I know everything about His activities and name; others do not know. Throughout all this, your this nice child will be very much pleasing to all the cowherds men and cows also. Thus being very much popular in Vṛndāvana, He will be the cause of all auspicity for you. And on account of His presence, you will overcome all kinds of calamities of material existence without any opposing elements." <br />
<br />
Gargamuni continued to say, "My dear King of Vraja, your this child formerly, in His previous births, many times He protected righteous persons from the hands of rogues and thieves. Whenever there was political disruption, He protected pious men from the onslaught of rogues and thieves. Your child is so powerful that anyone who will become a devotee of your boy will never be troubled by any enemies. Just like the demigods are always protected by Lord Viṣṇu, similarly, the devotees of your child will always be protected by Nārāyaṇa, the Supreme Personality of Godhead. In essence, this child would grow in power, beauty, opulence—in everything—on the level of Nārāyaṇa, the Supreme Personality of Godhead. Therefore I would advise that you protect your son very carefully, so that He may grow without any disturbance." <br />
<br />
In other words, Gargamuni informed Nanda Mahārāja that because he was a great devotee of Nārāyaṇa, so Lord Nārāyaṇa has given a son unto him who is equal to Him. At the same time he indicated that "Your son will be disturbed by so many demons." So he would be careful to protect his son from such future disturbances. In this way, Gargamuni convinced Nanda Mahārāja that Nārāyaṇa Himself has become his son, and in various way he described the transcendental qualities of his son. After such information, when Gargamuni went back to his home, Nanda Mahārāja began to think of himself as the most fortunate, and he was so much satisfied for being benedicted in such a way. <br />
<br />
After this incidence, within a very short time both Balarāma and Kṛṣṇa began to crawl by Their knees and hands and began to move hither and dither. It was very pleasing to the mothers. When Rāma and Kṛṣṇa were crawling like that and the bells fixed up on the waist and Their ankles sound very fascinatingly, They would move very pleasingly and sometimes, just like ordinary children, being afraid of others, would immediately reach to Their mothers for protection. Sometimes They would crawl over the clays and muds of Vṛndāvana. When the crawling children Kṛṣṇa and Balarāma would approach Their mother smeared with clay and saffron simultaneously, namely They were actually smeared with saffron and sandalwood pulp by the mothers, but due to Their crawling over muddy clay, They would simultaneously smear the body with clay and saffron pulp. As soon as They would come crawling to their mother, the mothers, namely Yaśodā and Rohiṇī, would take Them on their laps and by covering with their lower portion of the sari allow Them to suck the breast. And when the babies were sucking the breast, the mothers would see the small teeth coming within the mouth, and they would be intensified with joy seeing their child growing. <br />
<br />
Sometimes the naughty babies would crawl up to the cowshed place and, catching the tail of a cow, stand up. The calves also being disturbed by such catching would immediately begin running here and there, and the child would be dragged on clay and cow dung. To see this fun, Yaśodā and Rohiṇī would call all their neighboring friends. The gopīs, by seeing the childhood pastimes of Lord Kṛṣṇa, would be merged in transcendental bliss. They enjoy laughing very loudly. <br />
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Next paragraph.<br />
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When both Kṛṣṇa and Balarāma were so restless, the mothers Yaśodā and Rohiṇī would try to protect Them from cows, bulls, monkeys, and, of course water birds. At the same time they had to execute their household duties, so always being anxious to protect the child and to execute the duties, they are not situated in tranquility of mind. In this way, within a very short time, both Kṛṣṇa and Balarāma began to stand up and slightly move on Their legs. When Kṛṣṇa and Balarāma began to move on Their legs, other friends of similar age joined Them, and they all together began to give highest transcendental pleasure to the gopīs, specifically to mother Yaśodā and Rohiṇī. <br />
<br />
Next paragraph.<br />
<br />
When all the gopīs friends of Yaśodā and Rohiṇī were enjoying the naughty childish activities of Kṛṣṇa and Balarāma in Vṛndāvana, in order to enjoy further transcendental bliss all of them assembled together one day and went to Yaśodā mother to lodge complaint against the restless boys. When Kṛṣṇa was sitting before mother Yaśodā, all the elderly gopīs began to lodge complaints against Him, so that Kṛṣṇa could hear also. <br />
<br />
They said, "My dear Yaśodā, why don't you restrict your naughty Kṛṣṇa? Every day your Kṛṣṇa, along with Balarāma, would come to our house both morning and evening, and before milking the cows They would let loose the calves so that the calves would drink all the milk of the cows, and when we go to milk the cows, we see there is no milk, and we come back with empty pots because the calves have already drunk all the milk. If we try to warn Kṛṣṇa and Balarāma why They did so, They simply smile so charmingly that we cannot do anything. <br />
<br />
"Another complaint against your Kṛṣṇa and Balarāma is that They find a great pleasure to steal our stock of yogurt and butter by stealing them from anywhere we keep. When Kṛṣṇa and Balarāma are caught stealing the yogurt and butter, They would say, though, 'How do you charge Us for stealing? Do you think that butter and yogurt are in scarcity at Our house?' Sometimes They will steal the butter and yogurt and milk and distribute to the monkeys. When the monkeys are fed well—they do not take any more—They would charge that 'This milk and butter and yogurt are useless; even the monkeys do not take it.' In this way They would break the pots and throw hither and dither. <br />
<br />
"If we keep our stock of yogurt, butter and milk in a solitary dark place, your Kṛṣṇa and Balarāma would find it out in the darkness by the glaring effulgence of the ornaments, jewels, on Their bodies. If by chance They cannot find out the hidden butter and yogurt, They would go to our little babies and pinch their bodies so that they may cry, and in this way They will go away. <br />
<br />
"Sometimes, being afraid of these naughty boys, if we keep our stock of yogurt and butter high in the ceiling, hanging on swing, although the stock was hanging beyond Their reach, They would arrange to reach by piling all kinds of sitting wooden pots over the grinding machine and reach the pot of butter and yoghurt. Even by piling up, if They could not reach the hanging butter and yogurt, They would make a hole in the pot. We think therefore you better get all the jeweled ornaments out from the body of your child." <br />
<br />
On hearing this, Yaśodāmayī would say, "All right, I am getting out all the jewels from the body of Kṛṣṇa so that He may not see the butter and yogurt hidden in darkness." Then the gopīs would say, "No, no, you don't do this, because what you will do by taking out the jewels? We do not know what kind of these naughty boys are. Even without ornaments They spread some kind of effulgence so that even in darkness They can see everything." Then mother Yaśodā would inform them, "All right then, better keep your butter and yogurt carefully so that They may not reach the place." <br />
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In reply to this, the gopīs, they said, "Yes, actually we do so, but because we are sometimes engaged in our household duties, these naughty boys would enter our house somehow or other and spoil the whole thing. Sometimes They, being unable to steal our butter and yogurt, out of anger They will pass urine on cleansed floor and sometimes spite (spit) on it. And now just see your boy, how He is hearing these complaints, that the whole day They will simply make arrangement how They could steal our butter and yogurt, and now They are sitting just like a very silent, good boys. Just see His face!" Mother Yaśodā, after hearing all the complaints lodged by the gopīs, when she desired to chastise her boy Kṛṣṇa, she saw the pitiable face of Kṛṣṇa and began to smile and stopped chastising Him.<br />
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Next paragraph.<br />
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Another day, when Kṛṣṇa and Balarāma were playing along with Their friends, all the friends combined together with Balarāma lodged complaint to mother Yaśodā that Kṛṣṇa had eaten clay from the earth. On hearing this complaint lodged by the boys, mother Yaśodā would catch hold of the hand of Kṛṣṇa, and Kṛṣṇa would be very much afraid of His mother and would see the face of His mother in a very attractive outlook. She said thereafter to Kṛṣṇa, "My dear Kṛṣṇa, why You have eaten earth in solitary place? Just see, all Your friends including Balarāma, they are complaining against You." <br />
<br />
After this, Kṛṣṇa being afraid of His mother would reply, "My dear mother, all these boys, including My elder brother Balarāma, are all speaking lies against Me. I have never eaten or taken any clay, and I do not know. My elder brother Balarāma also, while playing with Me today, He became angry. Therefore He has also joined with the other boys to complain against Me. They have all combined together to complain against Me so that you may be angry and chastise Me. If you think that they are all truthful, then you can see within My mouth whether I have taken clay or not." Mother would reply, "All right, if You have actually not taken any clay, then just open Your mouth. I shall see whether there is any clay." <br />
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When the Supreme Personality of Godhead, Kṛṣṇa, was such ordered by His mother, He immediately opened His mouth just like an ordinary boy. When the Supreme Personality of Godhead opened the mouth, mother Yaśodā saw within that mouth the complete opulence of creation. She saw within the mouth the entire outer space, all directions, mountains, islands, oceans, seas, planets, air, fire, moon and the stars. Along with the moon and the stars she also saw the entire elements like water, sky, the extensive ethereal existence, along with total ego and the products of the senses and the controller of the senses, all demigods, and the objects of the senses like sound, smell, etc., and the three qualities of material nature. <br />
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She also could experience within the mouth that there were all the living entities, the eternal time, the material nature, the spiritual nature, the activity, the consciousness and different forms of the whole creation. In one word, Yaśodā could find within the face of his (her) child everything that is meant for cosmic manifestation. She also saw within the mouth herself taking Kṛṣṇa on the lap and sucking her breast. <br />
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By seeing all this she became struck with wonder and began to think whether she was dreaming or actually seeing something extraordinary. She began to think within herself, "Whether actually this is dream or I am seeing the play of the illusory energy of the Supreme Personality of Godhead," or whether she herself had become mad, deranged in her brain so that she was seeing all those wonderful things. <br />
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Sometimes she was thinking, "It may be some mystic power has attained to my child, and therefore sometimes I am perplexed with such vision within the mouth of my child. So let me offer my respectful obeisances unto the Supreme Personality of Godhead, who is beyond the expression of consciousness, mind, work or philosophical speculation, because everything what is manifested and nonmanifested, they are all products of His different energies." <br />
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Mother Yaśodā began to offer her respectful obeisances unto the Supreme Personality of Godhead, under whose energy the conception of bodily self and bodily possession are conceived. She said, "Let me offer my respectful obeisances unto Him, under whose illusory energy I am thinking that Nanda Mahārāja is my husband and Kṛṣṇa is my son, and all the properties of Nanda Mahārāja belongs to me and all these cowherds men and women, they are my subjects. All this misconception are due to the illusory energy of the Supreme Lord. So let me pray to Him that He may protect me always." <br />
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When mother Yaśodā was thinking in that high philosophical way, Lord Kṛṣṇa again expanded His internal energy just to bewilder her with maternal affection. Immediately, mother Yaśodā forgot all philosophical speculation, but she accepted Kṛṣṇa as her born child. He (she) took Kṛṣṇa on her lap, became overwhelmed with material affection. She thus began to think, "Kṛṣṇa, who is understandable through the process of knowledge derived from Upaniṣad and Vedānta, the strict yoga system and Saṅkhya philosophy," she began to think the Supreme Personality of Godhead as her own begotten child. <br />
<br />
Certainly mother Yaśodā had executed many, many pious activities, as a result of which she got the Absolute Truth, Supreme Personality of Godhead, as her son who sucked milk from her breast. Similarly, Nanda Mahārāja also must have had performed many great sacrifices and pious activities so that Lord Kṛṣṇa became his son and addressed him as father. But it is wonderful that Vasudeva and Devakī could not enjoy the transcendental bliss out of Kṛṣṇa's childhood pastimes, although Kṛṣṇa is the real son of Vasudeva and Devakī. The childhood pastimes of Kṛṣṇa are glorified even up to date by many, many sages and saintly persons, but Vasudeva and Devakī could not enjoy such childhood pastimes personally. <br />
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This incidence why Vasudeva and Devakī could not enjoy the childhood pastimes of Kṛṣṇa is explained by Śukadeva Gosvāmī to Mahārāja Parīkṣit as follows. When the best of the Vasus of the name Droṇa, along with his wife Dharā, were ordered to increase progeny by Lord Brahmā, they said unto Brahmā, "My dear father, we are seeking your benediction. Whenever we take..." <br />
<br />
(break) …would absorb the whole attention of them, and their dealings with Kṛṣṇa, simply hearing Kṛṣṇa's childhood dealings with them, they would cross over the nescience of birth and death. <br />
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Upon this, Lord Brahmā accepted to give them the benediction, and as result of such benediction the same Droṇa appeared as Nanda Mahārāja in Vṛndāvana, and the same Dharā appeared as mother Yaśodā, the wife of Nanda Mahārāja. <br />
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Next paragraph.<br />
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In this way, Nanda Mahārāja and his wife, mother Yaśodā, developed their unalloyed devotion upon the Supreme Personality of Godhead, having gotten Him as their son. And all the gopīs and cowherds men who were associates of Kṛṣṇa naturally developed their different feelings of love upon Kṛṣṇa. <br />
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Next paragraph.<br />
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Therefore Lord Kṛṣṇa, just to fulfill the benediction of Lord Brahmā, appeared, along with His plenary expansion Balarāma, and executed all kinds of childhood pastimes in order to increase the transcendental pleasure of all residents of Vṛndāvana. <br />
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Next paragraph.<br />
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Thus ends the Bhaktivedanta purport of the summary study of "Kṛṣṇa's Universal Form," in the Eighth Chapter of Kṛṣṇa.</div>Anuraghttps://dev.vanisource.org/w/index.php?title=Category:Miscellaneous_New_Audio_and_Transcriptions_-_Released_in_October_2025&diff=780573Category:Miscellaneous New Audio and Transcriptions - Released in October 20252025-10-09T10:34:59Z<p>Anurag: Created page with "Category:New Audio and Transcription Releases"</p>
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<div>[[Category:New Audio and Transcription Releases]]</div>Anuraghttps://dev.vanisource.org/w/index.php?title=691226_-_Lecture_Initiation_-_Boston&diff=780556691226 - Lecture Initiation - Boston2025-09-14T16:28:45Z<p>Anurag: </p>
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<div class="code">691226IN-BOSTON - December 26, 1969 - 39:39 Minutes</div><br />
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<mp3player>https://s3.amazonaws.com/vanipedia/full/1969/691226IN-BOSTON.mp3</mp3player><br />
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'''Prabhupāda:''' So this chanting Hare Kṛṣṇa ''mantra'' is purifying your existence. ''Yasmād śuddhyed sattvam'' ([[SB 5.5.1]]). ''Sattvam'' means existence. You are existing, I am existing, God is existing—eternally. The temporary existence that we see at the present moment, this is not our existence. This is our diseased condition, crazy condition. ''Piśācī pāile yena mati-cchana''. ''Piśācī'' means ghost or witches. When one is haunted by ghost, he becomes upset of his own consciousness and talks all kinds of nonsense. <br />
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Similarly, when our existence is covered by the material ghost we talk so many nonsense, "I am this body, and anything in relationship with this body is mine. I am dying. I belong to this family. I belong to this community, nation, this, that, planet." These are all just like a man haunted by ghost speaks nonsense, these are all nonsense. And the Kṛṣṇa consciousness movement is to cure this disease. <br />
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''Śuddhyed sattvam'', existence. That is called ''svarūpa'', real identification. ''Mukti''. ''Mukti'' this . . . this word is very popular, ''mukti'', liberation. What is that liberation? Liberation means to come to this platform of Kṛṣṇa consciousness. That is liberation. ''Svarūpeṇa vyavasthitiḥ'' ([[SB 2.10.6]]). ''Mukti'' is defined in the ''Śrīmad-Bhāgavatam'': ''muktir hitvānyathā rūpam''. ''Muktir hitvā anyathā rūpam''. ''Anyathā rūpam''. ''Rūpam'' means form. We are in a form which is not liberated form. Material form. This form which we have got just now, this form, when it will be finished, you'll never get this form. Another form. Another. Just like bubbles. Bubbles in the ocean, they come out. You cannot have exact the same bubbles, same measurement. No. That is going on.<br />
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Similarly, this ''rūpam'' is ''anyathā''. This is not our ''rūpam'', our form. Therefore sometimes in Vedic literature it is stated "formless." Formless does not mean has no form. Not this form. That is formless. But people with less intelligence, they think formless means there is no form. Formless means not this form. This is ''anyathā rūpam''. This is different from our real form. So ''mukti'' means to give up this unreal form and accept your real form. Just like freedom from disease. Get free from the diseased condition and come to real, healthy life.<br />
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So this Kṛṣṇa consciousness movement is for bringing men to the real life. Always remember this. Caitanya Mahāprabhu says, ''ceto-darpaṇa-mārjanam'' ([[CC Antya 20.12]]). It takes . . . just like to cure a disease it takes little time. But if you take to the process of cure, then that is very good. In the ''Bhagavad-gītā'', Bhagavān, the Personality of Godhead, says:<br />
<br />
:''api cet su-durācāro''<br />
:''bhajate mām ananya-bhāk''<br />
:''sādhur eva sa mantavyaḥ''<br />
:''samyag vyavasito hi saḥ''<br />
:([[BG 9.30 (1972)|BG 9.30]])<br />
<br />
:''kṣipraṁ bhavati dharmātmā'' <br />
:''śaśvac-chāntiṁ nigacchati''<br />
:([[BG 9.31 (1972)|BG 9.31]])<br />
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Those who have taken to Kṛṣṇa consciousness seriously, even there are some faults, still, they are saintly persons. That is the recommendation of Kṛṣṇa. Because that fault may be due to his past habits, but that is being stopped. Just like you make the switch off, no more electric current will act, but the fan still gives some rounds due to the past force. <br />
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Similarly, a Kṛṣṇa conscious person, even if he's found in fault, Kṛṣṇa says: "No." ''Sādhur eva sa mantavyaḥ'' ([[BG 9.30 (1972)|BG 9.30]]). "He's saintly person, ''sādhu''." Why? Now, the process he has taken up, that will cure him in due course of time. ''Śaṣvac-chāntiṁ nigacchati''. <br />
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So those who have fortunately come to this platform of Kṛṣṇa consciousness by association, by practice, this is the way. So stick to it. Don't go away. Even if you find some fault, don't go away from the association. Struggle, and Kṛṣṇa will help you.<br />
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So this initiation process means beginning of this life of Kṛṣṇa consciousness. And we shall try to be situated in our original consciousness. That is Kṛṣṇa consciousness. ''Jīvera svarūpa haya nitya kṛṣṇa dāsa'' ([[CC Madhya 20.108-109|CC Madhya 20.108]]). Real consciousness, as it is recommended by Lord Caitanya Mahāprabhu, that He identifies Himself as eternal servant of Kṛṣṇa. This is Kṛṣṇa consciousness, and this is liberation, and this is ''mukti''. If you simply stick to this principle, ''gopī-bhartuḥ pada-kamalayor dāsa-dāsa-dāsānudāsaḥ'' ([[CC Madhya 13.80]]), that . . . "I am nothing except the eternal servant of Kṛṣṇa," then you are in the liberated platform. Kṛṣṇa consciousness is so nice. You keep yourself. <br />
<br />
And for keeping yourself in that consciousness, the simple method is this chanting, Hare Kṛṣṇa. You keep yourself chanting as many hours, twenty-four hours. Why as many hours? Twenty-four. ''Kīrtanīyaḥ sadā hariḥ'' ([[CC Adi 17.31]]). Lord Caitanya says: "This is to be practiced twenty-four hours." And that you can do. It requires simply practice. Even in sleeping you can chant Hare Kṛṣṇa. Even in sleeping. And there is no bar. In sleeping, in eating, in going to the toilet room, there is no restriction. You can go on chanting, "Hare Kṛṣṇa." You see? So that will keep you in your ''svarūpa'', in your real identification, and you'll never be attacked by ''māyā''. <br />
<br />
Just like if you keep yourself vaccinated, and if the period . . . what is called? Active. Then there is no fear of being infected. That is practical. If you get yourself vaccinated of certain type of infection and you keep yourself active . . . just like doctors, they go, treat patients suffering from infectious disease, but they keep themselves always unaffected. They know the remedial measures, antiseptic, prophylactic processes. <br />
<br />
So this prophylactic antiseptic process is ''kṛṣṇa-kīrtanam''. ''Paraṁ vijayate śrī-kṛṣṇa-kīrtanam''. That is Lord Caitanya's blessings. ''Paraṁ vijayate''. All glories to the ''saṅkīrtana'', ''śrī-kṛṣṇa-saṅkīrtana''. ''Kīrtana'' means ''kṛṣṇa-kīrtana''. Not any other ''kīrtana''. The Māyāvādī philosopher, they introduce so many other ''kīrtanas''. No. <br />
<br />
''Kīrtana'' means ''kṛṣṇa-kīrtana'': Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma . . . or any name glorifying the name of the Lord. That is ''kīrtana''. But this Hare Kṛṣṇa ''mantra'' is especially recommended in this age, and Lord Caitanya personally chanted, so we should follow. <br />
<br />
Although every name of Kṛṣṇa is as potent as the name Kṛṣṇa . . . Viṣṇu name, or there are thousands and thousands of names . . . ''nāmnām akāri bahudhā'' ([[CC Antya 20.16]]). ''Bahudhā'' means there is no counting. Innumerable names. And each name has the same potency like Kṛṣṇa. But this is recommended, especially, those who take advantage. This is one thing.<br />
<br />
This is one thing. And other thing—to take precaution so that ''māyā'' may not attack you. You should be cautious also. And therefore we have to follow the four regulative principles: no illicit sex life and no meat-eating, or nonvegetarian diet . . . <br />
<br />
We have no quarrel with vegetarian and nonvegetarian. We are after ''kṛṣṇa-prasādam''. If Kṛṣṇa accepts something beyond these vegetarian dishes, then we can accept also. But Kṛṣṇa says: "No. Give Me ''patraṁ puṣpaṁ phalaṁ toyam''" ([[BG 9.26 (1972)|BG 9.26]]). Kṛṣṇa can eat everything. He is God. But He says that, "Give Me this." ''Patraṁ puṣpaṁ phalaṁ toyam'': "Offer Me this flower, fruit, water." Like that.<br />
<br />
So we are after ''kṛṣṇa-prasādam''. That is our motto. We don't fight with vegetarian and non . . . we are not making propaganda. Just like there is Vegetarian Society. No. We have no business. Even if a man becomes vegetarian, what does he gain? In this material world, either vegetarian or nonvegetarian, they are on the same platform, birds of the same feather. You see? So that is not our propaganda. We are introducing ''kṛṣṇa-prasāda'', therefore we invite people to take nice ''prasāda''. <br />
<br />
So these four principles we should follow. We shall not accept anything which is not offered to Kṛṣṇa. That is our position. And no illicit sex life, no gambling, no intoxication. We are already intoxicated, being haunted by the ghost of ''māyā''. And further intoxication . . .? Do you think intoxication can be cured by intoxication? No. That is not possible. So these four rules you have to follow. And you keep to Kṛṣṇa consciousness. Then your life is sublime. Very simple thing. Very simple thing. But it is simple for the simple, but it is very hard for the crooked. Yes. <br />
<br />
So those who are going to be initiated, they should always remember these restrictive four rules and chant Hare Kṛṣṇa at least sixteen rounds, and eat ''bhagavat-prasādam'', ''kṛṣṇa-prasādam'', and be happy, dance. That's all. Is there any difficulty?<br />
<br />
'''Devotees:''' No.<br />
<br />
'''Prabhupāda:''' (laughter) No difficulty. And people will write "The bright-faced." Yes. They will have to admit it. Because it is purifying. There is no impurity. Without being pure, how can you expect to reach God? This is all rascaldom. To keep oneself dirty, unpure in mind, in body, in feelings, in character, and he wants to go to God? Rascal. (laughter) Forget! There is no entrance for you to God.<br />
<br />
:''yaṁ brahmā varuṇendra-rudra-marutaḥ stunvanti divyaiḥ stavair''<br />
:''vedaiḥ sāṅga-pada-kramopaniṣadair gāyanti yaṁ sāma-gāḥ''<br />
:''dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogino''<br />
:''yasyāntaṁ na viduḥ surāsura-gaṇā devāya tasmai namaḥ''<br />
:([[SB 12.13.1]])<br />
<br />
God's position is that, that the ''yogīs'', they are trying to capture God by meditation. And demigods like Brahmā, Lord Śiva and others, they are offering Vedic prayers. And the ''Sāma Veda'' is always singing the glories of the Lord. The Lord is so exalted, so pure. <br />
<br />
So if you have to reach Kṛṣṇa, you must be pure, cent per cent pure. That is not very difficult. This ''ceto-darpaṇa-mārjanam'' ([[CC Antya 20.12|CC Antya 20.12, Śikṣāṣṭaka 1]]). Chant Hare Kṛṣṇa and you become purified, purified, more, more, more, more. And day will come when you find that you are completely pure from all material contamination and you become eligible to enter into the kingdom of God, and that makes a solution of all problems.<br />
<br />
So it is so nice. Always remember this, that "We have taken the best in the whole creation of the Lord, Kṛṣṇa consciousness." Do not try to adulterate it. Keep it pure, and your life will be successful. This is an opportunity, this human form of life, this particular type of tongue which you can use. In other type of tongues you can chew, you can taste the blood and the flesh, and so many things. <br />
<br />
But you cannot chant Hare Kṛṣṇa. But here is a tongue given by God. You can utilize it for chanting Hare Kṛṣṇa. Don't miss this opportunity. That chewing facility, tasting facility, you'll get even in cat's life, dog's life. But this chanting facility you'll not get. This is in this life, human form of life. So don't misuse it. Chant Hare Kṛṣṇa regularly and be happy.<br />
<br />
Thank you very much. (break)<br />
<br />
:''namaḥ apavitraḥ pavitraḥ vā''<br />
:''sarvāvasthāṁ gataḥ api vā''<br />
:''yaḥ smaret puṇḍarīkākṣaṁ''<br />
:''sa abhyābhyantaraḥ śuciḥ''<br />
:''śrī viṣṇu śrī viṣṇu śrī viṣṇu''<br />
:(Garuḍa Purāṇa)<br />
<br />
(break) So ''mantra'' means . . . ''namaḥ''. ''Namaḥ'' means surrender, to become submissive. ''Namanta eva''. ''Namanta eva''. That is the process. ''Namaḥ''. When we utter this word ''namaḥ'', means "I surrender." Anyone, I say ''namaskāra'', ''namaskāra'' means the surrendering process: "I accept the surrendering process." So when we surrender to Kṛṣṇa or His representative, then ''apavitraḥ''. <br />
<br />
''Apavitraḥ'' means contaminated and ''pavitraḥ'' means purified. So one may be in contaminated stage or purified stage. It doesn't matter. One who . . . ''yaḥ smaret puṇḍarīkākṣam'', one who remembers Kṛṣṇa, the lotus-eyed . . . ''puṇḍarīkākṣam'' means lotus-eyed Kṛṣṇa. <br />
<br />
So ''bahya''. ''Bahya'' means externally, and ''abhyantara'', internally. ''Bahyābhyantara-śuciḥ''. ''Śuciḥ'' means purified. And another meaning of ''śuciḥ'' is ''brahmin''. A ''brahmin'' means purified. So those who are going to be sacred-threaded today, they should remember that they are being accepted as ''śuciḥ'', as ''brahmin''. After chanting process for the six months or one year, it is supposed that he has already become purified. Now he should be recognized that he is purified. <br />
<br />
So this sacred thread means recognition. Sacred thread means one should understand . . . just like one understands a man (is) learned by the degrees M.A., B.A. or Ph.D., similarly, when there is sacred thread, it is understood that he has undergone the purificatory process under superior management, or guidance of spiritual master. <br />
<br />
This is called ''upanayana'', ''upanayana'', in Sanskrit. ''Upanayana'': bringing him more near. The initiation is the beginning of purification, and offering the sacred thread means bringing him more nearer. Therefore the principle is those who are ordinarily initiated, they should not touch the Deity. Only those who are in sacred thread, they should touch. This is the system.<br />
<br />
But ''kṛṣṇa-kīrtana'' is so nice that even without sacred thread, because he is regularly chanting, he is to be supposed to be purified. That is the recommendation given by Jīva Gosvāmī. Anyone who is chanting regularly Hare Kṛṣṇa ''mantra'' . . . ''śvādo 'pi sadyaḥ savanāya kalpate'' ([[SB 3.33.6]]). ''Śvādaḥ''. ''Śvādaḥ''. ''Śvā'' means dog, and ''adaḥ'', ''adaḥ'' means eating. Dog-eaters. The dog-eaters are considered to be the lowest of the mankind. But in ''Bhāgavata'' says that ''śvādo 'pi sadyaḥ savanāya kalpate'': even if he is dog-eater, but by this process he immediately becomes qualified to offer sacrifice. ''Savanāya''. This fire sacrifice is called ''savanāya''. <br />
<br />
And Śrīla Jīva Gosvāmī gives notes on this line that a person born in the family of a ''brahmin'' awaits the sacred thread ceremony. But one who has become surely purified by chanting Hare Kṛṣṇa ''mantra'', he immediately becomes a highly qualified ''brahmin''. So don't misuse the opportunity obtained by you. Use it properly, and the life will be successful. <br />
<br />
So ''apavitraḥ pavitro vā''. In any condition of life, anyone who remembers Kṛṣṇa, ''puṇḍarīkākṣam'', so bothwise—externally and internally—he becomes purified, ''śuci''. ''Śuci'' means pure. And there is a verse written by one Vaiṣṇava in Bengali. Not ordinary; he's Vṛndāvana dāsa Ṭhākura. Vṛndāvana dāsa Ṭhākura is one of the ''ācāryas''. He has written ''Caitanya-Bhāgavata''. As there is ''Śrīmad-Bhāgavata'', he has written ''Caitanya-Bhāgavata''. Perhaps you have heard the name. So his opinion is, ''muci haya śuci haya yadi kṛṣṇa bhaje''. <br />
<br />
''Muci'' and ''śuci'', just opposite. ''Muci'' means the most nasty cobbler. He eats everything and does all nonsense. He is called ''muci''. ''Muci'' means cobbler. In India, when a cow or bull dies, these ''muci'' class are called to take away the carcass. So they take it away and they take out the skin and tan it for . . . this is the original system of shoe-making. And make some shoes and sell in the market. But not by killing cows. When it dies. So this business is done by the muci class. And they take the flesh also. After taking out the skin, the flesh they take. Therefore they are considered very low class, ''muci''. And ''śuci'' means ''brahmin''. <br />
<br />
So Vṛndāvana dāsa Ṭhākura says, ''muci haya śuci haya''. A cobbler, ''muci'', can become a ''śuci'', ''yadi kṛṣṇa bhaje'', if he's Kṛṣṇa conscious. That's all. If he's Kṛṣṇa conscious, never mind he is a cobbler, he becomes immediately ''brahmin''. ''Muci haya śuci haya yadi kṛṣṇa bhaje''. ''Śuci haya muci haya yadi kṛṣṇa tyaje''. And even if he's born in a ''brahmin'' family, if he gives up Kṛṣṇa consciousness, he's immediately cobbler. <br />
<br />
(break) So don't lose this opportunity. Always remember Kṛṣṇa, Kṛṣṇa, Kṛṣṇa. (laughter) Don't become cobbler. (break)<br />
<br />
(leads devotees in prayers for fire sacrifice) <br />
<br />
Chant Hare Kṛṣṇa. (everyone chants ''japa'') Read first (break). Just see how I am doing. You have to do like this. (''japa'') (break) This flower has to be placed on a plate . . . you can offer ''puṣpāñjali'' to Guru Mahārāja. Yes. Get some pots. Yes. Get out all these flowers. Yes, yes. Get out. Hare Kṛṣṇa. (break) (end)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=700222_-_Ten_Offenses_Lecture_-_Los_Angeles&diff=780533700222 - Ten Offenses Lecture - Los Angeles2025-08-22T05:31:43Z<p>Anurag: </p>
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<div class="code">700222IN-LOS ANGELES - February 22, 1970 - 28:29 Minutes</div><br />
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<mp3player>https://s3.amazonaws.com/vanipedia/full/1970/700222IN-LOS_ANGELES.mp3</mp3player><br />
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'''Prabhupāda:''' (''japa'') <br />
<br />
So all of you begin chanting from this big bead. Don’t touch this finger, like this:<br />
<br />
:''Hare Kṛṣṇa'', ''Hare Kṛṣṇa'' <br />
:''Kṛṣṇa Kṛṣṇa'', ''Hare Hare''<br />
:''Hare Rama'','' Hare Rama''<br />
:''Rama Rama'', ''Hare Hare''<br />
<br />
Then you touch the next bead.<br />
<br />
:''Hare Kṛṣṇa'', ''Hare Kṛṣṇa''<br />
:''Kṛṣṇa Kṛṣṇa'', ''Hare Hare''<br />
:''Hare Rama'', ''Hare Rama''<br />
:''Rama Rama'', ''Hare Hare''<br />
<br />
In this way come to this end. Don’t cross the summit. Again begin from here . . . here:<br />
<br />
:''Hare Kṛṣṇa'', ''Hare Kṛṣṇa''<br />
:''Kṛṣṇa Kṛṣṇa'', ''Hare Hare''<br />
:''Hare Rama'', ''Hare Rama''<br />
:''Rama Rama'', ''Hare Hare''<br />
<br />
So again from this, this side, again from this way 16 rounds, it requires practice otherwise 16 rounds means it takes only one hour two minutes. Eh . . . 20 minutes. But in the beginning you cannot, so instead of five minutes for each round if you take 10 minutes, then 160 minutes. So a little more than two hours. You should develop, you’re going to relieved from this material contamination so you can . . . your life should be dedicated 24 hours, for Kṛṣṇa consciousness. Those who are engaged in this temple activities, there may be some concession because their life is Kṛṣṇa conscious. But those who are outside, they must regularly chant 16 rounds. Without fail. Those who are outside. So, and follow the restricted rules, and the 10 kinds of offences. Give me that paper.<br />
<br />
The first offense is blaspheming the Lord's devotee. Anyone . . . it does not matter that your spiritual master is devotee and nobody is devotee. No. The devotee . . . the life of devotee is already explained, that he is fixed up in God. He has no other business than to think of God, talk of God, preaching of God, he's a devotee.<br />
<br />
It does not matter whether he is born this country or that country or that province or this province or this planet or that planet. Anyone whose life is simply absorbed in Kṛṣṇa consciousness and thoughts of God, he's a devotee. So we should not blaspheme that, "Our process is better. Your process is . . . " That is due to ignorance. So this is offense: blaspheme the devotee.<br />
<br />
And then considering the Lord and the demigods on the same level. Or assuming that there are many Gods. God is one. It is nonsense to think that there are many Gods. If there are many Gods, then there is no meaning of "God." ''Ekam eva advitīyam''. The ''Vedas'' say God is one, without any second, without any competitor. If God has competitor, then He's not God. The definition of God is that supreme.<br />
<br />
So if there are many, then how God can be Supreme? God is great. "God is great" means nobody is greater than Him, nobody is equal to Him. Everybody is under Him. You may have very high qualifications, but you cannot be equal to God. God is one. Therefore the Māyāvādīs' philosophy that, "You can accept, by imagination, any form of God and that is all right," no. You should have the actually the form of God.<br />
<br />
Just like Kṛṣṇa says, ''mam ekam. Ekam'' means only one, "Unto Me." Of course, there are many other forms of God, but in order to concentrate your mind perfectly, you should only think of Kṛṣṇa. ''Mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). So we do not accept this nonsense philosophy that any name we chant, it becomes God. No. God's name. Of course, a God's name may be sounding . . . just like you say "water", I say ''jala''.<br />
<br />
But it means . . . that object is the same. Similarly, if you have got actually any name for God, that's all right—otherwise take to Kṛṣṇa. ''Kṛṣṇa'' means "all-attractive," and God's name cannot be otherwise. If God is not all-attractive, then He's not God. If God is attractive for a certain type of man or certain class of men and not attractive for others, then He's not God.<br />
<br />
So you see Kṛṣṇa's activities, Kṛṣṇa's bodily feature, Kṛṣṇa's instruction, it is one, sublime. Sublime. Therefore He's God. And it is not our sentiment, but it is confirmed by the Vedic literature. ''Bhagavata'' says, ''kṛṣṇas tu bhagavān svayam'' ([[SB 1.3.28|SB 1.3.28]]): "Kṛṣṇa is the Supreme Personality of Godhead." ''Brahma-saṁhitā'' says, ''īśvara parama-kṛṣṇa'' (Bs. 5.1). There are many gods, demigods, but God is one. Arjuna says, ''paraḥ'' ''brahma'', every living entity is Brahman, but He's ''paraḥ brahma'', the Supreme Brahman.<br />
<br />
And Kṛṣṇa says in the ''Bhagavad-gītā'', ''mattaḥ parataraṁ nasti kiñcid asti dhanañjaya'' ([[BG 7.7 (1972)|BG 7.7]]): "There is nothing more superior than Me." So these . . . are we have to take evidences from the ''śāstra'', ''kṛṣṇas tu bhagavan svayam''. So nobody should think that, "If I chant the name of this demigod or that demigod, this is equal to chant the name of Hari or Kṛṣṇa." No, that is an offense. This is third offense.<br />
<br />
Then neglecting the orders of the spiritual master. The beginning of initiation is to voluntarily accept the spiritual master, to abide by his order. So, if you disobey his order, then it is offense. This is fourth offense.<br />
<br />
Fifth offense: interpreting the holy name of God. Interpreting. Because we have got very fertile brains, we can interpret in so many ways. ''Māyā'' gives us such knowledge, this way and that way, that way. No. Don’t try to interpret. Therefore we are presenting ''Bhagavad-gītā'' as it is. No interpretation. Kṛṣṇa says that, ''mām ekaṁ śaraṇaṁ vraja'' ([[BG 18.66 (1972)|BG 18.66]]). Kṛṣṇa says: "Just surrender unto Me," and we are teaching, "Just surrender to Kṛṣṇa." Is there any difference? No difference. Therefore in speaking we are actually the representative of Kṛṣṇa. Kṛṣṇa says: "Surrender unto Me." And we, in the disciplic succession of this Kṛṣṇa consciousness movement, we are also speaking, "Just surrender to Kṛṣṇa."<br />
<br />
We do not imitate, do not interpret that, "This 'Me' means me." The Māyāvādī philosopher, they say, everyone can say: "Me" means "I", "unto me." But is that grammatically correct? Eh? If I say that, "Please give me a glass of water," now if everyone of you say that, "This 'me' means me," so you take every one of us wants a glass of water, this is nonsense interpreting. But the Māyāvādī philosophers, because they are atheists, because they do not accept the existence of God, they interpret the ''śāstras'' in different way so that . . . but that cannot stand. That may be very nice to some foolish men, but actually, if some . . . they meet some intelligent man, then they are dividend . . . so this sort of interpretation is useless.<br />
<br />
Committing sin on the strength of chanting. Now this is your beginning of life. This chanting means whatever you have done in your past life, sinful, that is now squared up. But you should not anymore commit sin. The four pillars of sinful life is this, or this. What is that? That Illicit sex, that intoxication, meat-eating, and . . . what is that? Gambling. These are the four pillars, just as your table stands on the four legs, or this house stands on four legs, four wheel, this car stands, similarly this sinful life personified stands on these four pillars. If you break these four pillars, then it has no standing.<br />
<br />
Now, whatever has been done is done. That is not a disqualification. This Kṛṣṇa consciousness movement does not say that first of all you . . . just like other ''śāstras'' say atonement, or you pay some fine for your sinful life or . . . no. Every conditioned soul is apt to commit some . . . so many sins, knowingly or unknowingly, so whatever is done is done. Now from this day, no more sinful life. Don’t think, "Oh, I am chanting Hare Kṛṣṇa, so this is a counteracting method, so let me commit this sinful act, and it will become counteracted because I am chanting." Don’t do that. We don't believe in that way. Not that is . . .<br />
<br />
Just like somebody says that you commit sin, but you confess, and you're . . . that's all right. By confessing, your sinful reaction is eradicated. But if you commit again, oh, that is foolishness. So this example I have given you several times: just like if you have committed something wrong, you go to the court, criminal, and if you say: "My Lord, I did not know this, I mean to say, unlawful. So next time I shall be careful—I shall not do it," then it is excused. But if next time you go to the court and you'll say: "Please excuse," oh, that is . . . there is no excuse. So this confession, once is right, twice is right, thrice is right—fourth time, oh, you are severely punished. That is common sense. So you do not commit sin, because by mistake you might commit some sin, that maybe excused but if you take it a business that, "Because I am chanting Hare Kṛṣṇa ''mantra'', therefore I can commit this sin, there is no reaction," no. That is offense. It is great offense.<br />
<br />
Then, seventh offense: instructing the glories of the Lord's name to the unfaithful. This chanting of the Hare Kṛṣṇa ''mantra'' we offer when one has become faithful. So many students come to us, but we see first of all that, "He is now faithful. He's faithfully discharging." So generally, we allow six months' time to see how he's faithfully executing; then we offer these beads. Otherwise, if he's faithless, then after some time it will . . . he'll give it up. So for the spiritual master it is also offense. If one is faithless, this chanting on beads should not be given to him. This is offense.<br />
<br />
And then comparing the holy name with material piety. Just like this function we are holding today, it is not to be considered as some pious activity; it is transcendental. Pious activity can give you some reward in this material world, but this activity is beyond this material—it will give you place back to home, back to Godhead. So don’t compare with ordinary pious activity—just like somebody gives in charity, somebody makes something, religious activities. It is beyond religion. Beyond religion. This Kṛṣṇa consciousness movement is beyond all religion. It is the postgraduate study of all religion. So don’t compare with any pious activity.<br />
<br />
Then, inattention while chanting the holy name. You should chant this Hare Kṛṣṇa, and you should hear also. If your mind is acting, the mind is somewhere else, and you are chanting, oh, that is an offense. You should hear. This is called ''samādhi''. If you chant and hear, then your mind is interlocked by hearing and chanting. This is ''samādhi''. ''Samādhi'' means trance. Trance means completely absorbed in. So by hearing and chanting, acting both ways, you’ll be in trance, and that trance will keep you in the transcendental stage. That is called ''samādhi''. So if we become inattentive, that is offense.<br />
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And attachment to material things while engaged in the practice of chanting. We should always remember that we are trying to be elevated to the spiritual platform, so spiritual platform means no more anxiety for sense gratification. That is spiritual platform. Material platform means everyone is hankering after sense gratification. All the people, they’re working day . . . hard, day and night very hard, the aim is sex at night. That's all. Sense gratification. ''Karmīs'', they cannot work if they have no facility for sex. So . . . but these devotees of Kṛṣṇa, their aim is how to satisfy Kṛṣṇa. That is the difference. This is the difference between spiritual life and material life. Material life means everyone is trying to . . . how to satisfy his sex. And spiritual life means he is also trying the same way, but his aim is how to satisfy Kṛṣṇa.<br />
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So, my occupation to satisfy something, that will continue—you cannot stop it. But spiritual life means to satisfy Kṛṣṇa, and material life means satisfying my senses. That is the difference. So in every action if you put this test, whether you are satisfying your senses or you're satisfying your Kṛṣṇa—you can test it—and as soon as you see that you are satisfying my whims and senses, then it is not Kṛṣṇa. So in this way, put . . . make progress, and if you fail sometimes, Kṛṣṇa will excuse you. But you must be very much strict, guarding against this falldown. Then your elevation will be very quick and it will be very sound. So follow this principle of offenses . . . (end)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=690908_-_Conversation_-_Hamburg&diff=780530690908 - Conversation - Hamburg2025-08-12T06:41:34Z<p>Anurag: </p>
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<div class="code">690908R1-HAMBURG - September 08, 1969 - 64:30 Minutes</div><br />
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'''Prabhupāda:''' . . . vedic civilization, unless one is inquisitive for the solution of the problems, he is not on the human being standard. Because there are so many problems. The animals cannot inquire, but a man can inquire. So unless one comes to this point, to inquire how these problems can be solved, he's not developed to human consciousness. He's still in animal consciousness.<br />
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Actually, the problem is that . . . what is this human civilization, advanced civilization? They are trying to solve problems. One problem is presented, and they try to solve it. Just like at the present moment they have manufacture atomic bomb, and all the nations are anxious to keep peace, and they have started that United Nation organization to solve the problems. Although they are unable, but they are trying. <br />
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So advancement of civilization means by nature some problem is offered, and they are trying to solve it. Anything you take, it is an attempt for trying to solve the problem. Just like in your country there is subway. What is that subway? Because on the surface there is enormous traffic, to solve this problem they want to go underground. And in this way somebody thinks, "Oh, Western countries are advanced than the Eastern countries. They have made some solution." But after that, there is another problem. So problem after problem.<br />
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So what is the ultimate problem? The ultimate problem is we do not want to suffer. That's all. We want comfortable, peaceful life. This is the ultimate problem. Is it not? Just think over. That is . . . in Sanskrit language it is called ''ātyantika-duḥkha-nivṛttiḥ''. ''Ātyantika-duḥkha-nivṛttiḥ'', to solve the problems of miseries. <br />
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We don't want any kind of misery. We don't want to suffer. We want very peaceful and joyful life. That is . . . but that is not being possible within this material world. That is the problem. The living entity is, by nature, he wants joyful life . . . ''ānandamayo 'bhyāsāt'' (Vedānta-sūtra 1.1.12). ''Abhyāsāt''. ''Abhyāsāt'' means by natural tendency he wants joyful life. But . . . there is a song, Bengali song. A poet writes, ''sukhera lāgiyā ei ghara bandhila anale puriya gelā'': "I constructed my home to live very peacefully and comfortably. All of a sudden, there was set fire, and everything vanquished." Just like in America you have got experience that Mr. Kennedy, he became president after long struggle. He had very nice wife, children, honor, prestige, everything. And somebody was saying, telling me yesterday, that people took him as very happy man. Within a second, all finished. He was driving, he was in procession, people were honoring him, and within a second—finished.<br />
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So everyone is trying to be very happy, comfortable, but it is being finished within a second. Is it not a fact? Huh? Is there any disagreement on this point? That is the problem. Everyone is trying to solve this problem in his own way. They are manufacturing different ways only, but the problem is not solved. The problem is there. <br />
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Here (there) in America, whenever I meet some gentleman in the street and he understands that I am coming from India, he says: "Oh, India is very poverty-stricken." You see? So . . . as if there is no problem in America. There is one problem: food scarcity. But I tell him that "You have got also many problems. You are not problem-free." <br />
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So there is . . . suppose you have got some pain here. Sometimes we think that, "If pain would have been here, then it would have been nice. Here it is very painful." So pain, here or there, it is pain. You see? So either you have got problem of food grains or problem of hippies, but the problem is there. A different feature only. <br />
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Therefore one should be very much careful to know how to solve the problem. Actually, we are trying. We are trying to advance in education, in scientific knowledge. In so many things we are trying. The material nature is offering problems after problems. That is the nature's business. You solve one problem, and she'll present another problem. First of all, one . . . somebody thought, "If there is aeroplane, then it will be very nice to travel in the space." <br />
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But now the problem is that by aeroplane, if there is enmity, another country can face my country without any fight. So another problem. (laughs) Now they have to go underground. I was reading in the ''World Almanac'' that next hundred years people will live underground. You have read that? That ''World Almanac''?<br />
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'''Śivānanda:''' This is taking place in Montreal.<br />
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'''Prabhupāda:''' Huh?<br />
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'''Śivānanda:''' This is taking place in Montreal.<br />
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'''Prabhupāda:''' Just see. They will come on the surface just to breathe little freely. Otherwise, they will have to live within underground. So another problem is coming. (chuckles) Intelligent persons should think of how this ultimate problem can be solved.<br />
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So what will be the answer? How ultimate problem can be solved? The problem is there, you agree, everyone? Or you have disagreement, there is no problem. You think there is no problem? Eh? Problem there is, you think? So how to solve it? They have tried their utmost. It is not solved. Then what is the solution? That solution is there in the ''Bhagavad-gītā'' in the Seventh Chapter. Where is ''Bhagavad-gītā''? Is there? No ''Bhagavad-gītā'' here?<br />
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'''Devotee (1):''' I have one in my case.<br />
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'''Prabhupāda:''' Hare Kṛṣṇa. Give me my spectacle. Behind that, there is small book. Just up. Yes. Give me that. <br />
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'''Alfred:''' May I take some pictures tonight? <br />
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'''Prabhupāda:''' Just open . . . Hayagrīva, you can come here. Sit down here. Seventh Chapter, fourteenth verse.<br />
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'''Hayagrīva:''' (reading) "This divine energy of Mine, consisting of the three modes of material . . ."<br />
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'''Prabhupāda:''' Fourteen? That is fourteen?<br />
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'''Hayagrīva:''' 7.14?<br />
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'''Prabhupāda:''' Seventh Chapter, fourteenth verse.<br />
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'''Hayagrīva:''' Fourteenth verse. "This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it."<br />
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'''Prabhupāda:''' This is the solution. This material nature . . . what is that? Read it again.<br />
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'''Hayagrīva:''' "This divine energy . . . this divine energy of Mine . . ."<br />
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'''Prabhupāda:''' Yes. This material nature is another energy of Kṛṣṇa, or God. So the energy is very strong. It is very difficult to surpass the problems put forward by the material energy. What is the exact language?<br />
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'''Hayagrīva:''' "This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome."<br />
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'''Prabhupāda:''' "Is difficult to overcome." There are three modes of material nature: goodness, passion and ignorance. But they are very difficult to overcome. And now, what is the solution?<br />
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'''Hayagrīva:''' "But those who have surrendered unto Me can easily cross beyond it."<br />
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'''Prabhupāda:''' Yes. The solution is we have to surrender unto the Supreme. Just like if you are arrested by the police, then it is very difficult to get out of their clutches. But if you are a good citizen, surrendered soul to the state, there is no problem; the police has nothing to do with you. Is it very difficult to understand? The problems are there, and the problems are under the management of this material nature. <br />
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So it is not possible to overcome the stringent laws of material nature, exactly like if you are once arrested by the police department, it is not very easy to come out. So ''mām eva ye prapadyante māyām etāṁ taranti te'' ([[BG 7.14 (1972)|BG 7.14]]). So if you want to get out of these clutches of material nature, which is putting forward problems after problem, then you have to become a surrendered soul, or Kṛṣṇa conscious. Otherwise, material nature is so strong, you think, "Now this problem is solved," but actually that is not solved. You create another problem. So is there any other method for solving the problems? Anyone can suggest?<br />
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The ultimate problem is, of course, death. Nobody wants to die. Even one is very old man, older than me, and his body is not working, he's invalid, he cannot walk even, lying on the bed—still, he wants to live. If some suffering old man, from many diseases, invalid person, if you say: "My dear father, grandfather, you are so much suffering. Let me shoot you," "Oh, no, no, no. Don't shoot me." He doesn't want to die. So death is a problem. Nobody wants to die, but death comes and captures him, just like President Kennedy, within a second (snaps finger) "Leave this position." Forced. Submit. "Yes. What can I do?" No scientific advancement of knowledge. <br />
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Of course, this is also another science, Kṛṣṇa science. But we understand scientific knowledge, this material scientists . . . material science. They are also trying. The Russians sometimes say that, "Time will come when science will solve the problem of death. Nobody will die." Let them think like that, but it is not possible. That is stated in the ''Bhagavad-gītā'':<br />
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:''janma-mṛtyu-jarā-vyādhi-''<br />
:''duḥkha-doṣānudarśanam''<br />
:([[BG 13.8-12 (1972)|BG 13.9]])<br />
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One who is actually learned, advanced in knowledge, he should know that these four things: the miseries of taking birth . . . the misery of taking birth means we have to take . . . we have to appear . . . after this body is finished, we have to take another body. How this body is constructed, developed? In the womb of the mother. The father gives the semina with the living entity within, and mother receives it and develops it, body. This is nature's law. So you have to live within the mother, compact, air-tight packed, for ten months at least. <br />
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Just imagine if you are packed in a bag and put in a air-tight compartment, locked up, would you like? You'll die within three seconds. But the arrangement is so nice, by nature's law, the intestine, that the child lives with the mother's breathing, mother's fooding. Even unconscious, his development of the body goes on. That is nature's arrangement. But you cannot do that. It is by God's grace the child lives. Otherwise, by your so-called scientific calculation, nobody can live in that condition. You just try it. Take any man, pack him, and put it in the air-tight condition. He'll die within three seconds.<br />
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So there is suffering during birth. Similarly, there is suffering during death. These are . . . and the concomitant sufferings always with this body. Similarly, there is suffering if you are diseased, and similarly there is suffering when you are old. Just like we are old, and some way or other, keeping this body by massaging, by taking some medicine, this way, that way. This body is no longer just like a young man's body. It is suffering body. <br />
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As soon as you are over fifty years, by nature, so the old age begins. And when you are over seventy years, you are completely old, and you have to suffer the consequences of old age. You may try to keep that old body some . . . but there is suffering. A young man cannot understand, but one who is old, he can understand, there is suffering: suffering of old age, suffering of birth, suffering of death and suffering of diseases. ''Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam'' ([[BG 13.8-12 (1972)|BG 13.9]]). If you are proud of your advancement of knowledge, that we have solved all the questions, all the problems, in the ''Bhagavad-gītā'' Kṛṣṇa says: "Don't think like that. That is your foolishness. These problems are there. What you can do?" That is learning, "Yes. Problems are not solved. The problems are there." That is knowledge. If you have got some problem, and . . . just like the rabbits. <br />
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The rabbits, when they face one hunter and it understands that, "Now my life is in danger," he closes his eyes. He thinks that, "The problem is solved." (laughs) And peacefully he is killed. (laughs) You see? Similarly, their problems are there but we are closing our eyes, "Oh, there is no problem. We are very happy." So this is called ''māyā''. The problem is not solved, but they are thinking that problem is solved by closing the eyes. That's all.<br />
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Now, here is the solution of problem, as Kṛṣṇa says in the fourteenth verse, Seventh Chapter, of ''Bhagavad-gītā'': "It is very difficult to surmount the problems offered by the laws of material nature, but one who surrenders unto Me, he overcomes." Therefore we are teaching this Kṛṣṇa consciousness to solve the problems of life. It is not sentiment or fanaticism or any sectarian religion. It is a fact that if you want to solve the problems of life, you have to become Kṛṣṇa conscious. There is no other alternative. <br />
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''Kṛṣṇa-nāma karo bhāi āra saba mithyā''. You understand Bengali? (chuckles) It says that, "Just chant Hare Kṛṣṇa. Everything is false, all other means of making some . . . false." Why? ''Palāibe patha naya ya mache kichu''. "You cannot escape. Just death is waiting behind you." So before death overcomes you, you make a solution of the problem. That is intelligence, that "The greatest danger is awaiting me—death." That is sure. "As sure as death." <br />
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Everyone knows. Now, how we shall meet death? Like cats and dogs? Then what is the use of this human form of life? The cats and dogs, they have got body. They have also will meet death. And I have got body; I will also meet death. So am I meant for meeting death like cats and dogs? Then what kind of human form . . . human being I am? No. The ''śāstra'' says that ''labdhvā su-durlabham idaṁ bahu-sambhavānte'' ([[SB 11.9.29]]). After many, many evolution of different kinds of body . . . you understand the evolutionary theory. It is not exactly like Darwin's theory, but this evolutionary process is there. That is admitted in Vedic literature—from lower grade of animal life to the higher grade of animal life. So this human form of life is to be understood. We have got this human form of life after many, many lower grades of life. ''Labdhvā su-durlabham''. And it's very rare. <br />
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You count, those who are biologists, you count how many kinds of living entities are there. There are 8,400,000's of species of life. Out of that, the human being are very small quantity. Out of 8,400,000, the human species of life are 400,000; compared with other animals, a very small quantity. <br />
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Out of that, there are uncivilized men, many. They are almost animals. Then there is civilized form of human being, just like we are. Out of them, they do not know . . . many, they do not know what is spiritual life. ''Manuṣyāṇām''. That is also stated in the ''Bhagavad-gītā'': ''manuṣyāṇāṁ sahasreṣu'' ([[BG 7.3 (1972)|BG 7.3]]). Out of many thousands of human being, one is interested to make a solution of the problems. Not everyone. Everyone, they do not know even that what is the problem. Neither they do care for it. They think, "All right, let there be problem. We have got this life. Let us enjoy senses." So they are almost animal. But those who are inquisitive how to solve the problem, they are actually accepted as human being. Others, they are not even human being; they are almost animals.<br />
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So we have got this opportunity. This body should be utilized properly, how to solve the problem. If we simply give ourself in the waves of the cycle of birth and death, of different types of body, that is not very good intelligence. Not intelligence at all. So this human form of life should be utilized how to make solution of the problems. That is Vedic civilization. They stressed more on the solution of the problems . . . <br />
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(break) . . . create problems. The materialistic way of life means to increase and create problems. That is not perfect human civilization. The perfect human civilization is that you have to sit very calmly quietly and philosophically think, "How to solve the problem? Where I shall get the knowledge?" This is human possible. <br />
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The whole Vedic instruction is like that: "Now you utilize this form of life to make a solution of this problem. Don't die . . . before death comes, you make a solution. Don't die like cats and dogs." No. And one who tries . . . the ''Veda'' says, ''etad viditvā yaḥ prayāti sa brāhmaṇaḥ'': "One who dies after attempting to make a solution of the problems, he is ''brahmin''." And one who dies like cats and dog, he is called ''kṛpaṇa''. ''Kṛpaṇa'' means a very less intelligent man.<br />
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So we should not die like cats and dog. We should die like ''brahmin''. Even in one life this solution is not made, then you get next life opportunity. Just like all these boys who have come to us, it is to be understood that they tried in their last life also for making a solution of this problem, but it was not finished; there is another opportunity. These things are stated in the ''Bhagavad-gītā''. <br />
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So now, this life, you should be determined. Those who are coming to the touch of Kṛṣṇa consciousness and initiated to execute, they should be very determined that, "In this life we shall make a solution. No more . . . no more coming again." That should be our determination.<br />
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So this Kṛṣṇa consciousness movement is for this purpose—to make a solution to all the problems of life and go back to home, back to Godhead, where we get eternal, blissful life of knowledge. This is the sum and substance of Kṛṣṇa consciousness movement. What do you think, our Australian friend? What is your name? <br />
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'''Alfred:''' Alfred.<br />
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'''Prabhupāda:''' Alfred?<br />
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'''Alfred:''' Alfred.<br />
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'''Prabhupāda:''' Humphrey?<br />
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'''Devotee:''' No, no, no.<br />
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'''Alfred:''' Alfred. Yes.<br />
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'''Prabhupāda:''' Alfred.<br />
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'''Devotee:''' He's from Austria.<br />
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'''Prabhupāda:''' So, very good. So you try to understand this Kṛṣṇa consciousness movement and just start a center in your country. <br />
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'''Alfred:''' No, there is no center.<br />
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'''Prabhupāda:''' No chance?<br />
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'''Alfred:''' Well, we can start one.<br />
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'''Lady devotee:''' We can start one. We can start a center.<br />
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'''Alfred:''' Yes, maybe, maybe.<br />
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'''Prabhupāda:''' Why not? There are also human being. Why not? Let . . . people are suffering. Let them have this knowledge and be happy. Our proposal is ''sarve sukhino bhavantu''. That is Vedic civilization: "You all be happy." The Vedic civilization is not "Oh, here is very nice boy. Oh, you have got money. Let me exploit you and bluff you and take your money." That is not Vedic civilization. Vedic civilization is to think, "Oh, let everyone be happy." ''Sarve sukhino bhavantu'': "Everyone be happy." <br />
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So we are preaching this Kṛṣṇa consciousness cult. It is not a cult; it is an actual, the fact for solving all problems. People should know. And if he is intelligent, he'll accept it. If he's intelligent. Because ''kṛṣṇa yei bhaje sei baḍa catura''. Without being very intelligent, nobody can become Kṛṣṇa conscious. It is not possible. Less intelligent persons cannot do it. It is meant for the first-class intelligent man. <br />
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(pause) (aside) ''Ārati''? Later on.<br />
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'''English boy (2):''' Is it possible for one to make it in this life? This one . . .? Is it possible that one falls down?<br />
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'''Prabhupāda:''' It is possible in one second, provided you are serious. It is not difficult. ''Kṛṣṇa-bhakti'' . . . ''bahūnāṁ janmanām ante jñānavān māṁ prapadyate'' ([[BG 7.19 (1972)|BG 7.19]]). "After many, many births, one . . . when one is intelligent, wise, fully grown, wise, he surrenders unto Me," Kṛṣṇa says. So if I am intelligent, then I will see that, "If that is the goal of life, that after many, many births one has to surrender to Kṛṣṇa, why not myself surrender immediately?" This is intelligence. If this is a fact, that one has to come to this point after cultivating knowledge for many, many births, then why not accept it immediately? Why shall I wait for many, many births if this is a fact?<br />
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So that requires little intelligence. It does not require many, many births. It requires little intelligence. Take to this Kṛṣṇa consciousness seriously, your problems are solved. Now, if you don't believe in it, then come to argument, come to philosophy, come to reason. Go on arguing. There are volumes of books. You can be convinced. You can learn it. The every answer is there in the ''Bhagavad-gītā''. You can try to understand it with your reason, with your argument. It is open. <br />
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Just like Arjuna. Arjuna was taught ''Bhagavad-gītā'', how much time? Utmost, within half an hour. Because he was very intelligent. This ''Bhagavad-gītā'', the people of the world are reading. Very, very learned scholar, wise men, they are reading. They are trying to understand, giving different interpretation. And there are thousands of edition, commentary. But Arjuna was intelligent; he understood it within half an hour.<br />
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So it requires of the relative intelligence. Everything . . . this world is relative. Law of relativity. That is scientific. Professor Einstein's theory? Law of relativity? So it is relatively. One can become immediately Kṛṣṇa conscious within a second, and one cannot become Kṛṣṇa consciousness after many, many births. So it is relative. If you have got sufficient intelligence, you can accept it immediately. If there is less intelligence, then it will take time. You cannot say that, "It will be possible after so many years." That cannot be said. It is relative. Everything is relative. For a human being, from here to here, one step; and for a small microbe, it is ten miles from here to here. Ten miles for him. <br />
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So everything is relative. This world is relative world. There is no such formula that, "One can be Kṛṣṇa conscious after so many years." No. There is no such formula. One cannot become Kṛṣṇa conscious even millions after . . . birth, and one can become within second Kṛṣṇa conscious. But on the average, within this life we can become perfect in Kṛṣṇa consciousness if we take it seriously. <br />
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Especially you are all young boys. We expect at least you'll live for fifty years more. Oh, that is sufficient time. Sufficient. More than sufficient. More than sufficient. If for fifty years one chants simply Hare Kṛṣṇa, Hare Kṛṣṇa, he is sure to become perfect. There is no doubt about it. Simply if he chants this ''mantra'', Hare Kṛṣṇa, oh, there is no doubt about it.<br />
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'''Guest (3):''' I had a question. Whose choice is it? In other words, you said it takes an intelligent person to become Kṛṣṇa consciousness, but it's obvious that (there) are not so many intelligent people. Whose choice is it? In other words, if a person isn't intelligent, is it because he wants to enjoy that makes him ignorant?<br />
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'''Prabhupāda:''' Yes.<br />
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'''Guest (3):''' Or is it because he just has to wait until he is . . .<br />
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'''Prabhupāda:''' It is his choice. Just like if somebody offers you one million dollars, "Take it," you do not know what is the value of one million dollar, you will refuse it. So little intelligence. So the choice is yours. In all the case, the choice is yours. If you know the value, instantly you accept it. If you do not know the value, then it will take time. But after all, the choice is depending on you to accept it or not accept it. It is your choice. Kṛṣṇa also says in the ''Bhagavad-gītā''. After instructing him, He inquires, "Whether your illusion is now over? What you decide to do now?" He said: "Yes, my illusion is over. I will act what You say." That's all. The choice is mine.<br />
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'''Alfred:''' I know so many people, young people, that when they see us chanting on the street, I can see their eyes that they really want to chant also, but something is stopping them. They really . . .<br />
<br />
'''Prabhupāda:''' That is ''māyā''. ''Māyā'' is there. Therefore Kṛṣṇa says, "The ''māyā'' is very strong." But if you capture Kṛṣṇa very . . . more strongly, then ''māyā'' cannot do anything. If something is opposing your chanting, then you'll have to chant more loudly: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. So you defeat ''māyā''. The medicine is the same. At least, I do so. When I am in some danger, I chant Hare Kṛṣṇa loudly: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ (laughter) Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. That's all. Bhaktivinoda Ṭhākura . . . there is song: ''jāy sakal bipod gaya bhaktivinod bole jakhon o-nām gāi'' (from ''Gītāvalī''). He says: "As soon as I chant this Hare Kṛṣṇa, I become immediately free from all dangers."<br />
<br />
So the means is there. We have to utilize it. That requires intelligence. So my request to you all boys, that you try to understand and . . . you understand or not understand, it is a standard method. Try to induce people to chant Hare Kṛṣṇa. They will be happy. They will get the . . . real thing will be delivered to them. That is a fact. So such a simple method and such sublime gain, so why one should lose this opportunity? There is no loss, but the gain is very great. So why should we all lose this opportunity? <br />
<br />
Let us make an experiment, chanting Hare Kṛṣṇa. And those who are making, those who are chanting, they are being convinced, they are being advanced. They are realizing. Otherwise . . . they are not wasting time. Here is a boy, he is postgraduate. He is teacher. So he's not a fool. So why he's sticking, unless he's feeling that, "Yes, I am advancing"?<br />
<br />
So anyone who will take to it, he will understand, yes, he is advancing. It may take little more time or quickly; that doesn't matter. But he will feel it. ''Pratyakṣāvagamaṁ dharmyam'' ([[BG 9.2 (1972)|BG 9.2]]). Just like you are suffering, you are hungry. If actually nutritious foodstuff is given to you, when you eat, you understand, "Yes, I am getting strength. My hunger is being satisfied." This is also like that. <br />
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If you take to chanting, you will feel, "Yes, I am getting strength. My misgivings are being moved." In this way you go on, go on, go on, the perfect stage will come. It may take little more time or it may come quickly. That depends on my relative endeavor. But it will come. Be sure. And with this faith and conviction and understanding, you make progress. Everything will be all right. <br />
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But don't be misled that, "There is no problem of life; we are very happy, eating, sleeping, mating." This is animal life. There is so many great problems. Very great problems. This birth, death, old age, disease and repeated . . . ''bhūtvā bhūtvā pralīyate'' ([[BG 8.19 (1972)|BG 8.19]]). Once manifested, again non-manifested; again manifested, again non-manifested. This body is manifested; now it will be finished. Again we will have to take shelter of a mother's womb by such a process, maybe human being or other than human being. Then another body manifested. Then again finished, then again manifested. So it is . . . this is very troublesome business. (laughs) So why should we accept this troublesome business? ''Bhūtvā bhūtvā pralīyate'' ([[BG 8.19 (1972)|BG 8.19]]). <br />
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This body is changing. Just remember your childhood: oh, how much troublesome life we have undergone in our . . . at least I can remember. Everyone can remember. So stop this problem. ''Yad gatvā na nivartante tad dhāma paramaṁ mama'' ([[BG 15.6 (1972)|BG 15.6]]). And what is the difficulty? You do your own work and chant Hare Kṛṣṇa. We don't say that you stop your business, stop your occupation. You remain. Just like he is teacher. All right, he is teacher. He is jeweler. Remain jeweler. He's something, he's something. That doesn't matter. But be Kṛṣṇa conscious. Chant Hare Kṛṣṇa. Think of Kṛṣṇa. Take ''kṛṣṇa-prasādam''. Everything is there. And be happy. That is our propaganda. You learn yourself, and preach this cult. People will be happy. Simple method. <br />
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'''Prabhupāda:''' Viśvanātha Prabhu, you understand English?<br />
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'''Woman:''' Yes.<br />
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'''Prabhupāda:''' You stay with your son?<br />
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'''Woman:''' No. I am visting him for a few weeks. <br />
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'''Prabhupāda:''' So why don't you stay here and join your son for preaching Kṛṣṇa consciousness? Because your son is so good, you must be good. Because a son cannot be good unless the mother is good, because son inherits the mother's quality. That is nature. This Hayagrīva's mother wrote me first one letter of congratulations, and she came also to see me in New Vrindaban, his father and mother. Especially his mother is very happy. <br />
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So, this Kṛṣṇa consciousness movement will produce good father and mother, and therefore they will have good children, and there will be no problem in the world. If everyone is Kṛṣṇa conscious . . . not everyone; even ten percent people become Kṛṣṇa conscious, there will be no problem. Problem is created due to bad children. That is stated in the ''Bhagavad-gītā'': ''varṇa-saṅkara'' ([[BG 1.42 (1972)|BG 1.42]]). So if there are good children, there is no problem. Even in this material world, everything will become happy. <br />
<br />
The basic principle of Vedic civilization is to create good children. All the rules and regulation, everything is there just to create good children. In the first chapter of ''Bhagavad-gītā'' these things are described very nicely by Arjuna. There are many purificatory processes to create a good child. A human being is not meant for creating offspring like cats and dogs. They must produce very good child. That is Vedic civilization. Good child means Kṛṣṇa conscious child. That's all. Yes. <br />
<br />
So we are trying to turn these children of the Western world, good children. And people should cooperate with us, this movement. They are taking care of the children, especially young boys and girls they are coming, and we are taking care of them very nicely. Sometimes we are getting them married also, to make their life very peaceful and intelligent and spiritually advanced, and make a solution of life. So people should come forward to cooperate with this movement. <br />
<br />
(pause) How many children you have got? <br />
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'''Woman:''' Two boys.<br />
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'''Prabhupāda:''' Two?<br />
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'''Woman:''' And other one.<br />
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'''Prabhupāda:''' Other. He is eldest?<br />
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'''Woman:''' Yes.<br />
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'''Prabhupāda:''' Where is that boy?<br />
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'''Woman:''' Ah. The other one is in Canada.<br />
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'''Prabhupāda:''' Canada? In Vancouver? No.<br />
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'''Devotee:''' No. In Calgary. <br />
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'''Prabhupāda:''' So is there any other process in making solution. Hayagrīva? You are biased.<br />
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'''Hayagrīva:''' Yes. (laughter)<br />
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'''Prabhupāda:''' You suggest that, "Here is another solution. Why we should take to Kṛṣṇa consciousness?" No. There is no other. You have got any suggestion, any other method? No. Then why don't you take to it and preach? What is the difficulty? You don't like to take it? <br />
<br />
Maṇḍalībhadra your friend he doesn't like? Ask him. If it is good you must take it. That is intelligence. Should not reject anything good especially Kṛṣṇa consciousness. <br />
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'''Woman:''' (laughter)<br />
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'''Prabhupāda:''' Yes. That is the instruction of Rūpa Gosvāmī.<br />
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:''kṛṣṇa-bhakti-rasa-bhāvitā-matiḥ'' <br />
:''krīyatāṁ yadi kuto 'pi labhyate'' <br />
:''tatra laulyam ekalaṁ mūlyam'' <br />
:''na janma-koṭi sukṛtair labhyate''<br />
:([[CC Madhya 8.70]] quoting ''Padyāvalī'' 14)<br />
<br />
Very nice verse. He instructs that, "If you can purchase Kṛṣṇa consciousness from any market, any store, please immediately buy it." Then next question is, "Then what is the price? What shall I have to pay for it?" And Rūpa Gosvāmī says: "Oh, the price is simply eagerness." ''Tatra laulyam''. "Yes, I must have Kṛṣṇa consciousness." That is the price, that's all. <br />
<br />
But that ''Laulyam'', that eagerness, is not achieved even after many, many births. That is the price. Therefore it requires a little intelligence. "Oh, such a valuable thing? I can purchase only by eagerness? Why not become eager immediately?" That is intelligence.<br />
<br />
You are German or Australian or American?<br />
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'''Guest:''' I am English. <br />
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'''Prabhupāda:''' Oh? <br />
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'''Devotee:''' (indistinct) . . . from England. He is chanting on the record too. <br />
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'''Prabhupāda:''' Oh, you are living in our temple, no? What is your name?<br />
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'''Guest:''' Jimmy <br />
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'''Prabhupāda:''' So you are initiated, no? You are initiated, no? <br />
<br />
'''Guest:''' . . . (indistinct) <br />
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'''Prabhupāda:''' Not yet. Some boy got initiated. Three boys. <br />
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'''Guest:''' Three yes. <br />
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'''Prabhupāda:''' So when you have come? Here? (break) <br />
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'''Guest:''' When did I come? This evening. <br />
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'''Prabhupāda:''' This evening. Oh? Very nice. So we are going to London . . . (break) (end)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=SB_10.9:_Mother_Yasoda_Binds_Lord_Krsna&diff=780528SB 10.9: Mother Yasoda Binds Lord Krsna2025-08-07T15:56:32Z<p>Anurag: </p>
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<div>[[Category:Srimad-Bhagavatam - Canto 10 Chapter 09|1]]<br />
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 10|Tenth Canto]] - Chapter 9: Mother Yasoda Binds Lord Krsna'''</div><br />
<div style="float:right">[[File:Go-previous.png|link=SB 10.8: Lord Krsna Shows the Universal Form Within His Mouth]] '''[[SB 10.8: Lord Krsna Shows the Universal Form Within His Mouth|SB 10.8]] - [[SB 10.10: Deliverance of the Yamala-arjuna Trees|SB 10.10]]''' [[File:Go-next.png|link=SB 10.10: Deliverance of the Yamala-arjuna Trees]]</div><br />
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'''[[SB 10.9 Summary]]'''<br />
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'''[[SB 10.9.1-2]]:''' Śrī Śukadeva Gosvāmī continued: One day when mother Yaśodā saw that all the maidservants were engaged in other household affairs, she personally began to churn the yogurt. While churning, she remembered the childish activities of Kṛṣṇa, and in her own way she composed songs and enjoyed singing to herself about all those activities.<br />
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'''[[SB 10.9.3]]:''' Dressed in a saffron-yellow sari, with a belt tied about her full hips, mother Yaśodā pulled on the churning rope, laboring considerably, her bangles and earrings moving and vibrating and her whole body shaking. Because of her intense love for her child, her breasts were wet with milk. Her face, with its very beautiful eyebrows, was wet with perspiration, and mālatī flowers were falling from her hair.<br />
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'''[[SB 10.9.4]]:''' While mother Yaśodā was churning butter, Lord Kṛṣṇa, desiring to drink the milk of her breast, appeared before her, and in order to increase her transcendental pleasure, He caught hold of the churning rod and began to prevent her from churning.<br />
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'''[[SB 10.9.5]]:''' Mother Yaśodā then embraced Kṛṣṇa, allowed Him to sit down on her lap, and began to look upon the face of the Lord with great love and affection. Because of her intense affection, milk was flowing from her breast. But when she saw that the milk pan on the oven was boiling over, she immediately left her son to take care of the overflowing milk, although the child was not yet fully satisfied with drinking the milk of His mother's breast.<br />
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'''[[SB 10.9.6]]:''' Being very angry and biting His reddish lips with His teeth, Kṛṣṇa, with false tears in His eyes, broke the container of yogurt with a piece of stone. Then He entered a room and began to eat the freshly churned butter in a solitary place.<br />
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'''[[SB 10.9.7]]:''' Mother Yaśodā, after taking down the hot milk from the oven, returned to the churning spot, and when she saw that the container of yogurt was broken and that Kṛṣṇa was not present, she concluded that the breaking of the pot was the work of Kṛṣṇa.<br />
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'''[[SB 10.9.8]]:''' Kṛṣṇa, at that time, was sitting on an upside-down wooden mortar for grinding spices and was distributing milk preparations such as yogurt and butter to the monkeys as He liked. Because of having stolen, He was looking all around with great anxiety, suspecting that He might be chastised by His mother. Mother Yaśodā, upon seeing Him, very cautiously approached Him from behind.<br />
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'''[[SB 10.9.9]]:''' When Lord Śrī Kṛṣṇa saw His mother, stick in hand, He very quickly got down from the top of the mortar and began to flee as if very much afraid. Although yogīs try to capture Him as Paramātmā by meditation, desiring to enter into the effulgence of the Lord with great austerities and penances, they fail to reach Him. But mother Yaśodā, thinking that same Personality of Godhead, Kṛṣṇa, to be her son, began following Kṛṣṇa to catch Him.<br />
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'''[[SB 10.9.10]]:''' While following Kṛṣṇa, mother Yaśodā, her thin waist overburdened by her heavy breasts, naturally had to reduce her speed. Because of following Kṛṣṇa very swiftly, her hair became loose, and the flowers in her hair were falling after her. Yet she did not fail to capture her son Kṛṣṇa.<br />
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'''[[SB 10.9.11]]:''' When caught by mother Yaśodā, Kṛṣṇa became more and more afraid and admitted to being an offender. As she looked upon Him, she saw that He was crying, His tears mixing with the black ointment around His eyes, and as He rubbed His eyes with His hands, He smeared the ointment all over His face. Mother Yaśodā, catching her beautiful son by the hand, mildly began to chastise Him.<br />
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'''[[SB 10.9.12]]:''' Mother Yaśodā was always overwhelmed by intense love for Kṛṣṇa, not knowing who Kṛṣṇa was or how powerful He was. Because of maternal affection for Kṛṣṇa, she never even cared to know who He was. Therefore, when she saw that her son had become excessively afraid, she threw the stick away and desired to bind Him so that He would not commit any further naughty activities.<br />
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'''[[SB 10.9.13-14]]:''' The Supreme Personality of Godhead has no beginning and no end, no exterior and no interior, no front and no rear. In other words, He is all-pervading. Because He is not under the influence of the element of time, for Him there is no difference between past, present and future; He exists in His own transcendental form at all times. Being absolute, beyond relativity, He is free from distinctions between cause and effect, although He is the cause and effect of everything. That unmanifested person, who is beyond the perception of the senses, had now appeared as a human child, and mother Yaśodā, considering Him her own ordinary child, bound Him to the wooden mortar with a rope.<br />
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'''[[SB 10.9.15]]:''' When mother Yaśodā was trying to bind the offending child, she saw that the binding rope was short by a distance the width of two fingers. Thus she brought another rope to join to it.<br />
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'''[[SB 10.9.16]]:''' This new rope also was short by a measurement of two fingers, and when another rope was joined to it, it was still two fingers too short. As many ropes as she joined, all of them failed; their shortness could not be overcome.<br />
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'''[[SB 10.9.17]]:''' Thus mother Yaśodā joined whatever ropes were available in the household, but still she failed in her attempt to bind Kṛṣṇa. Mother Yaśodā's friends, the elderly gopīs in the neighborhood, were smiling and enjoying the fun. Similarly, mother Yaśodā, although laboring in that way, was also smiling. All of them were struck with wonder.<br />
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'''[[SB 10.9.18]]:''' Because of mother Yaśodā's hard labor, her whole body became covered with perspiration, and the flowers and comb were falling from her hair. When child Kṛṣṇa saw His mother thus fatigued, He became merciful to her and agreed to be bound.<br />
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'''[[SB 10.9.19]]:''' O Mahārāja Parīkṣit, this entire universe, with its great, exalted demigods like Lord Śiva, Lord Brahmā and Lord Indra, is under the control of the Supreme Personality of Godhead. Yet the Supreme Lord has one transcendental attribute: He comes under the control of His devotees. This was now exhibited by Kṛṣṇa in this pastime.<br />
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'''[[SB 10.9.20]]:''' Neither Lord Brahmā, nor Lord Śiva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Personality of Godhead, the deliverer from this material world, such mercy as received by mother Yaśodā.<br />
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'''[[SB 10.9.21]]:''' The Supreme Personality of Godhead, Kṛṣṇa, the son of mother Yaśodā, is accessible to devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self.<br />
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'''[[SB 10.9.22]]:''' While mother Yaśodā was very busy with household affairs, the Supreme Lord, Kṛṣṇa, observed twin trees known as yamala-arjuna, which in a former millennium had been the demigod sons of Kuvera.<br />
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'''[[SB 10.9.23]]:''' In their former birth, these two sons, known as Nalakūvara and Maṇigrīva, were extremely opulent and fortunate. But because of pride and false prestige, they did not care about anyone, and thus Nārada Muni cursed them to become trees.</div>Anuraghttps://dev.vanisource.org/w/index.php?title=661201_-_Lecture_BG_09.15_-_New_York&diff=780511661201 - Lecture BG 09.15 - New York2025-07-23T04:57:13Z<p>Anurag: Redirected page to 661130 - Lecture BG 09.15 - New York</p>
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<div>#REDIRECT [[661130 - Lecture BG 09.15 - New York]]</div>Anuraghttps://dev.vanisource.org/w/index.php?title=Back_to_Godhead_Magazines_1944_to_1960&diff=780491Back to Godhead Magazines 1944 to 19602025-07-05T09:28:08Z<p>Anurag: </p>
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<div>[[Category:Back to Godhead Magazines|0]]<br />
<div style="float:right">'''[[Back to Godhead Magazines 1966 to 1977]]''' [[File:Go-next.png|link=Back to Godhead Magazines 1966 to 1977]]</div><br />
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<div class="center">When visiting the individual BTG issues below, you can '''download a PDF''' of that issue by '''clicking on the cover image'''.'''<br /><br />
'''Transcriptions are included for articles by Śrīla Prabhupāda'''. For articles written by other contributors, please see the PDF.'''<br />
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There is also a '''[[Vaniquotes:Category:Back to Godhead (magazine)|Vaniquotes BTG Category]]'''<br />
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*'''1944 to 1960 - 29 issues'''<br />
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{| border="0" cellpadding="0" cellspacing="0" <br />
|+<br />
|- valign="bottom"<br />
| [[File:001 1944 01-0104.jpg|250px|thumb|alt=Back to Godhead|link=1944 Back to Godhead vol 1 part 01 - Messages|<div class="center">'''1944 Volume 1 Parts I to IV'''</div>]]<br />
<br />
| [[File:002 1944 01-02.jpg|250px|thumb|alt=Back to Godhead|link=1944 Back to Godhead vol 1 part 02 - Thanks to the Government of India|<div class="center">'''1944 October, Volume 1 Part 2'''</div>]]<br />
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| [[File:003 1952 01-08.jpg|250px|thumb|alt=Back to Godhead|link=1952 Back to Godhead vol 1 part 08 - Solution of Present Crisisses By Bhagwat Geeta|<div class="center">'''1952 February, Volume 1 Part 8'''</div>]]<br />
<br />
| [[File:004 1952 01-09.jpg|250px|thumb|alt=Back to Godhead|link=1952 Back to Godhead vol 1 part 09 - Paramahamsa Sree Sreemad Bhakti Siddhanta Saraswati Goswami Maharaja|<div class="center">'''1952 March, Volume 1 Part 9'''</div>]]<br />
|- valign="bottom"<br />
| [[File:005 1956 03-01.jpg|250px|thumb|alt=Back to Godhead|link=1956 Back to Godhead vol 3 part 01 - The S.R.C. Catastophe|<div class="center">'''1956 March 1, Volume 3 Part 1'''</div>]]<br />
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| [[File:006_1956_03-02.jpg|250px|thumb|alt=Back to Godhead|link=1956 Back to Godhead vol 3 part 02 - Who is a Sadhu|<div class="center">'''1956 March 16, Volume 3 Part 2'''</div>]]<br />
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| [[File:007 1956 03-03.jpg|250px|thumb|alt=Back to Godhead|link=1956 Back to Godhead vol 3 part 03 - The Lowest of the Mankind|<div class="center">'''1956 April 5, Volume 3 Part 3'''</div>]]<br />
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| [[File:008 1956 03-04.jpg|250px|thumb|alt=Back to Godhead|link=1956 Back to Godhead vol 3 part 04 - Philosophical Problems Within Social Awareness|<div class="center">'''1956 April 20, Volume 3 Part 4'''</div>]]<br />
|- valign="bottom"<br />
| [[File:009_1956_03-05.jpg|250px|thumb|alt=Back to Godhead|link=1956 Back to Godhead vol 3 part 05 - Sufferings of Humanity|<div class="center">'''1956 May 5, Volume 3 Part 5'''</div>]]<br />
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| [[File:010_1956_03-06.jpg|250px|thumb|alt=Back to Godhead|link=1956 Back to Godhead vol 3 part 06 - Yajna or Sacrific for the Supreme|<div class="center">'''1956 May 20, Volume 3 Part 6'''</div>]]<br />
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| [[File:011_1956_03-07.jpg|250px|thumb|alt=Back to Godhead|link=1956 Back to Godhead vol 3 part 07 - Religiosity Real and Apparent|<div class="center">'''1956 June 5, Volume 3 Part 7'''</div>]]<br />
<br />
| [[File:012_1956_03-08.jpg|250px|thumb|alt=Back to Godhead|link=1956 Back to Godhead vol 3 part 08 - Where is Godhead|<div class="center">'''1956 June 29, Volume 3 Part 8'''</div>]]<br />
|- valign="bottom"<br />
| [[File:013_1956_03-09.jpg|250px|thumb|alt=Back to Godhead|link=1956 Back to Godhead vol 3 part 09 - Hope Against Hope|<div class="center">'''1956 October 5, Volume 3 Part 9'''</div>]]<br />
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| [[File:014_1956_03-10.jpg|250px|thumb|alt=Back to Godhead|link=1956 Back to Godhead vol 3 part 10 - Shri Krishna The Supreme Vedantist|<div class="center">'''1956 October 20, Volume 3 Part 10'''</div>]]<br />
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| [[File:015_1956_03-11.jpg|250px|thumb|alt=Back to Godhead|link=1956 Back to Godhead vol 3 part 11 - An Essential Service|<div class="center">'''1956 November 5, Volume 3 Part 11'''</div>]]<br />
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| [[File:016_1956_03-12.jpg|250px|thumb|alt=Back to Godhead|link=1956 Back to Godhead vol 3 part 12 - Definition of Vice & Its Scope|<div class="center">'''1956 November 20, Volume 3 Part 12'''</div>]]<br />
|- valign="bottom"<br />
| [[File:017_1958_03-13.jpg|250px|thumb|alt=Back to Godhead|link=1958 Back to Godhead vol 3 part 13 - Prayers of King Kulashekhara|<div class="center">'''1958 October 20, Volume 3 Part 13'''</div>]]<br />
<br />
| [[File:018_1958_03-14.jpg|250px|thumb|alt=Back to Godhead|link=1958 Back to Godhead vol 3 part 14 - Truth and Beauty|<div class="center">'''1958 November 20, Volume 3 Part 14'''</div>]]<br />
<br />
| [[File:019_1960_03-15.jpg|250px|thumb|alt=Back to Godhead|link=1960 Back to Godhead vol 3 part 15 - Anti-Material World of the Kingdom of Godhead|<div class="center">'''1960 February 20, Volume 3 Part 15'''</div>]]<br />
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| [[File:020_1960_03-16.jpg|250px|thumb|alt=Back to Godhead|link=1960 Back to Godhead vol 3 part 16 - Identity of Lord Chaitanya|<div class="center">'''1960 March 20, Volume 3 Part 16'''</div>]]<br />
|- valign="bottom"<br />
| [[File:021_1960_03-17.jpg|250px|thumb|alt=Back to Godhead|link=1960 Back to Godhead vol 3 part 17 - Variety of Planetary System|<div class="center">'''1960 Apri 5, Volume 3 Part 17'''</div>]]<br />
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| [[File:022_1960_03-18.jpg|250px|thumb|alt=Back to Godhead|link=1960 Back to Godhead vol 3 part 18 - Relevant Enquiries|<div class="center">'''1960 April 20, Volume 3 Part 18'''</div>]]<br />
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| [[File:023_1960_03-19.jpg|250px|thumb|alt=Back to Godhead|link=1960 Back to Godhead vol 3 part 19 - Chaitanya Charitamrta|<div class="center">'''1960 May 5, Volume 3 Part 19'''</div>]]<br />
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| [[File:024_1960_03-20.jpg|250px|thumb|alt=Back to Godhead|link=1960 Back to Godhead vol 3 part 20 - Bhakti Rasamrita Sindhu|<div class="center">'''1960 May 20, Volume 3 Part 20'''</div>]]<br />
|- valign="bottom"<br />
| [[File:025_1960_03-21.jpg|250px|thumb|alt=Back to Godhead|link=1960 Back to Godhead vol 3 part 21 - Bhakti Rasamrita Sindhu|<div class="center">'''1960 June 5, Volume 3 Part 21'''</div>]]<br />
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| [[File:026_1960_03-22.jpg|250px|thumb|alt=Back to Godhead|link=1960 Back to Godhead vol 3 part 22 - Bhakti Rasamrita Sindhu|<div class="center">'''1960 July 5, Volume 3 Part 22'''</div>]]<br />
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| [[File:027_1960_03-23.jpg|250px|thumb|alt=Back to Godhead|link=1960 Back to Godhead vol 3 part 23 - Sanatan Dharma is the Religion of All Living Entities|<div class="center">'''1960 July 20, Volume 3 Part 23'''</div>]]<br />
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<div style="float:right">'''[[Back to Godhead Magazines 1966 to 1977]]''' [[File:Go-next.png|link=Back to Godhead Magazines 1966 to 1977]]</div></div>Anuraghttps://dev.vanisource.org/w/index.php?title=760112_-_Lecture_SB_05.05.01_Hindi_-_Bombay&diff=780475760112 - Lecture SB 05.05.01 Hindi - Bombay2025-06-07T14:38:49Z<p>Anurag: </p>
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<div class="code">760112SB-BOMBAY - January 12, 1976 - 41.26 Minutes</div><br />
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<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760112SB-BOMBAY_Hindi_mono.mp3</mp3player><br />
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'''Prabhupāda:''' <br />
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:nāyaṁ deho deha-bhājāṁ nṛ-loke<br />
:kaṣṭān kāmān arhate viḍ-bhujāṁ ye<br />
:tapo divyaṁ putrakā yena sattvaṁ<br />
:śuddhyed yasmād brahma-saukhyaṁ tv anantam<br />
:([[SB 5.5.1|SB 5.5.1]])<br />
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(Hindi)<br />
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HINDI TRANSCRIPTION <br />
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:नायं देहो देहा-भाजां नृ-लोके<br />
:कष्ठान् कामान अरहते विद-भुजं ये<br />
:तपो दिव्यं पुत्रका येन सत्त्वम्<br />
:शुद्धयेद यस्माद ब्रह्म-सौख्यं त्व अनंतम<br />
:( श्री. भा.५.५.१)<br />
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थिस इस दी कन्वर्सेशन। हिंदी में बोलना पड़ेगा क्या? हिंदी में बोलेंगे। ऋषबदेव उपदेश दे रहा है अपने पुत्रों को। उनके सौ पुत्र थे जिसमे जेष्ट पुत्र महाराज भारत जिसके नाम से हमारा देश का नाम हुआ है भारतवर्ष। खली ये देश नहीं, सब देश, ये पृथ्वी का नाम है भारतवर्ष। तो उनका उपदेश है नयम देहा, ये जो शरीर है, नृलोके, मनुष्य समाज में, सभी का शरीर है, कुत्ता का भी है, गधे का भी है, सूअर का भी है, देवता का भी है, अनेक शरीर है, ८४,०००,००० शरीर है जिसमे जीव ब्रह्मण कर रहें हैं। तथा देहान्तरा प्राप्ति, एक शरीर छोड़ करके अपना कर्म के अनुसार और एक शरीर को ग्रहण करता है। तो चैतन्य महाप्रभु बताते हैं "ऐ रुपे ब्रह्माण्ड भ्रमिते कोण भाग्यवान जीव गुरु-कृष्ण-प्रसाद पाय भक्ति-लता-बीज"। इसी प्रकार जीव, जीवात्मा ब्रह्मण कर रहे हैं। तथा देहान्तर प्राप्ति जैसा इसी शरीर में हमारा देहान्तर होता हैं। ये बच्चे लोग हैं, इनका देहान्तर होगा। ये शरीर नहीं रहेगा, बच्चा शरीर नहीं रहेगा, बालक शरीर नहीं रहेगा, युवक शरीर नहीं रहेगा, बुड्ढा शरीर भी नहीं रहेगा। एक शरीर के बाद जैसा दूसरा शरीर मिलता हैं, ये निश्चित हैं। हाँ, उद्धरण भी है; अगर कोई युवक कहे हम बुड्ढा नहीं होंगे, ये संभव नहीं है, होना ही पड़ेगा, शरीर पलटना ही पड़ेगा, ये स्वाधीनता नहीं है की हम युवक ही रहेंगे, हम बालक ही रहेंगे। नही। भगवान बड़ा सुन्दर उद्धरण दिया, "देहिनो 'स्मिन यथा देहे कौमारं यौवनं जरा तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति" इसमें कोई तर्क करने का अवकाश नहीं है। तहत देहान्तर जैसा हमलोग देख रहे हैं एक शरीर छोड़ करके और शरीर हमलोग ले रहे हैं। तो जब ये शरीर छूट जायेगा और एक शरीर हमको लेना पड़ेगा, क्या तर्क का ज़रुरत है और स्वय भगवान बोल रहे हैं। अगर कोई कहे की ये जो बालक का शरीर छोड़ करके नौजवान का शरीर मिलता है, ये सब मैं देखता नहीं, शरीर तो भस्मीभूत हो जाता है, जला दिया जाता है, फिर कैसा --। ये मूर्ख का तर्क है शरीर जैसा पलटता है जैसे बालक का शरीर युवक का शरीर हुआ वो कैसे पलटा है हम देखता थोड़े ही हैं, पलटता है, हो रहा है। बाकि वो आँख हमारा है नहीं। वो जो सूक्ष्म शरीर है वो; जैसे हम रात में सो रहे हैं और सपना मैं हम एक जंगल में चला गया। जो हमारा बगल में सोता है क्या वो देखता है कैसे हम जंगल में चला गया। बाकि असल में हम गया। हाँ, ये तो सब कोईको मालूम है हम जंगल में चला गया, है तो अच्छा पलंग पर शरीर और उसको छोड़ कर हम जंगल में चला गया, बाघ से मुलाकात हुआ, हम चिल्लाने लगे, और बगल में कोई सो रहा है बोलता है क्यों चिल्ला रहा है ? बाघ है बाघ, कहाँ बाघ है? है नहीं। बाकि है। वो देखता नहीं। इसी प्रकार ये सूक्ष्म शरीर जिस तरह से हमको एक और शरीर में ले जाता है, ये मूर्ख लोग देखता नहीं। "पश्यन्ति ज्ञान चक्षुषा" ये भगवद गीता में है। ये जो ज्ञान है वो देखता है। हाँ, इसलिए कहते हैं "धीरस तत्र न मुह्यति"जो धीर है, ज्ञानी है, आगे बढे हुए हैं, उसको कुछ मुश्किल नहीं है ये समझना "तथा देहान्तर प्राप्ति। वो जो मुर्ख है,संघ नहीं किया है, साधु का बात सुना नहीं, --- माफिक सोचता है, ये सब मुर्ख नहीं समझता। बाकि जो ज्ञान चक्षु है उसके लिए कोई मुश्किल नहीं है। वो जानता है, धीरस तत्र न मुह्यति। और किधर गया व्यक्ति वो भी ज्ञान चक्षु से दर्शन होता है। ये शास्त्र में , शास्त्र चक्षुष्यात। शास्त्र का जरिया से, वाया मीडिया, से देखना चाहिए। हाँ, तभी तो शास्त्र हुआ है, क्या चीज़ क्या है, भगवान क्या है, भगवान कौन है, ये सब ज्ञान हमको कहाँ से मिलता है। ये सब देखता है क्या? जैसे हमलोग वैकुण्ठ का वर्णन करते हैं, वो लोग वृन्दावन धाम का वर्णन करते हैं, नर्क का वर्णन करते हैं। अभी तो गया नहीं, बाकि शास्त्र से जो वर्णन है, उसी को, उसी से समझना चाहिए। और विशेष करके भगवान कृष्ण जैसे बता रहे हैं, तथा देहान्तरा प्राप्ति, इसमें संदेह करने का कोई जरूरत नहीं है। वो मुर्ख लोग संदेह करेगा। और भगवान युक्ति भी दे रहे हैं की कौमारं यौवनं ज़रा, "देहिनोऽस्मिन् यथा देहे कौमारं यौवनं जरा" ये जो शरीर पलटता है ये बहुत युक्ति संगत है। तो ये शरीर। और भी भगवान समझा रहे हैं "न हन्यते हन्यमाने शरीरे नित्य शाश्वतो यम" ये बता रहे हैं, हमको समझना चाहिए। शास्त्र तो हमेशा भगवद वाणी होता हैं। ये सबको समझना चाहिए तब मालूम होगा हाँ ठीक हैं। "ऊर्ध्वं गच्छांति सतवस्ताः" ये सब उर्ध्व लोक हैं, स्वर्ग लुक हैं; जो लोग सात्विक जीवन व्यापन किया हैं उनको उर्ध्व लोक में स्थान मिलता हैं, और जो न उन्नति किया हैं और न अवन्नति किया हैं उसके लिए यहीं रहना हैं और अधो गछन्ति तामसाः जगन्य-गुण-वृत्ति-स्था और जीवन केवल जगन्य वृत्ति से, पाप वृत्ति से, मांस खाना, शराब पीना, और ये सब दुःसंघ उसको अधो गछन्ति वो नर्क लोक में जाता है, पशु में जन्म मिलता है, गरीब घर में जन्म मिलता है, ये सब शास्त्र में है। और उसका अनुसार हमको काम करना चाहिए तभी तो मनुष्य जीवन मिलता है। ऐसा नहीं कुत्ता भेड़ी जैसे खाया, पिया, बच्चा पैदा किया और मर गया। ये तो कुत्ता का जीवन है। सा एव गो-खरः जो मनुष्य जीवन को संपूर्ण नहीं करता है। मनुष्य जीवन इसलिए मिला है जो समझे। ये शास्त्र सभी भगवद गीता, श्रीमद भागवतम, वेद-वेदांत, ये सब बनाया गया है क्यों? की मनुष्य जीवन में इसको आश्रय ले। "तद्-विज्ञानार्थं स गुरुम् एवभिगच्छेत्" ये विज्ञानं को समझे। जैसे स्कूल कॉलेज जाता है, बल्कि आजकल ये सब टेस्ट मिट गया है। वो हतौड़ी पीटने के लिए स्कूल कॉलेज जाता है, वो आत्मा ज्ञान के लिए नहीं जाता है। उसी को बहुत बड़ा समझते हैं की किस तरह से हतौड़ी का फैक्ट्री खोला जाए, सब ज्ञान दिया जाए, इसके लिए प्रदेश में जाए और पैसा खूब पैदा करे, और खूब मज़ा करें, ये सब चलता रहता है। इसलिए ऋषबदेव कहता हैं ये जो सब कार्यक्रम है, दिन रात परिश्रम करना। इसलिए कहा है केवल काम नयम ""नयं देहो देहा-भजं नृ-लोके कष्ठान् कामान अरहते" इतना कष्ट करके और केवल इन्द्रिय तरपन करना है। ये तो सूअर भी करता है इसलिए सूअर का नाम लिया है। जो ये जो परिश्रम इतना दिन रात, सूअर आपलोग देखिएगा, कलकत्ता में तो है नहीं, कहीं कहीं होगा, गाओं में तो है। अब देखिये सूअर दिन भर रात भर घूमता फिरता है, परिश्रम, किस लिए कहाँ गूढ़ है बस। वोई बात हुआ। गूढ़ खाने के लिए दिन भर मेहनत करता है। और हमलोग को खाद्य है, ..... कुछ भरने वाला है। ऐसी चीज़ के लिए हमलोग परिश्रम करते हैं। जो खाएंगे हलवा-पूरी वो भी गूढ़ बन जाएगा। जो सूअर जो है गूढ़ बनने से खता है और हम गूढ़ बनाने के लिए कहते हैं। इससे क्या फर्क पड़ता है। हाँ, अगर कोई कहे हम तो लुची पूरी कहते हैं, लुची पूरी तो गूढ़ बनेगा उसके बाद तो सूअर खायेगा। तो इसलिए ईश्वर का उदहारण दिया है। नयम देहा, ये जो शरीर मिला है, ये शरीर, नयम देहा नृलोके, मनुष्य समाज में कष्टान कामान, चाहिए, ये जो हमारा डिमांड है शरीर के लिए, उसको खाना भी चाहिए, सोना भी चाहिए, इन्द्रिय है उसको भी तरपान करना चाहिए, और आहार, निद्रा, भय, मैथुन, और भय से बचने के लिए भी कुछ तरकीब करना चाहिए। तो बाकि, असल बात भूल नहीं जाओ। इतना सूअर, गधा हो गया तुमलोग की असल बात भूल गया। ये उचित नहीं है। ये आज नहीं, उस समय भी था नहीं तो। ऋषबदेव उपदेश कर रहे हैं। आजकल ज्यादा हो गया सूअर गधा, उस समय कम था। क्योंकि सूअर गधा से आदमी बनाने के लिए ये वर्णाश्रम बनाया गया था, उसको छोड़ दिया। सूअर गधा सभी है, जनमन जायते शूद्र, जन्म से सभी सूअर गधा है, इसमें कोई बात नहीं। बाकि वो जो वर्णाश्रम धर्म विचार है, वो सूअर गधा को देवता बनाने के लिए है आहिस्ते-आहिस्ते। जो सबसे इंटेलीजेंट है उसको ब्राह्मण बनाया जा सकता है। हाँ, और उससे जो लेस्स है उसको क्षत्रिय, उससे जो लेस्स है उसको वैश्य, और जो बिलकुल लेस्स इंटेलीजेंट वो शूद्र। तो आजकल जो है वो इंटेलिजेंस ही है नहीं। इसलिए शास्त्र में कहते हैं कलौ शूद्र संभव, अभी कोई हैं नहीं केवल शूद्र-शूद्र। इसलिए शास्त्र का कोई मर्यादा नहीं है। क्यूंकि शास्त्र है ब्राह्मण के लिए। ब्राह्मण लोग पंडित अपना आचरण शुद्ध करे, समो दमः तप शौचं दान, ये सब ब्राह्मण लोग का द्वादश गुण। हाँ, तो कहाँ सिखाया जाता है। जो ब्राह्मण कुल में जन्म हो वो भी छोड़ दिया वो भी हतौड़ी गिनने के लिए। तो फिर उसको कैसे मनुष्य समझ रहा है। सब मिट गया। इसलिए कलियुग में एक ही साधन है की सब भगवान का नाम लो। <br />
"हरेर नाम हरेर नाम<br />
हरेर नामैव केवलम्<br />
कलौ नास्त्य एव नास्त्य एव<br />
नास्त्य एव गतिर अन्यथा" <br />
सब सूअर गधा हो गया है और केवल अपना इन्द्रिय तरपान करने के लिए दिन भर शरीर के लिए परिश्रम करते हैं। ऋषबदेव कहते हैं ये उच्चित नहीं है। इस तरह से जो समय नष्ट कर रहे हो, मनुष्य जीवन, ये बहुत मूल्यवान है, अनेक जन्म के बाद मिला है। उसको केवल खाने पिने के लिए, बच्चा पैदा करने के लिए बर्बाद करना ये उच्चित नहीं है। ये ऋषबदेव का मूल उपदेश है। हाँ, तो किस लिए न तपो, इसलिए कहते हैं "तपो दिव्यं पुत्रका येन सत्त्वं शुद्देद"। थिस इस योर बिज़नेस। सत्ता, हमारा जो एक्सिस्टेंस का मूल वृत्ति है जैसे शरीर है, ये शरीर शुद्ध नहीं है। इसलिए तो हमको मरना पड़ता है। क्यों मरता है? कोई तो मरने को नहीं चाहता है। हाँ, जन्म मृत्यु जरा व्याधि, ये सब बुखार चढ़ जाता है, कौन बुखार को चाहता है। ये चढ़ जाता है कोई कारण से। बीमार हो गया, कोई ताप हुआ, कोई इन्फेक्शन हुआ, इसलिए बुखार। बुखार होना कोई साधारण नहीं, असाधारण है। इसी प्रकार जब शास्त्र से हमको खबर मिल रहा है तो न हन्यते हन्यमाने शरीरे। ये जीवात्मा जो है ये शरीर नष्ट हो जाने से वो उनका मरण नहीं होता है। उसका और एक शरीर मिलता है। जैसे कपड़ा पहात गया, उसको फ़ेंक देता है और नया लेते हैं तथा देहान्तर, इसी प्रकार ये शरीर जब चलता नहीं, इसका मशीन सब ख़राब हो जाता है। जैसे आपलोग मोटर लेते हैं, पुराण गाड़ी है, चलता नहीं, इसको फ़ेंक देते हैं, नया गाड़ी ले लेते हैं। उसी प्रकार ये जो शरीर है ये भी एक गाड़ी है, यन्त्र, शास्त्र में भगवान खुद बताये हैं यन्त्र रुढानी मायया, ये माया का जीव एक यन्त्र है। <br />
"ईश्वरः सर्व-भूतानाम<br />
हृद-देशे अर्जुन तिष्ठति<br />
ब्रह्मायां सर्व भूतानि<br />
यन्त्ररूधानि मायया"<br />
ये बहुत इम्पोर्टेन्ट स्लोका है। इसको आपलोग थोड़ा अच्छी तरह से समझिये की भगवान सबके शरीर में हैं, भगवान भी हैं, मैं भी हूँ। शरीर में दो आत्मा हैं, जीवात्मा और परमात्मा। हाँ, ये भगवान बताये हैं भगवद-गीता में। <br />
"क्षेत्र-ज्ञान चापि माम् विद्धि सर्व-क्षेत्रेषु भारत<br />
क्षेत्र-क्षेत्रज्ञयोर ज्ञानं यत् तज ज्ञानं मतं मम" <br />
क्षेत्र, क्षेत्रजन्य, हाँ, ये शरीर है क्षेत्र, ज़मीन, और जैसे ज़मीन होता है और ज़मीन का कोई किसान भी होता है दोनों मिलकरके एक फल को उत्पादन करते हैं जिसका हमलोग भोजन करते हैं। इसी प्रकार ये शरीर जो है, ये शरीर से हमलोग काम लेते हैं, हमलोग जीवात्मा और इसका जो फल है उसको भोगते हैं "कर्मणा दैव नेत्रेणा। हाँ, तो भगवान भी यूज़ करना चाहते हैं। तो भगवान कहते हैं ये जो शरीरी, शरीर का मालिक जीवात्मा हैं इसको भी क्षेत्रज्ञ कहा जाता है। और भी एक क्षेत्रज्ञ है वो मैं हूँ, "क्षेत्र-ज्ञान चापि माम् विद्धि सर्व-क्षेत्रेषु भारत। जैसे जीवात्मा है वो अपन अशरीर का ही खबर रखता है। हम आप लोग जैसा है, हमारा जो सुख-दुःख है शरीर में वो हम बोल सकते हैं, आप का जो सुख-दुःख है वो आप बोल सकते हैं, बाकि भगवान जो है सर्व क्षेत्रेषु, भगवान सब का सुख-दुःख जानता है। हमारा भी जानता है, अप्पके भी जानता है। तो दो है। वो मुर्ख हैं जो कहते हैं जीवात्मा परमत्मा एक हैं। उसको ज्ञान ठीक नहीं हैं। जीवात्मा अलग और परमात्मा अलग, इसलिए भगवान कहते हैं च, च का अर्थ होता हैं एवं, अ, और बात भी एहि है। हम अगर परमात्मा होता तो आप का शरीर का सुख-दुःख हमको मालूम होता और अगर आप परमात्मा होते तो हमारा सुख-दुःख आपको मालूम होता। हमको मालूम नहीं है, बाकि भगवान को मालूम है। इसीलिए तो हमलोग भगवान को मानते हैं। 'सर्व-क्षेत्रेषु भारत'। हाँ, जीवात्मा परमात्मा दो है। और भी भगवान कहते हैं की "ईश्वरः सर्व-भूतानाम हृद-देशे अर्जुन तिष्ठति"। सर्व-भूतानाम ईश्वर भगवान रहते हैं, तो मैं क्या सर्व भूत में रहता हूँ? तो हम भगवान कैसे हुआ? ये सब विचार नहीं करते हैं। भगवान बन जाते हैं। हम भगवान हैं। तो कैसे भगवान हुआ। सब जीव का आत्मा मैं है, सब जीव का सुख-दुःख समझते हो? नहीं, कुछ नहीं, भगवान बन गया। "ईश्वरः सर्व-भूतानाम हृद-देशे अर्जुन तिष्ठति" वो जो भगवान है वो परमात्मा है। वो सब के ह्रदय में बैठे हुए है। ये उपनिषद् में भी है की दो पक्षियां हैं, वो वृक्ष में बैठे हुए हैं। वो दो पक्षी कौन हैं? एक जीवात्मा और परमात्मा। तो एहि जो पक्षी है वो वृक्ष का फल को कहते हैं। और दूसरा जो पक्षी है वो देखते हैं, अनुमन्ता, उपादष्टा, वो केवल देखते हैं। ये क्या चाहता है। तो भगवान को "सुहृदं सर्व भूतानां" साबके मित्र है, भगवान इतना सुन्दर मित्र है की ये जीवात्मा कोई भी शरीर में जाये, सूअर का शरीर में, कुत्ता का शरीर में जाये, भगवान साथ-साथ जाते हैं। इसके लिए मुर्ख को कैसा समझाया जाये। ये जो देहान्तर प्राप्त केवल करते हैं दुःख भोगता है, सुख भोगता है, इसी प्रकार से इस दुनिया में भ्रमण करते हैं। किस तरह से इनको ज्ञान दिया जाये, ये मुर्ख, ये सब छोड़, गधा ये सब छोड़, मूढ़ा, छोड़ ये सब यदि सुखी होने को चाहता है। क्यों ऐसा फिरता है, भटकता है, एक शरीर छोड़ के एक शरीर, तथा देहान्तर प्राप्ति, ये मुर्ख को समझाने के लिए भगवान आते हैं। बाकि इतना बड़ा मुर्ख हमलोग हैं जब भगवान समझाने से भी हमलोग नहीं समझते। इतना बड़ा मुर्ख है। इसलिए भगवान कहते हैं "न मां दुष्कृतिनो मूढ़ा प्रपद्यन्ते नराधम" जो एकदम नराधम है, सबसे नीच है मनुष्य समाज में, ये सब समझता नहीं। हाँ, तो जो समझते नहीं भगवद-गीता और अंट-शंट बकते हैं की भगवान कला है, भगवान को कौन, ये सब। सब कुछ जानता नहीं मनुष्य समाज का, दुर्दैव है जो ऐसा मुर्ख लोग सब प्रचारक हुआ है, ये भगवान को छोड़ के अंट-शंट सब बकता है। तो इसलिए भगवान कहते हैं जो हमारा विषय नहीं जानता, जाने तभी तो प्रपदय, प्रपद्यन्ते, जो जानता है जैसे भगवद-गीता में बताया है बहुनाम जन्मनाम अन्ते ज्ञानवान मां प्रपद्यते" जो भगवान का शरण में आत्म समर्पण कौन कर देता है जो अनेक जन्म के बाद, बहुनाम जन्मनाम, जब वो ठीक-ठीक समझता है (हरे कृष्णा) की भगवान विभु और मैं अणु, हमारा उचित है की भगवान के चरण में शरण लेना। भगवान खुद भी कहते हैं "सर्व धर्मान परित्यज्य मां एकम शरणम व्रज: तो वो काम मनुष्य के लिए है। मनुष्य का ये काम नहीं है की सूअर के जैसे दिन भर परिश्रम करे और फिर वही भूक हटाने का चीज़ खाये और मस्त रहे। ये मनुष्य का काम नहीं है। इसलिए कहते हैं "नायं देहो देहा-भाजाम नृलोके" कुत्ते भेड़ि के जैसे ऐसा परिश्रम करता है और भोगता है दिन भर उसका उपाय नहीं है क्यूंकि वो कुत्त्ता बना है। और मनुष्य को जी, हमको कुत्ता ही बनना है, सूअर बनना है, तो ये तो हम मनुष्य जीवन को बर्बाद कर रहे हैं। ये समझा रहा है "नायं देहो देहा-भाजाम नृलोके" देहो भाजाम का अर्थ होता है जो भी ये भौतिक शरीर ग्रहण किया है "भुमिर आपो 'नलो वायु" ये जड़ शरीर जो है, ये भुमिर आपो 'नलो वायु, जल है, मट्टी है, और है, वायु है, और आकाश है, ये जड़ है और इसका भीतर सूक्ष्म शरीर है, मन, बुद्धि, अहंकार, और वो सूक्ष्म शरीर जो धारण करते हैं वो जीव है। हाँ, कोई तो फँस जाते हैं ये जड़ शरीर में और कोई फँस जाते हैं सूक्ष्म शरीर में। हाँ, और असल जो शरीर है उसको कोई जानता नहीं। हाँ, "मूढ़ो यं नाभिजानाति लोको माम अजम् अव्ययम्"। हाँ, इसलिए उसको किस तरह से आदमी समझ सकता है, तो उसके लिए ऋषबदेव बताते हैं तपः <br />
"तपसा ब्रह्मचर्येण शमेन च दमेन च ।<br />
त्यागेन सत्यशौचाभ्यां यमेन नियमेन वा ॥ १३ ॥<br />
देहवाग्बुद्धिजं धीरा धर्मज्ञा: श्रद्धयान्विता: ।<br />
क्षिपन्त्यघं महदपि वेणुगुल्ममिवानल: ॥ १४ ॥"<br />
और एक जगह में सुखदेव गोस्वामी महाराज परीक्षित, ये प्रोसेस है। कुत्ता भेड़ि जैसे रहने से कुछ ज्ञान नहीं मिलेगा। हाँ, और तपस्या करने से तपसा ब्रह्मचर्येण सत्य ट्रुथफुलनेस, शौचं, क्लीनलीनेस, सूचि, इसलिए ब्राह्मण का नाम है सूचि। और जो ब्राह्मण नहीं है वो मुचि।। हाँ, सूचि एंड मुचि; तो मुचि कौन है जो भगवान का संपर्क छोड़ दिया है वो मुचि खाली चमार के जैसे, एक्सपर्ट होता है। चमड़ा समझता है, ये गाय का चमड़ा, भैंस का चमड़ा है, ये …. का चमड़ा है। तो जो चमड़े में बद्ध हो गया। ये चमड़ा इंडियन है, ये चमड़ा अमेरिकन है, ये चमड़ा हिन्दू है, ये चमड़ा मुस्लिम है, वो मुचि है सूचि नहीं। हाँ, सूचि तो तब होगा जब वो समझेगा "अहं ब्रह्मास्मि"। अब जो ब्रह्मा वस्तु है, आत्मा वस्तु है, परमात्मा का अंश है, तब वो ब्राह्मण होगा। ब्रह्म जानती इति ब्राह्मण। ये ब्रह्म को समझते हैं, ये ब्रह्म ज्ञान जिसको लाभ हुआ है, वो ब्राह्मण है। जो शरीर से अपने को आइडेंटिफाई करता है, वो तो चमड़ा का एक्सपर्ट हो गया। मुचि हो गया। मुचि का मने टेनरी का एक्सपर्ट। कुछ लोग मुचि बोलते लेकिन आजकल अच्छा लैंग्वेज में बोलते हैं टेनरी एक्सपर्ट। टेनरी एक्सपर्ट बोलते हैं, क्या काम करते हो? हम टेनरी एक्सपर्ट हैं। ये तो बहुत भरी पोस्ट है। (हँसते हुए)और नहीं तो क्या है, मुचि है। तो मुचि बोलने से बिगड़ जायेगा। और टेनरी एक्सपर्ट है, ४००० रूपया तन्खा मिलता है। ठीक है, गणमान्य है। ये सब चलता है। तो ये सब जो कहते हैं टेनरी एक्सपर्ट मत बनो। तपस्या करो, ब्राह्मण बनो। तपो, तपस्या पहली चीज़ है मनुष्य के लिए। हाँ, मनुष्य जीवन का अर्थ ही होता है तपस्या। अथातो ब्रह्म जिज्ञ्यासा। और सब जीवन में, कुत्ता जीवन में, सूअर जीवन में, वोही चार काम, आहार, निद्रा, भय, मैथुनम च। आहार करो, खूब सोओ, इन्द्रिय तर्पण करो, और किस तरह से दुश्मन से बचाना है उसका उपाय करो। और भय। भय तो रहेगा सब समय। जब तक ये शरीर रहेगा, ये भय रहेगा। और निर्भय, निर्भय सत्ता संशुद्धिः भगवद-गीता में। ये तपस्या है। तो भय नहीं रहेगा और सत्ता संशुद्धिः। सत्ता का अर्थ होता है जो हमारा एक्सिस्टेंस। हाँ, तो वो क्यों होता है, हमको मरने पड़ता है। ये सब सोचना चाहिए। तपो दिव्यम; तपस्या मने बहुत तकलीफ उठाना। ये भौतिक काम में भी होता है। कोई बड़ा साइंटिस्ट डिस्कवर करता है वो भी तपस्या करता है। बिना तपस्या के कोई नाम ज़्यादा सइंटीस्ट डिस्कवर बहुत करते हैं। जैसे कल हमलोग आ रहे थे मुंबई से वो पायलट मिस्टर भट्टाचार्य वो थोड़ा हमलोग को खातिर करके कमरे गया। वो पायलट सब दिखाया किस तरह से उतरता है किस तरह से उठता है। बड़ा इंटरेस्टिंग। तो ये जो सब इलेक्ट्रॉनिक मेथोड सब है। एक बटन टिप करो सब बटन-बटन ही है। ये भी तपस्या है। नहीं तो आश्चर्य, वंडरफुल मशीन। तो ये भी तपस्या है। तो आदमी आजकल भौतिक जगत में इसी तपस्या में लगा है। बाकि ऋषबदेव कहते हैं तपो दिव्यम। इसके लिए तपस्या कीजिये। ये कारीगरी है, ये तपस्या नहीं। पहले ये सब आश्चर्यजनक एयरोप्लेन विमान और अच्छा-अच्छा मकान, ये सब समय में है, ये डेमोन लोग बनाता था। डेमोन, ब्राह्मण नहीं बनाता था। हाँ, ब्राह्मण का काम था तपस्या और भगवान को प्राप्त करने के लिए ब्रह्म जानाति। वो तपस्या के लिए बताते हैं। जो आश्चर्यजनक एयरोप्लेन बनाना, आश्चर्यजनक है बाकि बहुत रिस्की है। एक बटन छोड़ के और एक बटन दाब दे तो बस काम ख़तम। परफेक्ट नहीं है। हाँ, परफेक्ट नहीं है। उसमे कारीगरी है, अवश्य है, बाकि वो कारीगरी संपूर्ण नहीं है। हाँ, तो ये सब कारीगरी, भौतिक कारीगरी जो है, इसको भी चाहिए। बाकि इसके पीछे जो असल कारीगरी है की अपना शुद्धयेत सत्ता, जिसमे सत्ता शुद्ध हो जाये, वो असल कारीगरी है। हाँ, सत्ता, शुध्दयेत सत्त्ता। तो मनुष्य जीवन का ये काम है जो सत्ता को शुद्ध करना। <br />
मैं जो "हन्यते हन्या माने शरीरे"। ये शरीर छूट जाने से मैं मरता नहीं। मैं जीवित रहता है। "तथा देहान्तर प्राप्ति" एक और शरीर, ये जो बोथेरेशन है, इसको समझना। देखिये ये बंगला में हम बैठे हैं और एक पेड़ भी है, दस हाथ दूर में एक पेड़ है, हमलोग इधर कमरे में अच्छी तरह से बैठे हुए हैं। बाकि वो पेड़ दस हाथ दूर से दस इंच भी आगे नहीं बढ़ सकेगा। दस इंच, लेकिन ये जीवन है। हाँ, ये भी एक जीवन है, क्यों? इस प्रकार जीवन मिला क्यूंकि वो सत्ता शुद्ध नहीं है। हाँ, वो निचे गिरते-गिरते पेड़ का जन्म मिल जाता है। हाँ, फिर उसका चलना फिरना ही बंद हो जाता है। और एक जगह खड़ा होकर उसको रहने पड़ता है। ये सब देखना चाहिए। ये क्यों हुआ? हमको भी हो सकता है। इसका उधारण बहुत है जैसा यमला-अर्जुन, वो देवता का संतान था। बाकि वो पशु के ऐसे व्यवहार किया। तो नारद मुनि उनको कर्स किया। ये तो पशु होने जाता है, तो इसको थोड़ा शाशन करें। तो उसको बोलै की जब तुम्हारा ऐसा पशु का नज़र है, वो लोग नंगा होकरके और अप्सरा को लेकरके वो सब मज़ा कर रहे थे। नारद मुनि उधर से जा रहे थे, तो अप्सरा लोग कपड़ा संभाल लिया, बाकि ये लोग शराब पीकर के इतना मौज था तो देखा ही नहीं, नंगा ही रह गया। तो नारद मुनि देखा की ये इतना बड़ा मुर्ख हो गया देवता के घर में जन्म होते हुए भी, तो इसको कुछ शाशन करना चाहिए। तो इसको अभिशाप दिया की तुम वृक्ष योनि में आओ। नंगा होकर के रास्ता में खड़ा रहो, कोई भी देखे कुछ लज्जा नहीं। हाँ, ये वृक्ष योनि में होता है ज बिलकुल लज्जाहीन। उसको वृक्ष योनि होता है। तो ये सब शास्त्र में है, इसको हमको समझना चाहिए। जब लज्जाहीन हो जाये औअर शुद्ध नहीं रहे और आगे बढ़ने के लिए कोशिश नहीं करें, तपस्या नहीं करे। ऐसे सब कुत्ता भेड़ी है इस प्रकार रह जाये, तो फिर हमारा मनुष्य जीवन मिलने से क्या लाभ। ये समझना चाहिए। इसलिए ऋषभदेव कहते हैं तपः, तप साधन ये तपस्या है। ये ही मनुष्य जीवन है। पहले हमारा ब्रह्मचारी बनाया जाय, तपस्या, बच्चेपन से। हाँ, "कौमार आचरेत्प्राज्ञो धर्मान्भागवतानिह", ये सब कहाँ सिखाया जाता है। बच्चे से, ब्रह्मचारी सिखाया जाये। हाँ, ब्रह्मचारी गुरूकुले वसंदांता, गुरुकुल में वास करने का क्या मतलब, उसको दांत बनाया जाता है, बड़ा धीर होये, धीरस तत्र न मुह्यति। ये सब नहीं है। शुरू से ही बीड़ी फूंकना सीखता है, असत संघ करने सीखता है। इसीलिए तपस्या। तो कलियुग में बहुत कड़ी कठिन तपस्या संभव है। हाँ, क्यूंकि वो जो भी अलग हो गया। तो इधर तो कम से कम इतना तो तपस्या किया जाये की एक संख्यापूर्वक भगवान का नाम लिया जाये। हाँ, "संख्या-पूर्वक-नाम-गण-नटिभिः", जैसे गोस्वामी लोग करते थे। हमको सीखने के लिए की एक संख्या जरूर पूर्ण करना था। हाँ, तो बड़े-बड़े आचार्य लोग जैसे हरिदास ठाकुर तीन लाख नाम जपते थे। ये तो संभव है नहीं तो कम से कम एक संख्या निर्दिष्ट करना चाहिए। तो हमलोग निर्दिष्ट कर दिया की सोलह फेर नाम जप करना है, जिसमे पच्चीस हज़ार नाम। ये दो घंटा में हो सकता है। इतना हमलोग काम करते हैं और दो घंटा हमलोग तपस्या नहीं कर सकते हैं। अभी करेंगे, बड़ा मुश्किल है। हाँ, आइये बैठिये। तो ये तपस्या जरूर करना चाहिए। तो हमलोग ये तपस्या के लिए हमर जितना शिष्या है इतना दिया की इतना ही तपस्या करो, सोलह माला फेर जपा करो और स्त्रिया, दूत, पान, ये चार चीज़ छोड़ दो। यानि अवैध स्त्री संघ। कोई तो पुरुष, आजकल के स्त्री-पुरुष का विचार नहीं होता है। तो वो नहीं होने चाहिए। विवाहित होकर के स्त्री-पुरुष अच्छी तरह से रहो। हाँ, शास्त्र सहमत जो है वो स्त्री-पुरुष का मिलन, वो ठीक है और बिना शास्त्र का जो स्त्री=पुरुष का मिलन है वो पाप है। <br />
मैं जो "हन्यते हन्या माने शरीरे"। ये शरीर छूट जाने से मैं मरता नहीं। मैं जीवित रहता है। "तथा देहान्तर प्राप्ति" एक और शरीर, ये जो बोथेरेशन है, इसको समझना। देखिये ये बंगला में हम बैठे हैं और एक पेड़ भी है, दस हाथ दूर में एक पेड़ है, हमलोग इधर कमरे में अच्छी तरह से बैठे हुए हैं। बाकि वो पेड़ दस हाथ दूर से दस इंच भी आगे नहीं बढ़ सकेगा। दस इंच, लेकिन ये जीवन है। हाँ, ये भी एक जीवन है, क्यों? इस प्रकार जीवन मिला क्यूंकि वो सत्ता शुद्ध नहीं है। हाँ, वो निचे गिरते-गिरते पेड़ का जन्म मिल जाता है। हाँ, फिर उसका चलना फिरना ही बंद हो जाता है। और एक जगह खड़ा होकर उसको रहने पड़ता है। ये सब देखना चाहिए। ये क्यों हुआ? हमको भी हो सकता है। इसका उधारण बहुत है जैसा यमला-अर्जुन, वो देवता का संतान था। बाकि वो पशु के ऐसे व्यवहार किया। तो नारद मुनि उनको कर्स किया। ये तो पशु होने जाता है, तो इसको थोड़ा शाशन करें। तो उसको बोलै की जब तुम्हारा ऐसा पशु का नज़र है, वो लोग नंगा होकरके और अप्सरा को लेकरके वो सब मज़ा कर रहे थे। नारद मुनि उधर से जा रहे थे, तो अप्सरा लोग कपड़ा संभाल लिया, बाकि ये लोग शराब पीकर के इतना मौज था तो देखा ही नहीं, नंगा ही रह गया। तो नारद मुनि देखा की ये इतना बड़ा मुर्ख हो गया देवता के घर में जन्म होते हुए भी, तो इसको कुछ शाशन करना चाहिए। तो इसको अभिशाप दिया की तुम वृक्ष योनि में आओ। नंगा होकर के रास्ता में खड़ा रहो, कोई भी देखे कुछ लज्जा नहीं। हाँ, ये वृक्ष योनि में होता है ज बिलकुल लज्जाहीन। उसको वृक्ष योनि होता है। तो ये सब शास्त्र में है, इसको हमको समझना चाहिए। जब लज्जाहीन हो जाये औअर शुद्ध नहीं रहे और आगे बढ़ने के लिए कोशिश नहीं करें, तपस्या नहीं करे। ऐसे सब कुत्ता भेड़ी है इस प्रकार रह जाये, तो फिर हमारा मनुष्य जीवन मिलने से क्या लाभ। ये समझना चाहिए। इसलिए ऋषभदेव कहते हैं तपः, तप साधन ये तपस्या है। ये ही मनुष्य जीवन है। पहले हमारा ब्रह्मचारी बनाया जाय, तपस्या, बच्चेपन से। हाँ, "कौमार आचरेत्प्राज्ञो धर्मान्भागवतानिह", ये सब कहाँ सिखाया जाता है। बच्चे से, ब्रह्मचारी से सिखाया जाये। हाँ, ब्रह्मचारी गुरूकुले वसंदांता, गुरुकुल में वास करने का क्या मतलब, उसको दांत बनाया जाता है, बड़ा धीर होये, धीरस तत्र न मुह्यति। ये सब नहीं है। शुरू से ही बीड़ी फूंकना सीखता है, असत संघ करने सीखता है। इसीलिए तपस्या। तो कलियुग में बहुत कभी कठिन तपस्या संभव है। हाँ, क्यूंकि वो जो भी अलग हो गया। तो इधर तो कम से कम इतना तो तपस्या किया जाये की एक संख्यापूर्वक भगवान का नाम लिया जाये। हाँ, "संख्या-पूर्वक-नाम-गण-नटिभिः", जैसे गोस्वामी लोग करते थे। हमको सीखने के लिए की एक संख्या जरूर पूर्ण करना चाहिए। हाँ, तो बड़े-बड़े आचार्य लोग जैसे हरिदास ठाकुर तीन लाख नाम जपते थे। ये तो संभव है नहीं तो कम से कम एक संख्या निर्दिष्ट करना चाहिए। तो हमलोग निर्दिष्ट कर दिया की सोलह फेर नाम जपा करो, जिसमे पच्चीस हज़ार नाम है। ये दो घंटा में हो सकता है। इतना हमलोग काम करते हैं और दो घंटा हमलोग तपस्या नहीं कर सकते हैं। अभी करेंगे, बड़ा मुश्किल है। हाँ, आइये बैठिये। तो ये तपस्या जरूर करना चाहिए। तो हमलोग ये तपस्या के लिए हमारा जितना शिष्या है उनको बता दिया इतना तपस्या करो, सोलह माला फेर जपा करो और स्त्रिया, दूत, पान, चाय,ये चार चीज़ छोड़ दो। यानि अवैध स्त्री संघ,अवैध पुरुष। आजकल के स्त्री-पुरुष का विचार नहीं होता है। तो वो नहीं होने चाहिए। विवाहित होकर के स्त्री-पुरुष अच्छी तरह से रहो। हाँ, शास्त्र सहमत जो है वो स्त्री-पुरुष का मिलन, वो ठीक है और बिना शास्त्र का जो स्त्री-पुरुष का मिलन है वो पाप है। <br />
उसको नहीं करो और जीव हिंसा प्रथा , पशु को मारकर के खाना, ये कसाई से मांस लियाकर खाना। ये महापाप है। तुम्हारे लिए भगवान इतना चीज़ बनाया है, पत्रं पुष्पम फलम तोयं, हज़ारों किस्म का, तो मनुष्य है तो उसको खाओ, भगवान का प्रसाद। तूम मांस, खड़ज्या, सब बहुत ख़राब चीज़ है इसको क्यों खाते हो। तो एहि तपस्या है। ये अवैध स्त्री संघ, इसको छोड़ देना चाहिए, और मांसाहारी भक्षण ये छोड़ देना चाहिए, और नशा छोड़ देना चाहिए और गैंबलिंग। ये सब चीज़ छोड़ना ही तपस्या है। तपो दिव्यम, इसमें भगवद भक्ति लाभ। इस को देखिये प्रमाण स्वरुप। ये सब चीज़ में यूरोपियन, अमेरिकन फंसे थे। अब देखिये सब छोड़ दिया और भगवद भक्ति हो रही है। ये तपस्या है। ये चार चीज़ छोड़ देना है और भगवान का नाम जप। ये कलियुग सभी कर सकते हैं, कोई मुश्किल नहीं है। तपो दिव्यम; दिव्यम, क्यों ये तपस्या किया जाये। जिसमे भगवान को प्राप्त कर सको। हम, और हाँ, वो ही असल उद्देश्य है। और भगवान को वही प्राप्र्त कर सकते हैं जो की शुद्ध हो तपस्या से। नहीं तो नहीं मिल सकेगा। <br />
"येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम् ।<br />
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रता:" ॥ २८ ॥ <br />
भगवद भजन दृढ़ होक करके इसी जीवन में हम भगवान को प्राप्त करेंगे, बैक टू होम बैक टू गोडहेड। तो उसके लिए थोड़ा तपस्या कीजिये। केवल कुत्ता भेड़ी के जैसे खाना, पीना, मज़ा करना और लम्पन-झंपन करने से कुछ होगा नहीं। क्यूंकि प्रकृति का शाशन में है। प्रकृति को माना नहीं। लम्पन-झंपन करने से क्या होगा? वो कुत्ता का ऐसे लम्पन-झंपन होगा, उसमे लाभ कुछ नहीं। करुणकी तुम प्रकृति का शाशन में है। वो जैसे दुर्गा देवी महिषासुर को शाशन कर रहे हैं, वो बहुत लम्पन-झंपन किया, आखिरी में दुर्गा देवी उसको संहार किया। तो प्रकार दुर्गा देवी छोड़ेगा नहीं किसी को। ये नहीं समझो की वो असुर पर शाशन किया था, हमको नहीं करेंगे। ये भूल है। जो असुर होगा;असुर का अर्थ क्या है, जो भगवान का मानता नहीं, वो असुर है। जो असुर होगा, दुर्गा देवी उसको ख़तम कर देगा। हाँ, ये समझना चाहिए। इसलिए मनुष्य जीवन में तपस्या करनी चाहिए। तपो दिव्यम, दिव्यम मने दैव, दिव्यम भगवान को भी। हाँ, कलियुग में बहुत सरल है भगवन को प्राप्त करने के लिए। सब पतित हैं हम लोग। ऐसे ही भगवान हम पर कृपा करके और उपाय भी बता दिया। हाँ, की जंगल में जाकरके तपस्या करने को नहीं होगा; आप जहाँ हैं वहीँ रहिये; स्थान स्तुति गता तनु वान मनोभिः, अपने स्थान में रहिये। कोई गृहस्थ आश्रम से सन्यास लेने पड़ेगा, ऐसा कोई बात नहीं है, केवल सुनिए भगवान की बात। इसलिए हमलोग सेण्टर खोलते हैं की आपलोग कृपा करके आइये और ये बह्गवाद गीता, भागवत को सुनियेगा और सुनते-सुनते श्रवणम कीर्तनम विष्णो फिर चेतो दर्पण मार्जनम, चेतो दर्पण मार्जित हो जाएगा। आहिस्ते-आहिस्ते सब चीज़ हो जायेगा। ये ही हमलोग का आप सबसे निवेदन है। जो इधर आइये और जहाँ तक हो सुनिए, और नहीं तो घर में ही सुनिए, सुनिए जरूर भगवद-गीता जैसे बताये हैं, उसका अंट-शंट अर्थ करके सबको सर्वनाश न कीजिये। उपकार कीजिये। भगवान जो बोला वो सब ठीक है। हमसे इधर-उधर बात करके आदमी को भड़काना ये ठीक नहीं है, ये महा पापी होता है। ये इंटरप्रिटेशन करके अपना भी सर्वनाश करते हैं और दूसरे का भी करते हैं। ये नहीं करना चाहिए। जैसे भगवद-गीता, इसलिए हमलोग भगवद-गीता एस इट इस, नो इंटरप्रिटेशन हाँ। जैसे भगवान बताये हैं मन मना भव मद भक्त, भगवान बोलता है सब समय हमारा चिंतन करो, हमलोग बोलते हैं करो चिंतन। हमको इंटरप्रिटेशन करने का क्या जरूरत है। ये महा मूर्खता है। सब छोड़ दीजिये बदमाशी और जैसे भगवान बताते हैं वैसे कीजिये। आपका जीवन सफल होगा। <br />
थैंक यू वेरी मच। <br />
जय श्रीला प्रभुपाद।</div>Anuraghttps://dev.vanisource.org/w/index.php?title=List_of_All_Cantos_and_Chapters_of_Srimad_Bhagavatam&diff=780470List of All Cantos and Chapters of Srimad Bhagavatam2025-06-05T18:18:31Z<p>Anurag: Anurag moved page List of All Cantos and Chapters of Srimad Bhagavatam to List of All Verses From All Cantos and Chapters of Srimad Bhagavatam</p>
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<div>#REDIRECT [[List of All Verses From All Cantos and Chapters of Srimad Bhagavatam]]</div>Anuraghttps://dev.vanisource.org/w/index.php?title=List_of_All_Verses_From_All_Cantos_and_Chapters_of_Srimad_Bhagavatam&diff=780469List of All Verses From All Cantos and Chapters of Srimad Bhagavatam2025-06-05T18:18:31Z<p>Anurag: Anurag moved page List of All Cantos and Chapters of Srimad Bhagavatam to List of All Verses From All Cantos and Chapters of Srimad Bhagavatam</p>
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<div><br />
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<br />
{| class="wikitable sortable"<br />
|-<br />
! Chapter Numbers and Names !! Verses by Chapter !! Verses by Canto<br />
|-<br />
! Total !! 14094 !! 14094<br />
|-<br />
|style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1 '''Canto One - Creation'''] ||style="background-color: #FDF2E9;" | ||style="background-color: #FDF2E9;" |'''808''' <br />
|-<br />
|style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1.1:_Questions_by_the_Sages SB 1.1: Questions by the Sages] ||style="background-color: #FDF2E9;" | 23 ||style="background-color: #FDF2E9;" |<br />
|-<br />
|style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1.2:_Divinity_and_Divine_Service SB 1.2: Divinity and Divine Service] || style="background-color: #FDF2E9;" |34 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.3:_Krsna_Is_the_Source_of_All_Incarnations SB 1.3: Kṛṣṇa Is the Source of All Incarnations] || style="background-color: #FDF2E9;" |44 ||style="background-color: #FDF2E9;" |<br />
|-<br />
|style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1.4:_The_Appearance_of_Sri_Narada SB 1.4: The Appearance of Śrī Nārada] || style="background-color: #FDF2E9;" |33 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.5:_Narada%27s_Instructions_on_Srimad-Bhagavatam_for_Vyasadeva SB 1.5: Nārada's Instructions on Śrīmad-Bhāgavatam for Vyāsadeva] ||style="background-color: #FDF2E9;" | 40 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.6:_Conversation_Between_Narada_and_Vyasadeva SB 1.6: Conversation Between Nārada and Vyāsadeva] || style="background-color: #FDF2E9;" |38 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.7:_The_Son_of_Drona_Punished SB 1.7: The Son of Droṇa Punished] || style="background-color: #FDF2E9;" |58 ||style="background-color: #FDF2E9;" |<br />
|-<br />
|style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1.8:_Prayers_by_Queen_Kunti_and_Pariksit_Saved SB 1.8: Prayers by Queen Kuntī and Parīkṣit Saved] || style="background-color: #FDF2E9;" |52 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.9:_The_Passing_Away_of_Bhismadeva_in_the_Presence_of_Lord_Krsna SB 1.9: The Passing Away of Bhīṣmadeva in the Presence of Lord Kṛṣṇa] || style="background-color: #FDF2E9;" |49 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.10:_Departure_of_Lord_Krsna_for_Dvaraka SB 1.10: Departure of Lord Kṛṣṇa for Dvārakā] || style="background-color: #FDF2E9;" |36 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.11:_Lord_Krsna%27s_Entrance_into_Dvaraka SB 1.11: Lord Kṛṣṇa's Entrance into Dvārakā] || style="background-color: #FDF2E9;" |39 ||style="background-color: #FDF2E9;" |<br />
|-<br />
|style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1.12:_Birth_of_Emperor_Pariksit SB 1.12: Birth of Emperor Parīkṣit] || style="background-color: #FDF2E9;" |36 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.13:_Dhrtarastra_Quits_Home SB 1.13: Dhṛtarāṣṭra Quits Home] || style="background-color: #FDF2E9;" |60 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.14:_The_Disappearance_of_Lord_Krsna SB 1.14: The Disappearance of Lord Kṛṣṇa] || style="background-color: #FDF2E9;" |44 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.15:_The_Pandavas_Retire_Timely SB 1.15: The Pāṇḍavas Retire Timely] ||style="background-color: #FDF2E9;" | 51 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.16:_How_Pariksit_Received_the_Age_of_Kali SB 1.16: How Parīkṣit Received the Age of Kali] ||style="background-color: #FDF2E9;" | 36 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.17:_Punishment_and_Reward_of_Kali SB 1.17: Punishment and Reward of Kali] ||style="background-color: #FDF2E9;" | 45 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.18:_Maharaja_Pariksit_Cursed_by_a_Brahmana_Boy SB 1.18: Mahārāja Parīkṣit Cursed by a Brāhmaṇa Boy] ||style="background-color: #FDF2E9;" | 50 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.19:_The_Appearance_of_Sukadeva_Gosvami SB 1.19: The Appearance of Śukadeva Gosvāmī] ||style="background-color: #FDF2E9;" | 40 ||style="background-color: #FDF2E9;" |<br />
|-<br />
|style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2 '''Canto Two - The Cosmic Manifestation'''] || style="background-color: #F5E1D0;" | ||style="background-color: #F5E1D0;" | '''393''' <br />
|-<br />
|style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.1:_The_First_Step_in_God_Realization SB 2.1: The First Step in God Realization] || style="background-color: #F5E1D0;" | 39 || style="background-color: #F5E1D0;" |<br />
|-<br />
| style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.2:_The_Lord_in_the_Heart SB 2.2: The Lord in the Heart] || style="background-color: #F5E1D0;" | 37 || style="background-color: #F5E1D0;" | <br />
|-<br />
| style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.3:_Pure_Devotional_Service:_The_Change_in_Heart SB 2.3: Pure Devotional Service: The Change in Heart]|| style="background-color: #F5E1D0;" | 25 || style="background-color: #F5E1D0;" |<br />
|-<br />
| style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.4:_The_Process_of_Creation SB 2.4: The Process of Creation]|| style="background-color: #F5E1D0;" | 25 || style="background-color: #F5E1D0;" |<br />
|-<br />
|style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.5:_The_Cause_of_All_Causes SB 2.5: The Cause of All Causes]|| style="background-color: #F5E1D0;" | 42 || style="background-color: #F5E1D0;" |<br />
|-<br />
|style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.6:_Puru%E1%B9%A3a-s%C5%ABkta_Confirmed SB 2.6: Puruṣa-sūkta Confirmed]|| style="background-color: #F5E1D0;" | 46 || style="background-color: #F5E1D0;" | <br />
|-<br />
| style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.7:_Scheduled_Incarnations_with_Specific_Functions SB 2.7: Scheduled Incarnations with Specific Functions]|| style="background-color: #F5E1D0;" | 53 || style="background-color: #F5E1D0;" |<br />
|-<br />
|style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.8:_Questions_by_King_Par%C4%ABk%E1%B9%A3it SB 2.8: Questions by King Parīkṣit]|| style="background-color: #F5E1D0;" | 29 || style="background-color: #F5E1D0;" | <br />
|-<br />
| style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.9:_Answers_by_Citing_the_Lord%27s_Version SB 2.9: Answers by Citing]||style="background-color: #F5E1D0;" | 46 || style="background-color: #F5E1D0;" | <br />
|-<br />
|style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.10:_Bhagavatam_Is_the_Answer_to_All_Questions SB 2.10: Bhāgavatam Is the Answer to All Questions]|| style="background-color: #F5E1D0;" | 51 || style="background-color: #F5E1D0;" |<br />
|-<br />
|style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3 '''Canto Three - The Status Quo'''] ||style="background-color: #f7d0ae;" | ||style="background-color: #f7d0ae;" |'''1416''' <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.1:_Questions_by_Vidura SB 3.1: Questions by Vidura] || style="background-color: #f7d0ae;" | 45 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.2:_Remembrance_of_Lord_Krsna SB 3.2: Remembrance of Lord Kṛṣṇa] || style="background-color: #f7d0ae;" | 34 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.3:_The_Lord%27s_Pastimes_Out_of_Vrndavana SB 3.3: The Lord's Pastimes Out of Vṛndāvana] || style="background-color: #f7d0ae;" | 28 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.4:_Vidura_Approaches_Maitreya SB 3.4: Vidura Approaches Maitreya] || style="background-color: #f7d0ae;" | 36 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.5:_Vidura%27s_Talks_with_Maitreya SB 3.5: Vidura's Talks with Maitreya] || style="background-color: #f7d0ae;" | 51 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.6:_Creation_of_the_Universal_Form SB 3.6: Creation of the Universal Form] || style="background-color: #f7d0ae;" | 40 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.7:_Further_Inquiries_by_Vidura SB 3.7: Further Inquiries by Vidura] || style="background-color: #f7d0ae;" | 42 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.8:_Manifestation_of_Brahma_from_Garbhodakasayi_Visnu SB 3.8: Manifestation of Brahmā from Garbhodakaśāyī Viṣṇu] || style="background-color: #f7d0ae;" | 33 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.9:_Brahma%27s_Prayers_for_Creative_Energy SB 3.9: Brahmā's Prayers for Creative Energy] || style="background-color: #f7d0ae;" | 44 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.10:_Divisions_of_the_Creation SB 3.10: Divisions of the Creation] || style="background-color: #f7d0ae;" | 30 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.11:_Calculation_of_Time,_from_the_Atom SB 3.11: Calculation of Time, from the Atom] || style="background-color: #f7d0ae;" | 42 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.12:_Creation_of_the_Kumaras_and_Others SB 3.12: Creation of the Kumāras and Others] || style="background-color: #f7d0ae;" | 57 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.13:_The_Appearance_of_Lord_Varaha SB 3.13: The Appearance of Lord Varāha] || style="background-color: #f7d0ae;" | 50 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.14:_Pregnancy_of_Diti_in_the_Evening SB 3.14: Pregnancy of Diti in the Evening] || style="background-color: #f7d0ae;" | 51 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.15:_Description_of_the_Kingdom_of_God SB 3.15: Description of the Kingdom of God] || style="background-color: #f7d0ae;" | 50 || style="background-color: #f7d0ae;" |<br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.16:_The_Two_Doorkeepers_of_Vaikuntha,_Jaya_and_Vijaya,_Cursed_by_the_Sages SB 3.16: The Two Doorkeepers of Vaikuṇṭha, Jaya and Vijaya, Cursed by the Sages] || style="background-color: #f7d0ae;" | 37 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.17:_Victory_of_Hiranyaksa_Over_All_the_Directions_of_the_Universe SB 3.17: Victory of Hiraṇyākṣa Over All the Directions of the Universe] || style="background-color: #f7d0ae;" | 31 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.18:_The_Battle_Between_Lord_Boar_and_the_Demon_Hiranyaksa SB 3.18: The Battle Between Lord Boar and the Demon Hiraṇyākṣa] || style="background-color: #f7d0ae;" | 28 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.19:_The_Killing_of_the_Demon_Hiranyaksa SB 3.19: The Killing of the Demon Hiraṇyākṣa] || style="background-color: #f7d0ae;" | 38 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.20:_Conversation_Between_Maitreya_and_Vidura SB 3.20: Conversation Between Maitreya and Vidura] || style="background-color: #f7d0ae;" | 53 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.21:_Conversation_Between_Manu_and_Kardama SB 3.21: Conversation Between Manu and Kardama] || style="background-color: #f7d0ae;" | 56 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.22:_The_Marriage_of_Kardama_Muni_and_Devahuti SB 3.22: The Marriage of Kardama Muni and Devahūti] || style="background-color: #f7d0ae;" | 39 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.23:_Devahuti%27s_Lamentation SB 3.23: Devahūti's Lamentation] || style="background-color: #f7d0ae;" | 57 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.24:_The_Renunciation_of_Kardama_Muni SB 3.24: The Renunciation of Kardama Muni] || style="background-color: #f7d0ae;" | 47 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.25:_The_Glories_of_Devotional_Service SB 3.25: The Glories of Devotional Service] || style="background-color: #f7d0ae;" | 44 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.26:_Fundamental_Principles_of_Material_Nature SB 3.26: Fundamental Principles of Material Nature] || style="background-color: #f7d0ae;" | 72 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.27:_Understanding_Material_Nature SB 3.27: Understanding Material Nature] || style="background-color: #f7d0ae;" | 30 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.28:_Kapila%27s_Instructions_on_the_Execution_of_Devotional_Service SB 3.28: Kapila's Instructions on the Execution of Devotional Service] || style="background-color: #f7d0ae;" | 44 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.29:_Explanation_of_Devotional_Service_by_Lord_Kapila SB 3.29: Explanation of Devotional Service by Lord Kapila] || style="background-color: #f7d0ae;" | 45 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.30:_Description_by_Lord_Kapila_of_Adverse_Fruitive_Activities SB 3.30: Description by Lord Kapila of Adverse Fruitive Activities] || style="background-color: #f7d0ae;" | 34 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.31:_Lord_Kapila%27s_Instructions_on_the_Movements_of_the_Living_Entities SB 3.31: Lord Kapila's Instructions on the Movements of the Living Entities] || style="background-color: #f7d0ae;" | 48 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.32:_Entanglement_in_Fruitive_Activities SB 3.32: Entanglement in Fruitive Activities] || style="background-color: #f7d0ae;" | 43 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.33:_Activities_of_Kapila SB 3.33: Activities of Kapila] || style="background-color: #f7d0ae;" | 37 || style="background-color: #f7d0ae;" | <br />
|-<br />
|style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4 '''Canto Four - The Creation of the Fourth Order'''] ||style="background-color: #FEF9E7;" | ||style="background-color: #FEF9E7;" |'''1449''' <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.1:_Genealogical_Table_of_the_Daughters_of_Manu SB 4.1: Genealogical Table of the Daughters of Manu] || style="background-color: #FEF9E7;" | 66 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.2:_Daksa_Curses_Lord_Siva SB 4.2: Dakṣa Curses Lord Śiva] || style="background-color: #FEF9E7;" | 35 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.3:_Talks_Between_Lord_Siva_and_Sati SB 4.3: Talks Between Lord Śiva and Satī] || style="background-color: #FEF9E7;" | 25 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.4:_Sati_Quits_Her_Body SB 4.4: Satī Quits Her Body] || style="background-color: #FEF9E7;" | 34 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.5:_Frustration_of_the_Sacrifice_of_Daksa SB 4.5: Frustration of the Sacrifice of Dakṣa] || style="background-color: #FEF9E7;" | 26 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.6:_Brahma_Satisfies_Lord_Siva SB 4.6: Brahmā Satisfies Lord Śiva] || style="background-color: #FEF9E7;" | 53 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.7:_The_Sacrifice_Performed_by_Daksa SB 4.7: The Sacrifice Performed by Dakṣa] || style="background-color: #FEF9E7;" | 61 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.8:_Dhruva_Maharaja_Leaves_Home_for_the_Forest SB 4.8: Dhruva Mahārāja Leaves Home for the Forest] || style="background-color: #FEF9E7;" | 82 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.9:_Dhruva_Maharaja_Returns_Home SB 4.9: Dhruva Mahārāja Returns Home] || style="background-color: #FEF9E7;" | 67 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.10:_Dhruva_Maharaja%27s_Fight_With_the_Yaksas SB 4.10: Dhruva Mahārāja's Fight With the Yakṣas] || style="background-color: #FEF9E7;" | 30 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.11:_Svayambhuva_Manu_Advises_Dhruva_Maharaja_to_Stop_Fighting SB 4.11: Svāyambhuva Manu Advises Dhruva Mahārāja to Stop Fighting] || style="background-color: #FEF9E7;" | 35 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.12:_Dhruva_Maharaja_Goes_Back_to_Godhead SB 4.12: Dhruva Mahārāja Goes Back to Godhead] || style="background-color: #FEF9E7;" | 52 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.13:_Description_of_the_Descendants_of_Dhruva_Maharaja SB 4.13: Description of the Descendants of Dhruva Mahārāja] || style="background-color: #FEF9E7;" | 49 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.14:_The_Story_of_King_Vena SB 4.14: The Story of King Vena] || style="background-color: #FEF9E7;" | 46 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.15:_King_Prthu%27s_Appearance_and_Coronation SB 4.15: King Pṛthu's Appearance and Coronation] || style="background-color: #FEF9E7;" | 26 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.16:_Praise_of_King_Prthu_by_the_Professional_Reciters SB 4.16: Praise of King Pṛthu by the Professional Reciters] || style="background-color: #FEF9E7;" | 27 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.17:_Maharaja_Prthu_Becomes_Angry_at_the_Earth SB 4.17: Mahārāja Pṛthu Becomes Angry at the Earth] || style="background-color: #FEF9E7;" | 36 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.18:_Prthu_Maharaja_Milks_the_Earth_Planet SB 4.18: Pṛthu Mahārāja Milks the Earth Planet] || style="background-color: #FEF9E7;" | 32 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.19:_King_Prthu%27s_One_Hundred_Horse_Sacrifices SB 4.19: King Pṛthu's One Hundred Horse Sacrifices] || style="background-color: #FEF9E7;" | 42 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.20:_Lord_Visnu%27s_Appearance_in_the_Sacrificial_Arena_of_Maharaja_Prthu SB 4.20: Lord Viṣṇu's Appearance in the Sacrificial Arena of Mahārāja Pṛthu] || style="background-color: #FEF9E7;" | 38 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.21:_Instructions_by_Maharaja_Prthu SB 4.21: Instructions by Mahārāja Pṛthu] || style="background-color: #FEF9E7;" | 52 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.22:_Prthu_Maharaja%27s_Meeting_with_the_Four_Kumaras SB 4.22: Pṛthu Mahārāja's Meeting with the Four Kumāras] || style="background-color: #FEF9E7;" | 63 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.23:_Maharaja_Prthu%27s_Going_Back_Home SB 4.23: Mahārāja Pṛthu's Going Back Home] || style="background-color: #FEF9E7;" | 39 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.24:_Chanting_the_Song_Sung_by_Lord_Siva SB 4.24: Chanting the Song Sung by Lord Śiva] || style="background-color: #FEF9E7;" | 79 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.25:_The_Descriptions_of_the_Characteristics_of_King_Puranjana SB 4.25: The Descriptions of the Characteristics of King Purañjana] || style="background-color: #FEF9E7;" | 62 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.26:_King_Puranjana_Goes_to_the_Forest_to_Hunt,_and_His_Queen_Becomes_Angry SB 4.26: King Purañjana Goes to the Forest to Hunt, and His Queen Becomes Angry] || style="background-color: #FEF9E7;" | 26 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.27:_Attack_by_Candavega_on_the_City_of_King_Puranjana_-_the_Character_of_Kalakanya SB 4.27: Attack by Caṇḍavega on the City of King Purañjana - the Character of Kālakanyā] || style="background-color: #FEF9E7;" | 30 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.28:_Puranjana_Becomes_a_Woman_in_the_Next_Life SB 4.28: Purañjana Becomes a Woman in the Next Life] || style="background-color: #FEF9E7;" | 65 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.29:_Talks_Between_Narada_and_King_Pracinabarhi SB 4.29: Talks Between Nārada and King Prācīnabarhi] || style="background-color: #FEF9E7;" | 89 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.30:_The_Activities_of_the_Pracetas SB 4.30: The Activities of the Pracetās] || style="background-color: #FEF9E7;" | 51 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.31:_Narada_Instructs_the_Pracetas SB 4.31: Nārada Instructs the Pracetās] || style="background-color: #FEF9E7;" | 31 || style="background-color: #FEF9E7;" | <br />
|-<br />
|style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5 '''Canto Five - The Creative Impetus'''] ||style="background-color: #FCF3CF;" | ||style="background-color: #FCF3CF;" |'''668''' <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.1:_The_Activities_of_Maharaja_Priyavrata SB 5.1: The Activities of Mahārāja Priyavrata] || style="background-color: #FCF3CF;" | 41 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.2:_The_Activities_of_Maharaja_Agnidhra SB 5.2: The Activities of Mahārāja Āgnīdhra] || style="background-color: #FCF3CF;" | 23 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.3:_Rsabhadeva%27s_Appearance_in_the_Womb_of_Merudevi,_the_Wife_of_King_Nabhi SB 5.3: Ṛṣabhadeva's Appearance in the Womb of Merudevī, the Wife of King Nābhi] || style="background-color: #FCF3CF;" | 20 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.4:_The_Characteristics_of_Rsabhadeva,_the_Supreme_Personality_of_Godhead SB 5.4: The Characteristics of Ṛṣabhadeva, the Supreme Personality of Godhead] || style="background-color: #FCF3CF;" | 19 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.5:_Lord_Rsabhadeva%27s_Teachings_to_His_Sons SB 5.5: Lord Ṛṣabhadeva's Teachings to His Sons] || style="background-color: #FCF3CF;" | 35 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.6:_The_Activities_of_Lord_Rsabhadeva SB 5.6: The Activities of Lord Ṛṣabhadeva] || style="background-color: #FCF3CF;" | 19 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.7:_The_Activities_of_King_Bharata SB 5.7: The Activities of King Bharata] || style="background-color: #FCF3CF;" | 14 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.8:_A_Description_of_the_Character_of_Bharata_Maharaja SB 5.8: A Description of the Character of Bharata Mahārāja] || style="background-color: #FCF3CF;" | 31 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.9:_The_Supreme_Character_of_Jada_Bharata SB 5.9: The Supreme Character of Jaḍa Bharata] || style="background-color: #FCF3CF;" | 20 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.10:_The_Discussion_Between_Jada_Bharata_and_Maharaja_Rahugana SB 5.10: The Discussion Between Jaḍa Bharata and Mahārāja Rahūgaṇa] || style="background-color: #FCF3CF;" | 25 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.11:_Jada_Bharata_Instructs_King_Rahugana SB 5.11: Jaḍa Bharata Instructs King Rahūgaṇa] || style="background-color: #FCF3CF;" | 17 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.12:_Conversation_Between_Maharaja_Rahugana_and_Jada_Bharata SB 5.12: Conversation Between Mahārāja Rahūgaṇa and Jaḍa Bharata] || style="background-color: #FCF3CF;" | 16 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.13:_Further_Talks_Between_King_Rahugana_and_Jada_Bharata SB 5.13: Further Talks Between King Rahūgaṇa and Jaḍa Bharata] || style="background-color: #FCF3CF;" | 26 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.14:_The_Material_World_as_the_Great_Forest_of_Enjoyment SB 5.14: The Material World as the Great Forest of Enjoyment] || style="background-color: #FCF3CF;" | 46 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.15:_The_Glories_of_the_Descendants_of_King_Priyavrata SB 5.15: The Glories of the Descendants of King Priyavrata] || style="background-color: #FCF3CF;" | 16 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.16:_A_Description_of_Jambudvipa SB 5.16: A Description of Jambūdvīpa] || style="background-color: #FCF3CF;" | 29 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.17:_The_Descent_of_the_River_Ganges SB 5.17: The Descent of the River Ganges] || style="background-color: #FCF3CF;" | 24 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.18:_The_Prayers_Offered_to_the_Lord_by_the_Residents_of_Jambudvipa SB 5.18: The Prayers Offered to the Lord by the Residents of Jambūdvīpa] || style="background-color: #FCF3CF;" | 39 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.19:_A_Description_of_the_Island_of_Jambudvipa SB 5.19: A Description of the Island of Jambūdvīpa] || style="background-color: #FCF3CF;" | 31 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.20:_Studying_the_Structure_of_the_Universe SB 5.20: Studying the Structure of the Universe] || style="background-color: #FCF3CF;" | 46 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.21:_The_Movements_of_the_Sun SB 5.21: The Movements of the Sun] || style="background-color: #FCF3CF;" | 19 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.22:_The_Orbits_of_the_Planets SB 5.22: The Orbits of the Planets] || style="background-color: #FCF3CF;" | 17 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.23:_The_Sisumara_Planetary_Systems SB 5.23: The Śiśumāra Planetary Systems] || style="background-color: #FCF3CF;" | 9 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.24:_The_Subterranean_Heavenly_Planets SB 5.24: The Subterranean Heavenly Planets] || style="background-color: #FCF3CF;" | 31 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.25:_The_Glories_of_Lord_Ananta SB 5.25: The Glories of Lord Ananta] || style="background-color: #FCF3CF;" | 15 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.26:_A_Description_of_the_Hellish_Planets SB 5.26: A Description of the Hellish Planets] || style="background-color: #FCF3CF;" | 40 || style="background-color: #FCF3CF;" | <br />
|-<br />
|style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6 '''Canto Six - Prescribed Duties for Mankind'''] ||style="background-color: #F9E79F;" | ||style="background-color: #F9E79F;" |'''851''' <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.1:_The_History_of_the_Life_of_Ajamila SB 6.1: The History of the Life of Ajāmila] || style="background-color: #F9E79F;" | 68 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.2:_Ajamila_Delivered_by_the_Visnudutas SB 6.2: Ajāmila Delivered by the Viṣṇudūtas] || style="background-color: #F9E79F;" | 49 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.3:_Yamaraja_Instructs_His_Messengers SB 6.3: Yamarāja Instructs His Messengers] || style="background-color: #F9E79F;" | 35 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.4:_The_Hamsa-guhya_Prayers SB 6.4: The Haḿsa-guhya Prayers] || style="background-color: #F9E79F;" | 54 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.5:_Narada_Muni_Cursed_by_Prajapati_Daksa SB 6.5: Nārada Muni Cursed by Prajāpati Dakṣa] || style="background-color: #F9E79F;" | 44 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.6:_The_Progeny_of_the_Daughters_of_Daksa SB 6.6: The Progeny of the Daughters of Dakṣa] || style="background-color: #F9E79F;" | 45 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.7:_Indra_Offends_His_Spiritual_Master,_Brhaspati SB 6.7: Indra Offends His Spiritual Master, Bṛhaspati] || style="background-color: #F9E79F;" | 40 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.8:_The_Narayana-kavaca_Shield SB 6.8: The Nārāyaṇa-kavaca Shield] || style="background-color: #F9E79F;" | 42 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.9:_Appearance_of_the_Demon_Vrtrasura SB 6.9: Appearance of the Demon Vṛtrāsura] || style="background-color: #F9E79F;" | 55 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.10:_The_Battle_Between_the_Demigods_and_Vrtrasura SB 6.10: The Battle Between the Demigods and Vṛtrāsura] || style="background-color: #F9E79F;" | 33 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.11:_The_Transcendental_Qualities_of_Vrtrasura SB 6.11: The Transcendental Qualities of Vṛtrāsura] || style="background-color: #F9E79F;" | 27 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.12:_Vrtrasura%27s_Glorious_Death SB 6.12: Vṛtrāsura's Glorious Death] || style="background-color: #F9E79F;" | 35 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.13:_King_Indra_Afflicted_by_Sinful_Reaction SB 6.13: King Indra Afflicted by Sinful Reaction] || style="background-color: #F9E79F;" | 23 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.14:_King_Citraketu%27s_Lamentation SB 6.14: King Citraketu's Lamentation] || style="background-color: #F9E79F;" | 61 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.15:_The_Saints_Narada_and_Angira_Instruct_King_Citraketu SB 6.15: The Saints Nārada and Ańgirā Instruct King Citraketu] || style="background-color: #F9E79F;" | 28 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.16:_King_Citraketu_Meets_the_Supreme_Lord SB 6.16: King Citraketu Meets the Supreme Lord] || style="background-color: #F9E79F;" | 65 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.17:_Mother_Parvati_Curses_Citraketu SB 6.17: Mother Pārvatī Curses Citraketu] || style="background-color: #F9E79F;" | 41 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.18:_Diti_Vows_to_Kill_King_Indra SB 6.18: Diti Vows to Kill King Indra] || style="background-color: #F9E79F;" | 78 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.19:_Performing_the_Pumsavana_Ritualistic_Ceremony SB 6.19: Performing the Puḿsavana Ritualistic Ceremony] || style="background-color: #F9E79F;" | 28 || style="background-color: #F9E79F;" | <br />
|-<br />
|style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7 '''Canto Seven - The Science of God'''] ||style="background-color: #FDEDEC;" | ||style="background-color: #FDEDEC;" |'''750''' <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.1:_The_Supreme_Lord_Is_Equal_to_Everyone SB 7.1: The Supreme Lord Is Equal to Everyone] || style="background-color: #FDEDEC;" | 48 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.2:_Hiranyakasipu,_King_of_the_Demons SB 7.2: Hiraṇyakaśipu, King of the Demons] || style="background-color: #FDEDEC;" | 61 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.3:_Hiranyakasipu%27s_Plan_to_Become_Immortal SB 7.3: Hiraṇyakaśipu's Plan to Become Immortal] || style="background-color: #FDEDEC;" | 38 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.4:_Hiranyakasipu_Terrorizes_the_Universe SB 7.4: Hiraṇyakaśipu Terrorizes the Universe] || style="background-color: #FDEDEC;" | 46 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.5:_Prahlada_Maharaja,_the_Saintly_Son_of_Hiranyakasipu SB 7.5: Prahlāda Mahārāja, the Saintly Son of Hiraṇyakaśipu] || style="background-color: #FDEDEC;" | 57 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.6:_Prahlada_Instructs_His_Demoniac_Schoolmates SB 7.6: Prahlāda Instructs His Demoniac Schoolmates] || style="background-color: #FDEDEC;" | 30 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.7:_What_Prahlada_Learned_in_the_Womb SB 7.7: What Prahlāda Learned in the Womb] || style="background-color: #FDEDEC;" | 55 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.8:_Lord_Nrsimhadeva_Slays_the_King_of_the_Demons SB 7.8: Lord Nṛsiḿhadeva Slays the King of the Demons] || style="background-color: #FDEDEC;" | 56 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.9:_Prahlada_Pacifies_Lord_Nrsimhadeva_with_Prayers SB 7.9: Prahlāda Pacifies Lord Nṛsiḿhadeva with Prayers] || style="background-color: #FDEDEC;" | 55 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.10:_Prahlada,_the_Best_Among_Exalted_Devotees SB 7.10: Prahlāda, the Best Among Exalted Devotees] || style="background-color: #FDEDEC;" | 70 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.11:_The_Perfect_Society:_Four_Social_Classes SB 7.11: The Perfect Society: Four Social Classes] || style="background-color: #FDEDEC;" | 35 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.12:_The_Perfect_Society:_Four_Spiritual_Classes SB 7.12: The Perfect Society: Four Spiritual Classes] || style="background-color: #FDEDEC;" | 31 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.13:_The_Behavior_of_a_Perfect_Person SB 7.13: The Behavior of a Perfect Person] || style="background-color: #FDEDEC;" | 46 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.14:_Ideal_Family_Life SB 7.14: Ideal Family Life] || style="background-color: #FDEDEC;" | 42 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.15:_Instructions_for_Civilized_Human_Beings SB 7.15: Instructions for Civilized Human Beings] || style="background-color: #FDEDEC;" | 80 || style="background-color: #FDEDEC;" | <br />
|-<br />
|style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8 '''Canto Eight - Withdrawal of the Cosmic Creations'''] ||style="background-color: #FADBD8;" | ||style="background-color: #FADBD8;" |'''931''' <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.1:_The_Manus,_Administrators_of_the_Universe SB 8.1: The Manus, Administrators of the Universe] || style="background-color: #FADBD8;" | 33 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.2:_The_Elephant_Gajendra%27s_Crisis SB 8.2: The Elephant Gajendra's Crisis] || style="background-color: #FADBD8;" | 33 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.3:_Gajendra%27s_Prayers_of_Surrender SB 8.3: Gajendra's Prayers of Surrender] || style="background-color: #FADBD8;" | 33 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.4:_Gajendra_Returns_to_the_Spiritual_World SB 8.4: Gajendra Returns to the Spiritual World] || style="background-color: #FADBD8;" | 26 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.5:_The_Demigods_Appeal_to_the_Lord_for_Protection SB 8.5: The Demigods Appeal to the Lord for Protection] || style="background-color: #FADBD8;" | 50 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.6:_The_Demigods_and_Demons_Declare_a_Truce SB 8.6: The Demigods and Demons Declare a Truce] || style="background-color: #FADBD8;" | 39 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.7:_Lord_Siva_Saves_the_Universe_by_Drinking_Poison SB 8.7: Lord Śiva Saves the Universe by Drinking Poison] || style="background-color: #FADBD8;" | 46 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.8:_The_Churning_of_the_Milk_Ocean SB 8.8: The Churning of the Milk Ocean] || style="background-color: #FADBD8;" | 46 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.9:_The_Lord_Incarnates_as_Mohini-Murti SB 8.9: The Lord Incarnates as Mohinī-Mūrti] || style="background-color: #FADBD8;" | 29 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.10:_The_Battle_Between_the_Demigods_and_the_Demons SB 8.10: The Battle Between the Demigods and the Demons] || style="background-color: #FADBD8;" | 57 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.11:_King_Indra_Annihilates_the_Demons SB 8.11: King Indra Annihilates the Demons] || style="background-color: #FADBD8;" | 48 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.12:_The_Mohini-murti_Incarnation_Bewilders_Lord_Siva SB 8.12: The Mohinī-mūrti Incarnation Bewilders Lord Śiva] || style="background-color: #FADBD8;" | 47 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.13:_Description_of_Future_Manus SB 8.13: Description of Future Manus] || style="background-color: #FADBD8;" | 36 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.14:_The_System_of_Universal_Management SB 8.14: The System of Universal Management] || style="background-color: #FADBD8;" | 11 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.15:_Bali_Maharaja_Conquers_the_Heavenly_Planets SB 8.15: Bali Mahārāja Conquers the Heavenly Planets] || style="background-color: #FADBD8;" | 36 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.16:_Executing_the_Payo-vrata_Process_of_Worship SB 8.16: Executing the Payo-vrata Process of Worship] || style="background-color: #FADBD8;" | 62 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.17:_The_Supreme_Lord_Agrees_to_Become_Aditi%27s_Son SB 8.17: The Supreme Lord Agrees to Become Aditi's Son] || style="background-color: #FADBD8;" | 28 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.18:_Lord_Vamanadeva,_the_Dwarf_Incarnation SB 8.18: Lord Vāmanadeva, the Dwarf Incarnation] || style="background-color: #FADBD8;" | 32 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.19:_Lord_Vamanadeva_Begs_Charity_from_Bali_Maharaja SB 8.19: Lord Vāmanadeva Begs Charity from Bali Mahārāja] || style="background-color: #FADBD8;" | 43 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.20:_Bali_Maharaja_Surrenders_the_Universe SB 8.20: Bali Mahārāja Surrenders the Universe] || style="background-color: #FADBD8;" | 34 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.21:_Bali_Maharaja_Arrested_by_the_Lord SB 8.21: Bali Mahārāja Arrested by the Lord] || style="background-color: #FADBD8;" | 34 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.22:_Bali_Maharaja_Surrenders_His_Life SB 8.22: Bali Mahārāja Surrenders His Life] || style="background-color: #FADBD8;" | 36 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.23:_The_Demigods_Regain_the_Heavenly_Planets SB 8.23: The Demigods Regain the Heavenly Planets] || style="background-color: #FADBD8;" | 31 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.24:_Matsya,_the_Lord%27s_Fish_Incarnation SB 8.24: Matsya, the Lord's Fish Incarnation] || style="background-color: #FADBD8;" | 61 || style="background-color: #FADBD8;" | <br />
|-<br />
|style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9 '''Canto Nine - Liberation'''] ||style="background-color: #F5B7B1;" | ||style="background-color: #F5B7B1;" |'''960'''<br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.1:_King_Sudyumna_Becomes_a_Woman SB 9.1: King Sudyumna Becomes a Woman] || style="background-color: #F5B7B1;" | 42 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.2:_The_Dynasties_of_the_Sons_of_Manu SB 9.2: The Dynasties of the Sons of Manu] || style="background-color: #F5B7B1;" | 36 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.3:_The_Marriage_of_Sukanya_and_Cyavana_Muni SB 9.3: The Marriage of Sukanyā and Cyavana Muni] || style="background-color: #F5B7B1;" | 36 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.4:_Ambarisa_Maharaja_Offended_by_Durvasa_Muni SB 9.4: Ambarīṣa Mahārāja Offended by Durvāsā Muni] || style="background-color: #F5B7B1;" | 71 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.5:_Durvasa_Muni%27s_Life_Spared SB 9.5: Durvāsā Muni's Life Spared] || style="background-color: #F5B7B1;" | 28 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.6:_The_Downfall_of_Saubhari_Muni SB 9.6: The Downfall of Saubhari Muni] || style="background-color: #F5B7B1;" | 55 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.7:_The_Descendants_of_King_Mandhata SB 9.7: The Descendants of King Māndhātā] || style="background-color: #F5B7B1;" | 26 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.8:_The_Sons_of_Sagara_Meet_Lord_Kapiladeva SB 9.8: The Sons of Sagara Meet Lord Kapiladeva] || style="background-color: #F5B7B1;" | 30 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.9:_The_Dynasty_of_Amsuman SB 9.9: The Dynasty of Aḿśumān] || style="background-color: #F5B7B1;" | 49 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.10:_The_Pastimes_of_the_Supreme_Lord,_Ramacandra SB 9.10: The Pastimes of the Supreme Lord, Rāmacandra] || style="background-color: #F5B7B1;" | 55 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.11:_Lord_Ramacandra_Rules_the_World SB 9.11: Lord Rāmacandra Rules the World] || style="background-color: #F5B7B1;" | 36 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.12:_The_Dynasty_of_Kusa,_the_Son_of_Lord_Ramacandra SB 9.12: The Dynasty of Kuśa, the Son of Lord Rāmacandra] || style="background-color: #F5B7B1;" | 16 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.13:_The_Dynasty_of_Maharaja_Nimi SB 9.13: The Dynasty of Mahārāja Nimi] || style="background-color: #F5B7B1;" | 27 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.14:_King_Pururava_Enchanted_by_Urvasi SB 9.14: King Purūravā Enchanted by Urvaśī] || style="background-color: #F5B7B1;" | 49 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.15:_Parasurama,_the_Lord%27s_Warrior_Incarnation SB 9.15: Paraśurāma, the Lord's Warrior Incarnation] || style="background-color: #F5B7B1;" | 41 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.16:_Lord_Parasurama_Destroys_the_World%27s_Ruling_Class SB 9.16: Lord Paraśurāma Destroys the World's Ruling Class] || style="background-color: #F5B7B1;" | 37 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.17:_The_Dynasties_of_the_Sons_of_Pururava SB 9.17: The Dynasties of the Sons of Purūravā] || style="background-color: #F5B7B1;" | 17 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.18:_King_Yayati_Regains_His_Youth SB 9.18: King Yayāti Regains His Youth] || style="background-color: #F5B7B1;" | 51 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.19:_King_Yayati_Achieves_Liberation SB 9.19: King Yayāti Achieves Liberation] || style="background-color: #F5B7B1;" | 29 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.20:_The_Dynasty_of_Puru SB 9.20: The Dynasty of Pūru] || style="background-color: #F5B7B1;" | 39 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.21:_The_Dynasty_of_Bharata SB 9.21: The Dynasty of Bharata] || style="background-color: #F5B7B1;" | 36 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.22:_The_Descendants_of_Ajamidha SB 9.22: The Descendants of Ajamīḍha] || style="background-color: #F5B7B1;" | 49 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.23:_The_Dynasties_of_the_Sons_of_Yayati SB 9.23: The Dynasties of the Sons of Yayāti] || style="background-color: #F5B7B1;" | 38 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.24:_Krsna_the_Supreme_Personality_of_Godhead SB 9.24: Kṛṣṇa the Supreme Personality of Godhead] || style="background-color: #F5B7B1;" | 67 || style="background-color: #F5B7B1;" | <br />
|-<br />
|style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10 '''Canto Ten - The Summum Bonum'''] ||style="background-color: #E9F7EF;" | ||style="background-color: #E9F7EF;" |'''3936''' <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.1:_The_Advent_of_Lord_Krsna:_Introduction SB 10.1: The Advent of Lord Kṛṣṇa: Introduction] || style="background-color: #E9F7EF;" | 69 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.2:_Prayers_by_the_Demigods_for_Lord_Krsna_in_the_Womb SB 10.2: Prayers by the Demigods for Lord Kṛṣṇa in the Womb] || style="background-color: #E9F7EF;" | 42 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.3:_The_Birth_of_Lord_Krsna SB 10.3: The Birth of Lord Kṛṣṇa] || style="background-color: #E9F7EF;" | 53 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.4:_The_Atrocities_of_King_Kamsa SB 10.4: The Atrocities of King Kaḿsa] || style="background-color: #E9F7EF;" | 46 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.5:_The_Meeting_of_Nanda_Maharaja_and_Vasudeva SB 10.5: The Meeting of Nanda Mahārāja and Vasudeva] || style="background-color: #E9F7EF;" | 32 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.6:_The_Killing_of_the_Demon_Putana SB 10.6: The Killing of the Demon Pūtanā] || style="background-color: #E9F7EF;" | 44 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.7:_The_Killing_of_the_Demon_Trnavarta SB 10.7: The Killing of the Demon Tṛṇāvarta] || style="background-color: #E9F7EF;" | 37 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.8:_Lord_Krsna_Shows_the_Universal_Form_Within_His_Mouth SB 10.8: Lord Kṛṣṇa Shows the Universal Form Within His Mouth] || style="background-color: #E9F7EF;" | 52 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.9:_Mother_Yasoda_Binds_Lord_Lord_Krsna SB 10.9: Mother Yaśodā Binds Lord Lord Kṛṣṇa] || style="background-color: #E9F7EF;" | 23 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.10:_Deliverance_of_the_Yamala-arjuna_Trees SB 10.10: Deliverance of the Yamala-arjuna Trees] || style="background-color: #E9F7EF;" | 43 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.11:_The_Childhood_Pastimes_of_Krsna SB 10.11: The Childhood Pastimes of Kṛṣṇa] || style="background-color: #E9F7EF;" | 59 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.12:_The_Killing_of_the_Demon_Aghasura SB 10.12: The Killing of the Demon Aghāsura] || style="background-color: #E9F7EF;" | 44 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.13:_The_Stealing_of_the_Boys_and_Calves_by_Brahma SB 10.13: The Stealing of the Boys and Calves by Brahmā] || style="background-color: #E9F7EF;" | 64 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.14:_Brahma%27s_Prayers_to_Lord_Krsna SB 10.14: Brahmā's Prayers to Lord Kṛṣṇa] || style="background-color: #E9F7EF;" | 61 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.15:_The_Killing_of_Dhenuka,_the_Ass_Demon SB 10.15: The Killing of Dhenuka, the Ass Demon] || style="background-color: #E9F7EF;" | 52 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.16:_Krsna_Chastises_the_Serpent_Kaliya SB 10.16: Kṛṣṇa Chastises the Serpent Kāliya] || style="background-color: #E9F7EF;" | 67 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.17:_The_History_of_Kaliya SB 10.17: The History of Kāliya] || style="background-color: #E9F7EF;" | 25 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.18:_Lord_Balarama_Slays_the_Demon_Pralamba SB 10.18: Lord Balarāma Slays the Demon Pralamba] || style="background-color: #E9F7EF;" | 32 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.19:_Swallowing_the_Forest_Fire SB 10.19: Swallowing the Forest Fire] || style="background-color: #E9F7EF;" | 16 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.20:_The_Rainy_Season_and_Autumn_in_Vrndavana SB 10.20: The Rainy Season and Autumn in Vṛndāvana] || style="background-color: #E9F7EF;" | 49 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.21:_The_Gopis_Glorify_the_Song_of_Krsna%27s_Flute SB 10.21: The Gopīs Glorify the Song of Kṛṣṇa's Flute] || style="background-color: #E9F7EF;" | 20 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.22:_Krsna_Steals_the_Garments_of_the_Unmarried_Gopis SB 10.22: Kṛṣṇa Steals the Garments of the Unmarried Gopīs] || style="background-color: #E9F7EF;" | 38 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.23:_The_Brahmanas%27_Wives_Blessed SB 10.23: The Brāhmaṇas' Wives Blessed] || style="background-color: #E9F7EF;" | 52 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.24:_Worshiping_Govardhana_Hill SB 10.24: Worshiping Govardhana Hill] || style="background-color: #E9F7EF;" | 38 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.25:_Lord_Krsna_Lifts_Govardhana_Hill SB 10.25: Lord Kṛṣṇa Lifts Govardhana Hill] || style="background-color: #E9F7EF;" | 33 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.26:_Wonderful_Krsna SB 10.26: Wonderful Kṛṣṇa] || style="background-color: #E9F7EF;" | 25 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.27:_Lord_Indra_and_Mother_Surabhi_Offer_Prayers SB 10.27: Lord Indra and Mother Surabhi Offer Prayers] || style="background-color: #E9F7EF;" | 28 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.28:_Krsna_Rescues_Nanda_Maharaja_from_the_Abode_of_Varuna SB 10.28: Kṛṣṇa Rescues Nanda Mahārāja from the Abode of Varuṇa] || style="background-color: #E9F7EF;" | 17 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.29:_Krsna_and_the_Gopis_Meet_for_the_Rasa_Dance SB 10.29: Kṛṣṇa and the Gopīs Meet for the Rāsa Dance] || style="background-color: #E9F7EF;" | 48 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.30:_The_Gopis_Search_for_Krsna SB 10.30: The Gopīs Search for Kṛṣṇa] || style="background-color: #E9F7EF;" | 44 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.31:_The_Gopis%27_Songs_of_Separation SB 10.31: The Gopīs' Songs of Separation] || style="background-color: #E9F7EF;" | 19 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.32:_The_Reunion SB 10.32: The Reunion] || style="background-color: #E9F7EF;" | 22 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.33:_The_Rasa_Dance SB 10.33: The Rāsa Dance] || style="background-color: #E9F7EF;" | 39 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.34:_Nanda_Maharaja_Saved_and_Sankhacuda_Slain SB 10.34: Nanda Mahārāja Saved and Śańkhacūḍa Slain] || style="background-color: #E9F7EF;" | 32 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.35:_The_Gopis_Sing_of_Krsna_as_He_Wanders_in_the_Forest SB 10.35: The Gopīs Sing of Kṛṣṇa as He Wanders in the Forest] || style="background-color: #E9F7EF;" | 26 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.36:_The_Slaying_of_Arista,_the_Bull_Demon SB 10.36: The Slaying of Arista, the Bull Demon] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.37:_The_Killing_of_the_Demons_Kesi_and_Vyoma SB 10.37: The Killing of the Demons Keśi and Vyoma] || style="background-color: #E9F7EF;" | 33 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.38:_Akrura%27s_Arrival_in_Vrndavana SB 10.38: Akrūra's Arrival in Vṛndāvana] || style="background-color: #E9F7EF;" | 43 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.39:_Akrura%27s_vision SB 10.39: Akrūra's vision] || style="background-color: #E9F7EF;" | 57 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.40:_The_Prayers_of_Akrura SB 10.40: The Prayers of Akrūra] || style="background-color: #E9F7EF;" | 30 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.41:_Krsna_and_Balarama_Enter_Mathura SB 10.41: Kṛṣṇa and Balarāma Enter Mathurā] || style="background-color: #E9F7EF;" | 52 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.42:_The_Breaking_of_the_Sacrificial_Bow SB 10.42: The Breaking of the Sacrificial Bow] || style="background-color: #E9F7EF;" | 38 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.43:_Krsna_Kills_the_Elephant_Kuvalayapida SB 10.43: Kṛṣṇa Kills the Elephant Kuvalayāpīḍa] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.44:_The_Killing_of_Kamsa SB 10.44: The Killing of Kaḿsa] || style="background-color: #E9F7EF;" | 51 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.45:_Krsna_Rescues_His_Teacher%27s_Son SB 10.45: Kṛṣṇa Rescues His Teacher's Son] || style="background-color: #E9F7EF;" | 50 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.46:_Uddhava_Visits_Vrndavana SB 10.46: Uddhava Visits Vṛndāvana] || style="background-color: #E9F7EF;" | 49 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.47:_The_Song_of_the_Bee SB 10.47: The Song of the Bee] || style="background-color: #E9F7EF;" | 69 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.48:_Krsna_Pleases_His_Devotees SB 10.48: Kṛṣṇa Pleases His Devotees] || style="background-color: #E9F7EF;" | 36 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.49:_Akrura%27s_Mission_in_Hastinapura SB 10.49: Akrūra's Mission in Hastināpura] || style="background-color: #E9F7EF;" | 31 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.50:_Krsna_Establishes_the_City_of_Dvaraka SB 10.50: Kṛṣṇa Establishes the City of Dvārakā] || style="background-color: #E9F7EF;" | 57 || style="background-color: #E9F7EF;" |<br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.51:_The_Deliverance_of_Mucukunda SB 10.51: The Deliverance of Mucukunda] || style="background-color: #E9F7EF;" | 63 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.52:_Rukmini%27s_Message_to_Lord_Krsna SB 10.52: Rukmiṇī's Message to Lord Kṛṣṇa] || style="background-color: #E9F7EF;" | 44 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.53:_Krsna_Kidnaps_Rukmini SB 10.53: Kṛṣṇa Kidnaps Rukmiṇī] || style="background-color: #E9F7EF;" | 57 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.54:_The_Marriage_of_Krsna_and_Rukmini SB 10.54: The Marriage of Kṛṣṇa and Rukmiṇī] || style="background-color: #E9F7EF;" | 60 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.55:_The_History_of_Pradyumna SB 10.55: The History of Pradyumna] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.56:_The_Syamantaka_Jewel SB 10.56: The Syamantaka Jewel] || style="background-color: #E9F7EF;" | 45 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.57:_Satrajit_Murdered,_the_Jewel_Returned SB 10.57: Satrājit Murdered, the Jewel Returned] || style="background-color: #E9F7EF;" | 42 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.58:_Krsna_Marries_Five_Princesses SB 10.58: Kṛṣṇa Marries Five Princesses] || style="background-color: #E9F7EF;" | 58 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.59:_The_Killing_of_the_Demon_Naraka SB 10.59: The Killing of the Demon Naraka] || style="background-color: #E9F7EF;" | 45 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.60:_Lord_Krsna_Teases_Queen_Rukmini SB 10.60: Lord Kṛṣṇa Teases Queen Rukmiṇī] || style="background-color: #E9F7EF;" | 59 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.61:_Lord_Balarama_Slays_Rukmi SB 10.61: Lord Balarāma Slays Rukmī] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.62:_The_Meeting_of_Usa_and_Aniruddha SB 10.62: The Meeting of Ūṣā and Aniruddha] || style="background-color: #E9F7EF;" | 33 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.63:_Lord_Krsna_Fights_with_Banasura SB 10.63: Lord Kṛṣṇa Fights with Bāṇāsura] || style="background-color: #E9F7EF;" | 53 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.64:_The_Deliverance_of_King_Nrga SB 10.64: The Deliverance of King Nṛga] || style="background-color: #E9F7EF;" | 44 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.65:_Lord_Balarama_Visits_Vrndavana SB 10.65: Lord Balarāma Visits Vṛndāvana] || style="background-color: #E9F7EF;" | 34 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.66:_Paundraka,_the_False_Vasudeva SB 10.66: Pauṇḍraka, the False Vasudeva] || style="background-color: #E9F7EF;" | 43 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.67:_Lord_Balarama_Slays_Dvivida_Gorilla SB 10.67: Lord Balarāma Slays Dvivida Gorilla] || style="background-color: #E9F7EF;" | 28 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.68:_The_Marriage_of_Samba SB 10.68: The Marriage of Sāmba] || style="background-color: #E9F7EF;" | 54 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.69:_Narada_Muni_Visits_Lord_Krsna%27s_Palaces_in_Dvaraka SB 10.69: Nārada Muni Visits Lord Kṛṣṇa's Palaces in Dvārakā] || style="background-color: #E9F7EF;" | 45 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.70:_Lord_Krsna%27s_Daily_Activities SB 10.70: Lord Kṛṣṇa's Daily Activities] || style="background-color: #E9F7EF;" | 47 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.71:_The_Lord_Travels_to_Indraprastha SB 10.71: The Lord Travels to Indraprastha] || style="background-color: #E9F7EF;" | 45 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.72:_The_Slaying_of_the_Demon_Jarasandha SB 10.72: The Slaying of the Demon Jarāsandha] || style="background-color: #E9F7EF;" | 46 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.73:_Lord_Krsna_Blesses_the_Liberated_Kings SB 10.73: Lord Kṛṣṇa Blesses the Liberated Kings] || style="background-color: #E9F7EF;" | 35 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.74:_The_Deliverance_of_Sisupala_at_the_Rajasuya_Sacrifice SB 10.74: The Deliverance of Śiśupāla at the Rājasūya Sacrifice] || style="background-color: #E9F7EF;" | 54 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.75:_Duryodhana_Humiliated SB 10.75: Duryodhana Humiliated] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.76:_The_Battle_Between_Salva_and_the_Vrsnis SB 10.76: The Battle Between Śālva and the Vṛṣṇis] || style="background-color: #E9F7EF;" | 33 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.77:_Lord_Krsna_Slays_the_Demon_Salva SB 10.77: Lord Kṛṣṇa Slays the Demon Śālva] || style="background-color: #E9F7EF;" | 37 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.78:_The_Killing_of_Dantavakra,_Viduratha_and_Romaharsana SB 10.78: The Killing of Dantavakra, Vidūratha and Romaharṣaṇa] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.79:_Lord_Balarama_Goes_on_Pilgrimage SB 10.79: Lord Balarāma Goes on Pilgrimage] || style="background-color: #E9F7EF;" | 34 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.80:_The_Brahmana_Sudama_Visits_Lord_Krsna_in_Dvaraka SB 10.80: The Brāhmaṇa Sudāmā Visits Lord Kṛṣṇa in Dvārakā] || style="background-color: #E9F7EF;" | 45 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.81:_The_Lord_Blesses_Sudama_Brahmana SB 10.81: The Lord Blesses Sudāmā Brāhmaṇa] || style="background-color: #E9F7EF;" | 41 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.82:_Krsna_and_Balarama_Meet_the_Inhabitants_of_Vrndavana SB 10.82: Kṛṣṇa and Balarāma Meet the Inhabitants of Vṛndāvana] || style="background-color: #E9F7EF;" | 48 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.83:_Draupadi_Meets_the_Queens_of_Krsna SB 10.83: Draupadī Meets the Queens of Kṛṣṇa] || style="background-color: #E9F7EF;" | 43 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.84:_The_Sages%27_Teachings_at_Kuruksetra SB 10.84: The Sages' Teachings at Kurukṣetra] || style="background-color: #E9F7EF;" | 71 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.85:_Lord_Krsna_Instructs_Vasudeva_and_Retrieves_Devaki%27s_Sons SB 10.85: Lord Kṛṣṇa Instructs Vasudeva and Retrieves Devakī's Sons] || style="background-color: #E9F7EF;" | 59 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.86:_Arjuna_Kidnaps_Subhadra,_and_Krsna_Blesses_His_Devotees SB 10.86: Arjuna Kidnaps Subhadrā, and Kṛṣṇa Blesses His Devotees] || style="background-color: #E9F7EF;" | 59 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.87:_The_Prayers_of_the_Personified_Vedas SB 10.87: The Prayers of the Personified Vedas] || style="background-color: #E9F7EF;" | 50 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.88:_Lord_Siva_Saved_from_Vrkasura SB 10.88: Lord Śiva Saved from Vṛkāsura] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.89:_Krsna_and_Arjuna_Retrieve_a_Brahmana%27s_Sons SB 10.89: Kṛṣṇa and Arjuna Retrieve a Brāhmaṇa's Sons] || style="background-color: #E9F7EF;" | 65 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.90:_Summary_of_Lord_Krsna%27s_Glories SB 10.90: Summary of Lord Kṛṣṇa's Glories] || style="background-color: #E9F7EF;" | 50 || style="background-color: #E9F7EF;" | <br />
|-<br />
|style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11 '''Canto Eleven - General History'''] ||style="background-color: #D4EFDF;" | ||style="background-color: #D4EFDF;" |'''1367''' <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.1:_The_Curse_Upon_the_Yadu_Dynasty SB 11.1: The Curse Upon the Yadu Dynasty] || style="background-color: #D4EFDF;" | 24 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.2:_Maharaja_Nimi_Meets_the_Nine_Yogendras SB 11.2: Mahārāja Nimi Meets the Nine Yogendras] || style="background-color: #D4EFDF;" | 55 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.3:_Liberation_from_the_Illusory_Energy SB 11.3: Liberation from the Illusory Energy] || style="background-color: #D4EFDF;" | 55 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.4:_Drumila_Explains_the_Incarnations_of_Godhead_to_King_Nimi SB 11.4: Drumila Explains the Incarnations of Godhead to King Nimi] || style="background-color: #D4EFDF;" | 23 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.5:_Narada_Concludes_His_Teachings_to_Vasudeva SB 11.5: Nārada Concludes His Teachings to Vasudeva] || style="background-color: #D4EFDF;" | 52 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.6:_The_Yadu_Dynasty_Retires_to_Prabhasa SB 11.6: The Yadu Dynasty Retires to Prabhāsa] || style="background-color: #D4EFDF;" | 50 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.7:_Lord_Krsna_Instructs_Uddhava SB 11.7: Lord Kṛṣṇa Instructs Uddhava] || style="background-color: #D4EFDF;" | 74 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.8:_The_Story_of_Pingala SB 11.8: The Story of Pińgalā] || style="background-color: #D4EFDF;" | 44 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.9:_Detachment_from_All_that_Is_Material SB 11.9: Detachment from All that Is Material] || style="background-color: #D4EFDF;" | 33 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.10:_The_Nature_of_Fruitive_Activity SB 11.10: The Nature of Fruitive Activity] || style="background-color: #D4EFDF;" | 37 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.11:_The_Symptoms_of_Conditioned_and_Liberated_Living_Entities SB 11.11: The Symptoms of Conditioned and Liberated Living Entities] || style="background-color: #D4EFDF;" | 49 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.12:_Beyond_Renunciation_and_Knowledge SB 11.12: Beyond Renunciation and Knowledge] || style="background-color: #D4EFDF;" | 24 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.13:_The_Hamsa-avatara_Answers_the_Questions_of_the_Sons_of_Brahma SB 11.13: The Haḿsa-avatāra Answers the Questions of the Sons of Brahmā] || style="background-color: #D4EFDF;" | 42 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.14:_Lord_Krsna_Explains_the_Yoga_System_to_Sri_Uddhava SB 11.14: Lord Kṛṣṇa Explains the Yoga System to Śrī Uddhava] || style="background-color: #D4EFDF;" | 46 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.15:_Lord_Krsna%27s_Description_of_Mystic_Yoga_Perfections SB 11.15: Lord Kṛṣṇa's Description of Mystic Yoga Perfections] || style="background-color: #D4EFDF;" | 36 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.16:_The_Lord%27s_Opulence SB 11.16: The Lord's Opulence] || style="background-color: #D4EFDF;" | 44 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.17:_Lord_Krsna%27s_Description_of_the_Varnasrama_System SB 11.17: Lord Kṛṣṇa's Description of the Varṇāśrama System] || style="background-color: #D4EFDF;" | 58 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.18:_Description_of_Varnasrama-dharma SB 11.18: Description of Varṇāśrama-dharma] || style="background-color: #D4EFDF;" | 48 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.19:_The_Perfection_of_Spiritual_Knowledge SB 11.19: The Perfection of Spiritual Knowledge] || style="background-color: #D4EFDF;" | 45 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.20:_Pure_Devotional_Service_Surpasses_Knowledge_and_Detachment SB 11.20: Pure Devotional Service Surpasses Knowledge and Detachment] || style="background-color: #D4EFDF;" | 37 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.21:_Lord_Krsna%27s_Explanation_of_the_Vedic_Path SB 11.21: Lord Kṛṣṇa's Explanation of the Vedic Path] || style="background-color: #D4EFDF;" | 43 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.22:_Enumeration_of_the_Elements_of_Material_Creation SB 11.22: Enumeration of the Elements of Material Creation] || style="background-color: #D4EFDF;" | 61 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.23:_The_Song_of_the_Avanti_Brahmana SB 11.23: The Song of the Avantī Brāhmaṇa] || style="background-color: #D4EFDF;" | 61 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.24:_The_Philosophy_of_Sankhya SB 11.24: The Philosophy of Sāńkhya] || style="background-color: #D4EFDF;" | 29 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.25:_The_Three_Modes_of_Nature_and_Beyond SB 11.25: The Three Modes of Nature and Beyond] || style="background-color: #D4EFDF;" | 36 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.26:_The_Aila-gita SB 11.26: The Aila-gītā] || style="background-color: #D4EFDF;" | 35 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.27:_Lord_Krsna%27s_Instructions_on_the_Process_of_Deity_Worship SB 11.27: Lord Kṛṣṇa's Instructions on the Process of Deity Worship] || style="background-color: #D4EFDF;" | 55 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.28:_Jnana-yoga SB 11.28: Jñāna-yoga] || style="background-color: #D4EFDF;" | 44 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.29:_Bhakti-yoga SB 11.29: Bhakti-yoga] || style="background-color: #D4EFDF;" | 49 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.30:_The_Disappearance_of_the_Yadu_Dynasty SB 11.30: The Disappearance of the Yadu Dynasty] || style="background-color: #D4EFDF;" | 50 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.31:_The_Disappearance_of_Lord_Sri_Krsna SB 11.31: The Disappearance of Lord Śrī Kṛṣṇa] || style="background-color: #D4EFDF;" | 28 || style="background-color: #D4EFDF;" | <br />
|-<br />
|style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12 '''Canto Twelve - The Age of Deterioration'''] ||style="background-color: #A9DFBF;" | ||style="background-color: #A9DFBF;" |'''565'''<br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.1:_The_Degraded_Dynasties_of_Kali-yuga SB 12.1: The Degraded Dynasties of Kali-yuga] || style="background-color: #A9DFBF;" | 41 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.2:_The_Symptoms_of_Kali-yuga SB 12.2: The Symptoms of Kali-yuga] || style="background-color: #A9DFBF;" | 44 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.3:_The_Bhumi-gita SB 12.3: The Bhūmi-gītā] || style="background-color: #A9DFBF;" | 52 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.4:_The_Four_Categories_of_Universal_Annihilation SB 12.4: The Four Categories of Universal Annihilation] || style="background-color: #A9DFBF;" | 43 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.5:_Sukadeva_Gosvami%27s_Final_Instructions_to_Maharaja_Pariksit SB 12.5: Śukadeva Gosvāmī's Final Instructions to Mahārāja Parīkṣit] || style="background-color: #A9DFBF;" | 13 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.6:_Maharaja_Pariksit_Passes_Away SB 12.6: Mahārāja Parīkṣit Passes Away] || style="background-color: #A9DFBF;" | 80 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.7:_The_Puranic_Literatures SB 12.7: The Purāṇic Literatures] || style="background-color: #A9DFBF;" | 25 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.8:_Markandeya%27s_Prayers_to_Nara-Narayana_Rsi SB 12.8: Mārkaṇḍeya's Prayers to Nara-Nārāyaṇa Ṛṣi] || style="background-color: #A9DFBF;" | 49 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.9:_Markandeya_Rsi_Sees_the_Illusory_Potency_of_the_Lord SB 12.9: Mārkaṇḍeya Ṛṣi Sees the Illusory Potency of the Lord] || style="background-color: #A9DFBF;" | 34 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.10:_Lord_Siva_and_Uma_Glorify_Markandeya_Rsi SB 12.10: Lord Śiva and Umā Glorify Mārkaṇḍeya Ṛṣi] || style="background-color: #A9DFBF;" | 42 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.11:_Summary_Description_of_the_Mahapurusa SB 12.11: Summary Description of the Mahāpuruṣa] || style="background-color: #A9DFBF;" | 50 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.12:_The_Topics_of_Srimad-Bhagavatam_Summarized SB 12.12: The Topics of Śrīmad-Bhāgavatam Summarized] || style="background-color: #A9DFBF;" | 69 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.13:_The_Glories_of_Srimad-Bhagavatam SB 12.13: The Glories of Śrīmad-Bhāgavatam] || style="background-color: #A9DFBF;" | 23 || style="background-color: #A9DFBF;" | <br />
|}</div>Anuraghttps://dev.vanisource.org/w/index.php?title=List_of_All_Verses_From_All_Cantos_and_Chapters_of_Srimad_Bhagavatam&diff=780468List of All Verses From All Cantos and Chapters of Srimad Bhagavatam2025-06-05T18:17:40Z<p>Anurag: </p>
<hr />
<div><br />
<br />
<br />
{| class="wikitable sortable"<br />
|-<br />
! Chapter Numbers and Names !! Verses by Chapter !! Verses by Canto<br />
|-<br />
! Total !! 14094 !! 14094<br />
|-<br />
|style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1 '''Canto One - Creation'''] ||style="background-color: #FDF2E9;" | ||style="background-color: #FDF2E9;" |'''808''' <br />
|-<br />
|style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1.1:_Questions_by_the_Sages SB 1.1: Questions by the Sages] ||style="background-color: #FDF2E9;" | 23 ||style="background-color: #FDF2E9;" |<br />
|-<br />
|style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1.2:_Divinity_and_Divine_Service SB 1.2: Divinity and Divine Service] || style="background-color: #FDF2E9;" |34 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.3:_Krsna_Is_the_Source_of_All_Incarnations SB 1.3: Kṛṣṇa Is the Source of All Incarnations] || style="background-color: #FDF2E9;" |44 ||style="background-color: #FDF2E9;" |<br />
|-<br />
|style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1.4:_The_Appearance_of_Sri_Narada SB 1.4: The Appearance of Śrī Nārada] || style="background-color: #FDF2E9;" |33 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.5:_Narada%27s_Instructions_on_Srimad-Bhagavatam_for_Vyasadeva SB 1.5: Nārada's Instructions on Śrīmad-Bhāgavatam for Vyāsadeva] ||style="background-color: #FDF2E9;" | 40 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.6:_Conversation_Between_Narada_and_Vyasadeva SB 1.6: Conversation Between Nārada and Vyāsadeva] || style="background-color: #FDF2E9;" |38 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.7:_The_Son_of_Drona_Punished SB 1.7: The Son of Droṇa Punished] || style="background-color: #FDF2E9;" |58 ||style="background-color: #FDF2E9;" |<br />
|-<br />
|style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1.8:_Prayers_by_Queen_Kunti_and_Pariksit_Saved SB 1.8: Prayers by Queen Kuntī and Parīkṣit Saved] || style="background-color: #FDF2E9;" |52 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.9:_The_Passing_Away_of_Bhismadeva_in_the_Presence_of_Lord_Krsna SB 1.9: The Passing Away of Bhīṣmadeva in the Presence of Lord Kṛṣṇa] || style="background-color: #FDF2E9;" |49 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.10:_Departure_of_Lord_Krsna_for_Dvaraka SB 1.10: Departure of Lord Kṛṣṇa for Dvārakā] || style="background-color: #FDF2E9;" |36 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.11:_Lord_Krsna%27s_Entrance_into_Dvaraka SB 1.11: Lord Kṛṣṇa's Entrance into Dvārakā] || style="background-color: #FDF2E9;" |39 ||style="background-color: #FDF2E9;" |<br />
|-<br />
|style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1.12:_Birth_of_Emperor_Pariksit SB 1.12: Birth of Emperor Parīkṣit] || style="background-color: #FDF2E9;" |36 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.13:_Dhrtarastra_Quits_Home SB 1.13: Dhṛtarāṣṭra Quits Home] || style="background-color: #FDF2E9;" |60 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.14:_The_Disappearance_of_Lord_Krsna SB 1.14: The Disappearance of Lord Kṛṣṇa] || style="background-color: #FDF2E9;" |44 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.15:_The_Pandavas_Retire_Timely SB 1.15: The Pāṇḍavas Retire Timely] ||style="background-color: #FDF2E9;" | 51 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.16:_How_Pariksit_Received_the_Age_of_Kali SB 1.16: How Parīkṣit Received the Age of Kali] ||style="background-color: #FDF2E9;" | 36 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.17:_Punishment_and_Reward_of_Kali SB 1.17: Punishment and Reward of Kali] ||style="background-color: #FDF2E9;" | 45 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.18:_Maharaja_Pariksit_Cursed_by_a_Brahmana_Boy SB 1.18: Mahārāja Parīkṣit Cursed by a Brāhmaṇa Boy] ||style="background-color: #FDF2E9;" | 50 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.19:_The_Appearance_of_Sukadeva_Gosvami SB 1.19: The Appearance of Śukadeva Gosvāmī] ||style="background-color: #FDF2E9;" | 40 ||style="background-color: #FDF2E9;" |<br />
|-<br />
|style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2 '''Canto Two - The Cosmic Manifestation'''] || style="background-color: #F5E1D0;" | ||style="background-color: #F5E1D0;" | '''393''' <br />
|-<br />
|style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.1:_The_First_Step_in_God_Realization SB 2.1: The First Step in God Realization] || style="background-color: #F5E1D0;" | 39 || style="background-color: #F5E1D0;" |<br />
|-<br />
| style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.2:_The_Lord_in_the_Heart SB 2.2: The Lord in the Heart] || style="background-color: #F5E1D0;" | 37 || style="background-color: #F5E1D0;" | <br />
|-<br />
| style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.3:_Pure_Devotional_Service:_The_Change_in_Heart SB 2.3: Pure Devotional Service: The Change in Heart]|| style="background-color: #F5E1D0;" | 25 || style="background-color: #F5E1D0;" |<br />
|-<br />
| style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.4:_The_Process_of_Creation SB 2.4: The Process of Creation]|| style="background-color: #F5E1D0;" | 25 || style="background-color: #F5E1D0;" |<br />
|-<br />
|style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.5:_The_Cause_of_All_Causes SB 2.5: The Cause of All Causes]|| style="background-color: #F5E1D0;" | 42 || style="background-color: #F5E1D0;" |<br />
|-<br />
|style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.6:_Puru%E1%B9%A3a-s%C5%ABkta_Confirmed SB 2.6: Puruṣa-sūkta Confirmed]|| style="background-color: #F5E1D0;" | 46 || style="background-color: #F5E1D0;" | <br />
|-<br />
| style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.7:_Scheduled_Incarnations_with_Specific_Functions SB 2.7: Scheduled Incarnations with Specific Functions]|| style="background-color: #F5E1D0;" | 53 || style="background-color: #F5E1D0;" |<br />
|-<br />
|style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.8:_Questions_by_King_Par%C4%ABk%E1%B9%A3it SB 2.8: Questions by King Parīkṣit]|| style="background-color: #F5E1D0;" | 29 || style="background-color: #F5E1D0;" | <br />
|-<br />
| style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.9:_Answers_by_Citing_the_Lord%27s_Version SB 2.9: Answers by Citing]||style="background-color: #F5E1D0;" | 46 || style="background-color: #F5E1D0;" | <br />
|-<br />
|style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.10:_Bhagavatam_Is_the_Answer_to_All_Questions SB 2.10: Bhāgavatam Is the Answer to All Questions]|| style="background-color: #F5E1D0;" | 51 || style="background-color: #F5E1D0;" |<br />
|-<br />
|style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3 '''Canto Three - The Status Quo'''] ||style="background-color: #f7d0ae;" | ||style="background-color: #f7d0ae;" |'''1416''' <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.1:_Questions_by_Vidura SB 3.1: Questions by Vidura] || style="background-color: #f7d0ae;" | 45 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.2:_Remembrance_of_Lord_Krsna SB 3.2: Remembrance of Lord Kṛṣṇa] || style="background-color: #f7d0ae;" | 34 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.3:_The_Lord%27s_Pastimes_Out_of_Vrndavana SB 3.3: The Lord's Pastimes Out of Vṛndāvana] || style="background-color: #f7d0ae;" | 28 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.4:_Vidura_Approaches_Maitreya SB 3.4: Vidura Approaches Maitreya] || style="background-color: #f7d0ae;" | 36 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.5:_Vidura%27s_Talks_with_Maitreya SB 3.5: Vidura's Talks with Maitreya] || style="background-color: #f7d0ae;" | 51 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.6:_Creation_of_the_Universal_Form SB 3.6: Creation of the Universal Form] || style="background-color: #f7d0ae;" | 40 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.7:_Further_Inquiries_by_Vidura SB 3.7: Further Inquiries by Vidura] || style="background-color: #f7d0ae;" | 42 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.8:_Manifestation_of_Brahma_from_Garbhodakasayi_Visnu SB 3.8: Manifestation of Brahmā from Garbhodakaśāyī Viṣṇu] || style="background-color: #f7d0ae;" | 33 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.9:_Brahma%27s_Prayers_for_Creative_Energy SB 3.9: Brahmā's Prayers for Creative Energy] || style="background-color: #f7d0ae;" | 44 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.10:_Divisions_of_the_Creation SB 3.10: Divisions of the Creation] || style="background-color: #f7d0ae;" | 30 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.11:_Calculation_of_Time,_from_the_Atom SB 3.11: Calculation of Time, from the Atom] || style="background-color: #f7d0ae;" | 42 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.12:_Creation_of_the_Kumaras_and_Others SB 3.12: Creation of the Kumāras and Others] || style="background-color: #f7d0ae;" | 57 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.13:_The_Appearance_of_Lord_Varaha SB 3.13: The Appearance of Lord Varāha] || style="background-color: #f7d0ae;" | 50 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.14:_Pregnancy_of_Diti_in_the_Evening SB 3.14: Pregnancy of Diti in the Evening] || style="background-color: #f7d0ae;" | 51 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.15:_Description_of_the_Kingdom_of_God SB 3.15: Description of the Kingdom of God] || style="background-color: #f7d0ae;" | 50 || style="background-color: #f7d0ae;" |<br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.16:_The_Two_Doorkeepers_of_Vaikuntha,_Jaya_and_Vijaya,_Cursed_by_the_Sages SB 3.16: The Two Doorkeepers of Vaikuṇṭha, Jaya and Vijaya, Cursed by the Sages] || style="background-color: #f7d0ae;" | 37 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.17:_Victory_of_Hiranyaksa_Over_All_the_Directions_of_the_Universe SB 3.17: Victory of Hiraṇyākṣa Over All the Directions of the Universe] || style="background-color: #f7d0ae;" | 31 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.18:_The_Battle_Between_Lord_Boar_and_the_Demon_Hiranyaksa SB 3.18: The Battle Between Lord Boar and the Demon Hiraṇyākṣa] || style="background-color: #f7d0ae;" | 28 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.19:_The_Killing_of_the_Demon_Hiranyaksa SB 3.19: The Killing of the Demon Hiraṇyākṣa] || style="background-color: #f7d0ae;" | 38 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.20:_Conversation_Between_Maitreya_and_Vidura SB 3.20: Conversation Between Maitreya and Vidura] || style="background-color: #f7d0ae;" | 53 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.21:_Conversation_Between_Manu_and_Kardama SB 3.21: Conversation Between Manu and Kardama] || style="background-color: #f7d0ae;" | 56 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.22:_The_Marriage_of_Kardama_Muni_and_Devahuti SB 3.22: The Marriage of Kardama Muni and Devahūti] || style="background-color: #f7d0ae;" | 39 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.23:_Devahuti%27s_Lamentation SB 3.23: Devahūti's Lamentation] || style="background-color: #f7d0ae;" | 57 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.24:_The_Renunciation_of_Kardama_Muni SB 3.24: The Renunciation of Kardama Muni] || style="background-color: #f7d0ae;" | 47 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.25:_The_Glories_of_Devotional_Service SB 3.25: The Glories of Devotional Service] || style="background-color: #f7d0ae;" | 44 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.26:_Fundamental_Principles_of_Material_Nature SB 3.26: Fundamental Principles of Material Nature] || style="background-color: #f7d0ae;" | 72 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.27:_Understanding_Material_Nature SB 3.27: Understanding Material Nature] || style="background-color: #f7d0ae;" | 30 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.28:_Kapila%27s_Instructions_on_the_Execution_of_Devotional_Service SB 3.28: Kapila's Instructions on the Execution of Devotional Service] || style="background-color: #f7d0ae;" | 44 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.29:_Explanation_of_Devotional_Service_by_Lord_Kapila SB 3.29: Explanation of Devotional Service by Lord Kapila] || style="background-color: #f7d0ae;" | 45 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.30:_Description_by_Lord_Kapila_of_Adverse_Fruitive_Activities SB 3.30: Description by Lord Kapila of Adverse Fruitive Activities] || style="background-color: #f7d0ae;" | 34 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.31:_Lord_Kapila%27s_Instructions_on_the_Movements_of_the_Living_Entities SB 3.31: Lord Kapila's Instructions on the Movements of the Living Entities] || style="background-color: #f7d0ae;" | 48 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.32:_Entanglement_in_Fruitive_Activities SB 3.32: Entanglement in Fruitive Activities] || style="background-color: #f7d0ae;" | 43 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.33:_Activities_of_Kapila SB 3.33: Activities of Kapila] || style="background-color: #f7d0ae;" | 37 || style="background-color: #f7d0ae;" | <br />
|-<br />
|style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4 '''Canto Four - The Creation of the Fourth Order'''] ||style="background-color: #FEF9E7;" | ||style="background-color: #FEF9E7;" |'''1449''' <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.1:_Genealogical_Table_of_the_Daughters_of_Manu SB 4.1: Genealogical Table of the Daughters of Manu] || style="background-color: #FEF9E7;" | 66 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.2:_Daksa_Curses_Lord_Siva SB 4.2: Dakṣa Curses Lord Śiva] || style="background-color: #FEF9E7;" | 35 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.3:_Talks_Between_Lord_Siva_and_Sati SB 4.3: Talks Between Lord Śiva and Satī] || style="background-color: #FEF9E7;" | 25 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.4:_Sati_Quits_Her_Body SB 4.4: Satī Quits Her Body] || style="background-color: #FEF9E7;" | 34 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.5:_Frustration_of_the_Sacrifice_of_Daksa SB 4.5: Frustration of the Sacrifice of Dakṣa] || style="background-color: #FEF9E7;" | 26 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.6:_Brahma_Satisfies_Lord_Siva SB 4.6: Brahmā Satisfies Lord Śiva] || style="background-color: #FEF9E7;" | 53 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.7:_The_Sacrifice_Performed_by_Daksa SB 4.7: The Sacrifice Performed by Dakṣa] || style="background-color: #FEF9E7;" | 61 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.8:_Dhruva_Maharaja_Leaves_Home_for_the_Forest SB 4.8: Dhruva Mahārāja Leaves Home for the Forest] || style="background-color: #FEF9E7;" | 82 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.9:_Dhruva_Maharaja_Returns_Home SB 4.9: Dhruva Mahārāja Returns Home] || style="background-color: #FEF9E7;" | 67 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.10:_Dhruva_Maharaja%27s_Fight_With_the_Yaksas SB 4.10: Dhruva Mahārāja's Fight With the Yakṣas] || style="background-color: #FEF9E7;" | 30 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.11:_Svayambhuva_Manu_Advises_Dhruva_Maharaja_to_Stop_Fighting SB 4.11: Svāyambhuva Manu Advises Dhruva Mahārāja to Stop Fighting] || style="background-color: #FEF9E7;" | 35 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.12:_Dhruva_Maharaja_Goes_Back_to_Godhead SB 4.12: Dhruva Mahārāja Goes Back to Godhead] || style="background-color: #FEF9E7;" | 52 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.13:_Description_of_the_Descendants_of_Dhruva_Maharaja SB 4.13: Description of the Descendants of Dhruva Mahārāja] || style="background-color: #FEF9E7;" | 49 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.14:_The_Story_of_King_Vena SB 4.14: The Story of King Vena] || style="background-color: #FEF9E7;" | 46 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.15:_King_Prthu%27s_Appearance_and_Coronation SB 4.15: King Pṛthu's Appearance and Coronation] || style="background-color: #FEF9E7;" | 26 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.16:_Praise_of_King_Prthu_by_the_Professional_Reciters SB 4.16: Praise of King Pṛthu by the Professional Reciters] || style="background-color: #FEF9E7;" | 27 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.17:_Maharaja_Prthu_Becomes_Angry_at_the_Earth SB 4.17: Mahārāja Pṛthu Becomes Angry at the Earth] || style="background-color: #FEF9E7;" | 36 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.18:_Prthu_Maharaja_Milks_the_Earth_Planet SB 4.18: Pṛthu Mahārāja Milks the Earth Planet] || style="background-color: #FEF9E7;" | 32 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.19:_King_Prthu%27s_One_Hundred_Horse_Sacrifices SB 4.19: King Pṛthu's One Hundred Horse Sacrifices] || style="background-color: #FEF9E7;" | 42 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.20:_Lord_Visnu%27s_Appearance_in_the_Sacrificial_Arena_of_Maharaja_Prthu SB 4.20: Lord Viṣṇu's Appearance in the Sacrificial Arena of Mahārāja Pṛthu] || style="background-color: #FEF9E7;" | 38 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.21:_Instructions_by_Maharaja_Prthu SB 4.21: Instructions by Mahārāja Pṛthu] || style="background-color: #FEF9E7;" | 52 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.22:_Prthu_Maharaja%27s_Meeting_with_the_Four_Kumaras SB 4.22: Pṛthu Mahārāja's Meeting with the Four Kumāras] || style="background-color: #FEF9E7;" | 63 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.23:_Maharaja_Prthu%27s_Going_Back_Home SB 4.23: Mahārāja Pṛthu's Going Back Home] || style="background-color: #FEF9E7;" | 39 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.24:_Chanting_the_Song_Sung_by_Lord_Siva SB 4.24: Chanting the Song Sung by Lord Śiva] || style="background-color: #FEF9E7;" | 79 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.25:_The_Descriptions_of_the_Characteristics_of_King_Puranjana SB 4.25: The Descriptions of the Characteristics of King Purañjana] || style="background-color: #FEF9E7;" | 62 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.26:_King_Puranjana_Goes_to_the_Forest_to_Hunt,_and_His_Queen_Becomes_Angry SB 4.26: King Purañjana Goes to the Forest to Hunt, and His Queen Becomes Angry] || style="background-color: #FEF9E7;" | 26 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.27:_Attack_by_Candavega_on_the_City_of_King_Puranjana_-_the_Character_of_Kalakanya SB 4.27: Attack by Caṇḍavega on the City of King Purañjana - the Character of Kālakanyā] || style="background-color: #FEF9E7;" | 30 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.28:_Puranjana_Becomes_a_Woman_in_the_Next_Life SB 4.28: Purañjana Becomes a Woman in the Next Life] || style="background-color: #FEF9E7;" | 65 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.29:_Talks_Between_Narada_and_King_Pracinabarhi SB 4.29: Talks Between Nārada and King Prācīnabarhi] || style="background-color: #FEF9E7;" | 89 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.30:_The_Activities_of_the_Pracetas SB 4.30: The Activities of the Pracetās] || style="background-color: #FEF9E7;" | 51 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.31:_Narada_Instructs_the_Pracetas SB 4.31: Nārada Instructs the Pracetās] || style="background-color: #FEF9E7;" | 31 || style="background-color: #FEF9E7;" | <br />
|-<br />
|style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5 '''Canto Five - The Creative Impetus'''] ||style="background-color: #FCF3CF;" | ||style="background-color: #FCF3CF;" |'''668''' <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.1:_The_Activities_of_Maharaja_Priyavrata SB 5.1: The Activities of Mahārāja Priyavrata] || style="background-color: #FCF3CF;" | 41 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.2:_The_Activities_of_Maharaja_Agnidhra SB 5.2: The Activities of Mahārāja Āgnīdhra] || style="background-color: #FCF3CF;" | 23 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.3:_Rsabhadeva%27s_Appearance_in_the_Womb_of_Merudevi,_the_Wife_of_King_Nabhi SB 5.3: Ṛṣabhadeva's Appearance in the Womb of Merudevī, the Wife of King Nābhi] || style="background-color: #FCF3CF;" | 20 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.4:_The_Characteristics_of_Rsabhadeva,_the_Supreme_Personality_of_Godhead SB 5.4: The Characteristics of Ṛṣabhadeva, the Supreme Personality of Godhead] || style="background-color: #FCF3CF;" | 19 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.5:_Lord_Rsabhadeva%27s_Teachings_to_His_Sons SB 5.5: Lord Ṛṣabhadeva's Teachings to His Sons] || style="background-color: #FCF3CF;" | 35 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.6:_The_Activities_of_Lord_Rsabhadeva SB 5.6: The Activities of Lord Ṛṣabhadeva] || style="background-color: #FCF3CF;" | 19 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.7:_The_Activities_of_King_Bharata SB 5.7: The Activities of King Bharata] || style="background-color: #FCF3CF;" | 14 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.8:_A_Description_of_the_Character_of_Bharata_Maharaja SB 5.8: A Description of the Character of Bharata Mahārāja] || style="background-color: #FCF3CF;" | 31 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.9:_The_Supreme_Character_of_Jada_Bharata SB 5.9: The Supreme Character of Jaḍa Bharata] || style="background-color: #FCF3CF;" | 20 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.10:_The_Discussion_Between_Jada_Bharata_and_Maharaja_Rahugana SB 5.10: The Discussion Between Jaḍa Bharata and Mahārāja Rahūgaṇa] || style="background-color: #FCF3CF;" | 25 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.11:_Jada_Bharata_Instructs_King_Rahugana SB 5.11: Jaḍa Bharata Instructs King Rahūgaṇa] || style="background-color: #FCF3CF;" | 17 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.12:_Conversation_Between_Maharaja_Rahugana_and_Jada_Bharata SB 5.12: Conversation Between Mahārāja Rahūgaṇa and Jaḍa Bharata] || style="background-color: #FCF3CF;" | 16 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.13:_Further_Talks_Between_King_Rahugana_and_Jada_Bharata SB 5.13: Further Talks Between King Rahūgaṇa and Jaḍa Bharata] || style="background-color: #FCF3CF;" | 26 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.14:_The_Material_World_as_the_Great_Forest_of_Enjoyment SB 5.14: The Material World as the Great Forest of Enjoyment] || style="background-color: #FCF3CF;" | 46 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.15:_The_Glories_of_the_Descendants_of_King_Priyavrata SB 5.15: The Glories of the Descendants of King Priyavrata] || style="background-color: #FCF3CF;" | 16 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.16:_A_Description_of_Jambudvipa SB 5.16: A Description of Jambūdvīpa] || style="background-color: #FCF3CF;" | 29 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.17:_The_Descent_of_the_River_Ganges SB 5.17: The Descent of the River Ganges] || style="background-color: #FCF3CF;" | 24 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.18:_The_Prayers_Offered_to_the_Lord_by_the_Residents_of_Jambudvipa SB 5.18: The Prayers Offered to the Lord by the Residents of Jambūdvīpa] || style="background-color: #FCF3CF;" | 39 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.19:_A_Description_of_the_Island_of_Jambudvipa SB 5.19: A Description of the Island of Jambūdvīpa] || style="background-color: #FCF3CF;" | 31 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.20:_Studying_the_Structure_of_the_Universe SB 5.20: Studying the Structure of the Universe] || style="background-color: #FCF3CF;" | 46 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.21:_The_Movements_of_the_Sun SB 5.21: The Movements of the Sun] || style="background-color: #FCF3CF;" | 19 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.22:_The_Orbits_of_the_Planets SB 5.22: The Orbits of the Planets] || style="background-color: #FCF3CF;" | 17 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.23:_The_Sisumara_Planetary_Systems SB 5.23: The Śiśumāra Planetary Systems] || style="background-color: #FCF3CF;" | 9 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.24:_The_Subterranean_Heavenly_Planets SB 5.24: The Subterranean Heavenly Planets] || style="background-color: #FCF3CF;" | 31 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.25:_The_Glories_of_Lord_Ananta SB 5.25: The Glories of Lord Ananta] || style="background-color: #FCF3CF;" | 15 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.26:_A_Description_of_the_Hellish_Planets SB 5.26: A Description of the Hellish Planets] || style="background-color: #FCF3CF;" | 40 || style="background-color: #FCF3CF;" | <br />
|-<br />
|style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6 '''Canto Six - Prescribed Duties for Mankind'''] ||style="background-color: #F9E79F;" | ||style="background-color: #F9E79F;" |'''851''' <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.1:_The_History_of_the_Life_of_Ajamila SB 6.1: The History of the Life of Ajāmila] || style="background-color: #F9E79F;" | 68 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.2:_Ajamila_Delivered_by_the_Visnudutas SB 6.2: Ajāmila Delivered by the Viṣṇudūtas] || style="background-color: #F9E79F;" | 49 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.3:_Yamaraja_Instructs_His_Messengers SB 6.3: Yamarāja Instructs His Messengers] || style="background-color: #F9E79F;" | 35 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.4:_The_Hamsa-guhya_Prayers SB 6.4: The Haḿsa-guhya Prayers] || style="background-color: #F9E79F;" | 54 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.5:_Narada_Muni_Cursed_by_Prajapati_Daksa SB 6.5: Nārada Muni Cursed by Prajāpati Dakṣa] || style="background-color: #F9E79F;" | 44 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.6:_The_Progeny_of_the_Daughters_of_Daksa SB 6.6: The Progeny of the Daughters of Dakṣa] || style="background-color: #F9E79F;" | 45 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.7:_Indra_Offends_His_Spiritual_Master,_Brhaspati SB 6.7: Indra Offends His Spiritual Master, Bṛhaspati] || style="background-color: #F9E79F;" | 40 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.8:_The_Narayana-kavaca_Shield SB 6.8: The Nārāyaṇa-kavaca Shield] || style="background-color: #F9E79F;" | 42 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.9:_Appearance_of_the_Demon_Vrtrasura SB 6.9: Appearance of the Demon Vṛtrāsura] || style="background-color: #F9E79F;" | 55 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.10:_The_Battle_Between_the_Demigods_and_Vrtrasura SB 6.10: The Battle Between the Demigods and Vṛtrāsura] || style="background-color: #F9E79F;" | 33 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.11:_The_Transcendental_Qualities_of_Vrtrasura SB 6.11: The Transcendental Qualities of Vṛtrāsura] || style="background-color: #F9E79F;" | 27 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.12:_Vrtrasura%27s_Glorious_Death SB 6.12: Vṛtrāsura's Glorious Death] || style="background-color: #F9E79F;" | 35 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.13:_King_Indra_Afflicted_by_Sinful_Reaction SB 6.13: King Indra Afflicted by Sinful Reaction] || style="background-color: #F9E79F;" | 23 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.14:_King_Citraketu%27s_Lamentation SB 6.14: King Citraketu's Lamentation] || style="background-color: #F9E79F;" | 61 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.15:_The_Saints_Narada_and_Angira_Instruct_King_Citraketu SB 6.15: The Saints Nārada and Ańgirā Instruct King Citraketu] || style="background-color: #F9E79F;" | 28 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.16:_King_Citraketu_Meets_the_Supreme_Lord SB 6.16: King Citraketu Meets the Supreme Lord] || style="background-color: #F9E79F;" | 65 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.17:_Mother_Parvati_Curses_Citraketu SB 6.17: Mother Pārvatī Curses Citraketu] || style="background-color: #F9E79F;" | 41 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.18:_Diti_Vows_to_Kill_King_Indra SB 6.18: Diti Vows to Kill King Indra] || style="background-color: #F9E79F;" | 78 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.19:_Performing_the_Pumsavana_Ritualistic_Ceremony SB 6.19: Performing the Puḿsavana Ritualistic Ceremony] || style="background-color: #F9E79F;" | 28 || style="background-color: #F9E79F;" | <br />
|-<br />
|style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7 '''Canto Seven - The Science of God'''] ||style="background-color: #FDEDEC;" | ||style="background-color: #FDEDEC;" |'''750''' <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.1:_The_Supreme_Lord_Is_Equal_to_Everyone SB 7.1: The Supreme Lord Is Equal to Everyone] || style="background-color: #FDEDEC;" | 48 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.2:_Hiranyakasipu,_King_of_the_Demons SB 7.2: Hiraṇyakaśipu, King of the Demons] || style="background-color: #FDEDEC;" | 61 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.3:_Hiranyakasipu%27s_Plan_to_Become_Immortal SB 7.3: Hiraṇyakaśipu's Plan to Become Immortal] || style="background-color: #FDEDEC;" | 38 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.4:_Hiranyakasipu_Terrorizes_the_Universe SB 7.4: Hiraṇyakaśipu Terrorizes the Universe] || style="background-color: #FDEDEC;" | 46 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.5:_Prahlada_Maharaja,_the_Saintly_Son_of_Hiranyakasipu SB 7.5: Prahlāda Mahārāja, the Saintly Son of Hiraṇyakaśipu] || style="background-color: #FDEDEC;" | 57 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.6:_Prahlada_Instructs_His_Demoniac_Schoolmates SB 7.6: Prahlāda Instructs His Demoniac Schoolmates] || style="background-color: #FDEDEC;" | 30 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.7:_What_Prahlada_Learned_in_the_Womb SB 7.7: What Prahlāda Learned in the Womb] || style="background-color: #FDEDEC;" | 55 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.8:_Lord_Nrsimhadeva_Slays_the_King_of_the_Demons SB 7.8: Lord Nṛsiḿhadeva Slays the King of the Demons] || style="background-color: #FDEDEC;" | 56 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.9:_Prahlada_Pacifies_Lord_Nrsimhadeva_with_Prayers SB 7.9: Prahlāda Pacifies Lord Nṛsiḿhadeva with Prayers] || style="background-color: #FDEDEC;" | 55 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.10:_Prahlada,_the_Best_Among_Exalted_Devotees SB 7.10: Prahlāda, the Best Among Exalted Devotees] || style="background-color: #FDEDEC;" | 70 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.11:_The_Perfect_Society:_Four_Social_Classes SB 7.11: The Perfect Society: Four Social Classes] || style="background-color: #FDEDEC;" | 35 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.12:_The_Perfect_Society:_Four_Spiritual_Classes SB 7.12: The Perfect Society: Four Spiritual Classes] || style="background-color: #FDEDEC;" | 31 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.13:_The_Behavior_of_a_Perfect_Person SB 7.13: The Behavior of a Perfect Person] || style="background-color: #FDEDEC;" | 46 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.14:_Ideal_Family_Life SB 7.14: Ideal Family Life] || style="background-color: #FDEDEC;" | 42 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.15:_Instructions_for_Civilized_Human_Beings SB 7.15: Instructions for Civilized Human Beings] || style="background-color: #FDEDEC;" | 80 || style="background-color: #FDEDEC;" | <br />
|-<br />
|style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8 '''Canto Eight - Withdrawal of the Cosmic Creations'''] ||style="background-color: #FADBD8;" | ||style="background-color: #FADBD8;" |'''931''' <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.1:_The_Manus,_Administrators_of_the_Universe SB 8.1: The Manus, Administrators of the Universe] || style="background-color: #FADBD8;" | 33 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.2:_The_Elephant_Gajendra%27s_Crisis SB 8.2: The Elephant Gajendra's Crisis] || style="background-color: #FADBD8;" | 33 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.3:_Gajendra%27s_Prayers_of_Surrender SB 8.3: Gajendra's Prayers of Surrender] || style="background-color: #FADBD8;" | 33 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.4:_Gajendra_Returns_to_the_Spiritual_World SB 8.4: Gajendra Returns to the Spiritual World] || style="background-color: #FADBD8;" | 26 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.5:_The_Demigods_Appeal_to_the_Lord_for_Protection SB 8.5: The Demigods Appeal to the Lord for Protection] || style="background-color: #FADBD8;" | 50 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.6:_The_Demigods_and_Demons_Declare_a_Truce SB 8.6: The Demigods and Demons Declare a Truce] || style="background-color: #FADBD8;" | 39 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.7:_Lord_Siva_Saves_the_Universe_by_Drinking_Poison SB 8.7: Lord Śiva Saves the Universe by Drinking Poison] || style="background-color: #FADBD8;" | 46 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.8:_The_Churning_of_the_Milk_Ocean SB 8.8: The Churning of the Milk Ocean] || style="background-color: #FADBD8;" | 46 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.9:_The_Lord_Incarnates_as_Mohini-Murti SB 8.9: The Lord Incarnates as Mohinī-Mūrti] || style="background-color: #FADBD8;" | 29 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.10:_The_Battle_Between_the_Demigods_and_the_Demons SB 8.10: The Battle Between the Demigods and the Demons] || style="background-color: #FADBD8;" | 57 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.11:_King_Indra_Annihilates_the_Demons SB 8.11: King Indra Annihilates the Demons] || style="background-color: #FADBD8;" | 48 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.12:_The_Mohini-murti_Incarnation_Bewilders_Lord_Siva SB 8.12: The Mohinī-mūrti Incarnation Bewilders Lord Śiva] || style="background-color: #FADBD8;" | 47 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.13:_Description_of_Future_Manus SB 8.13: Description of Future Manus] || style="background-color: #FADBD8;" | 36 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.14:_The_System_of_Universal_Management SB 8.14: The System of Universal Management] || style="background-color: #FADBD8;" | 11 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.15:_Bali_Maharaja_Conquers_the_Heavenly_Planets SB 8.15: Bali Mahārāja Conquers the Heavenly Planets] || style="background-color: #FADBD8;" | 36 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.16:_Executing_the_Payo-vrata_Process_of_Worship SB 8.16: Executing the Payo-vrata Process of Worship] || style="background-color: #FADBD8;" | 62 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.17:_The_Supreme_Lord_Agrees_to_Become_Aditi%27s_Son SB 8.17: The Supreme Lord Agrees to Become Aditi's Son] || style="background-color: #FADBD8;" | 28 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.18:_Lord_Vamanadeva,_the_Dwarf_Incarnation SB 8.18: Lord Vāmanadeva, the Dwarf Incarnation] || style="background-color: #FADBD8;" | 32 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.19:_Lord_Vamanadeva_Begs_Charity_from_Bali_Maharaja SB 8.19: Lord Vāmanadeva Begs Charity from Bali Mahārāja] || style="background-color: #FADBD8;" | 43 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.20:_Bali_Maharaja_Surrenders_the_Universe SB 8.20: Bali Mahārāja Surrenders the Universe] || style="background-color: #FADBD8;" | 34 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.21:_Bali_Maharaja_Arrested_by_the_Lord SB 8.21: Bali Mahārāja Arrested by the Lord] || style="background-color: #FADBD8;" | 34 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.22:_Bali_Maharaja_Surrenders_His_Life SB 8.22: Bali Mahārāja Surrenders His Life] || style="background-color: #FADBD8;" | 36 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.23:_The_Demigods_Regain_the_Heavenly_Planets SB 8.23: The Demigods Regain the Heavenly Planets] || style="background-color: #FADBD8;" | 31 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.24:_Matsya,_the_Lord%27s_Fish_Incarnation SB 8.24: Matsya, the Lord's Fish Incarnation] || style="background-color: #FADBD8;" | 61 || style="background-color: #FADBD8;" | <br />
|-<br />
|style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9 '''Canto Nine - Liberation'''] ||style="background-color: #F5B7B1;" | ||style="background-color: #F5B7B1;" |'''960'''<br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.1:_King_Sudyumna_Becomes_a_Woman SB 9.1: King Sudyumna Becomes a Woman] || style="background-color: #F5B7B1;" | 42 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.2:_The_Dynasties_of_the_Sons_of_Manu SB 9.2: The Dynasties of the Sons of Manu] || style="background-color: #F5B7B1;" | 36 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.3:_The_Marriage_of_Sukanya_and_Cyavana_Muni SB 9.3: The Marriage of Sukanyā and Cyavana Muni] || style="background-color: #F5B7B1;" | 36 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.4:_Ambarisa_Maharaja_Offended_by_Durvasa_Muni SB 9.4: Ambarīṣa Mahārāja Offended by Durvāsā Muni] || style="background-color: #F5B7B1;" | 71 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.5:_Durvasa_Muni%27s_Life_Spared SB 9.5: Durvāsā Muni's Life Spared] || style="background-color: #F5B7B1;" | 28 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.6:_The_Downfall_of_Saubhari_Muni SB 9.6: The Downfall of Saubhari Muni] || style="background-color: #F5B7B1;" | 55 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.7:_The_Descendants_of_King_Mandhata SB 9.7: The Descendants of King Māndhātā] || style="background-color: #F5B7B1;" | 26 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.8:_The_Sons_of_Sagara_Meet_Lord_Kapiladeva SB 9.8: The Sons of Sagara Meet Lord Kapiladeva] || style="background-color: #F5B7B1;" | 30 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.9:_The_Dynasty_of_Amsuman SB 9.9: The Dynasty of Aḿśumān] || style="background-color: #F5B7B1;" | 49 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.10:_The_Pastimes_of_the_Supreme_Lord,_Ramacandra SB 9.10: The Pastimes of the Supreme Lord, Rāmacandra] || style="background-color: #F5B7B1;" | 55 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.11:_Lord_Ramacandra_Rules_the_World SB 9.11: Lord Rāmacandra Rules the World] || style="background-color: #F5B7B1;" | 36 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.12:_The_Dynasty_of_Kusa,_the_Son_of_Lord_Ramacandra SB 9.12: The Dynasty of Kuśa, the Son of Lord Rāmacandra] || style="background-color: #F5B7B1;" | 16 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.13:_The_Dynasty_of_Maharaja_Nimi SB 9.13: The Dynasty of Mahārāja Nimi] || style="background-color: #F5B7B1;" | 27 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.14:_King_Pururava_Enchanted_by_Urvasi SB 9.14: King Purūravā Enchanted by Urvaśī] || style="background-color: #F5B7B1;" | 49 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.15:_Parasurama,_the_Lord%27s_Warrior_Incarnation SB 9.15: Paraśurāma, the Lord's Warrior Incarnation] || style="background-color: #F5B7B1;" | 41 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.16:_Lord_Parasurama_Destroys_the_World%27s_Ruling_Class SB 9.16: Lord Paraśurāma Destroys the World's Ruling Class] || style="background-color: #F5B7B1;" | 37 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.17:_The_Dynasties_of_the_Sons_of_Pururava SB 9.17: The Dynasties of the Sons of Purūravā] || style="background-color: #F5B7B1;" | 17 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.18:_King_Yayati_Regains_His_Youth SB 9.18: King Yayāti Regains His Youth] || style="background-color: #F5B7B1;" | 51 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.19:_King_Yayati_Achieves_Liberation SB 9.19: King Yayāti Achieves Liberation] || style="background-color: #F5B7B1;" | 29 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.20:_The_Dynasty_of_Puru SB 9.20: The Dynasty of Pūru] || style="background-color: #F5B7B1;" | 39 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.21:_The_Dynasty_of_Bharata SB 9.21: The Dynasty of Bharata] || style="background-color: #F5B7B1;" | 36 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.22:_The_Descendants_of_Ajamidha SB 9.22: The Descendants of Ajamīḍha] || style="background-color: #F5B7B1;" | 49 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.23:_The_Dynasties_of_the_Sons_of_Yayati SB 9.23: The Dynasties of the Sons of Yayāti] || style="background-color: #F5B7B1;" | 38 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.24:_Krsna_the_Supreme_Personality_of_Godhead SB 9.24: Kṛṣṇa the Supreme Personality of Godhead] || style="background-color: #F5B7B1;" | 67 || style="background-color: #F5B7B1;" | <br />
|-<br />
|style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10 '''Canto Ten - The Summum Bonum'''] ||style="background-color: #E9F7EF;" | ||style="background-color: #E9F7EF;" |'''3936''' <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.1:_The_Advent_of_Lord_Krsna:_Introduction SB 10.1: The Advent of Lord Kṛṣṇa: Introduction] || style="background-color: #E9F7EF;" | 69 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.2:_Prayers_by_the_Demigods_for_Lord_Krsna_in_the_Womb SB 10.2: Prayers by the Demigods for Lord Kṛṣṇa in the Womb] || style="background-color: #E9F7EF;" | 42 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.3:_The_Birth_of_Lord_Krsna SB 10.3: The Birth of Lord Kṛṣṇa] || style="background-color: #E9F7EF;" | 53 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.4:_The_Atrocities_of_King_Kamsa SB 10.4: The Atrocities of King Kaḿsa] || style="background-color: #E9F7EF;" | 46 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.5:_The_Meeting_of_Nanda_Maharaja_and_Vasudeva SB 10.5: The Meeting of Nanda Mahārāja and Vasudeva] || style="background-color: #E9F7EF;" | 32 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.6:_The_Killing_of_the_Demon_Putana SB 10.6: The Killing of the Demon Pūtanā] || style="background-color: #E9F7EF;" | 44 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.7:_The_Killing_of_the_Demon_Trnavarta SB 10.7: The Killing of the Demon Tṛṇāvarta] || style="background-color: #E9F7EF;" | 37 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.8:_Lord_Krsna_Shows_the_Universal_Form_Within_His_Mouth SB 10.8: Lord Kṛṣṇa Shows the Universal Form Within His Mouth] || style="background-color: #E9F7EF;" | 52 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.9:_Mother_Yasoda_Binds_Lord_Lord_Krsna SB 10.9: Mother Yaśodā Binds Lord Lord Kṛṣṇa] || style="background-color: #E9F7EF;" | 23 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.10:_Deliverance_of_the_Yamala-arjuna_Trees SB 10.10: Deliverance of the Yamala-arjuna Trees] || style="background-color: #E9F7EF;" | 43 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.11:_The_Childhood_Pastimes_of_Krsna SB 10.11: The Childhood Pastimes of Kṛṣṇa] || style="background-color: #E9F7EF;" | 59 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.12:_The_Killing_of_the_Demon_Aghasura SB 10.12: The Killing of the Demon Aghāsura] || style="background-color: #E9F7EF;" | 44 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.13:_The_Stealing_of_the_Boys_and_Calves_by_Brahma SB 10.13: The Stealing of the Boys and Calves by Brahmā] || style="background-color: #E9F7EF;" | 64 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.14:_Brahma%27s_Prayers_to_Lord_Krsna SB 10.14: Brahmā's Prayers to Lord Kṛṣṇa] || style="background-color: #E9F7EF;" | 61 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.15:_The_Killing_of_Dhenuka,_the_Ass_Demon SB 10.15: The Killing of Dhenuka, the Ass Demon] || style="background-color: #E9F7EF;" | 52 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.16:_Krsna_Chastises_the_Serpent_Kaliya SB 10.16: Kṛṣṇa Chastises the Serpent Kāliya] || style="background-color: #E9F7EF;" | 67 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.17:_The_History_of_Kaliya SB 10.17: The History of Kāliya] || style="background-color: #E9F7EF;" | 25 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.18:_Lord_Balarama_Slays_the_Demon_Pralamba SB 10.18: Lord Balarāma Slays the Demon Pralamba] || style="background-color: #E9F7EF;" | 32 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.19:_Swallowing_the_Forest_Fire SB 10.19: Swallowing the Forest Fire] || style="background-color: #E9F7EF;" | 16 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.20:_The_Rainy_Season_and_Autumn_in_Vrndavana SB 10.20: The Rainy Season and Autumn in Vṛndāvana] || style="background-color: #E9F7EF;" | 49 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.21:_The_Gopis_Glorify_the_Song_of_Krsna%27s_Flute SB 10.21: The Gopīs Glorify the Song of Kṛṣṇa's Flute] || style="background-color: #E9F7EF;" | 20 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.22:_Krsna_Steals_the_Garments_of_the_Unmarried_Gopis SB 10.22: Kṛṣṇa Steals the Garments of the Unmarried Gopīs] || style="background-color: #E9F7EF;" | 38 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.23:_The_Brahmanas%27_Wives_Blessed SB 10.23: The Brāhmaṇas' Wives Blessed] || style="background-color: #E9F7EF;" | 52 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.24:_Worshiping_Govardhana_Hill SB 10.24: Worshiping Govardhana Hill] || style="background-color: #E9F7EF;" | 38 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.25:_Lord_Krsna_Lifts_Govardhana_Hill SB 10.25: Lord Kṛṣṇa Lifts Govardhana Hill] || style="background-color: #E9F7EF;" | 33 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.26:_Wonderful_Krsna SB 10.26: Wonderful Kṛṣṇa] || style="background-color: #E9F7EF;" | 25 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.27:_Lord_Indra_and_Mother_Surabhi_Offer_Prayers SB 10.27: Lord Indra and Mother Surabhi Offer Prayers] || style="background-color: #E9F7EF;" | 28 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.28:_Krsna_Rescues_Nanda_Maharaja_from_the_Abode_of_Varuna SB 10.28: Kṛṣṇa Rescues Nanda Mahārāja from the Abode of Varuṇa] || style="background-color: #E9F7EF;" | 17 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.29:_Krsna_and_the_Gopis_Meet_for_the_Rasa_Dance SB 10.29: Kṛṣṇa and the Gopīs Meet for the Rāsa Dance] || style="background-color: #E9F7EF;" | 48 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.30:_The_Gopis_Search_for_Krsna SB 10.30: The Gopīs Search for Kṛṣṇa] || style="background-color: #E9F7EF;" | 44 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.31:_The_Gopis%27_Songs_of_Separation SB 10.31: The Gopīs' Songs of Separation] || style="background-color: #E9F7EF;" | 19 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.32:_The_Reunion SB 10.32: The Reunion] || style="background-color: #E9F7EF;" | 22 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.33:_The_Rasa_Dance SB 10.33: The Rāsa Dance] || style="background-color: #E9F7EF;" | 39 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.34:_Nanda_Maharaja_Saved_and_Sankhacuda_Slain SB 10.34: Nanda Mahārāja Saved and Śańkhacūḍa Slain] || style="background-color: #E9F7EF;" | 32 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.35:_The_Gopis_Sing_of_Krsna_as_He_Wanders_in_the_Forest SB 10.35: The Gopīs Sing of Kṛṣṇa as He Wanders in the Forest] || style="background-color: #E9F7EF;" | 26 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.36:_The_Slaying_of_Arista,_the_Bull_Demon SB 10.36: The Slaying of Arista, the Bull Demon] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.37:_The_Killing_of_the_Demons_Kesi_and_Vyoma SB 10.37: The Killing of the Demons Keśi and Vyoma] || style="background-color: #E9F7EF;" | 33 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.38:_Akrura%27s_Arrival_in_Vrndavana SB 10.38: Akrūra's Arrival in Vṛndāvana] || style="background-color: #E9F7EF;" | 43 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.39:_Akrura%27s_vision SB 10.39: Akrūra's vision] || style="background-color: #E9F7EF;" | 57 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.40:_The_Prayers_of_Akrura SB 10.40: The Prayers of Akrūra] || style="background-color: #E9F7EF;" | 30 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.41:_Krsna_and_Balarama_Enter_Mathura SB 10.41: Kṛṣṇa and Balarāma Enter Mathurā] || style="background-color: #E9F7EF;" | 52 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.42:_The_Breaking_of_the_Sacrificial_Bow SB 10.42: The Breaking of the Sacrificial Bow] || style="background-color: #E9F7EF;" | 38 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.43:_Krsna_Kills_the_Elephant_Kuvalayapida SB 10.43: Kṛṣṇa Kills the Elephant Kuvalayāpīḍa] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.44:_The_Killing_of_Kamsa SB 10.44: The Killing of Kaḿsa] || style="background-color: #E9F7EF;" | 51 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.45:_Krsna_Rescues_His_Teacher%27s_Son SB 10.45: Kṛṣṇa Rescues His Teacher's Son] || style="background-color: #E9F7EF;" | 50 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.46:_Uddhava_Visits_Vrndavana SB 10.46: Uddhava Visits Vṛndāvana] || style="background-color: #E9F7EF;" | 49 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.47:_The_Song_of_the_Bee SB 10.47: The Song of the Bee] || style="background-color: #E9F7EF;" | 69 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.48:_Krsna_Pleases_His_Devotees SB 10.48: Kṛṣṇa Pleases His Devotees] || style="background-color: #E9F7EF;" | 36 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.49:_Akrura%27s_Mission_in_Hastinapura SB 10.49: Akrūra's Mission in Hastināpura] || style="background-color: #E9F7EF;" | 31 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.50:_Krsna_Establishes_the_City_of_Dvaraka SB 10.50: Kṛṣṇa Establishes the City of Dvārakā] || style="background-color: #E9F7EF;" | 57 || style="background-color: #E9F7EF;" |<br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.51:_The_Deliverance_of_Mucukunda SB 10.51: The Deliverance of Mucukunda] || style="background-color: #E9F7EF;" | 63 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.52:_Rukmini%27s_Message_to_Lord_Krsna SB 10.52: Rukmiṇī's Message to Lord Kṛṣṇa] || style="background-color: #E9F7EF;" | 44 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.53:_Krsna_Kidnaps_Rukmini SB 10.53: Kṛṣṇa Kidnaps Rukmiṇī] || style="background-color: #E9F7EF;" | 57 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.54:_The_Marriage_of_Krsna_and_Rukmini SB 10.54: The Marriage of Kṛṣṇa and Rukmiṇī] || style="background-color: #E9F7EF;" | 60 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.55:_The_History_of_Pradyumna SB 10.55: The History of Pradyumna] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.56:_The_Syamantaka_Jewel SB 10.56: The Syamantaka Jewel] || style="background-color: #E9F7EF;" | 45 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.57:_Satrajit_Murdered,_the_Jewel_Returned SB 10.57: Satrājit Murdered, the Jewel Returned] || style="background-color: #E9F7EF;" | 42 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.58:_Krsna_Marries_Five_Princesses SB 10.58: Kṛṣṇa Marries Five Princesses] || style="background-color: #E9F7EF;" | 58 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.59:_The_Killing_of_the_Demon_Naraka SB 10.59: The Killing of the Demon Naraka] || style="background-color: #E9F7EF;" | 45 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.60:_Lord_Krsna_Teases_Queen_Rukmini SB 10.60: Lord Kṛṣṇa Teases Queen Rukmiṇī] || style="background-color: #E9F7EF;" | 59 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.61:_Lord_Balarama_Slays_Rukmi SB 10.61: Lord Balarāma Slays Rukmī] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.62:_The_Meeting_of_Usa_and_Aniruddha SB 10.62: The Meeting of Ūṣā and Aniruddha] || style="background-color: #E9F7EF;" | 33 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.63:_Lord_Krsna_Fights_with_Banasura SB 10.63: Lord Kṛṣṇa Fights with Bāṇāsura] || style="background-color: #E9F7EF;" | 53 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.64:_The_Deliverance_of_King_Nrga SB 10.64: The Deliverance of King Nṛga] || style="background-color: #E9F7EF;" | 44 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.65:_Lord_Balarama_Visits_Vrndavana SB 10.65: Lord Balarāma Visits Vṛndāvana] || style="background-color: #E9F7EF;" | 34 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.66:_Paundraka,_the_False_Vasudeva SB 10.66: Pauṇḍraka, the False Vasudeva] || style="background-color: #E9F7EF;" | 43 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.67:_Lord_Balarama_Slays_Dvivida_Gorilla SB 10.67: Lord Balarāma Slays Dvivida Gorilla] || style="background-color: #E9F7EF;" | 28 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.68:_The_Marriage_of_Samba SB 10.68: The Marriage of Sāmba] || style="background-color: #E9F7EF;" | 54 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.69:_Narada_Muni_Visits_Lord_Krsna%27s_Palaces_in_Dvaraka SB 10.69: Nārada Muni Visits Lord Kṛṣṇa's Palaces in Dvārakā] || style="background-color: #E9F7EF;" | 45 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.70:_Lord_Krsna%27s_Daily_Activities SB 10.70: Lord Kṛṣṇa's Daily Activities] || style="background-color: #E9F7EF;" | 47 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.71:_The_Lord_Travels_to_Indraprastha SB 10.71: The Lord Travels to Indraprastha] || style="background-color: #E9F7EF;" | 45 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.72:_The_Slaying_of_the_Demon_Jarasandha SB 10.72: The Slaying of the Demon Jarāsandha] || style="background-color: #E9F7EF;" | 46 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.73:_Lord_Krsna_Blesses_the_Liberated_Kings SB 10.73: Lord Kṛṣṇa Blesses the Liberated Kings] || style="background-color: #E9F7EF;" | 35 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.74:_The_Deliverance_of_Sisupala_at_the_Rajasuya_Sacrifice SB 10.74: The Deliverance of Śiśupāla at the Rājasūya Sacrifice] || style="background-color: #E9F7EF;" | 54 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.75:_Duryodhana_Humiliated SB 10.75: Duryodhana Humiliated] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.76:_The_Battle_Between_Salva_and_the_Vrsnis SB 10.76: The Battle Between Śālva and the Vṛṣṇis] || style="background-color: #E9F7EF;" | 33 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.77:_Lord_Krsna_Slays_the_Demon_Salva SB 10.77: Lord Kṛṣṇa Slays the Demon Śālva] || style="background-color: #E9F7EF;" | 37 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.78:_The_Killing_of_Dantavakra,_Viduratha_and_Romaharsana SB 10.78: The Killing of Dantavakra, Vidūratha and Romaharṣaṇa] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.79:_Lord_Balarama_Goes_on_Pilgrimage SB 10.79: Lord Balarāma Goes on Pilgrimage] || style="background-color: #E9F7EF;" | 34 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.80:_The_Brahmana_Sudama_Visits_Lord_Krsna_in_Dvaraka SB 10.80: The Brāhmaṇa Sudāmā Visits Lord Kṛṣṇa in Dvārakā] || style="background-color: #E9F7EF;" | 45 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.81:_The_Lord_Blesses_Sudama_Brahmana SB 10.81: The Lord Blesses Sudāmā Brāhmaṇa] || style="background-color: #E9F7EF;" | 41 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.82:_Krsna_and_Balarama_Meet_the_Inhabitants_of_Vrndavana SB 10.82: Kṛṣṇa and Balarāma Meet the Inhabitants of Vṛndāvana] || style="background-color: #E9F7EF;" | 48 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.83:_Draupadi_Meets_the_Queens_of_Krsna SB 10.83: Draupadī Meets the Queens of Kṛṣṇa] || style="background-color: #E9F7EF;" | 43 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.84:_The_Sages%27_Teachings_at_Kuruksetra SB 10.84: The Sages' Teachings at Kurukṣetra] || style="background-color: #E9F7EF;" | 71 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.85:_Lord_Krsna_Instructs_Vasudeva_and_Retrieves_Devaki%27s_Sons SB 10.85: Lord Kṛṣṇa Instructs Vasudeva and Retrieves Devakī's Sons] || style="background-color: #E9F7EF;" | 59 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.86:_Arjuna_Kidnaps_Subhadra,_and_Krsna_Blesses_His_Devotees SB 10.86: Arjuna Kidnaps Subhadrā, and Kṛṣṇa Blesses His Devotees] || style="background-color: #E9F7EF;" | 59 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.87:_The_Prayers_of_the_Personified_Vedas SB 10.87: The Prayers of the Personified Vedas] || style="background-color: #E9F7EF;" | 50 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.88:_Lord_Siva_Saved_from_Vrkasura SB 10.88: Lord Śiva Saved from Vṛkāsura] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.89:_Krsna_and_Arjuna_Retrieve_a_Brahmana%27s_Sons SB 10.89: Kṛṣṇa and Arjuna Retrieve a Brāhmaṇa's Sons] || style="background-color: #E9F7EF;" | 65 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.90:_Summary_of_Lord_Krsna%27s_Glories SB 10.90: Summary of Lord Kṛṣṇa's Glories] || style="background-color: #E9F7EF;" | 50 || style="background-color: #E9F7EF;" | <br />
|-<br />
|style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11 '''Canto Eleven - General History'''] ||style="background-color: #D4EFDF;" | ||style="background-color: #D4EFDF;" |'''1367''' <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.1:_The_Curse_Upon_the_Yadu_Dynasty SB 11.1: The Curse Upon the Yadu Dynasty] || style="background-color: #D4EFDF;" | 24 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.2:_Maharaja_Nimi_Meets_the_Nine_Yogendras SB 11.2: Mahārāja Nimi Meets the Nine Yogendras] || style="background-color: #D4EFDF;" | 55 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.3:_Liberation_from_the_Illusory_Energy SB 11.3: Liberation from the Illusory Energy] || style="background-color: #D4EFDF;" | 55 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.4:_Drumila_Explains_the_Incarnations_of_Godhead_to_King_Nimi SB 11.4: Drumila Explains the Incarnations of Godhead to King Nimi] || style="background-color: #D4EFDF;" | 23 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.5:_Narada_Concludes_His_Teachings_to_Vasudeva SB 11.5: Nārada Concludes His Teachings to Vasudeva] || style="background-color: #D4EFDF;" | 52 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.6:_The_Yadu_Dynasty_Retires_to_Prabhasa SB 11.6: The Yadu Dynasty Retires to Prabhāsa] || style="background-color: #D4EFDF;" | 50 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.7:_Lord_Krsna_Instructs_Uddhava SB 11.7: Lord Kṛṣṇa Instructs Uddhava] || style="background-color: #D4EFDF;" | 74 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.8:_The_Story_of_Pingala SB 11.8: The Story of Pińgalā] || style="background-color: #D4EFDF;" | 44 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.9:_Detachment_from_All_that_Is_Material SB 11.9: Detachment from All that Is Material] || style="background-color: #D4EFDF;" | 33 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.10:_The_Nature_of_Fruitive_Activity SB 11.10: The Nature of Fruitive Activity] || style="background-color: #D4EFDF;" | 37 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.11:_The_Symptoms_of_Conditioned_and_Liberated_Living_Entities SB 11.11: The Symptoms of Conditioned and Liberated Living Entities] || style="background-color: #D4EFDF;" | 49 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.12:_Beyond_Renunciation_and_Knowledge SB 11.12: Beyond Renunciation and Knowledge] || style="background-color: #D4EFDF;" | 24 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.13:_The_Hamsa-avatara_Answers_the_Questions_of_the_Sons_of_Brahma SB 11.13: The Haḿsa-avatāra Answers the Questions of the Sons of Brahmā] || style="background-color: #D4EFDF;" | 42 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.14:_Lord_Krsna_Explains_the_Yoga_System_to_Sri_Uddhava SB 11.14: Lord Kṛṣṇa Explains the Yoga System to Śrī Uddhava] || style="background-color: #D4EFDF;" | 46 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.15:_Lord_Krsna%27s_Description_of_Mystic_Yoga_Perfections SB 11.15: Lord Kṛṣṇa's Description of Mystic Yoga Perfections] || style="background-color: #D4EFDF;" | 36 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.16:_The_Lord%27s_Opulence SB 11.16: The Lord's Opulence] || style="background-color: #D4EFDF;" | 44 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.17:_Lord_Krsna%27s_Description_of_the_Varnasrama_System SB 11.17: Lord Kṛṣṇa's Description of the Varṇāśrama System] || style="background-color: #D4EFDF;" | 58 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.18:_Description_of_Varnasrama-dharma SB 11.18: Description of Varṇāśrama-dharma] || style="background-color: #D4EFDF;" | 48 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.19:_The_Perfection_of_Spiritual_Knowledge SB 11.19: The Perfection of Spiritual Knowledge] || style="background-color: #D4EFDF;" | 45 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.20:_Pure_Devotional_Service_Surpasses_Knowledge_and_Detachment SB 11.20: Pure Devotional Service Surpasses Knowledge and Detachment] || style="background-color: #D4EFDF;" | 37 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.21:_Lord_Krsna%27s_Explanation_of_the_Vedic_Path SB 11.21: Lord Kṛṣṇa's Explanation of the Vedic Path] || style="background-color: #D4EFDF;" | 43 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.22:_Enumeration_of_the_Elements_of_Material_Creation SB 11.22: Enumeration of the Elements of Material Creation] || style="background-color: #D4EFDF;" | 61 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.23:_The_Song_of_the_Avanti_Brahmana SB 11.23: The Song of the Avantī Brāhmaṇa] || style="background-color: #D4EFDF;" | 61 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.24:_The_Philosophy_of_Sankhya SB 11.24: The Philosophy of Sāńkhya] || style="background-color: #D4EFDF;" | 29 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.25:_The_Three_Modes_of_Nature_and_Beyond SB 11.25: The Three Modes of Nature and Beyond] || style="background-color: #D4EFDF;" | 36 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.26:_The_Aila-gita SB 11.26: The Aila-gītā] || style="background-color: #D4EFDF;" | 35 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.27:_Lord_Krsna%27s_Instructions_on_the_Process_of_Deity_Worship SB 11.27: Lord Kṛṣṇa's Instructions on the Process of Deity Worship] || style="background-color: #D4EFDF;" | 55 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.28:_Jnana-yoga SB 11.28: Jñāna-yoga] || style="background-color: #D4EFDF;" | 44 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.29:_Bhakti-yoga SB 11.29: Bhakti-yoga] || style="background-color: #D4EFDF;" | 49 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.30:_The_Disappearance_of_the_Yadu_Dynasty SB 11.30: The Disappearance of the Yadu Dynasty] || style="background-color: #D4EFDF;" | 50 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.31:_The_Disappearance_of_Lord_Sri_Krsna SB 11.31: The Disappearance of Lord Śrī Kṛṣṇa] || style="background-color: #D4EFDF;" | 28 || style="background-color: #D4EFDF;" | <br />
|-<br />
|style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12 '''Canto Twelve - The Age of Deterioration'''] ||style="background-color: #A9DFBF;" | ||style="background-color: #A9DFBF;" |'''565'''<br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.1:_The_Degraded_Dynasties_of_Kali-yuga SB 12.1: The Degraded Dynasties of Kali-yuga] || style="background-color: #A9DFBF;" | 41 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.2:_The_Symptoms_of_Kali-yuga SB 12.2: The Symptoms of Kali-yuga] || style="background-color: #A9DFBF;" | 44 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.3:_The_Bhumi-gita SB 12.3: The Bhūmi-gītā] || style="background-color: #A9DFBF;" | 52 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.4:_The_Four_Categories_of_Universal_Annihilation SB 12.4: The Four Categories of Universal Annihilation] || style="background-color: #A9DFBF;" | 43 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.5:_Sukadeva_Gosvami%27s_Final_Instructions_to_Maharaja_Pariksit SB 12.5: Śukadeva Gosvāmī's Final Instructions to Mahārāja Parīkṣit] || style="background-color: #A9DFBF;" | 13 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.6:_Maharaja_Pariksit_Passes_Away SB 12.6: Mahārāja Parīkṣit Passes Away] || style="background-color: #A9DFBF;" | 80 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.7:_The_Puranic_Literatures SB 12.7: The Purāṇic Literatures] || style="background-color: #A9DFBF;" | 25 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.8:_Markandeya%27s_Prayers_to_Nara-Narayana_Rsi SB 12.8: Mārkaṇḍeya's Prayers to Nara-Nārāyaṇa Ṛṣi] || style="background-color: #A9DFBF;" | 49 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.9:_Markandeya_Rsi_Sees_the_Illusory_Potency_of_the_Lord SB 12.9: Mārkaṇḍeya Ṛṣi Sees the Illusory Potency of the Lord] || style="background-color: #A9DFBF;" | 34 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.10:_Lord_Siva_and_Uma_Glorify_Markandeya_Rsi SB 12.10: Lord Śiva and Umā Glorify Mārkaṇḍeya Ṛṣi] || style="background-color: #A9DFBF;" | 42 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.11:_Summary_Description_of_the_Mahapurusa SB 12.11: Summary Description of the Mahāpuruṣa] || style="background-color: #A9DFBF;" | 50 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.12:_The_Topics_of_Srimad-Bhagavatam_Summarized SB 12.12: The Topics of Śrīmad-Bhāgavatam Summarized] || style="background-color: #A9DFBF;" | 69 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.13:_The_Glories_of_Srimad-Bhagavatam SB 12.13: The Glories of Śrīmad-Bhāgavatam] || style="background-color: #A9DFBF;" | 23 || style="background-color: #A9DFBF;" | <br />
|}</div>Anuraghttps://dev.vanisource.org/w/index.php?title=List_of_All_Verses_From_All_Cantos_and_Chapters_of_Srimad_Bhagavatam&diff=780467List of All Verses From All Cantos and Chapters of Srimad Bhagavatam2025-06-05T18:16:09Z<p>Anurag: Created page with "Category:Study Resources {| class="wikitable sortable" |- ! Chapter Numbers and Names !! Verses by Chapter !! Verses by Canto |- ! Total !! 14094 !! 14094 |- |style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1 '''Canto One - Creation'''] ||style="background-color: #FDF2E9;" | ||style="background-color: #FDF2E9;" |'''808''' |- |style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1.1:_Questions_by_the_Sages SB 1.1: Questions by t..."</p>
<hr />
<div>[[Category:Study Resources]]<br />
<br />
<br />
{| class="wikitable sortable"<br />
|-<br />
! Chapter Numbers and Names !! Verses by Chapter !! Verses by Canto<br />
|-<br />
! Total !! 14094 !! 14094<br />
|-<br />
|style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1 '''Canto One - Creation'''] ||style="background-color: #FDF2E9;" | ||style="background-color: #FDF2E9;" |'''808''' <br />
|-<br />
|style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1.1:_Questions_by_the_Sages SB 1.1: Questions by the Sages] ||style="background-color: #FDF2E9;" | 23 ||style="background-color: #FDF2E9;" |<br />
|-<br />
|style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1.2:_Divinity_and_Divine_Service SB 1.2: Divinity and Divine Service] || style="background-color: #FDF2E9;" |34 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.3:_Krsna_Is_the_Source_of_All_Incarnations SB 1.3: Kṛṣṇa Is the Source of All Incarnations] || style="background-color: #FDF2E9;" |44 ||style="background-color: #FDF2E9;" |<br />
|-<br />
|style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1.4:_The_Appearance_of_Sri_Narada SB 1.4: The Appearance of Śrī Nārada] || style="background-color: #FDF2E9;" |33 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.5:_Narada%27s_Instructions_on_Srimad-Bhagavatam_for_Vyasadeva SB 1.5: Nārada's Instructions on Śrīmad-Bhāgavatam for Vyāsadeva] ||style="background-color: #FDF2E9;" | 40 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.6:_Conversation_Between_Narada_and_Vyasadeva SB 1.6: Conversation Between Nārada and Vyāsadeva] || style="background-color: #FDF2E9;" |38 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.7:_The_Son_of_Drona_Punished SB 1.7: The Son of Droṇa Punished] || style="background-color: #FDF2E9;" |58 ||style="background-color: #FDF2E9;" |<br />
|-<br />
|style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1.8:_Prayers_by_Queen_Kunti_and_Pariksit_Saved SB 1.8: Prayers by Queen Kuntī and Parīkṣit Saved] || style="background-color: #FDF2E9;" |52 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.9:_The_Passing_Away_of_Bhismadeva_in_the_Presence_of_Lord_Krsna SB 1.9: The Passing Away of Bhīṣmadeva in the Presence of Lord Kṛṣṇa] || style="background-color: #FDF2E9;" |49 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.10:_Departure_of_Lord_Krsna_for_Dvaraka SB 1.10: Departure of Lord Kṛṣṇa for Dvārakā] || style="background-color: #FDF2E9;" |36 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.11:_Lord_Krsna%27s_Entrance_into_Dvaraka SB 1.11: Lord Kṛṣṇa's Entrance into Dvārakā] || style="background-color: #FDF2E9;" |39 ||style="background-color: #FDF2E9;" |<br />
|-<br />
|style="background-color: #FDF2E9;" | [https://vanisource.org/wiki/SB_1.12:_Birth_of_Emperor_Pariksit SB 1.12: Birth of Emperor Parīkṣit] || style="background-color: #FDF2E9;" |36 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.13:_Dhrtarastra_Quits_Home SB 1.13: Dhṛtarāṣṭra Quits Home] || style="background-color: #FDF2E9;" |60 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.14:_The_Disappearance_of_Lord_Krsna SB 1.14: The Disappearance of Lord Kṛṣṇa] || style="background-color: #FDF2E9;" |44 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.15:_The_Pandavas_Retire_Timely SB 1.15: The Pāṇḍavas Retire Timely] ||style="background-color: #FDF2E9;" | 51 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.16:_How_Pariksit_Received_the_Age_of_Kali SB 1.16: How Parīkṣit Received the Age of Kali] ||style="background-color: #FDF2E9;" | 36 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.17:_Punishment_and_Reward_of_Kali SB 1.17: Punishment and Reward of Kali] ||style="background-color: #FDF2E9;" | 45 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.18:_Maharaja_Pariksit_Cursed_by_a_Brahmana_Boy SB 1.18: Mahārāja Parīkṣit Cursed by a Brāhmaṇa Boy] ||style="background-color: #FDF2E9;" | 50 ||style="background-color: #FDF2E9;" |<br />
|-<br />
| style="background-color: #FDF2E9;" |[https://vanisource.org/wiki/SB_1.19:_The_Appearance_of_Sukadeva_Gosvami SB 1.19: The Appearance of Śukadeva Gosvāmī] ||style="background-color: #FDF2E9;" | 40 ||style="background-color: #FDF2E9;" |<br />
|-<br />
|style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2 '''Canto Two - The Cosmic Manifestation'''] || style="background-color: #F5E1D0;" | ||style="background-color: #F5E1D0;" | '''393''' <br />
|-<br />
|style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.1:_The_First_Step_in_God_Realization SB 2.1: The First Step in God Realization] || style="background-color: #F5E1D0;" | 39 || style="background-color: #F5E1D0;" |<br />
|-<br />
| style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.2:_The_Lord_in_the_Heart SB 2.2: The Lord in the Heart] || style="background-color: #F5E1D0;" | 37 || style="background-color: #F5E1D0;" | <br />
|-<br />
| style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.3:_Pure_Devotional_Service:_The_Change_in_Heart SB 2.3: Pure Devotional Service: The Change in Heart]|| style="background-color: #F5E1D0;" | 25 || style="background-color: #F5E1D0;" |<br />
|-<br />
| style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.4:_The_Process_of_Creation SB 2.4: The Process of Creation]|| style="background-color: #F5E1D0;" | 25 || style="background-color: #F5E1D0;" |<br />
|-<br />
|style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.5:_The_Cause_of_All_Causes SB 2.5: The Cause of All Causes]|| style="background-color: #F5E1D0;" | 42 || style="background-color: #F5E1D0;" |<br />
|-<br />
|style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.6:_Puru%E1%B9%A3a-s%C5%ABkta_Confirmed SB 2.6: Puruṣa-sūkta Confirmed]|| style="background-color: #F5E1D0;" | 46 || style="background-color: #F5E1D0;" | <br />
|-<br />
| style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.7:_Scheduled_Incarnations_with_Specific_Functions SB 2.7: Scheduled Incarnations with Specific Functions]|| style="background-color: #F5E1D0;" | 53 || style="background-color: #F5E1D0;" |<br />
|-<br />
|style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.8:_Questions_by_King_Par%C4%ABk%E1%B9%A3it SB 2.8: Questions by King Parīkṣit]|| style="background-color: #F5E1D0;" | 29 || style="background-color: #F5E1D0;" | <br />
|-<br />
| style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.9:_Answers_by_Citing_the_Lord%27s_Version SB 2.9: Answers by Citing]||style="background-color: #F5E1D0;" | 46 || style="background-color: #F5E1D0;" | <br />
|-<br />
|style="background-color: #F5E1D0;" | [https://vanisource.org/wiki/SB_2.10:_Bhagavatam_Is_the_Answer_to_All_Questions SB 2.10: Bhāgavatam Is the Answer to All Questions]|| style="background-color: #F5E1D0;" | 51 || style="background-color: #F5E1D0;" |<br />
|-<br />
|style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3 '''Canto Three - The Status Quo'''] ||style="background-color: #f7d0ae;" | ||style="background-color: #f7d0ae;" |'''1416''' <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.1:_Questions_by_Vidura SB 3.1: Questions by Vidura] || style="background-color: #f7d0ae;" | 45 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.2:_Remembrance_of_Lord_Krsna SB 3.2: Remembrance of Lord Kṛṣṇa] || style="background-color: #f7d0ae;" | 34 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.3:_The_Lord%27s_Pastimes_Out_of_Vrndavana SB 3.3: The Lord's Pastimes Out of Vṛndāvana] || style="background-color: #f7d0ae;" | 28 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.4:_Vidura_Approaches_Maitreya SB 3.4: Vidura Approaches Maitreya] || style="background-color: #f7d0ae;" | 36 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.5:_Vidura%27s_Talks_with_Maitreya SB 3.5: Vidura's Talks with Maitreya] || style="background-color: #f7d0ae;" | 51 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.6:_Creation_of_the_Universal_Form SB 3.6: Creation of the Universal Form] || style="background-color: #f7d0ae;" | 40 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.7:_Further_Inquiries_by_Vidura SB 3.7: Further Inquiries by Vidura] || style="background-color: #f7d0ae;" | 42 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.8:_Manifestation_of_Brahma_from_Garbhodakasayi_Visnu SB 3.8: Manifestation of Brahmā from Garbhodakaśāyī Viṣṇu] || style="background-color: #f7d0ae;" | 33 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.9:_Brahma%27s_Prayers_for_Creative_Energy SB 3.9: Brahmā's Prayers for Creative Energy] || style="background-color: #f7d0ae;" | 44 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.10:_Divisions_of_the_Creation SB 3.10: Divisions of the Creation] || style="background-color: #f7d0ae;" | 30 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.11:_Calculation_of_Time,_from_the_Atom SB 3.11: Calculation of Time, from the Atom] || style="background-color: #f7d0ae;" | 42 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.12:_Creation_of_the_Kumaras_and_Others SB 3.12: Creation of the Kumāras and Others] || style="background-color: #f7d0ae;" | 57 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.13:_The_Appearance_of_Lord_Varaha SB 3.13: The Appearance of Lord Varāha] || style="background-color: #f7d0ae;" | 50 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.14:_Pregnancy_of_Diti_in_the_Evening SB 3.14: Pregnancy of Diti in the Evening] || style="background-color: #f7d0ae;" | 51 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.15:_Description_of_the_Kingdom_of_God SB 3.15: Description of the Kingdom of God] || style="background-color: #f7d0ae;" | 50 || style="background-color: #f7d0ae;" |<br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.16:_The_Two_Doorkeepers_of_Vaikuntha,_Jaya_and_Vijaya,_Cursed_by_the_Sages SB 3.16: The Two Doorkeepers of Vaikuṇṭha, Jaya and Vijaya, Cursed by the Sages] || style="background-color: #f7d0ae;" | 37 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.17:_Victory_of_Hiranyaksa_Over_All_the_Directions_of_the_Universe SB 3.17: Victory of Hiraṇyākṣa Over All the Directions of the Universe] || style="background-color: #f7d0ae;" | 31 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.18:_The_Battle_Between_Lord_Boar_and_the_Demon_Hiranyaksa SB 3.18: The Battle Between Lord Boar and the Demon Hiraṇyākṣa] || style="background-color: #f7d0ae;" | 28 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.19:_The_Killing_of_the_Demon_Hiranyaksa SB 3.19: The Killing of the Demon Hiraṇyākṣa] || style="background-color: #f7d0ae;" | 38 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.20:_Conversation_Between_Maitreya_and_Vidura SB 3.20: Conversation Between Maitreya and Vidura] || style="background-color: #f7d0ae;" | 53 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.21:_Conversation_Between_Manu_and_Kardama SB 3.21: Conversation Between Manu and Kardama] || style="background-color: #f7d0ae;" | 56 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.22:_The_Marriage_of_Kardama_Muni_and_Devahuti SB 3.22: The Marriage of Kardama Muni and Devahūti] || style="background-color: #f7d0ae;" | 39 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.23:_Devahuti%27s_Lamentation SB 3.23: Devahūti's Lamentation] || style="background-color: #f7d0ae;" | 57 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.24:_The_Renunciation_of_Kardama_Muni SB 3.24: The Renunciation of Kardama Muni] || style="background-color: #f7d0ae;" | 47 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.25:_The_Glories_of_Devotional_Service SB 3.25: The Glories of Devotional Service] || style="background-color: #f7d0ae;" | 44 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.26:_Fundamental_Principles_of_Material_Nature SB 3.26: Fundamental Principles of Material Nature] || style="background-color: #f7d0ae;" | 72 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.27:_Understanding_Material_Nature SB 3.27: Understanding Material Nature] || style="background-color: #f7d0ae;" | 30 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.28:_Kapila%27s_Instructions_on_the_Execution_of_Devotional_Service SB 3.28: Kapila's Instructions on the Execution of Devotional Service] || style="background-color: #f7d0ae;" | 44 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.29:_Explanation_of_Devotional_Service_by_Lord_Kapila SB 3.29: Explanation of Devotional Service by Lord Kapila] || style="background-color: #f7d0ae;" | 45 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.30:_Description_by_Lord_Kapila_of_Adverse_Fruitive_Activities SB 3.30: Description by Lord Kapila of Adverse Fruitive Activities] || style="background-color: #f7d0ae;" | 34 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.31:_Lord_Kapila%27s_Instructions_on_the_Movements_of_the_Living_Entities SB 3.31: Lord Kapila's Instructions on the Movements of the Living Entities] || style="background-color: #f7d0ae;" | 48 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.32:_Entanglement_in_Fruitive_Activities SB 3.32: Entanglement in Fruitive Activities] || style="background-color: #f7d0ae;" | 43 || style="background-color: #f7d0ae;" | <br />
|-<br />
| style="background-color: #f7d0ae;" | [https://vanisource.org/wiki/SB_3.33:_Activities_of_Kapila SB 3.33: Activities of Kapila] || style="background-color: #f7d0ae;" | 37 || style="background-color: #f7d0ae;" | <br />
|-<br />
|style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4 '''Canto Four - The Creation of the Fourth Order'''] ||style="background-color: #FEF9E7;" | ||style="background-color: #FEF9E7;" |'''1449''' <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.1:_Genealogical_Table_of_the_Daughters_of_Manu SB 4.1: Genealogical Table of the Daughters of Manu] || style="background-color: #FEF9E7;" | 66 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.2:_Daksa_Curses_Lord_Siva SB 4.2: Dakṣa Curses Lord Śiva] || style="background-color: #FEF9E7;" | 35 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.3:_Talks_Between_Lord_Siva_and_Sati SB 4.3: Talks Between Lord Śiva and Satī] || style="background-color: #FEF9E7;" | 25 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.4:_Sati_Quits_Her_Body SB 4.4: Satī Quits Her Body] || style="background-color: #FEF9E7;" | 34 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.5:_Frustration_of_the_Sacrifice_of_Daksa SB 4.5: Frustration of the Sacrifice of Dakṣa] || style="background-color: #FEF9E7;" | 26 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.6:_Brahma_Satisfies_Lord_Siva SB 4.6: Brahmā Satisfies Lord Śiva] || style="background-color: #FEF9E7;" | 53 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.7:_The_Sacrifice_Performed_by_Daksa SB 4.7: The Sacrifice Performed by Dakṣa] || style="background-color: #FEF9E7;" | 61 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.8:_Dhruva_Maharaja_Leaves_Home_for_the_Forest SB 4.8: Dhruva Mahārāja Leaves Home for the Forest] || style="background-color: #FEF9E7;" | 82 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.9:_Dhruva_Maharaja_Returns_Home SB 4.9: Dhruva Mahārāja Returns Home] || style="background-color: #FEF9E7;" | 67 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.10:_Dhruva_Maharaja%27s_Fight_With_the_Yaksas SB 4.10: Dhruva Mahārāja's Fight With the Yakṣas] || style="background-color: #FEF9E7;" | 30 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.11:_Svayambhuva_Manu_Advises_Dhruva_Maharaja_to_Stop_Fighting SB 4.11: Svāyambhuva Manu Advises Dhruva Mahārāja to Stop Fighting] || style="background-color: #FEF9E7;" | 35 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.12:_Dhruva_Maharaja_Goes_Back_to_Godhead SB 4.12: Dhruva Mahārāja Goes Back to Godhead] || style="background-color: #FEF9E7;" | 52 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.13:_Description_of_the_Descendants_of_Dhruva_Maharaja SB 4.13: Description of the Descendants of Dhruva Mahārāja] || style="background-color: #FEF9E7;" | 49 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.14:_The_Story_of_King_Vena SB 4.14: The Story of King Vena] || style="background-color: #FEF9E7;" | 46 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.15:_King_Prthu%27s_Appearance_and_Coronation SB 4.15: King Pṛthu's Appearance and Coronation] || style="background-color: #FEF9E7;" | 26 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.16:_Praise_of_King_Prthu_by_the_Professional_Reciters SB 4.16: Praise of King Pṛthu by the Professional Reciters] || style="background-color: #FEF9E7;" | 27 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.17:_Maharaja_Prthu_Becomes_Angry_at_the_Earth SB 4.17: Mahārāja Pṛthu Becomes Angry at the Earth] || style="background-color: #FEF9E7;" | 36 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.18:_Prthu_Maharaja_Milks_the_Earth_Planet SB 4.18: Pṛthu Mahārāja Milks the Earth Planet] || style="background-color: #FEF9E7;" | 32 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.19:_King_Prthu%27s_One_Hundred_Horse_Sacrifices SB 4.19: King Pṛthu's One Hundred Horse Sacrifices] || style="background-color: #FEF9E7;" | 42 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.20:_Lord_Visnu%27s_Appearance_in_the_Sacrificial_Arena_of_Maharaja_Prthu SB 4.20: Lord Viṣṇu's Appearance in the Sacrificial Arena of Mahārāja Pṛthu] || style="background-color: #FEF9E7;" | 38 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.21:_Instructions_by_Maharaja_Prthu SB 4.21: Instructions by Mahārāja Pṛthu] || style="background-color: #FEF9E7;" | 52 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.22:_Prthu_Maharaja%27s_Meeting_with_the_Four_Kumaras SB 4.22: Pṛthu Mahārāja's Meeting with the Four Kumāras] || style="background-color: #FEF9E7;" | 63 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.23:_Maharaja_Prthu%27s_Going_Back_Home SB 4.23: Mahārāja Pṛthu's Going Back Home] || style="background-color: #FEF9E7;" | 39 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.24:_Chanting_the_Song_Sung_by_Lord_Siva SB 4.24: Chanting the Song Sung by Lord Śiva] || style="background-color: #FEF9E7;" | 79 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.25:_The_Descriptions_of_the_Characteristics_of_King_Puranjana SB 4.25: The Descriptions of the Characteristics of King Purañjana] || style="background-color: #FEF9E7;" | 62 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.26:_King_Puranjana_Goes_to_the_Forest_to_Hunt,_and_His_Queen_Becomes_Angry SB 4.26: King Purañjana Goes to the Forest to Hunt, and His Queen Becomes Angry] || style="background-color: #FEF9E7;" | 26 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.27:_Attack_by_Candavega_on_the_City_of_King_Puranjana_-_the_Character_of_Kalakanya SB 4.27: Attack by Caṇḍavega on the City of King Purañjana - the Character of Kālakanyā] || style="background-color: #FEF9E7;" | 30 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.28:_Puranjana_Becomes_a_Woman_in_the_Next_Life SB 4.28: Purañjana Becomes a Woman in the Next Life] || style="background-color: #FEF9E7;" | 65 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.29:_Talks_Between_Narada_and_King_Pracinabarhi SB 4.29: Talks Between Nārada and King Prācīnabarhi] || style="background-color: #FEF9E7;" | 89 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.30:_The_Activities_of_the_Pracetas SB 4.30: The Activities of the Pracetās] || style="background-color: #FEF9E7;" | 51 || style="background-color: #FEF9E7;" | <br />
|-<br />
| style="background-color: #FEF9E7;" | [https://vanisource.org/wiki/SB_4.31:_Narada_Instructs_the_Pracetas SB 4.31: Nārada Instructs the Pracetās] || style="background-color: #FEF9E7;" | 31 || style="background-color: #FEF9E7;" | <br />
|-<br />
|style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5 '''Canto Five - The Creative Impetus'''] ||style="background-color: #FCF3CF;" | ||style="background-color: #FCF3CF;" |'''668''' <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.1:_The_Activities_of_Maharaja_Priyavrata SB 5.1: The Activities of Mahārāja Priyavrata] || style="background-color: #FCF3CF;" | 41 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.2:_The_Activities_of_Maharaja_Agnidhra SB 5.2: The Activities of Mahārāja Āgnīdhra] || style="background-color: #FCF3CF;" | 23 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.3:_Rsabhadeva%27s_Appearance_in_the_Womb_of_Merudevi,_the_Wife_of_King_Nabhi SB 5.3: Ṛṣabhadeva's Appearance in the Womb of Merudevī, the Wife of King Nābhi] || style="background-color: #FCF3CF;" | 20 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.4:_The_Characteristics_of_Rsabhadeva,_the_Supreme_Personality_of_Godhead SB 5.4: The Characteristics of Ṛṣabhadeva, the Supreme Personality of Godhead] || style="background-color: #FCF3CF;" | 19 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.5:_Lord_Rsabhadeva%27s_Teachings_to_His_Sons SB 5.5: Lord Ṛṣabhadeva's Teachings to His Sons] || style="background-color: #FCF3CF;" | 35 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.6:_The_Activities_of_Lord_Rsabhadeva SB 5.6: The Activities of Lord Ṛṣabhadeva] || style="background-color: #FCF3CF;" | 19 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.7:_The_Activities_of_King_Bharata SB 5.7: The Activities of King Bharata] || style="background-color: #FCF3CF;" | 14 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.8:_A_Description_of_the_Character_of_Bharata_Maharaja SB 5.8: A Description of the Character of Bharata Mahārāja] || style="background-color: #FCF3CF;" | 31 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.9:_The_Supreme_Character_of_Jada_Bharata SB 5.9: The Supreme Character of Jaḍa Bharata] || style="background-color: #FCF3CF;" | 20 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.10:_The_Discussion_Between_Jada_Bharata_and_Maharaja_Rahugana SB 5.10: The Discussion Between Jaḍa Bharata and Mahārāja Rahūgaṇa] || style="background-color: #FCF3CF;" | 25 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.11:_Jada_Bharata_Instructs_King_Rahugana SB 5.11: Jaḍa Bharata Instructs King Rahūgaṇa] || style="background-color: #FCF3CF;" | 17 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.12:_Conversation_Between_Maharaja_Rahugana_and_Jada_Bharata SB 5.12: Conversation Between Mahārāja Rahūgaṇa and Jaḍa Bharata] || style="background-color: #FCF3CF;" | 16 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.13:_Further_Talks_Between_King_Rahugana_and_Jada_Bharata SB 5.13: Further Talks Between King Rahūgaṇa and Jaḍa Bharata] || style="background-color: #FCF3CF;" | 26 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.14:_The_Material_World_as_the_Great_Forest_of_Enjoyment SB 5.14: The Material World as the Great Forest of Enjoyment] || style="background-color: #FCF3CF;" | 46 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.15:_The_Glories_of_the_Descendants_of_King_Priyavrata SB 5.15: The Glories of the Descendants of King Priyavrata] || style="background-color: #FCF3CF;" | 16 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.16:_A_Description_of_Jambudvipa SB 5.16: A Description of Jambūdvīpa] || style="background-color: #FCF3CF;" | 29 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.17:_The_Descent_of_the_River_Ganges SB 5.17: The Descent of the River Ganges] || style="background-color: #FCF3CF;" | 24 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.18:_The_Prayers_Offered_to_the_Lord_by_the_Residents_of_Jambudvipa SB 5.18: The Prayers Offered to the Lord by the Residents of Jambūdvīpa] || style="background-color: #FCF3CF;" | 39 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.19:_A_Description_of_the_Island_of_Jambudvipa SB 5.19: A Description of the Island of Jambūdvīpa] || style="background-color: #FCF3CF;" | 31 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.20:_Studying_the_Structure_of_the_Universe SB 5.20: Studying the Structure of the Universe] || style="background-color: #FCF3CF;" | 46 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.21:_The_Movements_of_the_Sun SB 5.21: The Movements of the Sun] || style="background-color: #FCF3CF;" | 19 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.22:_The_Orbits_of_the_Planets SB 5.22: The Orbits of the Planets] || style="background-color: #FCF3CF;" | 17 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.23:_The_Sisumara_Planetary_Systems SB 5.23: The Śiśumāra Planetary Systems] || style="background-color: #FCF3CF;" | 9 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.24:_The_Subterranean_Heavenly_Planets SB 5.24: The Subterranean Heavenly Planets] || style="background-color: #FCF3CF;" | 31 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.25:_The_Glories_of_Lord_Ananta SB 5.25: The Glories of Lord Ananta] || style="background-color: #FCF3CF;" | 15 || style="background-color: #FCF3CF;" | <br />
|-<br />
| style="background-color: #FCF3CF;" | [https://vanisource.org/wiki/SB_5.26:_A_Description_of_the_Hellish_Planets SB 5.26: A Description of the Hellish Planets] || style="background-color: #FCF3CF;" | 40 || style="background-color: #FCF3CF;" | <br />
|-<br />
|style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6 '''Canto Six - Prescribed Duties for Mankind'''] ||style="background-color: #F9E79F;" | ||style="background-color: #F9E79F;" |'''851''' <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.1:_The_History_of_the_Life_of_Ajamila SB 6.1: The History of the Life of Ajāmila] || style="background-color: #F9E79F;" | 68 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.2:_Ajamila_Delivered_by_the_Visnudutas SB 6.2: Ajāmila Delivered by the Viṣṇudūtas] || style="background-color: #F9E79F;" | 49 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.3:_Yamaraja_Instructs_His_Messengers SB 6.3: Yamarāja Instructs His Messengers] || style="background-color: #F9E79F;" | 35 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.4:_The_Hamsa-guhya_Prayers SB 6.4: The Haḿsa-guhya Prayers] || style="background-color: #F9E79F;" | 54 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.5:_Narada_Muni_Cursed_by_Prajapati_Daksa SB 6.5: Nārada Muni Cursed by Prajāpati Dakṣa] || style="background-color: #F9E79F;" | 44 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.6:_The_Progeny_of_the_Daughters_of_Daksa SB 6.6: The Progeny of the Daughters of Dakṣa] || style="background-color: #F9E79F;" | 45 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.7:_Indra_Offends_His_Spiritual_Master,_Brhaspati SB 6.7: Indra Offends His Spiritual Master, Bṛhaspati] || style="background-color: #F9E79F;" | 40 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.8:_The_Narayana-kavaca_Shield SB 6.8: The Nārāyaṇa-kavaca Shield] || style="background-color: #F9E79F;" | 42 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.9:_Appearance_of_the_Demon_Vrtrasura SB 6.9: Appearance of the Demon Vṛtrāsura] || style="background-color: #F9E79F;" | 55 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.10:_The_Battle_Between_the_Demigods_and_Vrtrasura SB 6.10: The Battle Between the Demigods and Vṛtrāsura] || style="background-color: #F9E79F;" | 33 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.11:_The_Transcendental_Qualities_of_Vrtrasura SB 6.11: The Transcendental Qualities of Vṛtrāsura] || style="background-color: #F9E79F;" | 27 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.12:_Vrtrasura%27s_Glorious_Death SB 6.12: Vṛtrāsura's Glorious Death] || style="background-color: #F9E79F;" | 35 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.13:_King_Indra_Afflicted_by_Sinful_Reaction SB 6.13: King Indra Afflicted by Sinful Reaction] || style="background-color: #F9E79F;" | 23 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.14:_King_Citraketu%27s_Lamentation SB 6.14: King Citraketu's Lamentation] || style="background-color: #F9E79F;" | 61 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.15:_The_Saints_Narada_and_Angira_Instruct_King_Citraketu SB 6.15: The Saints Nārada and Ańgirā Instruct King Citraketu] || style="background-color: #F9E79F;" | 28 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.16:_King_Citraketu_Meets_the_Supreme_Lord SB 6.16: King Citraketu Meets the Supreme Lord] || style="background-color: #F9E79F;" | 65 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.17:_Mother_Parvati_Curses_Citraketu SB 6.17: Mother Pārvatī Curses Citraketu] || style="background-color: #F9E79F;" | 41 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.18:_Diti_Vows_to_Kill_King_Indra SB 6.18: Diti Vows to Kill King Indra] || style="background-color: #F9E79F;" | 78 || style="background-color: #F9E79F;" | <br />
|-<br />
| style="background-color: #F9E79F;" | [https://vanisource.org/wiki/SB_6.19:_Performing_the_Pumsavana_Ritualistic_Ceremony SB 6.19: Performing the Puḿsavana Ritualistic Ceremony] || style="background-color: #F9E79F;" | 28 || style="background-color: #F9E79F;" | <br />
|-<br />
|style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7 '''Canto Seven - The Science of God'''] ||style="background-color: #FDEDEC;" | ||style="background-color: #FDEDEC;" |'''750''' <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.1:_The_Supreme_Lord_Is_Equal_to_Everyone SB 7.1: The Supreme Lord Is Equal to Everyone] || style="background-color: #FDEDEC;" | 48 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.2:_Hiranyakasipu,_King_of_the_Demons SB 7.2: Hiraṇyakaśipu, King of the Demons] || style="background-color: #FDEDEC;" | 61 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.3:_Hiranyakasipu%27s_Plan_to_Become_Immortal SB 7.3: Hiraṇyakaśipu's Plan to Become Immortal] || style="background-color: #FDEDEC;" | 38 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.4:_Hiranyakasipu_Terrorizes_the_Universe SB 7.4: Hiraṇyakaśipu Terrorizes the Universe] || style="background-color: #FDEDEC;" | 46 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.5:_Prahlada_Maharaja,_the_Saintly_Son_of_Hiranyakasipu SB 7.5: Prahlāda Mahārāja, the Saintly Son of Hiraṇyakaśipu] || style="background-color: #FDEDEC;" | 57 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.6:_Prahlada_Instructs_His_Demoniac_Schoolmates SB 7.6: Prahlāda Instructs His Demoniac Schoolmates] || style="background-color: #FDEDEC;" | 30 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.7:_What_Prahlada_Learned_in_the_Womb SB 7.7: What Prahlāda Learned in the Womb] || style="background-color: #FDEDEC;" | 55 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.8:_Lord_Nrsimhadeva_Slays_the_King_of_the_Demons SB 7.8: Lord Nṛsiḿhadeva Slays the King of the Demons] || style="background-color: #FDEDEC;" | 56 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.9:_Prahlada_Pacifies_Lord_Nrsimhadeva_with_Prayers SB 7.9: Prahlāda Pacifies Lord Nṛsiḿhadeva with Prayers] || style="background-color: #FDEDEC;" | 55 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.10:_Prahlada,_the_Best_Among_Exalted_Devotees SB 7.10: Prahlāda, the Best Among Exalted Devotees] || style="background-color: #FDEDEC;" | 70 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.11:_The_Perfect_Society:_Four_Social_Classes SB 7.11: The Perfect Society: Four Social Classes] || style="background-color: #FDEDEC;" | 35 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.12:_The_Perfect_Society:_Four_Spiritual_Classes SB 7.12: The Perfect Society: Four Spiritual Classes] || style="background-color: #FDEDEC;" | 31 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.13:_The_Behavior_of_a_Perfect_Person SB 7.13: The Behavior of a Perfect Person] || style="background-color: #FDEDEC;" | 46 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.14:_Ideal_Family_Life SB 7.14: Ideal Family Life] || style="background-color: #FDEDEC;" | 42 || style="background-color: #FDEDEC;" | <br />
|-<br />
| style="background-color: #FDEDEC;" | [https://vanisource.org/wiki/SB_7.15:_Instructions_for_Civilized_Human_Beings SB 7.15: Instructions for Civilized Human Beings] || style="background-color: #FDEDEC;" | 80 || style="background-color: #FDEDEC;" | <br />
|-<br />
|style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8 '''Canto Eight - Withdrawal of the Cosmic Creations'''] ||style="background-color: #FADBD8;" | ||style="background-color: #FADBD8;" |'''931''' <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.1:_The_Manus,_Administrators_of_the_Universe SB 8.1: The Manus, Administrators of the Universe] || style="background-color: #FADBD8;" | 33 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.2:_The_Elephant_Gajendra%27s_Crisis SB 8.2: The Elephant Gajendra's Crisis] || style="background-color: #FADBD8;" | 33 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.3:_Gajendra%27s_Prayers_of_Surrender SB 8.3: Gajendra's Prayers of Surrender] || style="background-color: #FADBD8;" | 33 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.4:_Gajendra_Returns_to_the_Spiritual_World SB 8.4: Gajendra Returns to the Spiritual World] || style="background-color: #FADBD8;" | 26 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.5:_The_Demigods_Appeal_to_the_Lord_for_Protection SB 8.5: The Demigods Appeal to the Lord for Protection] || style="background-color: #FADBD8;" | 50 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.6:_The_Demigods_and_Demons_Declare_a_Truce SB 8.6: The Demigods and Demons Declare a Truce] || style="background-color: #FADBD8;" | 39 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.7:_Lord_Siva_Saves_the_Universe_by_Drinking_Poison SB 8.7: Lord Śiva Saves the Universe by Drinking Poison] || style="background-color: #FADBD8;" | 46 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.8:_The_Churning_of_the_Milk_Ocean SB 8.8: The Churning of the Milk Ocean] || style="background-color: #FADBD8;" | 46 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.9:_The_Lord_Incarnates_as_Mohini-Murti SB 8.9: The Lord Incarnates as Mohinī-Mūrti] || style="background-color: #FADBD8;" | 29 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.10:_The_Battle_Between_the_Demigods_and_the_Demons SB 8.10: The Battle Between the Demigods and the Demons] || style="background-color: #FADBD8;" | 57 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.11:_King_Indra_Annihilates_the_Demons SB 8.11: King Indra Annihilates the Demons] || style="background-color: #FADBD8;" | 48 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.12:_The_Mohini-murti_Incarnation_Bewilders_Lord_Siva SB 8.12: The Mohinī-mūrti Incarnation Bewilders Lord Śiva] || style="background-color: #FADBD8;" | 47 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.13:_Description_of_Future_Manus SB 8.13: Description of Future Manus] || style="background-color: #FADBD8;" | 36 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.14:_The_System_of_Universal_Management SB 8.14: The System of Universal Management] || style="background-color: #FADBD8;" | 11 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.15:_Bali_Maharaja_Conquers_the_Heavenly_Planets SB 8.15: Bali Mahārāja Conquers the Heavenly Planets] || style="background-color: #FADBD8;" | 36 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.16:_Executing_the_Payo-vrata_Process_of_Worship SB 8.16: Executing the Payo-vrata Process of Worship] || style="background-color: #FADBD8;" | 62 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.17:_The_Supreme_Lord_Agrees_to_Become_Aditi%27s_Son SB 8.17: The Supreme Lord Agrees to Become Aditi's Son] || style="background-color: #FADBD8;" | 28 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.18:_Lord_Vamanadeva,_the_Dwarf_Incarnation SB 8.18: Lord Vāmanadeva, the Dwarf Incarnation] || style="background-color: #FADBD8;" | 32 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.19:_Lord_Vamanadeva_Begs_Charity_from_Bali_Maharaja SB 8.19: Lord Vāmanadeva Begs Charity from Bali Mahārāja] || style="background-color: #FADBD8;" | 43 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.20:_Bali_Maharaja_Surrenders_the_Universe SB 8.20: Bali Mahārāja Surrenders the Universe] || style="background-color: #FADBD8;" | 34 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.21:_Bali_Maharaja_Arrested_by_the_Lord SB 8.21: Bali Mahārāja Arrested by the Lord] || style="background-color: #FADBD8;" | 34 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.22:_Bali_Maharaja_Surrenders_His_Life SB 8.22: Bali Mahārāja Surrenders His Life] || style="background-color: #FADBD8;" | 36 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.23:_The_Demigods_Regain_the_Heavenly_Planets SB 8.23: The Demigods Regain the Heavenly Planets] || style="background-color: #FADBD8;" | 31 || style="background-color: #FADBD8;" | <br />
|-<br />
| style="background-color: #FADBD8;" | [https://vanisource.org/wiki/SB_8.24:_Matsya,_the_Lord%27s_Fish_Incarnation SB 8.24: Matsya, the Lord's Fish Incarnation] || style="background-color: #FADBD8;" | 61 || style="background-color: #FADBD8;" | <br />
|-<br />
|style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9 '''Canto Nine - Liberation'''] ||style="background-color: #F5B7B1;" | ||style="background-color: #F5B7B1;" |'''960'''<br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.1:_King_Sudyumna_Becomes_a_Woman SB 9.1: King Sudyumna Becomes a Woman] || style="background-color: #F5B7B1;" | 42 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.2:_The_Dynasties_of_the_Sons_of_Manu SB 9.2: The Dynasties of the Sons of Manu] || style="background-color: #F5B7B1;" | 36 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.3:_The_Marriage_of_Sukanya_and_Cyavana_Muni SB 9.3: The Marriage of Sukanyā and Cyavana Muni] || style="background-color: #F5B7B1;" | 36 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.4:_Ambarisa_Maharaja_Offended_by_Durvasa_Muni SB 9.4: Ambarīṣa Mahārāja Offended by Durvāsā Muni] || style="background-color: #F5B7B1;" | 71 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.5:_Durvasa_Muni%27s_Life_Spared SB 9.5: Durvāsā Muni's Life Spared] || style="background-color: #F5B7B1;" | 28 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.6:_The_Downfall_of_Saubhari_Muni SB 9.6: The Downfall of Saubhari Muni] || style="background-color: #F5B7B1;" | 55 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.7:_The_Descendants_of_King_Mandhata SB 9.7: The Descendants of King Māndhātā] || style="background-color: #F5B7B1;" | 26 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.8:_The_Sons_of_Sagara_Meet_Lord_Kapiladeva SB 9.8: The Sons of Sagara Meet Lord Kapiladeva] || style="background-color: #F5B7B1;" | 30 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.9:_The_Dynasty_of_Amsuman SB 9.9: The Dynasty of Aḿśumān] || style="background-color: #F5B7B1;" | 49 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.10:_The_Pastimes_of_the_Supreme_Lord,_Ramacandra SB 9.10: The Pastimes of the Supreme Lord, Rāmacandra] || style="background-color: #F5B7B1;" | 55 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.11:_Lord_Ramacandra_Rules_the_World SB 9.11: Lord Rāmacandra Rules the World] || style="background-color: #F5B7B1;" | 36 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.12:_The_Dynasty_of_Kusa,_the_Son_of_Lord_Ramacandra SB 9.12: The Dynasty of Kuśa, the Son of Lord Rāmacandra] || style="background-color: #F5B7B1;" | 16 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.13:_The_Dynasty_of_Maharaja_Nimi SB 9.13: The Dynasty of Mahārāja Nimi] || style="background-color: #F5B7B1;" | 27 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.14:_King_Pururava_Enchanted_by_Urvasi SB 9.14: King Purūravā Enchanted by Urvaśī] || style="background-color: #F5B7B1;" | 49 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.15:_Parasurama,_the_Lord%27s_Warrior_Incarnation SB 9.15: Paraśurāma, the Lord's Warrior Incarnation] || style="background-color: #F5B7B1;" | 41 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.16:_Lord_Parasurama_Destroys_the_World%27s_Ruling_Class SB 9.16: Lord Paraśurāma Destroys the World's Ruling Class] || style="background-color: #F5B7B1;" | 37 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.17:_The_Dynasties_of_the_Sons_of_Pururava SB 9.17: The Dynasties of the Sons of Purūravā] || style="background-color: #F5B7B1;" | 17 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.18:_King_Yayati_Regains_His_Youth SB 9.18: King Yayāti Regains His Youth] || style="background-color: #F5B7B1;" | 51 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.19:_King_Yayati_Achieves_Liberation SB 9.19: King Yayāti Achieves Liberation] || style="background-color: #F5B7B1;" | 29 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.20:_The_Dynasty_of_Puru SB 9.20: The Dynasty of Pūru] || style="background-color: #F5B7B1;" | 39 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.21:_The_Dynasty_of_Bharata SB 9.21: The Dynasty of Bharata] || style="background-color: #F5B7B1;" | 36 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.22:_The_Descendants_of_Ajamidha SB 9.22: The Descendants of Ajamīḍha] || style="background-color: #F5B7B1;" | 49 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.23:_The_Dynasties_of_the_Sons_of_Yayati SB 9.23: The Dynasties of the Sons of Yayāti] || style="background-color: #F5B7B1;" | 38 || style="background-color: #F5B7B1;" | <br />
|-<br />
| style="background-color: #F5B7B1;" | [https://vanisource.org/wiki/SB_9.24:_Krsna_the_Supreme_Personality_of_Godhead SB 9.24: Kṛṣṇa the Supreme Personality of Godhead] || style="background-color: #F5B7B1;" | 67 || style="background-color: #F5B7B1;" | <br />
|-<br />
|style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10 '''Canto Ten - The Summum Bonum'''] ||style="background-color: #E9F7EF;" | ||style="background-color: #E9F7EF;" |'''3936''' <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.1:_The_Advent_of_Lord_Krsna:_Introduction SB 10.1: The Advent of Lord Kṛṣṇa: Introduction] || style="background-color: #E9F7EF;" | 69 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.2:_Prayers_by_the_Demigods_for_Lord_Krsna_in_the_Womb SB 10.2: Prayers by the Demigods for Lord Kṛṣṇa in the Womb] || style="background-color: #E9F7EF;" | 42 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.3:_The_Birth_of_Lord_Krsna SB 10.3: The Birth of Lord Kṛṣṇa] || style="background-color: #E9F7EF;" | 53 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.4:_The_Atrocities_of_King_Kamsa SB 10.4: The Atrocities of King Kaḿsa] || style="background-color: #E9F7EF;" | 46 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.5:_The_Meeting_of_Nanda_Maharaja_and_Vasudeva SB 10.5: The Meeting of Nanda Mahārāja and Vasudeva] || style="background-color: #E9F7EF;" | 32 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.6:_The_Killing_of_the_Demon_Putana SB 10.6: The Killing of the Demon Pūtanā] || style="background-color: #E9F7EF;" | 44 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.7:_The_Killing_of_the_Demon_Trnavarta SB 10.7: The Killing of the Demon Tṛṇāvarta] || style="background-color: #E9F7EF;" | 37 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.8:_Lord_Krsna_Shows_the_Universal_Form_Within_His_Mouth SB 10.8: Lord Kṛṣṇa Shows the Universal Form Within His Mouth] || style="background-color: #E9F7EF;" | 52 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.9:_Mother_Yasoda_Binds_Lord_Lord_Krsna SB 10.9: Mother Yaśodā Binds Lord Lord Kṛṣṇa] || style="background-color: #E9F7EF;" | 23 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.10:_Deliverance_of_the_Yamala-arjuna_Trees SB 10.10: Deliverance of the Yamala-arjuna Trees] || style="background-color: #E9F7EF;" | 43 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.11:_The_Childhood_Pastimes_of_Krsna SB 10.11: The Childhood Pastimes of Kṛṣṇa] || style="background-color: #E9F7EF;" | 59 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.12:_The_Killing_of_the_Demon_Aghasura SB 10.12: The Killing of the Demon Aghāsura] || style="background-color: #E9F7EF;" | 44 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.13:_The_Stealing_of_the_Boys_and_Calves_by_Brahma SB 10.13: The Stealing of the Boys and Calves by Brahmā] || style="background-color: #E9F7EF;" | 64 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.14:_Brahma%27s_Prayers_to_Lord_Krsna SB 10.14: Brahmā's Prayers to Lord Kṛṣṇa] || style="background-color: #E9F7EF;" | 61 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.15:_The_Killing_of_Dhenuka,_the_Ass_Demon SB 10.15: The Killing of Dhenuka, the Ass Demon] || style="background-color: #E9F7EF;" | 52 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.16:_Krsna_Chastises_the_Serpent_Kaliya SB 10.16: Kṛṣṇa Chastises the Serpent Kāliya] || style="background-color: #E9F7EF;" | 67 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.17:_The_History_of_Kaliya SB 10.17: The History of Kāliya] || style="background-color: #E9F7EF;" | 25 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.18:_Lord_Balarama_Slays_the_Demon_Pralamba SB 10.18: Lord Balarāma Slays the Demon Pralamba] || style="background-color: #E9F7EF;" | 32 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.19:_Swallowing_the_Forest_Fire SB 10.19: Swallowing the Forest Fire] || style="background-color: #E9F7EF;" | 16 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.20:_The_Rainy_Season_and_Autumn_in_Vrndavana SB 10.20: The Rainy Season and Autumn in Vṛndāvana] || style="background-color: #E9F7EF;" | 49 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.21:_The_Gopis_Glorify_the_Song_of_Krsna%27s_Flute SB 10.21: The Gopīs Glorify the Song of Kṛṣṇa's Flute] || style="background-color: #E9F7EF;" | 20 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.22:_Krsna_Steals_the_Garments_of_the_Unmarried_Gopis SB 10.22: Kṛṣṇa Steals the Garments of the Unmarried Gopīs] || style="background-color: #E9F7EF;" | 38 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.23:_The_Brahmanas%27_Wives_Blessed SB 10.23: The Brāhmaṇas' Wives Blessed] || style="background-color: #E9F7EF;" | 52 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.24:_Worshiping_Govardhana_Hill SB 10.24: Worshiping Govardhana Hill] || style="background-color: #E9F7EF;" | 38 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.25:_Lord_Krsna_Lifts_Govardhana_Hill SB 10.25: Lord Kṛṣṇa Lifts Govardhana Hill] || style="background-color: #E9F7EF;" | 33 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.26:_Wonderful_Krsna SB 10.26: Wonderful Kṛṣṇa] || style="background-color: #E9F7EF;" | 25 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.27:_Lord_Indra_and_Mother_Surabhi_Offer_Prayers SB 10.27: Lord Indra and Mother Surabhi Offer Prayers] || style="background-color: #E9F7EF;" | 28 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.28:_Krsna_Rescues_Nanda_Maharaja_from_the_Abode_of_Varuna SB 10.28: Kṛṣṇa Rescues Nanda Mahārāja from the Abode of Varuṇa] || style="background-color: #E9F7EF;" | 17 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.29:_Krsna_and_the_Gopis_Meet_for_the_Rasa_Dance SB 10.29: Kṛṣṇa and the Gopīs Meet for the Rāsa Dance] || style="background-color: #E9F7EF;" | 48 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.30:_The_Gopis_Search_for_Krsna SB 10.30: The Gopīs Search for Kṛṣṇa] || style="background-color: #E9F7EF;" | 44 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.31:_The_Gopis%27_Songs_of_Separation SB 10.31: The Gopīs' Songs of Separation] || style="background-color: #E9F7EF;" | 19 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.32:_The_Reunion SB 10.32: The Reunion] || style="background-color: #E9F7EF;" | 22 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.33:_The_Rasa_Dance SB 10.33: The Rāsa Dance] || style="background-color: #E9F7EF;" | 39 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.34:_Nanda_Maharaja_Saved_and_Sankhacuda_Slain SB 10.34: Nanda Mahārāja Saved and Śańkhacūḍa Slain] || style="background-color: #E9F7EF;" | 32 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.35:_The_Gopis_Sing_of_Krsna_as_He_Wanders_in_the_Forest SB 10.35: The Gopīs Sing of Kṛṣṇa as He Wanders in the Forest] || style="background-color: #E9F7EF;" | 26 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.36:_The_Slaying_of_Arista,_the_Bull_Demon SB 10.36: The Slaying of Arista, the Bull Demon] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.37:_The_Killing_of_the_Demons_Kesi_and_Vyoma SB 10.37: The Killing of the Demons Keśi and Vyoma] || style="background-color: #E9F7EF;" | 33 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.38:_Akrura%27s_Arrival_in_Vrndavana SB 10.38: Akrūra's Arrival in Vṛndāvana] || style="background-color: #E9F7EF;" | 43 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.39:_Akrura%27s_vision SB 10.39: Akrūra's vision] || style="background-color: #E9F7EF;" | 57 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.40:_The_Prayers_of_Akrura SB 10.40: The Prayers of Akrūra] || style="background-color: #E9F7EF;" | 30 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.41:_Krsna_and_Balarama_Enter_Mathura SB 10.41: Kṛṣṇa and Balarāma Enter Mathurā] || style="background-color: #E9F7EF;" | 52 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.42:_The_Breaking_of_the_Sacrificial_Bow SB 10.42: The Breaking of the Sacrificial Bow] || style="background-color: #E9F7EF;" | 38 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.43:_Krsna_Kills_the_Elephant_Kuvalayapida SB 10.43: Kṛṣṇa Kills the Elephant Kuvalayāpīḍa] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.44:_The_Killing_of_Kamsa SB 10.44: The Killing of Kaḿsa] || style="background-color: #E9F7EF;" | 51 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.45:_Krsna_Rescues_His_Teacher%27s_Son SB 10.45: Kṛṣṇa Rescues His Teacher's Son] || style="background-color: #E9F7EF;" | 50 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.46:_Uddhava_Visits_Vrndavana SB 10.46: Uddhava Visits Vṛndāvana] || style="background-color: #E9F7EF;" | 49 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.47:_The_Song_of_the_Bee SB 10.47: The Song of the Bee] || style="background-color: #E9F7EF;" | 69 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.48:_Krsna_Pleases_His_Devotees SB 10.48: Kṛṣṇa Pleases His Devotees] || style="background-color: #E9F7EF;" | 36 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.49:_Akrura%27s_Mission_in_Hastinapura SB 10.49: Akrūra's Mission in Hastināpura] || style="background-color: #E9F7EF;" | 31 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.50:_Krsna_Establishes_the_City_of_Dvaraka SB 10.50: Kṛṣṇa Establishes the City of Dvārakā] || style="background-color: #E9F7EF;" | 57 || style="background-color: #E9F7EF;" |<br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.51:_The_Deliverance_of_Mucukunda SB 10.51: The Deliverance of Mucukunda] || style="background-color: #E9F7EF;" | 63 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.52:_Rukmini%27s_Message_to_Lord_Krsna SB 10.52: Rukmiṇī's Message to Lord Kṛṣṇa] || style="background-color: #E9F7EF;" | 44 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.53:_Krsna_Kidnaps_Rukmini SB 10.53: Kṛṣṇa Kidnaps Rukmiṇī] || style="background-color: #E9F7EF;" | 57 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.54:_The_Marriage_of_Krsna_and_Rukmini SB 10.54: The Marriage of Kṛṣṇa and Rukmiṇī] || style="background-color: #E9F7EF;" | 60 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.55:_The_History_of_Pradyumna SB 10.55: The History of Pradyumna] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.56:_The_Syamantaka_Jewel SB 10.56: The Syamantaka Jewel] || style="background-color: #E9F7EF;" | 45 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.57:_Satrajit_Murdered,_the_Jewel_Returned SB 10.57: Satrājit Murdered, the Jewel Returned] || style="background-color: #E9F7EF;" | 42 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.58:_Krsna_Marries_Five_Princesses SB 10.58: Kṛṣṇa Marries Five Princesses] || style="background-color: #E9F7EF;" | 58 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.59:_The_Killing_of_the_Demon_Naraka SB 10.59: The Killing of the Demon Naraka] || style="background-color: #E9F7EF;" | 45 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.60:_Lord_Krsna_Teases_Queen_Rukmini SB 10.60: Lord Kṛṣṇa Teases Queen Rukmiṇī] || style="background-color: #E9F7EF;" | 59 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.61:_Lord_Balarama_Slays_Rukmi SB 10.61: Lord Balarāma Slays Rukmī] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.62:_The_Meeting_of_Usa_and_Aniruddha SB 10.62: The Meeting of Ūṣā and Aniruddha] || style="background-color: #E9F7EF;" | 33 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.63:_Lord_Krsna_Fights_with_Banasura SB 10.63: Lord Kṛṣṇa Fights with Bāṇāsura] || style="background-color: #E9F7EF;" | 53 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.64:_The_Deliverance_of_King_Nrga SB 10.64: The Deliverance of King Nṛga] || style="background-color: #E9F7EF;" | 44 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.65:_Lord_Balarama_Visits_Vrndavana SB 10.65: Lord Balarāma Visits Vṛndāvana] || style="background-color: #E9F7EF;" | 34 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.66:_Paundraka,_the_False_Vasudeva SB 10.66: Pauṇḍraka, the False Vasudeva] || style="background-color: #E9F7EF;" | 43 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.67:_Lord_Balarama_Slays_Dvivida_Gorilla SB 10.67: Lord Balarāma Slays Dvivida Gorilla] || style="background-color: #E9F7EF;" | 28 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.68:_The_Marriage_of_Samba SB 10.68: The Marriage of Sāmba] || style="background-color: #E9F7EF;" | 54 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.69:_Narada_Muni_Visits_Lord_Krsna%27s_Palaces_in_Dvaraka SB 10.69: Nārada Muni Visits Lord Kṛṣṇa's Palaces in Dvārakā] || style="background-color: #E9F7EF;" | 45 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.70:_Lord_Krsna%27s_Daily_Activities SB 10.70: Lord Kṛṣṇa's Daily Activities] || style="background-color: #E9F7EF;" | 47 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.71:_The_Lord_Travels_to_Indraprastha SB 10.71: The Lord Travels to Indraprastha] || style="background-color: #E9F7EF;" | 45 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.72:_The_Slaying_of_the_Demon_Jarasandha SB 10.72: The Slaying of the Demon Jarāsandha] || style="background-color: #E9F7EF;" | 46 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.73:_Lord_Krsna_Blesses_the_Liberated_Kings SB 10.73: Lord Kṛṣṇa Blesses the Liberated Kings] || style="background-color: #E9F7EF;" | 35 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.74:_The_Deliverance_of_Sisupala_at_the_Rajasuya_Sacrifice SB 10.74: The Deliverance of Śiśupāla at the Rājasūya Sacrifice] || style="background-color: #E9F7EF;" | 54 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.75:_Duryodhana_Humiliated SB 10.75: Duryodhana Humiliated] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.76:_The_Battle_Between_Salva_and_the_Vrsnis SB 10.76: The Battle Between Śālva and the Vṛṣṇis] || style="background-color: #E9F7EF;" | 33 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.77:_Lord_Krsna_Slays_the_Demon_Salva SB 10.77: Lord Kṛṣṇa Slays the Demon Śālva] || style="background-color: #E9F7EF;" | 37 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.78:_The_Killing_of_Dantavakra,_Viduratha_and_Romaharsana SB 10.78: The Killing of Dantavakra, Vidūratha and Romaharṣaṇa] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.79:_Lord_Balarama_Goes_on_Pilgrimage SB 10.79: Lord Balarāma Goes on Pilgrimage] || style="background-color: #E9F7EF;" | 34 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.80:_The_Brahmana_Sudama_Visits_Lord_Krsna_in_Dvaraka SB 10.80: The Brāhmaṇa Sudāmā Visits Lord Kṛṣṇa in Dvārakā] || style="background-color: #E9F7EF;" | 45 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.81:_The_Lord_Blesses_Sudama_Brahmana SB 10.81: The Lord Blesses Sudāmā Brāhmaṇa] || style="background-color: #E9F7EF;" | 41 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.82:_Krsna_and_Balarama_Meet_the_Inhabitants_of_Vrndavana SB 10.82: Kṛṣṇa and Balarāma Meet the Inhabitants of Vṛndāvana] || style="background-color: #E9F7EF;" | 48 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.83:_Draupadi_Meets_the_Queens_of_Krsna SB 10.83: Draupadī Meets the Queens of Kṛṣṇa] || style="background-color: #E9F7EF;" | 43 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.84:_The_Sages%27_Teachings_at_Kuruksetra SB 10.84: The Sages' Teachings at Kurukṣetra] || style="background-color: #E9F7EF;" | 71 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.85:_Lord_Krsna_Instructs_Vasudeva_and_Retrieves_Devaki%27s_Sons SB 10.85: Lord Kṛṣṇa Instructs Vasudeva and Retrieves Devakī's Sons] || style="background-color: #E9F7EF;" | 59 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.86:_Arjuna_Kidnaps_Subhadra,_and_Krsna_Blesses_His_Devotees SB 10.86: Arjuna Kidnaps Subhadrā, and Kṛṣṇa Blesses His Devotees] || style="background-color: #E9F7EF;" | 59 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.87:_The_Prayers_of_the_Personified_Vedas SB 10.87: The Prayers of the Personified Vedas] || style="background-color: #E9F7EF;" | 50 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.88:_Lord_Siva_Saved_from_Vrkasura SB 10.88: Lord Śiva Saved from Vṛkāsura] || style="background-color: #E9F7EF;" | 40 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.89:_Krsna_and_Arjuna_Retrieve_a_Brahmana%27s_Sons SB 10.89: Kṛṣṇa and Arjuna Retrieve a Brāhmaṇa's Sons] || style="background-color: #E9F7EF;" | 65 || style="background-color: #E9F7EF;" | <br />
|-<br />
| style="background-color: #E9F7EF;" | [https://vanisource.org/wiki/SB_10.90:_Summary_of_Lord_Krsna%27s_Glories SB 10.90: Summary of Lord Kṛṣṇa's Glories] || style="background-color: #E9F7EF;" | 50 || style="background-color: #E9F7EF;" | <br />
|-<br />
|style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11 '''Canto Eleven - General History'''] ||style="background-color: #D4EFDF;" | ||style="background-color: #D4EFDF;" |'''1367''' <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.1:_The_Curse_Upon_the_Yadu_Dynasty SB 11.1: The Curse Upon the Yadu Dynasty] || style="background-color: #D4EFDF;" | 24 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.2:_Maharaja_Nimi_Meets_the_Nine_Yogendras SB 11.2: Mahārāja Nimi Meets the Nine Yogendras] || style="background-color: #D4EFDF;" | 55 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.3:_Liberation_from_the_Illusory_Energy SB 11.3: Liberation from the Illusory Energy] || style="background-color: #D4EFDF;" | 55 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.4:_Drumila_Explains_the_Incarnations_of_Godhead_to_King_Nimi SB 11.4: Drumila Explains the Incarnations of Godhead to King Nimi] || style="background-color: #D4EFDF;" | 23 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.5:_Narada_Concludes_His_Teachings_to_Vasudeva SB 11.5: Nārada Concludes His Teachings to Vasudeva] || style="background-color: #D4EFDF;" | 52 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.6:_The_Yadu_Dynasty_Retires_to_Prabhasa SB 11.6: The Yadu Dynasty Retires to Prabhāsa] || style="background-color: #D4EFDF;" | 50 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.7:_Lord_Krsna_Instructs_Uddhava SB 11.7: Lord Kṛṣṇa Instructs Uddhava] || style="background-color: #D4EFDF;" | 74 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.8:_The_Story_of_Pingala SB 11.8: The Story of Pińgalā] || style="background-color: #D4EFDF;" | 44 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.9:_Detachment_from_All_that_Is_Material SB 11.9: Detachment from All that Is Material] || style="background-color: #D4EFDF;" | 33 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.10:_The_Nature_of_Fruitive_Activity SB 11.10: The Nature of Fruitive Activity] || style="background-color: #D4EFDF;" | 37 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.11:_The_Symptoms_of_Conditioned_and_Liberated_Living_Entities SB 11.11: The Symptoms of Conditioned and Liberated Living Entities] || style="background-color: #D4EFDF;" | 49 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.12:_Beyond_Renunciation_and_Knowledge SB 11.12: Beyond Renunciation and Knowledge] || style="background-color: #D4EFDF;" | 24 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.13:_The_Hamsa-avatara_Answers_the_Questions_of_the_Sons_of_Brahma SB 11.13: The Haḿsa-avatāra Answers the Questions of the Sons of Brahmā] || style="background-color: #D4EFDF;" | 42 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.14:_Lord_Krsna_Explains_the_Yoga_System_to_Sri_Uddhava SB 11.14: Lord Kṛṣṇa Explains the Yoga System to Śrī Uddhava] || style="background-color: #D4EFDF;" | 46 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.15:_Lord_Krsna%27s_Description_of_Mystic_Yoga_Perfections SB 11.15: Lord Kṛṣṇa's Description of Mystic Yoga Perfections] || style="background-color: #D4EFDF;" | 36 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.16:_The_Lord%27s_Opulence SB 11.16: The Lord's Opulence] || style="background-color: #D4EFDF;" | 44 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.17:_Lord_Krsna%27s_Description_of_the_Varnasrama_System SB 11.17: Lord Kṛṣṇa's Description of the Varṇāśrama System] || style="background-color: #D4EFDF;" | 58 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.18:_Description_of_Varnasrama-dharma SB 11.18: Description of Varṇāśrama-dharma] || style="background-color: #D4EFDF;" | 48 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.19:_The_Perfection_of_Spiritual_Knowledge SB 11.19: The Perfection of Spiritual Knowledge] || style="background-color: #D4EFDF;" | 45 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.20:_Pure_Devotional_Service_Surpasses_Knowledge_and_Detachment SB 11.20: Pure Devotional Service Surpasses Knowledge and Detachment] || style="background-color: #D4EFDF;" | 37 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.21:_Lord_Krsna%27s_Explanation_of_the_Vedic_Path SB 11.21: Lord Kṛṣṇa's Explanation of the Vedic Path] || style="background-color: #D4EFDF;" | 43 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.22:_Enumeration_of_the_Elements_of_Material_Creation SB 11.22: Enumeration of the Elements of Material Creation] || style="background-color: #D4EFDF;" | 61 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.23:_The_Song_of_the_Avanti_Brahmana SB 11.23: The Song of the Avantī Brāhmaṇa] || style="background-color: #D4EFDF;" | 61 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.24:_The_Philosophy_of_Sankhya SB 11.24: The Philosophy of Sāńkhya] || style="background-color: #D4EFDF;" | 29 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.25:_The_Three_Modes_of_Nature_and_Beyond SB 11.25: The Three Modes of Nature and Beyond] || style="background-color: #D4EFDF;" | 36 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.26:_The_Aila-gita SB 11.26: The Aila-gītā] || style="background-color: #D4EFDF;" | 35 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.27:_Lord_Krsna%27s_Instructions_on_the_Process_of_Deity_Worship SB 11.27: Lord Kṛṣṇa's Instructions on the Process of Deity Worship] || style="background-color: #D4EFDF;" | 55 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.28:_Jnana-yoga SB 11.28: Jñāna-yoga] || style="background-color: #D4EFDF;" | 44 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.29:_Bhakti-yoga SB 11.29: Bhakti-yoga] || style="background-color: #D4EFDF;" | 49 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.30:_The_Disappearance_of_the_Yadu_Dynasty SB 11.30: The Disappearance of the Yadu Dynasty] || style="background-color: #D4EFDF;" | 50 || style="background-color: #D4EFDF;" | <br />
|-<br />
| style="background-color: #D4EFDF;" | [https://vanisource.org/wiki/SB_11.31:_The_Disappearance_of_Lord_Sri_Krsna SB 11.31: The Disappearance of Lord Śrī Kṛṣṇa] || style="background-color: #D4EFDF;" | 28 || style="background-color: #D4EFDF;" | <br />
|-<br />
|style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12 '''Canto Twelve - The Age of Deterioration'''] ||style="background-color: #A9DFBF;" | ||style="background-color: #A9DFBF;" |'''565'''<br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.1:_The_Degraded_Dynasties_of_Kali-yuga SB 12.1: The Degraded Dynasties of Kali-yuga] || style="background-color: #A9DFBF;" | 41 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.2:_The_Symptoms_of_Kali-yuga SB 12.2: The Symptoms of Kali-yuga] || style="background-color: #A9DFBF;" | 44 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.3:_The_Bhumi-gita SB 12.3: The Bhūmi-gītā] || style="background-color: #A9DFBF;" | 52 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.4:_The_Four_Categories_of_Universal_Annihilation SB 12.4: The Four Categories of Universal Annihilation] || style="background-color: #A9DFBF;" | 43 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.5:_Sukadeva_Gosvami%27s_Final_Instructions_to_Maharaja_Pariksit SB 12.5: Śukadeva Gosvāmī's Final Instructions to Mahārāja Parīkṣit] || style="background-color: #A9DFBF;" | 13 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.6:_Maharaja_Pariksit_Passes_Away SB 12.6: Mahārāja Parīkṣit Passes Away] || style="background-color: #A9DFBF;" | 80 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.7:_The_Puranic_Literatures SB 12.7: The Purāṇic Literatures] || style="background-color: #A9DFBF;" | 25 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.8:_Markandeya%27s_Prayers_to_Nara-Narayana_Rsi SB 12.8: Mārkaṇḍeya's Prayers to Nara-Nārāyaṇa Ṛṣi] || style="background-color: #A9DFBF;" | 49 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.9:_Markandeya_Rsi_Sees_the_Illusory_Potency_of_the_Lord SB 12.9: Mārkaṇḍeya Ṛṣi Sees the Illusory Potency of the Lord] || style="background-color: #A9DFBF;" | 34 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.10:_Lord_Siva_and_Uma_Glorify_Markandeya_Rsi SB 12.10: Lord Śiva and Umā Glorify Mārkaṇḍeya Ṛṣi] || style="background-color: #A9DFBF;" | 42 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.11:_Summary_Description_of_the_Mahapurusa SB 12.11: Summary Description of the Mahāpuruṣa] || style="background-color: #A9DFBF;" | 50 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.12:_The_Topics_of_Srimad-Bhagavatam_Summarized SB 12.12: The Topics of Śrīmad-Bhāgavatam Summarized] || style="background-color: #A9DFBF;" | 69 || style="background-color: #A9DFBF;" | <br />
|-<br />
| style="background-color: #A9DFBF;" | [https://vanisource.org/wiki/SB_12.13:_The_Glories_of_Srimad-Bhagavatam SB 12.13: The Glories of Śrīmad-Bhāgavatam] || style="background-color: #A9DFBF;" | 23 || style="background-color: #A9DFBF;" | <br />
|}</div>Anuraghttps://dev.vanisource.org/w/index.php?title=SB_4.29.2b&diff=780460SB 4.29.2b2025-05-31T19:27:12Z<p>Anurag: </p>
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<div>{{info<br />
|speaker=Nārada Muni<br />
|listener=King Prācīnabarhiṣat<br />
}}<br />
[[Category:Srimad-Bhagavatam - Canto 04 Chapter 29|s02b]]<br />
[[Category:Bhagavatam Verses Spoken by Narada Muni - Vanisource|042902]]<br />
<div style="float:left">'''[[Srimad-Bhagavatam]] - [[SB 4|Fourth Canto]] - [[SB 4.29: Talks Between Narada and King Pracinabarhi|Chapter 29: Talks Between Nārada and King Prācīnabarhi]]'''</div><br />
<div style="float:right">[[File:Go-previous.png|link=SB 4.29.1b]] '''[[SB 4.29.1b]] - [[SB 4.30.1]]''' [[File:Go-next.png|link=SB 4.30.1]]</div><br />
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:SPECIAL NOTE: ''According to Vijayadhvaja Tīrtha, who belongs to the Madhvācārya-sampradāya, the previous [[SB_4.29.1a-2a|two verses 4.29.1a-2a]] appear after verse 45 of this chapter, while this and the previous verse, [[SB 4.29.1b|4.29.1b]] appear after verse 79''.<br />
<br />
==== TEXT 2 ====<br />
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<div class="verse"><br />
:adṛṣṭaṁ dṛṣṭavan naṅkṣed<br />
:bhūtaṁ svapnavad anyathā<br />
:bhūtaṁ bhavad bhaviṣyac ca<br />
:suptaṁ sarva-raho-rahaḥ<br />
</div><br />
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==== SYNONYMS ====<br />
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<div class="synonyms"><br />
''[//vanipedia.org/wiki/Special:VaniSearch?s=adṛṣṭam&tab=syno_o&ds=1 adṛṣṭam]'' — future happiness; ''[//vanipedia.org/wiki/Special:VaniSearch?s=dṛṣṭa&tab=syno_o&ds=1 dṛṣṭa]-[//vanipedia.org/wiki/Special:VaniSearch?s=vat&tab=syno_o&ds=1 vat]'' — like direct experience; ''[//vanipedia.org/wiki/Special:VaniSearch?s=naṅkṣet&tab=syno_o&ds=1 naṅkṣet]'' — becomes vanquished; ''[//vanipedia.org/wiki/Special:VaniSearch?s=bhūtam&tab=syno_o&ds=1 bhūtam]'' — the material existence; ''[//vanipedia.org/wiki/Special:VaniSearch?s=svapnavat&tab=syno_o&ds=1 svapnavat]'' — like a dream; ''[//vanipedia.org/wiki/Special:VaniSearch?s=anyathā&tab=syno_o&ds=1 anyathā]'' — otherwise; ''[//vanipedia.org/wiki/Special:VaniSearch?s=bhūtam&tab=syno_o&ds=1 bhūtam]'' — which happened in the past; ''[//vanipedia.org/wiki/Special:VaniSearch?s=bhavat&tab=syno_o&ds=1 bhavat]'' — present; ''[//vanipedia.org/wiki/Special:VaniSearch?s=bhaviṣyat&tab=syno_o&ds=1 bhaviṣyat]'' — future; ''[//vanipedia.org/wiki/Special:VaniSearch?s=ca&tab=syno_o&ds=1 ca]'' — also; ''[//vanipedia.org/wiki/Special:VaniSearch?s=suptam&tab=syno_o&ds=1 suptam]'' — a dream; ''[//vanipedia.org/wiki/Special:VaniSearch?s=sarva&tab=syno_o&ds=1 sarva]'' — of all; ''[//vanipedia.org/wiki/Special:VaniSearch?s=rahaḥ&tab=syno_o&ds=1 rahaḥ]-[//vanipedia.org/wiki/Special:VaniSearch?s=rahaḥ&tab=syno_o&ds=1 rahaḥ]'' — the secret conclusion.<br />
</div><br />
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==== TRANSLATION ====<br />
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<div class="translation"><br />
Everything happening within time, which consists of past, present and future, is merely a dream. That is the secret understanding in all Vedic literature.<br />
</div><br />
<br />
<br />
==== PURPORT ====<br />
<br />
<div class="purport"><br />
Factually all of material existence is only a dream. Thus there is no question of past, present or future. Persons who are addicted to ''karma-kāṇḍa-vicāra'', which means "working for future happiness through fruitive activities," are also dreaming. Similarly, past happiness and present happiness are merely dreams. The actual reality is Kṛṣṇa and service to Kṛṣṇa, which can save us from the clutches of ''māyā'', for the Lord says in [[Bhagavad-gita As It Is (1972)|''Bhagavad-gītā'']] ([[BG 7.14 (1972)|BG 7.14]]), ''mām eva ye prapadyante māyām etāṁ taranti te:'' "Those who surrender unto Me can easily cross beyond My illusory energy."<br />
</div><br />
<br />
<br />
''Thus end the Bhaktivedanta purports of the Fourth Canto, Twenty-ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "Talks Between Nārada and King Prācīnabarhi."''<br />
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<div style="float:right; clear:both;">[[File:Go-previous.png|link=SB 4.29.1b]] '''[[SB 4.29.1b]] - [[SB 4.30.1]]''' [[File:Go-next.png|link=SB 4.30.1]]</div><br />
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__NOEDITSECTION__</div>Anuraghttps://dev.vanisource.org/w/index.php?title=730717_-_Conversation_with_Father_Simon_and_Brother_Roger_-_London&diff=780459730717 - Conversation with Father Simon and Brother Roger - London2025-05-31T13:52:06Z<p>Anurag: Created page with "Category:1973 - Conversations Category:1973 - Lectures and Conversations Category:1973 - Lectures, Conversations and Letters Category:1973-07 - Lectures, Conversations and Letters Category:Conversations - Europe Category:Conversations - Europe, England - London Category:Lectures, Conversations and Letters - Europe Category:Lectures, Conversations and Letters - Europe, England - London Category:1973 - New Audio - Released in May 2025 ..."</p>
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<div>[[Category:1973 - Conversations]]<br />
[[Category:1973 - Lectures and Conversations]]<br />
[[Category:1973 - Lectures, Conversations and Letters]]<br />
[[Category:1973-07 - Lectures, Conversations and Letters]]<br />
[[Category:Conversations - Europe]]<br />
[[Category:Conversations - Europe, England - London]]<br />
[[Category:Lectures, Conversations and Letters - Europe]]<br />
[[Category:Lectures, Conversations and Letters - Europe, England - London]]<br />
[[Category:1973 - New Audio - Released in May 2025]]<br />
[[Category:1973 - New Transcriptions - Released in May 2025]]<br />
[[Category:Audio Files 60.01 to 90.00 Minutes]]<br />
<div style="float:left">[[File:Go-previous.png|link=Category:Conversations - by Date]]'''[[:Category:Conversations - by Date|Conversations by Date]], [[:Category:1973 - Conversations|1973]]'''</div><br />
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<div class="code">730719R3-LONDON - July 19, 1973 - 81:03 Minutes</div><br />
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<mp3player>https://s3.amazonaws.com/vanipedia/full/1973/730719R3-LONDON.mp3</mp3player><br />
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'''Prabhupāda:''' Shall I address you as father?<br />
<br />
'''Father Simon:''' I’m Father Simon, yes.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' This is Brother Roger.<br />
<br />
'''Prabhupāda:''' So father’s father. Father has got a father? Is it not?<br />
<br />
'''Father Simon:''' Yes (laughs).<br />
<br />
'''Prabhupāda:''' So let us go. I am father, I have got my father, my father has got father. In this way, who is the ultimate father? There must be one ultimate father. Because I have got my father, my father has got father. So you go on, it does not mean that on the tenth generation or twentieth generation I could not see the father. That does not mean there was no father. There must have—a father.<br />
<br />
Therefore, originally, there is the Supreme Father, and your Christian religion recognizes God as the Father. You pray “oh Father”. So, our experience is that I am also father, my father is also father but we are all persons. Therefore, the original Father, the beginning Father—He must be a person. What is your opinion? He cannot be impersonal. Do you agree or not?<br />
<br />
'''Father Simon:''' Ah, yes, we believe in…<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' God as person, yeh quite.<br />
<br />
'''Prabhupāda:''' So, father is controller. Father controls me, I am son. My father controls me, father controls the family. Therefore, in a small jurisdiction the father is the controller. Similarly, his father he is also controller, the Supreme Father is the Supreme Controller. That is Vedic version:<br />
<br />
:īśvaraḥ paramaḥ kṛṣṇaḥ<br />
:sac-cid-ānanda-vigrahaḥ<br />
:(Brahma-saṁhitā 5.1)<br />
<br />
The Supreme Father is Kṛṣṇa. All controller. Sac-cid-ānanda-vigrahaḥ—His form is not like us, His form is eternal, full of knowledge, full of bliss.<br />
<br />
So why I am being the son of the same Father by descendance—why my body is not like Him? My body is not eternal, I have to give up this body. My body is full of ignorance. There is no knowledge, I do not know what is going on within my body. Still, I claim it is my body. I eat but I do not know how the eatables turn into so many secretions, turn into blood, into urine, into so many things.<br />
<br />
They are divided, the big mechanical process is going on. But I do not know exactly. And when there is some disturbance in the metabolism of the function of the bodily machine, I go to the doctor because I do not know. So, therefore, I am full of ignorance—my body.<br />
<br />
And sac-cid-ānanda: sat means “eternal”; cit means “full of knowledge”; and ānanda means “full of bliss.” So, this body is full of miseries. It is not blissful. Apart from all other miserable conditions, we have to meet death, which we do not want. That is stated in the Bhagavad-gītā:<br />
<br />
:janma-mṛtyu-jarā-vyādhi-<br />
:duḥkha-doṣānudarśanam<br />
:(BG 13.9)<br />
<br />
You may be very proud of your advancement of knowledge. But the main problems of life—birth, death, old age, and disease—there is no remedy. You have not discovered any remedy for this miserable condition. Therefore, my body is temporary, it is full of ignorance, it is full of miseries.<br />
<br />
God’s body is eternal, full of knowledge, and full of pleasure. This is the distinction between God and myself. Otherwise, God is also a living being—supreme living being. I am also living being. That is stated in the Vedas:<br />
<br />
:nityo nityānāṁ cetanaś cetanānām<br />
:(Kaṭha Upaniṣad 2.2.13)<br />
<br />
God is the supreme eternal, among the other eternals—other eternals who are the living entities. We are also eternal. You do not die after the destruction of the body:<br />
<br />
:na hanyate hanyamāne śarīre<br />
:(BG 2.20)<br />
<br />
So, because we are now in the conditional stage of material life, we are undergoing this birth, death, old age, and disease. Otherwise, we are as good as Kṛṣṇa or God, we have got our spiritual body which is now covered.<br />
<br />
Now, our main business is how to become aloof from this conditional life. That is our main business in human life. We should not act in such a way that we become more conditioned. Just like a prisoner in the prison house—his business is how to finish that period of punishment and go out of the prison. Not to increase more entanglement so that he will continue prison life again, again, again.<br />
<br />
So that people do not understand—they are trying to be happy in the prison house, which is impossible. Prison house is never meant for happiness. It is meant for giving distress to the criminals so that he may come to his senses. But unfortunately, they are making association, combination to become happy in the prison house. That is their ignorance.<br />
<br />
In the prison house, in the material world, there is no possibility of happiness. Therefore, the aim should be to go back to home, back to Godhead. That is the main business of human beings—especially because in the animal life it is not possible. They cannot make any progress of spiritual life. But in the human life also, if we remain just like animals, then we are missing the opportunity.<br />
<br />
So, our Kṛṣṇa consciousness movement is that people may not live like animals. Therefore, all our students, they follow strictly the prohibited principles: no illicit sex, no meat-eating, no intoxication, no gambling.<br />
<br />
Illicit sex is animal. Animal has no—in the animal society there is no marriage. Any man-woman mixes and have sex life. That is animal—illicit sex.<br />
<br />
Similarly, human being eating meat—that is also animalism. The tigers, the jackals, the cats, dogs—they can eat meat. The human being—just like you have brought so many nice things. They have got—God has given so many nice things—why they should eat meat?<br />
<br />
And so far intoxication—in the material condition of life we are already intoxicated. Our brain is agitated—crazy. Because we are accepting this body:<br />
<br />
:yasyātma-buddhiḥ kuṇape tri-dhātuke<br />
:(SB 10.84.13)<br />
<br />
I am not this body, but I am accepting this body—this is madness. So, if he is indulging again further intoxication, then when will he come to his senses? Therefore, intoxication is also animalism.<br />
<br />
And gambling—that is also another lower class of engagement. Why should we gamble? We are destined to some extent suffering or enjoying according to my past karma. We cannot decrease it or increase it. That is not possible. So why should we indulge in gambling? Better that time be utilized for advancing in Kṛṣṇa consciousness—God consciousness.<br />
<br />
So, this is our program. We are pushing on the Kṛṣṇa consciousness movement on the basis of the science of God. It is not a sentimental religious movement. Therefore, we welcome everyone. Everyone from the human society. And they are coming, they are understanding.<br />
<br />
Kṛṣṇa was not known—it was known, but not so elaborately—four or five years ago when this European and American, they are accepting this Kṛṣṇa cult. And I think there is very good chance of cooperating with the Christian religion, because Christian religion is also propagating God consciousness. Hm.<br />
<br />
But we claim to be a little more accurate—we get the name of God, His activities, His characteristics—everything—stated in the Bhagavad-gītā. So, if we cooperate, then the people of the world will be benefited. That is our submission. Hm.<br />
<br />
So, what is your opinion about our movement?<br />
<br />
'''Father Simon:''' I think it is wonderful that so many young people are being inspired to seek the things of God.<br />
<br />
'''Brother Roger:''' Yeah.<br />
<br />
'''Father Simon:''' And being helped to love God.<br />
<br />
'''Prabhupāda:''' Yes. So one Father in Boston, he issued one pamphlet that “these boys, they are our boys. From Christian or from Jewish group they have joined this movement. But before that, they are not interested about God. And how it is that they have become mad after God?” This is the statement of a Christian priest in Boston.<br />
<br />
'''Father Simon:''' I think the great need of this time is for real spiritual teaching, isn’t it?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' (indistinct) before.<br />
<br />
'''Prabhupāda:''' And because Bhagavad-gītā, we understand that is the science of God. God is explaining Himself—what He is. God cannot be known by our mental speculation; He is unlimited. But if He reveals Himself, we can know something about Him.<br />
<br />
That is the statement of Bhāgavatam:<br />
<br />
:ataḥ śrī-kṛṣṇa-nāmādi<br />
:na bhaved grāhyam indriyaiḥ<br />
:(Bhakti-rasāmṛta-sindhu 1.2.234)<br />
<br />
Our present senses are covered by these material ingredients, therefore it is not possible to speculate about God by these material senses. The senses are to be purified to come to the spiritual position. Then, when we apply our senses in the service of the master of the senses…<br />
<br />
God is the master of the senses. His name is Hṛṣīkeśa. Hṛṣīka means “senses.” In the Bhagavad-gītā it is said, God says—Kṛṣṇa says—“I have got my hands and legs everywhere.” So, my hand is God’s hand. We can easily understand—because a son’s body is created by the father. So, the hand of the son is also hand of the father.<br />
<br />
So therefore, our senses—our hands, legs, and everything—they are being God’s property. They should be engaged for God’s activities—not for any other reason. Just like my hand, I use it for my purpose, my hand is not used for your purpose. Similarly, if we realize that the proprietor of my senses is the Supreme Lord, therefore my senses should be engaged for the service of the Lord.<br />
<br />
Actually, they are not mine—they are Kṛṣṇa’s, God’s. So that is the formula of bhakti-yoga:<br />
<br />
:sarvopādhi-vinirmuktaṁ<br />
:tat-paratvena nirmalam<br />
:(Cc. Madhya 19.170)<br />
<br />
We are thinking now “I am Indian, I am Englishman, I am German, I am brāhmaṇa, I am kṣatriya, I am Christian, I am Hindu, I am Muslim.” They are thinking like that. These are all designations.<br />
<br />
So, one should be free from all designations:<br />
<br />
:sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam<br />
<br />
He should be purified in God consciousness. “I am servant of God,” or “I am servant of Kṛṣṇa.” This is Kṛṣṇa consciousness.<br />
<br />
Now I am thinking “I am servant of my family, I am servant of my community, I am servant of my nation, I am servant of my group…” So many things. “I am this, I am that.” These are all designations.<br />
<br />
Therefore, the formula is sarvopādhi-vinirmuktaṁ—one should be free from all designations. That is called brahma-jñāna—this real identity is “I am part and parcel of God. I am servant of God.” When you come to this sense, then my senses are purified. With that purified sense, we can serve God. That is called bhakti-yoga:<br />
<br />
:hṛṣīkeṇa hṛṣīkeśa-<br />
:sevanaṁ bhaktir ucyate<br />
:(Cc. Madhya 19.170)<br />
<br />
Hṛṣīka means “senses.” When the senses are purified, then in that purified sense we serve the Supreme—that is liberation:<br />
<br />
:sa guṇān samatītyaitān<br />
:brahma-bhūyāya kalpate<br />
:(BG 14.26)<br />
<br />
'''(aside:)''' Call that paṇḍita mahāśaya. (Pradyumna)<br />
<br />
Brahma-bhūyāya kalpate—that is spiritual existence. So here, our students, they are no more identifying themselves either as Christian or Hindu or German or Englishman or Indian. They are thinking themselves as eternal servant of Kṛṣṇa.<br />
<br />
So here is factual unity—factual unity, unity on the platform of spirit soul. And unity on the material platform is not possible. Material platform—there is no possibility of… so many times they have tried unity on the material platform. It has failed. That is not possible. Because on the material plane…<br />
<br />
'''(aside:)''' This door is open. Close it.<br />
So, on the spiritual platform there is possibility of imitating (?). Otherwise, there is no possibility of ending it. So, what is your opinion about our movement?<br />
Father Simon: I think that we must hope and pray that the Lord will use all these stirring’s to his end. Glory to draw everyone close to Him and we won’t be sidetracked as you say into labels and designations. His (mumble) people so easily take on the externals same thing. Something some craze or fashion or whatever. And identify themselves with that and it becomes another limited thing, another prison. And then the very things that God gives us to enable us to grow out of the prison, to break out of the prison. We build them up into another little prison and they witness that all the religions I think is to this great freedom that God has and that God wants us to have. To get beyond these, to get beyond the merely externals…<br />
<br />
'''Prabhupāda:''' Boliye (Hindi)<br />
<br />
'''Father Simon:''' And beyond the (chuckles)…<br />
<br />
'''Prabhupāda:''' I puzzled; I do not follow.<br />
<br />
'''Revaténandana:''' Well, he says it’s, it’s very essential. He agrees it’s essential to get beyond these material designations.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Revaténandana:''' And into the higher freedom that God has. That He wants us all to have, is that?<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Revaténandana:''' That’s a very brief summary (laughter).<br />
<br />
'''Prabhupāda:''' Yes, we have got the freedom because we are part and parcel of God. God is complete free—His freedom is not dependent on others—svarāṭ. Just like we get some knowledge from our teacher, so God is not dependent like that: svā-bhāvikī jñāna-bala-kriyā ca (BG 3.22). He is self-sufficient, He is complete free. That is the distinction between God and us. And because we are part and parcel of God, we have got little freedom. When you misuse that little freedom that is our material condition. When we use that freedom properly, that is our spiritual condition.<br />
<br />
'''Father Simon:''' Our great conviction is that it is always God reaching out to us and that if we call Him—Lord. If we call Him the Lord then in surrendering our human, apparent human freedom to Him. He leads us beyond ourselves…<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' He is always confronting us with the, the new step that we can take towards Him.<br />
<br />
'''Prabhupāda:''' Yes, that is the instruction of the Bhagavad-gītā. Kṛṣṇa says that you give up any, everything else you just simply surrender to Me, and I give you all protection.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' Yes. That is the instruction, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja.<br />
''(aside:)'' Find that verse.<br />
<br />
'''Pradyumna:'''<br />
:sarva-dharmān parityajya<br />
:mām ekaṁ śaraṇaṁ vraja<br />
:ahaṁ tvāṁ sarva-pāpebhyo<br />
:mokṣayiṣyāmi mā śucah<br />
:(BG 18.66)<br />
:“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction…”<br />
<br />
'''Prabhupāda:''' Real religion is to surrender to God. That is real religion. And other’s religion which you have manufactured that maybe temporarily beneficial but that is not real religion. In Bhāgavata also, it is confirmed:<br />
:''sa vai puṁsāṁ paro dharmo''<br />
:''yato bhaktir adhokṣaje''<br />
:(SB 1.2.6)<br />
That type of religion is first class following which one becomes a surrendered devotee to the Supreme Lord. That is first class religion. And, ahaituky apratihatā, that surrender is without any motive. The surrender should be: God is great, I am His servant, so I fully surrender unto Him. Not that I’ll get some motivated profit. There is no such thing, because He will take care of me, He knows everything. Yoga-kṣemaṁ vahāmy aham. Just like a child is fully surrendered to the parents, the parent is taking care of what the child needs, how the child will be comfortable. So, therefore, our only business is to surrender to Kṛṣṇa. And then He will take—there is no need of asking anything from Him. There is no need. He knows, He’s omnipotent, omniscient. He knows my needs and He promises:<br />
:''teṣāṁ nityābhiyuktānāṁ''<br />
:''yoga-kṣemaṁ vahāmy aham''<br />
:(BG 9.22)<br />
Just like exactly the father takes care of the child. He knows how the child will be happy, what does he require. Now he requires food, now he requires rest. So, everything is there, he is surrendered simply to the lap of mother, to the care of father. And that kind of surrender is the religion. Completely. And that is, Kṛṣṇa says: sarva-dharmān parityajya. We might have manufactured so many things as religion. Why difference of religion? Why the Hindus, the Christians, the Mohammedans—they think that my religion is different from the others. Religion cannot be different. Religion means God consciousness. If God is one, then religion must be one. And that one religion is surrender to God, that’s all. It doesn’t require any ritualistic ceremony. “God is great, my dear Lord, You are great, I am Your subservient. I forgot it. From this day I surrender unto You. You take charge of me.” That’s all. Even I haven’t got to say “You take charge.” He says “I will take charge.” There is no need of saying also. Simply I have to say: “From this day I am fully surrendered unto You. If You like, You give me protection; if You like, You can kill me; whatever You like, You can do it.”<br />
<br />
:''mārabi rākhabi—yo icchā tohārā''<br />
:''nitya-dāsa-prati tuyā adhikārā''<br />
:(Mānasa Deha Geha, 3)<br />
<br />
Just like now, there is no slave. Formerly a slave, the master could do anything with him. Similarly, if we become a slave-like, then He has—God has—the right to do whatever He likes with me. And that is surrender. And that is religion. That religion is being taught in the Bhagavad-gītā:<br />
:''sarva-dharmān parityajya''<br />
:''mām ekaṁ śaraṇaṁ… ahaṁ tvāṁ sarva-pāpebhyo''<br />
:''mokṣayiṣyāmi mā śucah''<br />
:(BG 18.66)<br />
<br />
What is the translation?<br />
<br />
'''Pradyumna:''' “Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.”<br />
<br />
'''Prabhupāda:''' So, we suffer for our sinful activities, so we should surrender to God and stop our sinful activities. It is not that because I have surrendered to God so I can go on continue with my sinful activity, God will give me protection. No, that is not. You stop—no more sinful activities. Of course, anyone who has surrendered to God, he cannot indulge in sinful activities. Because he will abide by the orders of God, he cannot be sinful: yasyāsti bhaktir bhagavaty akiñcanā<br />
:(SB 5.18.12)<br />
If anyone is fully surrendered, then he has got all the good qualities of the demigods:<br />
:''sarvair guṇais tatra samāsate surāḥ''<br />
Surāḥ means “the demigods in higher planetary systems.” Devatā. They have got very good qualities, so in the devotee all the good qualities manifest. That is the test. We cannot find any fault with a devotee because everything is good qualities.<br />
<br />
And on the contrary:<br />
:''harāv abhaktasya kuto mahad-guṇā''<br />
One who is not a devotee, surrendered soul, he has no good quality.<br />
:''manorathenāsati dhāvato bahiḥ''<br />
By his mental speculation he will simply be materially attached. That is the distinction between devotee and non-devotee. For devotee there is no more mental speculation. So, one decision: “I am surrendered to Kṛṣṇa.” That’s all. Go on.<br />
<br />
Then follow the words of Kṛṣṇa:<br />
:''manmanā bhava mad-bhakto''<br />
:''mad-yājī māṁ namaskuru''<br />
:''mām evaiṣyasi''<br />
:(BG 9.34)<br />
''(aside)'' Find that verse.<br />
<br />
'''Pradyumna:'''<br />
:''manmanā bhava mad-bhakto''<br />
:''mad-yājī māṁ namaskuru''<br />
:''mām evaiṣyasi yuktvaivam''<br />
:''ātmānaṁ mat-parāyaṇaḥ''<br />
:(BG 9.34)<br />
<br />
'''Prabhupāda:''' Hm.<br />
<br />
'''Pradyumna:''' “Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.”<br />
<br />
'''Prabhupāda:''' This is Kṛṣṇa consciousness. Always thinking of Kṛṣṇa. Our process is chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, and hearing. This is manmanā—always thinking of Kṛṣṇa. And then worshipping the Deity in the temple. Manmanā bhava mad-bhaktaḥ, mad-yājī—worshipping Me. Hm. So, we have got daily class, daily worship, all the devotees they take part. They have got 24 hours engagement. So, mind cannot be diverted from Kṛṣṇa. That is manmanā. Somehow or other he is thinking of Kṛṣṇa—“Now I have to go to preach there, I have to make him member, or I’ll have to lecture there.” Or here also, “Now there is ārati, now there is bhoga, now there is class.” In this way they are engaged thinking of Kṛṣṇa 24 hours. Manmanā bhava mad-bhaktaḥ mad-yājī māṁ namaskuru.<br />
<br />
You have seen our books?<br />
<br />
'''Father Simon:''' I’ve seen some of your, your books—yes.<br />
<br />
'''Prabhupāda:''' You can show our books.<br />
<br />
'''Father Simon:''' You have services at the same times of the day, every day, do you—when you all come together for worship?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' And prayer. Yes.<br />
<br />
'''Prabhupāda:''' We have got…<br />
<br />
'''Father Simon:''' Yes, impressed.<br />
<br />
'''Prabhupāda:''' From morning 4 o’clock to night 10 o’clock, we have got engagements.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Prabhupāda:''' We are publishing all these books in all important languages.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' English, German, French, Spanish, Japanese, Chinese. And in India—Hindi, Bengali, Gujarati—as far as possible, we are publishing in all the languages.<br />
<br />
'''Father Simon:''' You have your own printing press?<br />
<br />
'''Prabhupāda:''' Yes. But they are not printed in our press.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Prabhupāda:''' They are printed in Japan.<br />
<br />
'''Father Simon:''' In Japan?<br />
<br />
'''Prabhupāda:''' We cannot print so nicely. (Laughter) Now we are going to print in Germany also; here is the dummy.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Revaténandana:''' We are also printing in England. We have done our first magazine in England recently.<br />
<br />
'''Prabhupāda:''' Yes. We are expanding. And we are selling our books also very nicely. Yes. In America we are selling on the average about $3,000 daily. Is it not?<br />
<br />
'''Revaténandana:''' I think so.<br />
<br />
'''Pradyumna:''' At least.<br />
<br />
'''Prabhupāda:''' Yes. In Los Angeles alone, we are collecting $1,000, and similarly, in New York.<br />
<br />
'''Pradyumna:''' In New York also.<br />
<br />
'''Prabhupāda:''' And taking all other places, not less than $3,000 daily.<br />
<br />
'''Father Simon:''' Lord Caitanya was the founder of your movement originally.<br />
<br />
'''Prabhupāda:''' No, no. Kṛṣṇa was the founder 5,000 years ago. The founder—Kṛṣṇa is the founder and it is coming from time immemorial. Because God is origin, so you cannot find out in which date it begins. But from historical point of view, this movement was started by Kṛṣṇa 5,000 years ago when Kṛṣṇa was present. Otherwise, Kṛṣṇa says in the Bhagavad-gītā, 4th chapter, that He instructed this philosophy formally to the sun god. Now if you take that, it becomes 40 millions or 400 millions of years ago. He spoke to the sun god. So, apart from that, that is stated in the Bhagavad-gītā:<br />
<br />
:imaṁ vivasvate yogaṁ<br />
:proktavān aham avyayam<br />
:(BG 4.1)<br />
<br />
Vivasvate—vivasvate means “the president of the sun planet”—Vivasvān. He is the present president of the sun planet. Or King. There must be one predominator in every planet. So, the name of the person who is predominating in the sun planet is Vivasvān. So, from the historical point of view, this philosophy was instructed to sun god over 400 millions of years ago. And apart from that, if we take the history of modern age, 5,000 years ago when the battle of Kurukṣetra took place, He instructed. So, from the last 5,000 years it is coming, but sometimes it is misinterpreted, the lineage is broken. Therefore, again somebody comes on behalf of Kṛṣṇa, he makes adjustment.<br />
<br />
Similarly, 500 years ago, the same movement was rejuvenated by Caitanya Mahāprabhu. And we are also following these same footsteps, we are trying to preach this same cult in the Western countries. Now, since 1966, but the movement is very old. It is not that we have started a new movement. No. The same thing which was spoken 400 millions of years ago to the sun god. The same thing which was spoken by Kṛṣṇa to Arjuna, and the same thing which was rejuvenated by Lord Caitanya Mahāprabhu, we are presenting the same thing. And the proof is that either 400 millions of years ago or 5,000 years ago, Kṛṣṇa says, “Surrender unto Me.” That’s all. And we are preaching surrender to Kṛṣṇa, so where is the difference? We are speaking the same thing. Either it was spoken 400 millions of years ago or 5,000 years ago, there is no change in the movement. We do not say, “Now we have advanced so much, there is no need of surrendering to Kṛṣṇa, you can go on with your own work.” (laughter)<br />
<br />
We don’t say that. We say the same thing, repetition of the same thing. Therefore, it is called disciplic succession—we don’t change. How it can be changed? God is eternal, we are also eternal, our relationship is eternal. Therefore, the service must be eternal, there is no question of change. Everything is eternal:<br />
<br />
:nityo nityānāṁ cetanaś cetanānām<br />
:eko yo bahūnāṁ vidadhāti kāmān<br />
:(Kaṭha Upaniṣads 2.2.13)<br />
<br />
These are the statements of the Vedas, and the Bhagavad-gītā also:<br />
<br />
:ahaṁ sarvasya prabhavo<br />
:mattaḥ sarvaṁ pravartate<br />
:iti matvā bhajante māṁ<br />
:budhā bhāva-samanvitāḥ<br />
:(BG 10.8)<br />
<br />
In the Vedānta (1.1.2) also it is said: janmādy asya yataḥ. In Bhāgavata (1.1.1) also it is said: ah, oṁ namo bhagavate vāsudevāya janmādy asya yataḥ. The same thing is there in every Vedic literature:<br />
<br />
:vedaiś ca sarvair aham eva vedyaṁ<br />
:(BG 15.15)<br />
<br />
By studying Vedas, one has to understand what is Kṛṣṇa, so anyone who takes Kṛṣṇa as He speaks about Himself, then his knowledge is perfect.<br />
<br />
Because what Kṛṣṇa says—that is perfect. Perfect means in any statement where there is no mistake, there is no illusion, there is no cheating. And there is no imperfectness of the senses—that is perfect statement. Our so-called knowledge is gathered by the imperfect senses; our senses are not perfect. Unless we hear about the sun planet, if we see the sun planet by our eyes—direct perception—we see just like a disc. But when you take authoritative statement from geologist and others, then you understand that it is so many times bigger than this earth. Therefore, direct perception of the sun globe is not perfect.<br />
<br />
So, nowadays there are so many scientific theories, philosophical. They authorise, “I think; I think, in my opinion.” But he does not think that he is imperfect—what is the value of his opinion? He does not think so. What is the value of his thinking if he is imperfect? And that is a fact, our senses are not perfect. I am proud of possessing these eyes, but I cannot understand anything if I see a thing from distant place, neither I can see the nearest eyeball or the eyelid. So, there are conditions. There is no light—I cannot see. So, I see under conditions. So, what is the perfection? But they write books, “I think, I see.” But what you see, nonsense? What is the value of your eyes? That is the defect. But God has no such defects, therefore whatever He says is perfect.<br />
<br />
:vedāhaṁ samatītāni<br />
<br />
(aside:) Find out this verse, vedāhaṁ samatītāni.<br />
<br />
'''Pradyumna:'''<br />
:vedāhaṁ samatītāni<br />
:vartamānāni cārjuna<br />
:bhaviṣyāṇi ca bhūtāni<br />
:māṁ tu veda na kaścana<br />
:(BG 7.26)<br />
<br />
'''Prabhupāda:''' Hm.<br />
<br />
'''Pradyumna:''' “O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.”<br />
<br />
'''Prabhupāda:''' So, we should take knowledge from the person who knows the past, present and future. I may not know it because I am imperfect, but He knows me. So, our business is to receive knowledge from the Supreme Perfect, then our knowledge is perfect.<br />
<br />
'''Father Simon:''' I see in one of these books you talk about the beauty of God.<br />
<br />
'''Prabhupāda:''' Hm?<br />
<br />
'''Father Simon:''' Is this a theme that is important in your spirituality—that God reveals Himself as immensely beautiful and attractive?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' So that when you begin to see Him…<br />
<br />
'''Prabhupāda:''' Yes. God means He must be all-attractive.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' All-attractive. His beauty must be. There are attractive features we can experience in this material world. If a man is very rich, he is attractive. If a man is very learned scholar, he is attractive. If a man is very strong, he is attractive. If a man is very beautiful, he is attractive. So, these are the attractive features. There are six kinds of attractive features—wealth, beauty, strength, influence, knowledge, renunciation; like that. So, God is endowed with all these attractive features—in full. That is the statement of the Vedas:<br />
<br />
:aiśvaryasya samagrasya<br />
:vīryasya yaśasaḥ śriyaḥ<br />
:jñāna-vairāgyayoś caiva<br />
:sarvam iti bhagaṅganā<br />
:(Viṣṇu Purāṇa 6.5.47)<br />
<br />
Bhagavān—God’s, the etymological expression of God is Bhagavān. Bhaga means “opulences.” Nobody can be richer than Him, nobody can be wiser than Him, otherwise how God is great? Great in every respect—either in riches or in beauty or in knowledge or in reputation or in strength or in renunciation—everything. He must be the great. Nobody can be richer than God. In India, there is a rascal—he makes like this little gold. Some yogic mystic power, now he has become God.<br />
<br />
'''Revatīnandana:''' Makes what?<br />
<br />
'''Prabhupāda:''' Eh?<br />
<br />
'''Devotees:''' Gold.<br />
<br />
'''Prabhupāda:''' Yes, he will show some magic, take a little gold. It will not stay, but by this he has become God.<br />
<br />
'''Devotee:''' He claims to have become God.<br />
<br />
'''Prabhupāda:''' Eh?<br />
<br />
'''Devotee:''' He claims to become God.<br />
<br />
'''Prabhupāda:''' Yes. He claims, but there are fools, and they accept also. So I say that if gold making is the qualification of God, then why shall I take this man as God? I shall take that man who has created gold mines. If that is the qualification of God. So, God has created this material world, and each and every planet there are millions and millions of goldmines. All over the universe. So why shall I take this cheat-man—as God? Why not the big man who has created the goldmines, if that is the qualification of becoming God. Come to logic, eh? So, these things are going on, especially in India, they made so many (laughter)… There are so many rascals, they are claiming, and now here one rascal has come—another.<br />
<br />
'''Revaténandana:''' Yeah, he says this… His followers say, "When I take the secret session, they touch my eyes and I, I see some light. Nobody else can see," right. But they say, "I can see some light, therefore He is God."<br />
<br />
'''Prabhupāda:''' Who knows that you see?<br />
<br />
'''Revaténandana:''' What about this light?<br />
<br />
'''Prabhupāda:''' Then you say that you have seen, but nobody says…<br />
<br />
'''Revaténandana:''' Nobody else can see. You know (laughs).<br />
<br />
'''Prabhupāda:''' Then what nonsense God you are?<br />
<br />
'''Revaténandana:''' Yeah. But what a little, what a very little bit of light, you see. Everybody can see the sun (laughs).<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Revaténandana:''' There is so much light.<br />
<br />
'''Prabhupāda:''' But there are rascals, they follow like that. What can be done? God is so cheap that because he has seen some light, he has become God. Just see. What light he sees, nobody knows, and he says, “Nobody can see.” Then where is the confirmation? Who can say you’re actually seeing or not? So, this bluffing is going on. But when the real God is there, they are not accepting. Who is accepted by stalwart scholars, leading personality, ācāryas—that is not accepted. Somebody says, “I have seen some light, I am God”; therefore, he is accepted. Cheap-god.<br />
<br />
God says here that the whole universal material creation is resting in one fourth energy:<br />
<br />
:ekāṁśena sthito jagat<br />
:athavā bahunaitena kiṁ jñātena tavārjuna<br />
:viṣṭabhyāham idaṁ kṛtsnam<br />
:ekāṁśena sthito jagat<br />
:(BG 10.42)<br />
<br />
(aside) Find out this verse.<br />
<br />
'''Pradyumna:''' Athavā bahunaitena?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Pradyumna:'''<br />
:athavā bahunaitena<br />
:kiṁ jñātena tavārjuna<br />
:viṣṭabhyāham idaṁ kṛtsnam<br />
:ekāṁśena sthito jagat<br />
:(BG 10.42)<br />
“But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself, I pervade and support this entire universe.”<br />
<br />
'''Revaténandana:''' That’s at the end of the tenth chapter.<br />
<br />
'''Prabhupāda:''' Oh, it is tenth chapter.<br />
<br />
'''Revaténandana:''' Tenth chapter, at the end of it, yeah.<br />
<br />
'''Father Simon:''' Detailed knowledge.<br />
<br />
'''Prabhupāda:''' Hm.<br />
<br />
'''Father Simon:''' I think leads people closer to God, doesn’t it? Saint Teresa, one of the great Christian Saints, waged a lifelong campaign against people who knew a little and thought they knew everything. And she had a great belief in real learning because her experience of really learned priests was that even though they perhaps haven’t experienced much themselves, because they were really learning, they had a large understanding of what God could do and so were open to recognize His acts. But the semi-lettered people—she called them “the half-educated people”—who have got a little bit of knowledge and then think, “This is it, I know everything.” They are the people who push everybody along a narrow little road and saying, “This is the way.” (chuckles)<br />
<br />
'''Prabhupāda:''' This is that. Anyone who is claiming that he has knowledge, he must receive the knowledge from the perfect.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' Otherwise, his knowledge is not perfect.<br />
<br />
'''Father Simon:''' Well, real knowledge is always very humble in some ways.<br />
<br />
'''Prabhupāda:''' Yes, always. Real knowledge is received from the perfect. Our process is that we accept knowledge in the descending process—not by the ascending process. There are two kinds of ways. By speculation, just like they are trying to know the sun, the moon—they are trying to go there. This is ascending process. Ascending process. But there is another process—descending process. The knowledge comes from the moon, from the sun, from other planets. But that is perfect knowledge, because that knowledge is coming from a person who actually resides—that is perfect knowledge. And because my speculative power is limited, therefore, I cannot understand anything by this speculative knowledge.<br />
<br />
'''Revaténandana:''' Even scriptures. If I study a scripture in the same way, I’ll try to understand it by my potency…<br />
<br />
'''Father Simon:''' Yeah.<br />
<br />
'''Revaténandana:''' I can make mistakes; I will make mistakes.<br />
<br />
'''Father Simon:''' Yes, scripture speaks with its own authority. And it is indirect… (indistinct)<br />
<br />
'''Revaténandana:''' If I don’t—I don’t hear, I don’t understand such good authority.<br />
<br />
'''Father Simon:''' I’ve suffered a lot from scripture scholars (chuckles) who are too clever to believe. And not clever (mumble)…<br />
<br />
'''Prabhupāda:''' No. When there is no speculative knowledge, there is no question of belief. It is fact. There is a verse in Brahma-saṁhitā:<br />
<br />
:panthās tu koṭi-śata-vatsara-sampragamyo<br />
:vāyor athāpi manaso muni-puṅgavānām<br />
:so 'py asti yat prapada-sīmny avicintya-tattve<br />
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi<br />
:(Bs. 5.34)<br />
<br />
Now there is kingdom of God—every scripture, every religion accepts. Now if you want to find out where is that kingdom of God… So:<br />
<br />
:panthās tu koṭi-śata-vatsara-sampragamyo<br />
<br />
The modern scientist says that to go to the highest planetary system it will take 40,000 of years. Now if you want to go to the spiritual kingdom which is far beyond this material world, so how you will go there? Because you cannot finish this material world even by 40,000 of years. You’re not going to live even 40 hundreds of years—or 40 years nowadays (chuckles).<br />
<br />
So, I will finish this material span—40,000 years—then we have to… So far, we have got information: the universe is covered by layers of five elements—earth, air, water, stock (?). So each layer is ten times more than the other layer. So, you have to penetrate through that, then you come to the spiritual sky. Then there is spiritual planets, and the highest planet is called Goloka Vṛndāvana, where Kṛṣṇa lives.<br />
<br />
So therefore, if we want to go there by our own endeavour, then the Brahma-saṁhitā says:<br />
<br />
:panthās tu koṭi-śata-vatsara-sampragamyo<br />
<br />
If you travel millions of years to go to that planet with the speed of mind and air, still it will be unknown to you. This is ascending process. But when Kṛṣṇa comes, He gives the information:<br />
<br />
:na tatra bhāsayate sūryo na śaśāṅko na pāvakaḥ<br />
:yad gatvā na nivartante…<br />
<br />
(aside) Find out. Tad dhāma paramaṁ.<br />
<br />
It is the information.<br />
<br />
'''Pradyumna:'''<br />
:na tad bhāsayate sūryo<br />
:na śaśāṅko na pāvakaḥ<br />
:yat gatvā na nivartante<br />
:tad dhāma paramaṁ mama<br />
:(BG 15.6)<br />
“That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.”<br />
<br />
'''Prabhupāda:''' So, there is a place where there is no need of illumination by sunlight or moonlight—it is self-illuminated. Just like we, the sun planet here, we have got one instance. The sun does not require any illumination, the planet itself is light. Similarly, the spiritual sky all the planets there—Vaikuṇṭha-loka—they are self-illuminating, there is no darkness. Therefore, this material world is called tamaḥ. Tamaḥ means “darkness.” Tamasi mā jyotir gamaḥ (Bṛhad-āraṇyaka Upaniṣad 1.3.28). The Vedic instruction is don’t remain in this dark world—it is by nature dark, therefore it requires this electricity. The sun, the moon… but there is another world which is self-illuminating—there is no need of… That is there stated,<br />
<br />
:na tad bhāsayate sūryo<br />
:na śaśāṅko na pāvakaḥ<br />
:yat gatvā na nivartante<br />
:tad dhāma paramaṁ mama<br />
:(BG 15.6)<br />
So, we have to take knowledge in that way. There is spiritual world, here is the description. There are other descriptions also in Bhāgavatam. The spiritual world. There is also aeroplane, everything is there—but they are all spiritual. Here everything is material. Giving the best service to the human society—that, yat gatvā na nivartante—just try to go to that place wherefrom you haven’t got to return again. You live there eternally with full knowledge and bliss, and this is our business. And we are not manufacture this ideas—they are all stated in the Bhagavad-gītā. We are simply distributing that knowledge.<br />
<br />
'''Revatīnandana:''' Everybody else is trying to enjoy the prison house.<br />
<br />
'''Prabhupāda:''' Hah!<br />
<br />
'''Revatīnandana:''' And we are leaving (laughs).<br />
<br />
'''Prabhupāda:''' We are kicking your… (Laughter) Kicking this nonsense, what is this? Duḥkhālayam aśāśvatam (BG 8.15). It is duḥkhālayam. Kṛṣṇa says: ābrahma-bhuvanāl lokāḥ—even if you go to the highest planet. You may get a duration of life—millions of years. But that does not mean you become eternal, that is not possible: ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna. If you are actually serious of having eternal life, blissful and full of knowledge—then you must go back to home, back to Godhead. That is possible: mad-yājino 'pi yānti mām (BG 9.25)—my devotees go, come there, here.<br />
What is that?<br />
<br />
'''Pradyumna:'''<br />
:ābrahma-bhuvanāl lokāḥ<br />
:punar āvartino 'rjuna<br />
:mām upetya tu kaunteya<br />
:punar janma na vidyate<br />
:(BG 8.16)<br />
“From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again.”<br />
<br />
'''Prabhupāda:''' That’s it. So why not try for this? There is another verse: yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ, bhūtējyā yānti bhūtāni mad-yājino 'pi yānti mām<br />
<br />
'''Pradyumna:'''<br />
:yānti deva-vratā devān<br />
:pitṝn yānti pitṛ-vratāḥ<br />
:bhūtāni yānti bhūtējyā<br />
:yānti mad-yājino 'pi mām<br />
:(BG 9.25)<br />
“Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.”<br />
<br />
'''Prabhupāda:''' That’s all. So why should I go, waste my time to go to the ghosts and ancestor and demigod—why not go to Kṛṣṇa? Because I have to work for that, so why not work for the best? This is our function. It is clearly stated that you, if you prepare for going to the higher… Not in this way that I have got a sputnik, I shall go. No. That is not possible. You have to prepare yourself to go to the moon planet, to the sun planet, to the Venus. There are innumerable—you can go there, to the Brahma-loka planet, yānti deva-vratā devān. So, you have to prepare in this life. Similarly, if you want to go to the pitṛ-loka and other places—you have to prepare. And if you prepare yourself to come to My place—you can come. So, what will be my duty—so why not work for going back to Kṛṣṇa’s place?<br />
That is intelligence. I have to work for going somewhere—if somebody says you can take ticket either for moon planet or sun planet or Vaikuṇṭha planet. Then what ticket I shall take? Give me the Vaikuṇṭha ticket (laughter). Why shall I take the sun planet or moon planet? This is intelligence—why shall I waste my time again? Give me that ticket. So, this is intelligence.<br />
<br />
'''Devotee:''' And you take the ticket by surrendering.<br />
<br />
'''Prabhupāda:''' Eh? Yes. Ticket is distributed free. Kṛṣṇa coming—“take this ticket.” His devotees are coming—“take this ticket.” But we are—“no, we shall rot here,” that’s all. That is my determination.<br />
<br />
'''Revatīnandana:''' What do you think about this being born and dying again and again? This is the assumption in this whole discussion now. This is…<br />
<br />
'''Father Simon:''' Well, it isn’t necessarily a… I mean the basic assumption is that man is made for eternal life. And from that point of view, temporal life is prison. And one of the medieval definitions of hell is “unending time.” Which I think is quite good—that this is the…<br />
<br />
'''Revatīnandana:''' He says one of the medieval definitions of hell is “unending time.” And unending time always to be in the conception of time.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Revatīnandana:''' That’s very nice.<br />
<br />
'''Father Simon:''' And I don’t… Christian don’t believe that we have one after another bodily existence here. But I think the practical point is the same, isn’t it? That our business here on earth is to learn how to be citizens of heaven.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' And I think that, I mean just as we would say…<br />
<br />
'''Prabhupāda:''' What is the description of heaven? Is there any description?<br />
<br />
'''Father Simon:''' Well, all kinds of descriptions of heaven. They’re—they are just pictures. One is very like one that you have mentioned where you don’t need the sun or the moon because God is their light and “let us walk in the light of the Lord.”<br />
<br />
'''Prabhupāda:''' Then heaven means kingdom of God?<br />
<br />
'''Father Simon:''' Kingdom of God.<br />
<br />
'''Devotee:''' Hm.<br />
<br />
'''Revaténandana:''' Sometimes.<br />
<br />
'''Devotee:''' Yes.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Revaténandana:''' Some, sometimes it is deceived (?) in that way.<br />
<br />
'''Prabhupāda:''' We have got our Vedic description. The standard of living—very, very high.<br />
<br />
'''Revaténandana:''' Sometimes it’s…<br />
<br />
'''Prabhupāda:''' Duration of life—very long. For 10,000 years of the… Everything is very nice or nicer, better than this place. But that is not spiritual. You can live for 10,000 years but in the spiritual world there is no such thing, you live eternally. Na nivartante (''BG'' 15.6), one does not come. So heavenly planet is also temporary because this universe will be annihilated, there will be dissolution of the whole universe. At that time this heavenly planets also will be dissolved. So that is not permanent. That is the conception of heavenly:<br />
<br />
:'''kṣīṇe puṇye punaḥ martya-lokaṁ viśanti<br />
:svarga-lokaṁ martya-lokaṁ'''<br />
:''(BG 9.21)''<br />
<br />
The standard of living may be very high but that is not permanent residence. Therefore, Kṛṣṇa says: mad-dhāma gatvā, punar janma na vidyate (''BG'' 8.16). So, as we are eternal, we must return to eternal world and that is perfection of life. Why should we remain in this temporary life and accept repetition of birth and death?<br />
<br />
:'''dehino 'smin yathā dehe<br />
:kaumāraṁ yauvanaṁ jarā<br />
:tathā dehāntaraṁ-prāptir'''<br />
:''(BG 2.13)''<br />
<br />
Dehāntaraṁ-prāptir—they are accepting another body. So, this transmigration of the soul, accepting another body, is very risky. I do not know what kind of body I am going to take next. But if I prepare in Kṛṣṇa consciousness, but Kṛṣṇa says that you can come back.<br />
<br />
:'''janma karma me divyam<br />
:yo jānāti tattvataḥ<br />
:tyaktvā dehaṁ punar janma<br />
:naiti mām eti…'''<br />
:''(BG 4.9)''<br />
<br />
So, if you follow Kṛṣṇa’s instruction in devotional service, then you are confident that you are going to Kṛṣṇa. Go back to home, back to God.<br />
<br />
'''Father Simon:''' I’m glad to hear you say that because I think a lot of Westerners have a very wrong idea of Eastern teaching on this and think that it means that you don’t have to bother because if you don’t get there in this life you have another life and another life and you will get there one day.<br />
<br />
'''Prabhupāda:''' So why do they think wrong?<br />
<br />
'''Father Simon:''' I was thinking…<br />
<br />
'''Prabhupāda:''' Is that right? They are right to even think…<br />
<br />
'''Father Simon:''' I think that is a very wrong doctrine.<br />
<br />
'''Prabhupāda:''' Eh?<br />
<br />
'''Father Simon:''' I think that is a very wrong doctrine.<br />
<br />
'''Prabhupāda:''' Which one?<br />
<br />
'''Father Simon:''' A very dangerous doctrine.<br />
<br />
'''Prabhupāda:''' Which one?<br />
<br />
'''Father Simon:''' That you can forget about, you needn’t worry if you don’t get there this time, you’ll get there next time. Because since we, all the real spiritual teaching says you have got your chance now.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' And you must take it now (chuckles).<br />
<br />
'''Prabhupāda:''' That chance is always, the chance is always there.<br />
<br />
'''Father Simon:''' Yes, but as you say it, transmigration is a risky (chuckles), a risky business.<br />
<br />
'''Prabhupāda:''' Yes, yes, risky business…<br />
<br />
'''Father Simon:''' There is no reason to suppose it’s going to be (indistinct)…<br />
<br />
'''Prabhupāda:''' Because if one does not know what kind of body he is going to get next life. Is it not risky?<br />
<br />
'''Father Simon:''' And if you keep putting off the time, then you will make it harder.<br />
<br />
'''Revaténandana:''' If you keep putting off spiritual life you are making it harder and harder to take to it.<br />
<br />
'''Prabhupāda:''' That is risky, that I am saying.<br />
<br />
'''Devotee:''' Process (indistinct).<br />
<br />
'''Prabhupāda:''' That is risky. If you become Kṛṣṇa conscious and prepare yourself for going back to home, back to Godhead, that is not risky. But if you remain in darkness, you do not know… Karmīs, they do not know. They are working hard just like hogs and dogs without knowing any future of life. Their life is very risky. They do not know. How they’ll may transmigrate from this body to another body. Therefore, their life is risky. One who has understood this fact that there is life after death and if I try for it, I can go to the kingdom of God—so let me try for this—his life is not risky, his life is… One who is in darkness, he does not know what is happening next. He’s risky, his life is risky.<br />
<br />
'''Brother Roger:''' This is also clear, my lord, that this, the use of this body now is a privilege—surely.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Brother Roger:''' And that surely this (indistinct)…<br />
<br />
'''Prabhupāda:''' This is the only body…<br />
<br />
'''Brother Roger:''' …you transmigrate…<br />
<br />
'''Prabhupāda:''' Where you can, when you can prepare for going back to home, back to Godhead. In the next life you get a body of a cat or dog, then for millions of years you have no knowledge. Then you have to again make progress… Evolve from dog to cat, or cat to dog, like that there is evolutionary process. So, it will take millions and millions of again to come to this human form of life. And again, coming in the human form of life, if you don’t prepare yourself for going back to home, back to Godhead—then you are missing the chance. Nature gives you the chance. Now you have got this body, you take information how to go back to home, back to Godhead and prepare yourself and be happy. But if you don’t take advantage of it, we remain like cats and dogs—then you are missing. If you again become entangled with sinful activities, then you are missing the chance.<br />
<br />
'''Father Simon:''' It’s always that very simple invitation of God’s grace, isn’t it?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' That every man (indistinct). He is saying “come to me…”<br />
<br />
'''Prabhupāda:''' God is reminding, He’s canvassing, He’s canvassing: sarva-dharmān parityajya mām etī (''BG'' 18.66)—you come to Me.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Prabhupāda:''' You take shelter of Me, I will give you all protection. But we won’t take.<br />
<br />
'''Father Simon:''' As we have it in the Christian scriptures, the Lord waits to be gracious, to (indistinct).<br />
<br />
'''Prabhupāda:''' Yes, He’s already gracious. He’s coming Himself. He is sending His devotee, He’s sending His representative, He’s leaving the book—you study. He is giving the instruction, every way God is helping us. He is sitting within your heart, He’s giving you good counsel, but we are determined not to accept anything of God. So that life is very risky. Now in the Bhagavad-gītā we understand:<br />
<br />
:tathā dehāntaraṁ-prāptir<br />
:(BG 2.13)<br />
<br />
We have to change this body to another body. Now, that body—we can see there are so many billions and trillions of varieties of body. At least according to śāstra, 8,400,000. So, we may enter any of them—according to our work.<br />
<br />
:karmaṇā daiva-netreṇa<br />
:jantur dehopapattaye<br />
:(SB 3.31.1)<br />
<br />
We are preparing next body by our karma. We have been given the chance of human form of body to understand God, but if we do not do that, if we remain like cats and dogs, then the next life again become cats and dogs. After all, we have to accept another body. The soul is eternal. When this body is useless, no more fit for living, I have to give it up and take another body. That is given:<br />
<br />
:vāsāṁsi jīrṇāni yathā vihāya<br />
:(BG 2.22)<br />
<br />
Just like we put on some dress, garment. When it is not fit, we throw it away, we take another garment. So, this body is also like that. (indistinct) (End)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=User:Anurag&diff=780458User:Anurag2025-05-31T13:51:28Z<p>Anurag: </p>
<hr />
<div>[[Category:1973 - Conversations]]<br />
[[Category:1973 - Lectures and Conversations]]<br />
[[Category:1973 - Lectures, Conversations and Letters]]<br />
[[Category:1973-07 - Lectures, Conversations and Letters]]<br />
[[Category:Conversations - Europe]]<br />
[[Category:Conversations - Europe, England - London]]<br />
[[Category:Lectures, Conversations and Letters - Europe]]<br />
[[Category:Lectures, Conversations and Letters - Europe, England - London]]<br />
[[Category:1973 - New Audio - Released in May 2025]]<br />
[[Category:1973 - New Transcriptions - Released in May 2025]]<br />
[[Category:Audio Files 60.01 to 90.00 Minutes]]<br />
<div style="float:left">[[File:Go-previous.png|link=Category:Conversations - by Date]]'''[[:Category:Conversations - by Date|Conversations by Date]], [[:Category:1973 - Conversations|1973]]'''</div><br />
{{RandomImage}}<br />
<br />
<div class="code">730719R3-LONDON - July 19, 1973 - 81:03 Minutes</div><br />
<br />
<br />
<mp3player>https://s3.amazonaws.com/vanipedia/full/1973/730719R3-LONDON.mp3</mp3player><br />
<br />
'''Prabhupāda:''' Shall I address you as father?<br />
<br />
'''Father Simon:''' I’m Father Simon, yes.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' This is Brother Roger.<br />
<br />
'''Prabhupāda:''' So father’s father. Father has got a father? Is it not?<br />
<br />
'''Father Simon:''' Yes (laughs).<br />
<br />
'''Prabhupāda:''' So let us go. I am father, I have got my father, my father has got father. In this way, who is the ultimate father? There must be one ultimate father. Because I have got my father, my father has got father. So you go on, it does not mean that on the tenth generation or twentieth generation I could not see the father. That does not mean there was no father. There must have—a father.<br />
<br />
Therefore, originally, there is the Supreme Father, and your Christian religion recognizes God as the Father. You pray “oh Father”. So, our experience is that I am also father, my father is also father but we are all persons. Therefore, the original Father, the beginning Father—He must be a person. What is your opinion? He cannot be impersonal. Do you agree or not?<br />
<br />
'''Father Simon:''' Ah, yes, we believe in…<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' God as person, yeh quite.<br />
<br />
'''Prabhupāda:''' So, father is controller. Father controls me, I am son. My father controls me, father controls the family. Therefore, in a small jurisdiction the father is the controller. Similarly, his father he is also controller, the Supreme Father is the Supreme Controller. That is Vedic version:<br />
<br />
:īśvaraḥ paramaḥ kṛṣṇaḥ<br />
:sac-cid-ānanda-vigrahaḥ<br />
:(Brahma-saṁhitā 5.1)<br />
<br />
The Supreme Father is Kṛṣṇa. All controller. Sac-cid-ānanda-vigrahaḥ—His form is not like us, His form is eternal, full of knowledge, full of bliss.<br />
<br />
So why I am being the son of the same Father by descendance—why my body is not like Him? My body is not eternal, I have to give up this body. My body is full of ignorance. There is no knowledge, I do not know what is going on within my body. Still, I claim it is my body. I eat but I do not know how the eatables turn into so many secretions, turn into blood, into urine, into so many things.<br />
<br />
They are divided, the big mechanical process is going on. But I do not know exactly. And when there is some disturbance in the metabolism of the function of the bodily machine, I go to the doctor because I do not know. So, therefore, I am full of ignorance—my body.<br />
<br />
And sac-cid-ānanda: sat means “eternal”; cit means “full of knowledge”; and ānanda means “full of bliss.” So, this body is full of miseries. It is not blissful. Apart from all other miserable conditions, we have to meet death, which we do not want. That is stated in the Bhagavad-gītā:<br />
<br />
:janma-mṛtyu-jarā-vyādhi-<br />
:duḥkha-doṣānudarśanam<br />
:(BG 13.9)<br />
<br />
You may be very proud of your advancement of knowledge. But the main problems of life—birth, death, old age, and disease—there is no remedy. You have not discovered any remedy for this miserable condition. Therefore, my body is temporary, it is full of ignorance, it is full of miseries.<br />
<br />
God’s body is eternal, full of knowledge, and full of pleasure. This is the distinction between God and myself. Otherwise, God is also a living being—supreme living being. I am also living being. That is stated in the Vedas:<br />
<br />
:nityo nityānāṁ cetanaś cetanānām<br />
:(Kaṭha Upaniṣad 2.2.13)<br />
<br />
God is the supreme eternal, among the other eternals—other eternals who are the living entities. We are also eternal. You do not die after the destruction of the body:<br />
<br />
:na hanyate hanyamāne śarīre<br />
:(BG 2.20)<br />
<br />
So, because we are now in the conditional stage of material life, we are undergoing this birth, death, old age, and disease. Otherwise, we are as good as Kṛṣṇa or God, we have got our spiritual body which is now covered.<br />
<br />
Now, our main business is how to become aloof from this conditional life. That is our main business in human life. We should not act in such a way that we become more conditioned. Just like a prisoner in the prison house—his business is how to finish that period of punishment and go out of the prison. Not to increase more entanglement so that he will continue prison life again, again, again.<br />
<br />
So that people do not understand—they are trying to be happy in the prison house, which is impossible. Prison house is never meant for happiness. It is meant for giving distress to the criminals so that he may come to his senses. But unfortunately, they are making association, combination to become happy in the prison house. That is their ignorance.<br />
<br />
In the prison house, in the material world, there is no possibility of happiness. Therefore, the aim should be to go back to home, back to Godhead. That is the main business of human beings—especially because in the animal life it is not possible. They cannot make any progress of spiritual life. But in the human life also, if we remain just like animals, then we are missing the opportunity.<br />
<br />
So, our Kṛṣṇa consciousness movement is that people may not live like animals. Therefore, all our students, they follow strictly the prohibited principles: no illicit sex, no meat-eating, no intoxication, no gambling.<br />
<br />
Illicit sex is animal. Animal has no—in the animal society there is no marriage. Any man-woman mixes and have sex life. That is animal—illicit sex.<br />
<br />
Similarly, human being eating meat—that is also animalism. The tigers, the jackals, the cats, dogs—they can eat meat. The human being—just like you have brought so many nice things. They have got—God has given so many nice things—why they should eat meat?<br />
<br />
And so far intoxication—in the material condition of life we are already intoxicated. Our brain is agitated—crazy. Because we are accepting this body:<br />
<br />
:yasyātma-buddhiḥ kuṇape tri-dhātuke<br />
:(SB 10.84.13)<br />
<br />
I am not this body, but I am accepting this body—this is madness. So, if he is indulging again further intoxication, then when will he come to his senses? Therefore, intoxication is also animalism.<br />
<br />
And gambling—that is also another lower class of engagement. Why should we gamble? We are destined to some extent suffering or enjoying according to my past karma. We cannot decrease it or increase it. That is not possible. So why should we indulge in gambling? Better that time be utilized for advancing in Kṛṣṇa consciousness—God consciousness.<br />
<br />
So, this is our program. We are pushing on the Kṛṣṇa consciousness movement on the basis of the science of God. It is not a sentimental religious movement. Therefore, we welcome everyone. Everyone from the human society. And they are coming, they are understanding.<br />
<br />
Kṛṣṇa was not known—it was known, but not so elaborately—four or five years ago when this European and American, they are accepting this Kṛṣṇa cult. And I think there is very good chance of cooperating with the Christian religion, because Christian religion is also propagating God consciousness. Hm.<br />
<br />
But we claim to be a little more accurate—we get the name of God, His activities, His characteristics—everything—stated in the Bhagavad-gītā. So, if we cooperate, then the people of the world will be benefited. That is our submission. Hm.<br />
<br />
So, what is your opinion about our movement?<br />
<br />
'''Father Simon:''' I think it is wonderful that so many young people are being inspired to seek the things of God.<br />
<br />
'''Brother Roger:''' Yeah.<br />
<br />
'''Father Simon:''' And being helped to love God.<br />
<br />
'''Prabhupāda:''' Yes. So one Father in Boston, he issued one pamphlet that “these boys, they are our boys. From Christian or from Jewish group they have joined this movement. But before that, they are not interested about God. And how it is that they have become mad after God?” This is the statement of a Christian priest in Boston.<br />
<br />
'''Father Simon:''' I think the great need of this time is for real spiritual teaching, isn’t it?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' (indistinct) before.<br />
<br />
'''Prabhupāda:''' And because Bhagavad-gītā, we understand that is the science of God. God is explaining Himself—what He is. God cannot be known by our mental speculation; He is unlimited. But if He reveals Himself, we can know something about Him.<br />
<br />
That is the statement of Bhāgavatam:<br />
<br />
:ataḥ śrī-kṛṣṇa-nāmādi<br />
:na bhaved grāhyam indriyaiḥ<br />
:(Bhakti-rasāmṛta-sindhu 1.2.234)<br />
<br />
Our present senses are covered by these material ingredients, therefore it is not possible to speculate about God by these material senses. The senses are to be purified to come to the spiritual position. Then, when we apply our senses in the service of the master of the senses…<br />
<br />
God is the master of the senses. His name is Hṛṣīkeśa. Hṛṣīka means “senses.” In the Bhagavad-gītā it is said, God says—Kṛṣṇa says—“I have got my hands and legs everywhere.” So, my hand is God’s hand. We can easily understand—because a son’s body is created by the father. So, the hand of the son is also hand of the father.<br />
<br />
So therefore, our senses—our hands, legs, and everything—they are being God’s property. They should be engaged for God’s activities—not for any other reason. Just like my hand, I use it for my purpose, my hand is not used for your purpose. Similarly, if we realize that the proprietor of my senses is the Supreme Lord, therefore my senses should be engaged for the service of the Lord.<br />
<br />
Actually, they are not mine—they are Kṛṣṇa’s, God’s. So that is the formula of bhakti-yoga:<br />
<br />
:sarvopādhi-vinirmuktaṁ<br />
:tat-paratvena nirmalam<br />
:(Cc. Madhya 19.170)<br />
<br />
We are thinking now “I am Indian, I am Englishman, I am German, I am brāhmaṇa, I am kṣatriya, I am Christian, I am Hindu, I am Muslim.” They are thinking like that. These are all designations.<br />
<br />
So, one should be free from all designations:<br />
<br />
:sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam<br />
<br />
He should be purified in God consciousness. “I am servant of God,” or “I am servant of Kṛṣṇa.” This is Kṛṣṇa consciousness.<br />
<br />
Now I am thinking “I am servant of my family, I am servant of my community, I am servant of my nation, I am servant of my group…” So many things. “I am this, I am that.” These are all designations.<br />
<br />
Therefore, the formula is sarvopādhi-vinirmuktaṁ—one should be free from all designations. That is called brahma-jñāna—this real identity is “I am part and parcel of God. I am servant of God.” When you come to this sense, then my senses are purified. With that purified sense, we can serve God. That is called bhakti-yoga:<br />
<br />
:hṛṣīkeṇa hṛṣīkeśa-<br />
:sevanaṁ bhaktir ucyate<br />
:(Cc. Madhya 19.170)<br />
<br />
Hṛṣīka means “senses.” When the senses are purified, then in that purified sense we serve the Supreme—that is liberation:<br />
<br />
:sa guṇān samatītyaitān<br />
:brahma-bhūyāya kalpate<br />
:(BG 14.26)<br />
<br />
'''(aside:)''' Call that paṇḍita mahāśaya. (Pradyumna)<br />
<br />
Brahma-bhūyāya kalpate—that is spiritual existence. So here, our students, they are no more identifying themselves either as Christian or Hindu or German or Englishman or Indian. They are thinking themselves as eternal servant of Kṛṣṇa.<br />
<br />
So here is factual unity—factual unity, unity on the platform of spirit soul. And unity on the material platform is not possible. Material platform—there is no possibility of… so many times they have tried unity on the material platform. It has failed. That is not possible. Because on the material plane…<br />
<br />
'''(aside:)''' This door is open. Close it.<br />
So, on the spiritual platform there is possibility of imitating (?). Otherwise, there is no possibility of ending it. So, what is your opinion about our movement?<br />
Father Simon: I think that we must hope and pray that the Lord will use all these stirring’s to his end. Glory to draw everyone close to Him and we won’t be sidetracked as you say into labels and designations. His (mumble) people so easily take on the externals same thing. Something some craze or fashion or whatever. And identify themselves with that and it becomes another limited thing, another prison. And then the very things that God gives us to enable us to grow out of the prison, to break out of the prison. We build them up into another little prison and they witness that all the religions I think is to this great freedom that God has and that God wants us to have. To get beyond these, to get beyond the merely externals…<br />
<br />
'''Prabhupāda:''' Boliye (Hindi)<br />
<br />
'''Father Simon:''' And beyond the (chuckles)…<br />
<br />
'''Prabhupāda:''' I puzzled; I do not follow.<br />
<br />
'''Revaténandana:''' Well, he says it’s, it’s very essential. He agrees it’s essential to get beyond these material designations.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Revaténandana:''' And into the higher freedom that God has. That He wants us all to have, is that?<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Revaténandana:''' That’s a very brief summary (laughter).<br />
<br />
'''Prabhupāda:''' Yes, we have got the freedom because we are part and parcel of God. God is complete free—His freedom is not dependent on others—svarāṭ. Just like we get some knowledge from our teacher, so God is not dependent like that: svā-bhāvikī jñāna-bala-kriyā ca (BG 3.22). He is self-sufficient, He is complete free. That is the distinction between God and us. And because we are part and parcel of God, we have got little freedom. When you misuse that little freedom that is our material condition. When we use that freedom properly, that is our spiritual condition.<br />
<br />
'''Father Simon:''' Our great conviction is that it is always God reaching out to us and that if we call Him—Lord. If we call Him the Lord then in surrendering our human, apparent human freedom to Him. He leads us beyond ourselves…<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' He is always confronting us with the, the new step that we can take towards Him.<br />
<br />
'''Prabhupāda:''' Yes, that is the instruction of the Bhagavad-gītā. Kṛṣṇa says that you give up any, everything else you just simply surrender to Me, and I give you all protection.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' Yes. That is the instruction, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja.<br />
''(aside:)'' Find that verse.<br />
<br />
'''Pradyumna:'''<br />
:sarva-dharmān parityajya<br />
:mām ekaṁ śaraṇaṁ vraja<br />
:ahaṁ tvāṁ sarva-pāpebhyo<br />
:mokṣayiṣyāmi mā śucah<br />
:(BG 18.66)<br />
:“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction…”<br />
<br />
'''Prabhupāda:''' Real religion is to surrender to God. That is real religion. And other’s religion which you have manufactured that maybe temporarily beneficial but that is not real religion. In Bhāgavata also, it is confirmed:<br />
:''sa vai puṁsāṁ paro dharmo''<br />
:''yato bhaktir adhokṣaje''<br />
:(SB 1.2.6)<br />
That type of religion is first class following which one becomes a surrendered devotee to the Supreme Lord. That is first class religion. And, ahaituky apratihatā, that surrender is without any motive. The surrender should be: God is great, I am His servant, so I fully surrender unto Him. Not that I’ll get some motivated profit. There is no such thing, because He will take care of me, He knows everything. Yoga-kṣemaṁ vahāmy aham. Just like a child is fully surrendered to the parents, the parent is taking care of what the child needs, how the child will be comfortable. So, therefore, our only business is to surrender to Kṛṣṇa. And then He will take—there is no need of asking anything from Him. There is no need. He knows, He’s omnipotent, omniscient. He knows my needs and He promises:<br />
:''teṣāṁ nityābhiyuktānāṁ''<br />
:''yoga-kṣemaṁ vahāmy aham''<br />
:(BG 9.22)<br />
Just like exactly the father takes care of the child. He knows how the child will be happy, what does he require. Now he requires food, now he requires rest. So, everything is there, he is surrendered simply to the lap of mother, to the care of father. And that kind of surrender is the religion. Completely. And that is, Kṛṣṇa says: sarva-dharmān parityajya. We might have manufactured so many things as religion. Why difference of religion? Why the Hindus, the Christians, the Mohammedans—they think that my religion is different from the others. Religion cannot be different. Religion means God consciousness. If God is one, then religion must be one. And that one religion is surrender to God, that’s all. It doesn’t require any ritualistic ceremony. “God is great, my dear Lord, You are great, I am Your subservient. I forgot it. From this day I surrender unto You. You take charge of me.” That’s all. Even I haven’t got to say “You take charge.” He says “I will take charge.” There is no need of saying also. Simply I have to say: “From this day I am fully surrendered unto You. If You like, You give me protection; if You like, You can kill me; whatever You like, You can do it.”<br />
<br />
:''mārabi rākhabi—yo icchā tohārā''<br />
:''nitya-dāsa-prati tuyā adhikārā''<br />
:(Mānasa Deha Geha, 3)<br />
<br />
Just like now, there is no slave. Formerly a slave, the master could do anything with him. Similarly, if we become a slave-like, then He has—God has—the right to do whatever He likes with me. And that is surrender. And that is religion. That religion is being taught in the Bhagavad-gītā:<br />
:''sarva-dharmān parityajya''<br />
:''mām ekaṁ śaraṇaṁ… ahaṁ tvāṁ sarva-pāpebhyo''<br />
:''mokṣayiṣyāmi mā śucah''<br />
:(BG 18.66)<br />
<br />
What is the translation?<br />
<br />
'''Pradyumna:''' “Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.”<br />
<br />
'''Prabhupāda:''' So, we suffer for our sinful activities, so we should surrender to God and stop our sinful activities. It is not that because I have surrendered to God so I can go on continue with my sinful activity, God will give me protection. No, that is not. You stop—no more sinful activities. Of course, anyone who has surrendered to God, he cannot indulge in sinful activities. Because he will abide by the orders of God, he cannot be sinful: yasyāsti bhaktir bhagavaty akiñcanā<br />
:(SB 5.18.12)<br />
If anyone is fully surrendered, then he has got all the good qualities of the demigods:<br />
:''sarvair guṇais tatra samāsate surāḥ''<br />
Surāḥ means “the demigods in higher planetary systems.” Devatā. They have got very good qualities, so in the devotee all the good qualities manifest. That is the test. We cannot find any fault with a devotee because everything is good qualities.<br />
<br />
And on the contrary:<br />
:''harāv abhaktasya kuto mahad-guṇā''<br />
One who is not a devotee, surrendered soul, he has no good quality.<br />
:''manorathenāsati dhāvato bahiḥ''<br />
By his mental speculation he will simply be materially attached. That is the distinction between devotee and non-devotee. For devotee there is no more mental speculation. So, one decision: “I am surrendered to Kṛṣṇa.” That’s all. Go on.<br />
<br />
Then follow the words of Kṛṣṇa:<br />
:''manmanā bhava mad-bhakto''<br />
:''mad-yājī māṁ namaskuru''<br />
:''mām evaiṣyasi''<br />
:(BG 9.34)<br />
''(aside)'' Find that verse.<br />
<br />
'''Pradyumna:'''<br />
:''manmanā bhava mad-bhakto''<br />
:''mad-yājī māṁ namaskuru''<br />
:''mām evaiṣyasi yuktvaivam''<br />
:''ātmānaṁ mat-parāyaṇaḥ''<br />
:(BG 9.34)<br />
<br />
'''Prabhupāda:''' Hm.<br />
<br />
'''Pradyumna:''' “Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.”<br />
<br />
'''Prabhupāda:''' This is Kṛṣṇa consciousness. Always thinking of Kṛṣṇa. Our process is chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, and hearing. This is manmanā—always thinking of Kṛṣṇa. And then worshipping the Deity in the temple. Manmanā bhava mad-bhaktaḥ, mad-yājī—worshipping Me. Hm. So, we have got daily class, daily worship, all the devotees they take part. They have got 24 hours engagement. So, mind cannot be diverted from Kṛṣṇa. That is manmanā. Somehow or other he is thinking of Kṛṣṇa—“Now I have to go to preach there, I have to make him member, or I’ll have to lecture there.” Or here also, “Now there is ārati, now there is bhoga, now there is class.” In this way they are engaged thinking of Kṛṣṇa 24 hours. Manmanā bhava mad-bhaktaḥ mad-yājī māṁ namaskuru.<br />
<br />
You have seen our books?<br />
<br />
'''Father Simon:''' I’ve seen some of your, your books—yes.<br />
<br />
'''Prabhupāda:''' You can show our books.<br />
<br />
'''Father Simon:''' You have services at the same times of the day, every day, do you—when you all come together for worship?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' And prayer. Yes.<br />
<br />
'''Prabhupāda:''' We have got…<br />
<br />
'''Father Simon:''' Yes, impressed.<br />
<br />
'''Prabhupāda:''' From morning 4 o’clock to night 10 o’clock, we have got engagements.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Prabhupāda:''' We are publishing all these books in all important languages.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' English, German, French, Spanish, Japanese, Chinese. And in India—Hindi, Bengali, Gujarati—as far as possible, we are publishing in all the languages.<br />
<br />
'''Father Simon:''' You have your own printing press?<br />
<br />
'''Prabhupāda:''' Yes. But they are not printed in our press.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Prabhupāda:''' They are printed in Japan.<br />
<br />
'''Father Simon:''' In Japan?<br />
<br />
'''Prabhupāda:''' We cannot print so nicely. (Laughter) Now we are going to print in Germany also; here is the dummy.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Revaténandana:''' We are also printing in England. We have done our first magazine in England recently.<br />
<br />
'''Prabhupāda:''' Yes. We are expanding. And we are selling our books also very nicely. Yes. In America we are selling on the average about $3,000 daily. Is it not?<br />
<br />
'''Revaténandana:''' I think so.<br />
<br />
'''Pradyumna:''' At least.<br />
<br />
'''Prabhupāda:''' Yes. In Los Angeles alone, we are collecting $1,000, and similarly, in New York.<br />
<br />
'''Pradyumna:''' In New York also.<br />
<br />
'''Prabhupāda:''' And taking all other places, not less than $3,000 daily.<br />
<br />
'''Father Simon:''' Lord Caitanya was the founder of your movement originally.<br />
<br />
'''Prabhupāda:''' No, no. Kṛṣṇa was the founder 5,000 years ago. The founder—Kṛṣṇa is the founder and it is coming from time immemorial. Because God is origin, so you cannot find out in which date it begins. But from historical point of view, this movement was started by Kṛṣṇa 5,000 years ago when Kṛṣṇa was present. Otherwise, Kṛṣṇa says in the Bhagavad-gītā, 4th chapter, that He instructed this philosophy formally to the sun god. Now if you take that, it becomes 40 millions or 400 millions of years ago. He spoke to the sun god. So, apart from that, that is stated in the Bhagavad-gītā:<br />
<br />
:imaṁ vivasvate yogaṁ<br />
:proktavān aham avyayam<br />
:(BG 4.1)<br />
<br />
Vivasvate—vivasvate means “the president of the sun planet”—Vivasvān. He is the present president of the sun planet. Or King. There must be one predominator in every planet. So, the name of the person who is predominating in the sun planet is Vivasvān. So, from the historical point of view, this philosophy was instructed to sun god over 400 millions of years ago. And apart from that, if we take the history of modern age, 5,000 years ago when the battle of Kurukṣetra took place, He instructed. So, from the last 5,000 years it is coming, but sometimes it is misinterpreted, the lineage is broken. Therefore, again somebody comes on behalf of Kṛṣṇa, he makes adjustment.<br />
<br />
Similarly, 500 years ago, the same movement was rejuvenated by Caitanya Mahāprabhu. And we are also following these same footsteps, we are trying to preach this same cult in the Western countries. Now, since 1966, but the movement is very old. It is not that we have started a new movement. No. The same thing which was spoken 400 millions of years ago to the sun god. The same thing which was spoken by Kṛṣṇa to Arjuna, and the same thing which was rejuvenated by Lord Caitanya Mahāprabhu, we are presenting the same thing. And the proof is that either 400 millions of years ago or 5,000 years ago, Kṛṣṇa says, “Surrender unto Me.” That’s all. And we are preaching surrender to Kṛṣṇa, so where is the difference? We are speaking the same thing. Either it was spoken 400 millions of years ago or 5,000 years ago, there is no change in the movement. We do not say, “Now we have advanced so much, there is no need of surrendering to Kṛṣṇa, you can go on with your own work.” (laughter)<br />
<br />
We don’t say that. We say the same thing, repetition of the same thing. Therefore, it is called disciplic succession—we don’t change. How it can be changed? God is eternal, we are also eternal, our relationship is eternal. Therefore, the service must be eternal, there is no question of change. Everything is eternal:<br />
<br />
:nityo nityānāṁ cetanaś cetanānām<br />
:eko yo bahūnāṁ vidadhāti kāmān<br />
:(Kaṭha Upaniṣads 2.2.13)<br />
<br />
These are the statements of the Vedas, and the Bhagavad-gītā also:<br />
<br />
:ahaṁ sarvasya prabhavo<br />
:mattaḥ sarvaṁ pravartate<br />
:iti matvā bhajante māṁ<br />
:budhā bhāva-samanvitāḥ<br />
:(BG 10.8)<br />
<br />
In the Vedānta (1.1.2) also it is said: janmādy asya yataḥ. In Bhāgavata (1.1.1) also it is said: ah, oṁ namo bhagavate vāsudevāya janmādy asya yataḥ. The same thing is there in every Vedic literature:<br />
<br />
:vedaiś ca sarvair aham eva vedyaṁ<br />
:(BG 15.15)<br />
<br />
By studying Vedas, one has to understand what is Kṛṣṇa, so anyone who takes Kṛṣṇa as He speaks about Himself, then his knowledge is perfect.<br />
<br />
Because what Kṛṣṇa says—that is perfect. Perfect means in any statement where there is no mistake, there is no illusion, there is no cheating. And there is no imperfectness of the senses—that is perfect statement. Our so-called knowledge is gathered by the imperfect senses; our senses are not perfect. Unless we hear about the sun planet, if we see the sun planet by our eyes—direct perception—we see just like a disc. But when you take authoritative statement from geologist and others, then you understand that it is so many times bigger than this earth. Therefore, direct perception of the sun globe is not perfect.<br />
<br />
So, nowadays there are so many scientific theories, philosophical. They authorise, “I think; I think, in my opinion.” But he does not think that he is imperfect—what is the value of his opinion? He does not think so. What is the value of his thinking if he is imperfect? And that is a fact, our senses are not perfect. I am proud of possessing these eyes, but I cannot understand anything if I see a thing from distant place, neither I can see the nearest eyeball or the eyelid. So, there are conditions. There is no light—I cannot see. So, I see under conditions. So, what is the perfection? But they write books, “I think, I see.” But what you see, nonsense? What is the value of your eyes? That is the defect. But God has no such defects, therefore whatever He says is perfect.<br />
<br />
:vedāhaṁ samatītāni<br />
<br />
(aside:) Find out this verse, vedāhaṁ samatītāni.<br />
<br />
'''Pradyumna:'''<br />
:vedāhaṁ samatītāni<br />
:vartamānāni cārjuna<br />
:bhaviṣyāṇi ca bhūtāni<br />
:māṁ tu veda na kaścana<br />
:(BG 7.26)<br />
<br />
'''Prabhupāda:''' Hm.<br />
<br />
'''Pradyumna:''' “O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.”<br />
<br />
'''Prabhupāda:''' So, we should take knowledge from the person who knows the past, present and future. I may not know it because I am imperfect, but He knows me. So, our business is to receive knowledge from the Supreme Perfect, then our knowledge is perfect.<br />
<br />
'''Father Simon:''' I see in one of these books you talk about the beauty of God.<br />
<br />
'''Prabhupāda:''' Hm?<br />
<br />
'''Father Simon:''' Is this a theme that is important in your spirituality—that God reveals Himself as immensely beautiful and attractive?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' So that when you begin to see Him…<br />
<br />
'''Prabhupāda:''' Yes. God means He must be all-attractive.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' All-attractive. His beauty must be. There are attractive features we can experience in this material world. If a man is very rich, he is attractive. If a man is very learned scholar, he is attractive. If a man is very strong, he is attractive. If a man is very beautiful, he is attractive. So, these are the attractive features. There are six kinds of attractive features—wealth, beauty, strength, influence, knowledge, renunciation; like that. So, God is endowed with all these attractive features—in full. That is the statement of the Vedas:<br />
<br />
:aiśvaryasya samagrasya<br />
:vīryasya yaśasaḥ śriyaḥ<br />
:jñāna-vairāgyayoś caiva<br />
:sarvam iti bhagaṅganā<br />
:(Viṣṇu Purāṇa 6.5.47)<br />
<br />
Bhagavān—God’s, the etymological expression of God is Bhagavān. Bhaga means “opulences.” Nobody can be richer than Him, nobody can be wiser than Him, otherwise how God is great? Great in every respect—either in riches or in beauty or in knowledge or in reputation or in strength or in renunciation—everything. He must be the great. Nobody can be richer than God. In India, there is a rascal—he makes like this little gold. Some yogic mystic power, now he has become God.<br />
<br />
'''Revatīnandana:''' Makes what?<br />
<br />
'''Prabhupāda:''' Eh?<br />
<br />
'''Devotees:''' Gold.<br />
<br />
'''Prabhupāda:''' Yes, he will show some magic, take a little gold. It will not stay, but by this he has become God.<br />
<br />
'''Devotee:''' He claims to have become God.<br />
<br />
'''Prabhupāda:''' Eh?<br />
<br />
'''Devotee:''' He claims to become God.<br />
<br />
'''Prabhupāda:''' Yes. He claims, but there are fools, and they accept also. So I say that if gold making is the qualification of God, then why shall I take this man as God? I shall take that man who has created gold mines. If that is the qualification of God. So, God has created this material world, and each and every planet there are millions and millions of goldmines. All over the universe. So why shall I take this cheat-man—as God? Why not the big man who has created the goldmines, if that is the qualification of becoming God. Come to logic, eh? So, these things are going on, especially in India, they made so many (laughter)… There are so many rascals, they are claiming, and now here one rascal has come—another.<br />
<br />
'''Revaténandana:''' Yeah, he says this… His followers say, "When I take the secret session, they touch my eyes and I, I see some light. Nobody else can see," right. But they say, "I can see some light, therefore He is God."<br />
<br />
'''Prabhupāda:''' Who knows that you see?<br />
<br />
'''Revaténandana:''' What about this light?<br />
<br />
'''Prabhupāda:''' Then you say that you have seen, but nobody says…<br />
<br />
'''Revaténandana:''' Nobody else can see. You know (laughs).<br />
<br />
'''Prabhupāda:''' Then what nonsense God you are?<br />
<br />
'''Revaténandana:''' Yeah. But what a little, what a very little bit of light, you see. Everybody can see the sun (laughs).<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Revaténandana:''' There is so much light.<br />
<br />
'''Prabhupāda:''' But there are rascals, they follow like that. What can be done? God is so cheap that because he has seen some light, he has become God. Just see. What light he sees, nobody knows, and he says, “Nobody can see.” Then where is the confirmation? Who can say you’re actually seeing or not? So, this bluffing is going on. But when the real God is there, they are not accepting. Who is accepted by stalwart scholars, leading personality, ācāryas—that is not accepted. Somebody says, “I have seen some light, I am God”; therefore, he is accepted. Cheap-god.<br />
<br />
God says here that the whole universal material creation is resting in one fourth energy:<br />
<br />
:ekāṁśena sthito jagat<br />
:athavā bahunaitena kiṁ jñātena tavārjuna<br />
:viṣṭabhyāham idaṁ kṛtsnam<br />
:ekāṁśena sthito jagat<br />
:(BG 10.42)<br />
<br />
(aside) Find out this verse.<br />
<br />
'''Pradyumna:''' Athavā bahunaitena?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Pradyumna:'''<br />
:athavā bahunaitena<br />
:kiṁ jñātena tavārjuna<br />
:viṣṭabhyāham idaṁ kṛtsnam<br />
:ekāṁśena sthito jagat<br />
:(BG 10.42)<br />
“But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself, I pervade and support this entire universe.”<br />
<br />
'''Revaténandana:''' That’s at the end of the tenth chapter.<br />
<br />
'''Prabhupāda:''' Oh, it is tenth chapter.<br />
<br />
'''Revaténandana:''' Tenth chapter, at the end of it, yeah.<br />
<br />
'''Father Simon:''' Detailed knowledge.<br />
<br />
'''Prabhupāda:''' Hm.<br />
<br />
'''Father Simon:''' I think leads people closer to God, doesn’t it? Saint Teresa, one of the great Christian Saints, waged a lifelong campaign against people who knew a little and thought they knew everything. And she had a great belief in real learning because her experience of really learned priests was that even though they perhaps haven’t experienced much themselves, because they were really learning, they had a large understanding of what God could do and so were open to recognize His acts. But the semi-lettered people—she called them “the half-educated people”—who have got a little bit of knowledge and then think, “This is it, I know everything.” They are the people who push everybody along a narrow little road and saying, “This is the way.” (chuckles)<br />
<br />
'''Prabhupāda:''' This is that. Anyone who is claiming that he has knowledge, he must receive the knowledge from the perfect.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' Otherwise, his knowledge is not perfect.<br />
<br />
'''Father Simon:''' Well, real knowledge is always very humble in some ways.<br />
<br />
'''Prabhupāda:''' Yes, always. Real knowledge is received from the perfect. Our process is that we accept knowledge in the descending process—not by the ascending process. There are two kinds of ways. By speculation, just like they are trying to know the sun, the moon—they are trying to go there. This is ascending process. Ascending process. But there is another process—descending process. The knowledge comes from the moon, from the sun, from other planets. But that is perfect knowledge, because that knowledge is coming from a person who actually resides—that is perfect knowledge. And because my speculative power is limited, therefore, I cannot understand anything by this speculative knowledge.<br />
<br />
'''Revaténandana:''' Even scriptures. If I study a scripture in the same way, I’ll try to understand it by my potency…<br />
<br />
'''Father Simon:''' Yeah.<br />
<br />
'''Revaténandana:''' I can make mistakes; I will make mistakes.<br />
<br />
'''Father Simon:''' Yes, scripture speaks with its own authority. And it is indirect… (indistinct)<br />
<br />
'''Revaténandana:''' If I don’t—I don’t hear, I don’t understand such good authority.<br />
<br />
'''Father Simon:''' I’ve suffered a lot from scripture scholars (chuckles) who are too clever to believe. And not clever (mumble)…<br />
<br />
'''Prabhupāda:''' No. When there is no speculative knowledge, there is no question of belief. It is fact. There is a verse in Brahma-saṁhitā:<br />
<br />
:panthās tu koṭi-śata-vatsara-sampragamyo<br />
:vāyor athāpi manaso muni-puṅgavānām<br />
:so 'py asti yat prapada-sīmny avicintya-tattve<br />
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi<br />
:(Bs. 5.34)<br />
<br />
Now there is kingdom of God—every scripture, every religion accepts. Now if you want to find out where is that kingdom of God… So:<br />
<br />
:panthās tu koṭi-śata-vatsara-sampragamyo<br />
<br />
The modern scientist says that to go to the highest planetary system it will take 40,000 of years. Now if you want to go to the spiritual kingdom which is far beyond this material world, so how you will go there? Because you cannot finish this material world even by 40,000 of years. You’re not going to live even 40 hundreds of years—or 40 years nowadays (chuckles).<br />
<br />
So, I will finish this material span—40,000 years—then we have to… So far, we have got information: the universe is covered by layers of five elements—earth, air, water, stock (?). So each layer is ten times more than the other layer. So, you have to penetrate through that, then you come to the spiritual sky. Then there is spiritual planets, and the highest planet is called Goloka Vṛndāvana, where Kṛṣṇa lives.<br />
<br />
So therefore, if we want to go there by our own endeavour, then the Brahma-saṁhitā says:<br />
<br />
:panthās tu koṭi-śata-vatsara-sampragamyo<br />
<br />
If you travel millions of years to go to that planet with the speed of mind and air, still it will be unknown to you. This is ascending process. But when Kṛṣṇa comes, He gives the information:<br />
<br />
:na tatra bhāsayate sūryo na śaśāṅko na pāvakaḥ<br />
:yad gatvā na nivartante…<br />
<br />
(aside) Find out. Tad dhāma paramaṁ.<br />
<br />
It is the information.<br />
<br />
'''Pradyumna:'''<br />
:na tad bhāsayate sūryo<br />
:na śaśāṅko na pāvakaḥ<br />
:yat gatvā na nivartante<br />
:tad dhāma paramaṁ mama<br />
:(BG 15.6)<br />
“That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.”<br />
<br />
'''Prabhupāda:''' So, there is a place where there is no need of illumination by sunlight or moonlight—it is self-illuminated. Just like we, the sun planet here, we have got one instance. The sun does not require any illumination, the planet itself is light. Similarly, the spiritual sky all the planets there—Vaikuṇṭha-loka—they are self-illuminating, there is no darkness. Therefore, this material world is called tamaḥ. Tamaḥ means “darkness.” Tamasi mā jyotir gamaḥ (Bṛhad-āraṇyaka Upaniṣad 1.3.28). The Vedic instruction is don’t remain in this dark world—it is by nature dark, therefore it requires this electricity. The sun, the moon… but there is another world which is self-illuminating—there is no need of… That is there stated,<br />
<br />
:na tad bhāsayate sūryo<br />
:na śaśāṅko na pāvakaḥ<br />
:yat gatvā na nivartante<br />
:tad dhāma paramaṁ mama<br />
:(BG 15.6)<br />
So, we have to take knowledge in that way. There is spiritual world, here is the description. There are other descriptions also in Bhāgavatam. The spiritual world. There is also aeroplane, everything is there—but they are all spiritual. Here everything is material. Giving the best service to the human society—that, yat gatvā na nivartante—just try to go to that place wherefrom you haven’t got to return again. You live there eternally with full knowledge and bliss, and this is our business. And we are not manufacture this ideas—they are all stated in the Bhagavad-gītā. We are simply distributing that knowledge.<br />
<br />
'''Revatīnandana:''' Everybody else is trying to enjoy the prison house.<br />
<br />
'''Prabhupāda:''' Hah!<br />
<br />
'''Revatīnandana:''' And we are leaving (laughs).<br />
<br />
'''Prabhupāda:''' We are kicking your… (Laughter) Kicking this nonsense, what is this? Duḥkhālayam aśāśvatam (BG 8.15). It is duḥkhālayam. Kṛṣṇa says: ābrahma-bhuvanāl lokāḥ—even if you go to the highest planet. You may get a duration of life—millions of years. But that does not mean you become eternal, that is not possible: ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna. If you are actually serious of having eternal life, blissful and full of knowledge—then you must go back to home, back to Godhead. That is possible: mad-yājino 'pi yānti mām (BG 9.25)—my devotees go, come there, here.<br />
What is that?<br />
<br />
'''Pradyumna:'''<br />
:ābrahma-bhuvanāl lokāḥ<br />
:punar āvartino 'rjuna<br />
:mām upetya tu kaunteya<br />
:punar janma na vidyate<br />
:(BG 8.16)<br />
“From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again.”<br />
<br />
'''Prabhupāda:''' That’s it. So why not try for this? There is another verse: yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ, bhūtējyā yānti bhūtāni mad-yājino 'pi yānti mām<br />
<br />
'''Pradyumna:'''<br />
:yānti deva-vratā devān<br />
:pitṝn yānti pitṛ-vratāḥ<br />
:bhūtāni yānti bhūtējyā<br />
:yānti mad-yājino 'pi mām<br />
:(BG 9.25)<br />
“Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.”<br />
<br />
'''Prabhupāda:''' That’s all. So why should I go, waste my time to go to the ghosts and ancestor and demigod—why not go to Kṛṣṇa? Because I have to work for that, so why not work for the best? This is our function. It is clearly stated that you, if you prepare for going to the higher… Not in this way that I have got a sputnik, I shall go. No. That is not possible. You have to prepare yourself to go to the moon planet, to the sun planet, to the Venus. There are innumerable—you can go there, to the Brahma-loka planet, yānti deva-vratā devān. So, you have to prepare in this life. Similarly, if you want to go to the pitṛ-loka and other places—you have to prepare. And if you prepare yourself to come to My place—you can come. So, what will be my duty—so why not work for going back to Kṛṣṇa’s place?<br />
That is intelligence. I have to work for going somewhere—if somebody says you can take ticket either for moon planet or sun planet or Vaikuṇṭha planet. Then what ticket I shall take? Give me the Vaikuṇṭha ticket (laughter). Why shall I take the sun planet or moon planet? This is intelligence—why shall I waste my time again? Give me that ticket. So, this is intelligence.<br />
<br />
'''Devotee:''' And you take the ticket by surrendering.<br />
<br />
'''Prabhupāda:''' Eh? Yes. Ticket is distributed free. Kṛṣṇa coming—“take this ticket.” His devotees are coming—“take this ticket.” But we are—“no, we shall rot here,” that’s all. That is my determination.<br />
<br />
'''Revatīnandana:''' What do you think about this being born and dying again and again? This is the assumption in this whole discussion now. This is…<br />
<br />
'''Father Simon:''' Well, it isn’t necessarily a… I mean the basic assumption is that man is made for eternal life. And from that point of view, temporal life is prison. And one of the medieval definitions of hell is “unending time.” Which I think is quite good—that this is the…<br />
<br />
'''Revatīnandana:''' He says one of the medieval definitions of hell is “unending time.” And unending time always to be in the conception of time.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Revatīnandana:''' That’s very nice.<br />
<br />
'''Father Simon:''' And I don’t… Christian don’t believe that we have one after another bodily existence here. But I think the practical point is the same, isn’t it? That our business here on earth is to learn how to be citizens of heaven.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' And I think that, I mean just as we would say…<br />
<br />
'''Prabhupāda:''' What is the description of heaven? Is there any description?<br />
<br />
'''Father Simon:''' Well, all kinds of descriptions of heaven. They’re—they are just pictures. One is very like one that you have mentioned where you don’t need the sun or the moon because God is their light and “let us walk in the light of the Lord.”<br />
<br />
'''Prabhupāda:''' Then heaven means kingdom of God?<br />
<br />
'''Father Simon:''' Kingdom of God.<br />
<br />
'''Devotee:''' Hm.<br />
<br />
'''Revaténandana:''' Sometimes.<br />
<br />
'''Devotee:''' Yes.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Revaténandana:''' Some, sometimes it is deceived (?) in that way.<br />
<br />
'''Prabhupāda:''' We have got our Vedic description. The standard of living—very, very high.<br />
<br />
'''Revaténandana:''' Sometimes it’s…<br />
<br />
'''Prabhupāda:''' Duration of life—very long. For 10,000 years of the… Everything is very nice or nicer, better than this place. But that is not spiritual. You can live for 10,000 years but in the spiritual world there is no such thing, you live eternally. Na nivartante (''BG'' 15.6), one does not come. So heavenly planet is also temporary because this universe will be annihilated, there will be dissolution of the whole universe. At that time this heavenly planets also will be dissolved. So that is not permanent. That is the conception of heavenly:<br />
<br />
:'''kṣīṇe puṇye punaḥ martya-lokaṁ viśanti<br />
:svarga-lokaṁ martya-lokaṁ'''<br />
:''(BG 9.21)''<br />
<br />
The standard of living may be very high but that is not permanent residence. Therefore, Kṛṣṇa says: mad-dhāma gatvā, punar janma na vidyate (''BG'' 8.16). So, as we are eternal, we must return to eternal world and that is perfection of life. Why should we remain in this temporary life and accept repetition of birth and death?<br />
<br />
:'''dehino 'smin yathā dehe<br />
:kaumāraṁ yauvanaṁ jarā<br />
:tathā dehāntaraṁ-prāptir'''<br />
:''(BG 2.13)''<br />
<br />
Dehāntaraṁ-prāptir—they are accepting another body. So, this transmigration of the soul, accepting another body, is very risky. I do not know what kind of body I am going to take next. But if I prepare in Kṛṣṇa consciousness, but Kṛṣṇa says that you can come back.<br />
<br />
:'''janma karma me divyam<br />
:yo jānāti tattvataḥ<br />
:tyaktvā dehaṁ punar janma<br />
:naiti mām eti…'''<br />
:''(BG 4.9)''<br />
<br />
So, if you follow Kṛṣṇa’s instruction in devotional service, then you are confident that you are going to Kṛṣṇa. Go back to home, back to God.<br />
<br />
'''Father Simon:''' I’m glad to hear you say that because I think a lot of Westerners have a very wrong idea of Eastern teaching on this and think that it means that you don’t have to bother because if you don’t get there in this life you have another life and another life and you will get there one day.<br />
<br />
'''Prabhupāda:''' So why do they think wrong?<br />
<br />
'''Father Simon:''' I was thinking…<br />
<br />
'''Prabhupāda:''' Is that right? They are right to even think…<br />
<br />
'''Father Simon:''' I think that is a very wrong doctrine.<br />
<br />
'''Prabhupāda:''' Eh?<br />
<br />
'''Father Simon:''' I think that is a very wrong doctrine.<br />
<br />
'''Prabhupāda:''' Which one?<br />
<br />
'''Father Simon:''' A very dangerous doctrine.<br />
<br />
'''Prabhupāda:''' Which one?<br />
<br />
'''Father Simon:''' That you can forget about, you needn’t worry if you don’t get there this time, you’ll get there next time. Because since we, all the real spiritual teaching says you have got your chance now.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' And you must take it now (chuckles).<br />
<br />
'''Prabhupāda:''' That chance is always, the chance is always there.<br />
<br />
'''Father Simon:''' Yes, but as you say it, transmigration is a risky (chuckles), a risky business.<br />
<br />
'''Prabhupāda:''' Yes, yes, risky business…<br />
<br />
'''Father Simon:''' There is no reason to suppose it’s going to be (indistinct)…<br />
<br />
'''Prabhupāda:''' Because if one does not know what kind of body he is going to get next life. Is it not risky?<br />
<br />
'''Father Simon:''' And if you keep putting off the time, then you will make it harder.<br />
<br />
'''Revaténandana:''' If you keep putting off spiritual life you are making it harder and harder to take to it.<br />
<br />
'''Prabhupāda:''' That is risky, that I am saying.<br />
<br />
'''Devotee:''' Process (indistinct).<br />
<br />
'''Prabhupāda:''' That is risky. If you become Kṛṣṇa conscious and prepare yourself for going back to home, back to Godhead, that is not risky. But if you remain in darkness, you do not know… Karmīs, they do not know. They are working hard just like hogs and dogs without knowing any future of life. Their life is very risky. They do not know. How they’ll may transmigrate from this body to another body. Therefore, their life is risky. One who has understood this fact that there is life after death and if I try for it, I can go to the kingdom of God—so let me try for this—his life is not risky, his life is… One who is in darkness, he does not know what is happening next. He’s risky, his life is risky.<br />
<br />
'''Brother Roger:''' This is also clear, my lord, that this, the use of this body now is a privilege—surely.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Brother Roger:''' And that surely this (indistinct)…<br />
<br />
'''Prabhupāda:''' This is the only body…<br />
<br />
'''Brother Roger:''' …you transmigrate…<br />
<br />
'''Prabhupāda:''' Where you can, when you can prepare for going back to home, back to Godhead. In the next life you get a body of a cat or dog, then for millions of years you have no knowledge. Then you have to again make progress… Evolve from dog to cat, or cat to dog, like that there is evolutionary process. So, it will take millions and millions of again to come to this human form of life. And again, coming in the human form of life, if you don’t prepare yourself for going back to home, back to Godhead—then you are missing the chance. Nature gives you the chance. Now you have got this body, you take information how to go back to home, back to Godhead and prepare yourself and be happy. But if you don’t take advantage of it, we remain like cats and dogs—then you are missing. If you again become entangled with sinful activities, then you are missing the chance.<br />
<br />
'''Father Simon:''' It’s always that very simple invitation of God’s grace, isn’t it?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' That every man (indistinct). He is saying “come to me…”<br />
<br />
'''Prabhupāda:''' God is reminding, He’s canvassing, He’s canvassing: sarva-dharmān parityajya mām etī (''BG'' 18.66)—you come to Me.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Prabhupāda:''' You take shelter of Me, I will give you all protection. But we won’t take.<br />
<br />
'''Father Simon:''' As we have it in the Christian scriptures, the Lord waits to be gracious, to (indistinct).<br />
<br />
'''Prabhupāda:''' Yes, He’s already gracious. He’s coming Himself. He is sending His devotee, He’s sending His representative, He’s leaving the book—you study. He is giving the instruction, every way God is helping us. He is sitting within your heart, He’s giving you good counsel, but we are determined not to accept anything of God. So that life is very risky. Now in the Bhagavad-gītā we understand:<br />
<br />
:tathā dehāntaraṁ-prāptir<br />
:(BG 2.13)<br />
<br />
We have to change this body to another body. Now, that body—we can see there are so many billions and trillions of varieties of body. At least according to śāstra, 8,400,000. So, we may enter any of them—according to our work.<br />
<br />
:karmaṇā daiva-netreṇa<br />
:jantur dehopapattaye<br />
:(SB 3.31.1)<br />
<br />
We are preparing next body by our karma. We have been given the chance of human form of body to understand God, but if we do not do that, if we remain like cats and dogs, then the next life again become cats and dogs. After all, we have to accept another body. The soul is eternal. When this body is useless, no more fit for living, I have to give it up and take another body. That is given:<br />
<br />
:vāsāṁsi jīrṇāni yathā vihāya<br />
:(BG 2.22)<br />
<br />
Just like we put on some dress, garment. When it is not fit, we throw it away, we take another garment. So, this body is also like that. (indistinct) (End)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=User:Anurag&diff=780457User:Anurag2025-05-31T11:17:41Z<p>Anurag: </p>
<hr />
<div>'''Prabhupāda:''' Shall I address you as father?<br />
<br />
'''Father Simon:''' I’m Father Simon, yes.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' This is Brother Roger.<br />
<br />
'''Prabhupāda:''' So father’s father. Father has got a father? Is it not?<br />
<br />
'''Father Simon:''' Yes (laughs).<br />
<br />
'''Prabhupāda:''' So let us go. I am father, I have got my father, my father has got father. In this way, who is the ultimate father? There must be one ultimate father. Because I have got my father, my father has got father. So you go on, it does not mean that on the tenth generation or twentieth generation I could not see the father. That does not mean there was no father. There must have—a father.<br />
<br />
Therefore, originally, there is the Supreme Father, and your Christian religion recognizes God as the Father. You pray “oh Father”. So, our experience is that I am also father, my father is also father but we are all persons. Therefore, the original Father, the beginning Father—He must be a person. What is your opinion? He cannot be impersonal. Do you agree or not?<br />
<br />
'''Father Simon:''' Ah, yes, we believe in…<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' God as person, yeh quite.<br />
<br />
'''Prabhupāda:''' So, father is controller. Father controls me, I am son. My father controls me, father controls the family. Therefore, in a small jurisdiction the father is the controller. Similarly, his father he is also controller, the Supreme Father is the Supreme Controller. That is Vedic version:<br />
<br />
:īśvaraḥ paramaḥ kṛṣṇaḥ<br />
:sac-cid-ānanda-vigrahaḥ<br />
:(Brahma-saṁhitā 5.1)<br />
<br />
The Supreme Father is Kṛṣṇa. All controller. Sac-cid-ānanda-vigrahaḥ—His form is not like us, His form is eternal, full of knowledge, full of bliss.<br />
<br />
So why I am being the son of the same Father by descendance—why my body is not like Him? My body is not eternal, I have to give up this body. My body is full of ignorance. There is no knowledge, I do not know what is going on within my body. Still, I claim it is my body. I eat but I do not know how the eatables turn into so many secretions, turn into blood, into urine, into so many things.<br />
<br />
They are divided, the big mechanical process is going on. But I do not know exactly. And when there is some disturbance in the metabolism of the function of the bodily machine, I go to the doctor because I do not know. So, therefore, I am full of ignorance—my body.<br />
<br />
And sac-cid-ānanda: sat means “eternal”; cit means “full of knowledge”; and ānanda means “full of bliss.” So, this body is full of miseries. It is not blissful. Apart from all other miserable conditions, we have to meet death, which we do not want. That is stated in the Bhagavad-gītā:<br />
<br />
:janma-mṛtyu-jarā-vyādhi-<br />
:duḥkha-doṣānudarśanam<br />
:(BG 13.9)<br />
<br />
You may be very proud of your advancement of knowledge. But the main problems of life—birth, death, old age, and disease—there is no remedy. You have not discovered any remedy for this miserable condition. Therefore, my body is temporary, it is full of ignorance, it is full of miseries.<br />
<br />
God’s body is eternal, full of knowledge, and full of pleasure. This is the distinction between God and myself. Otherwise, God is also a living being—supreme living being. I am also living being. That is stated in the Vedas:<br />
<br />
:nityo nityānāṁ cetanaś cetanānām<br />
:(Kaṭha Upaniṣad 2.2.13)<br />
<br />
God is the supreme eternal, among the other eternals—other eternals who are the living entities. We are also eternal. You do not die after the destruction of the body:<br />
<br />
:na hanyate hanyamāne śarīre<br />
:(BG 2.20)<br />
<br />
So, because we are now in the conditional stage of material life, we are undergoing this birth, death, old age, and disease. Otherwise, we are as good as Kṛṣṇa or God, we have got our spiritual body which is now covered.<br />
<br />
Now, our main business is how to become aloof from this conditional life. That is our main business in human life. We should not act in such a way that we become more conditioned. Just like a prisoner in the prison house—his business is how to finish that period of punishment and go out of the prison. Not to increase more entanglement so that he will continue prison life again, again, again.<br />
<br />
So that people do not understand—they are trying to be happy in the prison house, which is impossible. Prison house is never meant for happiness. It is meant for giving distress to the criminals so that he may come to his senses. But unfortunately, they are making association, combination to become happy in the prison house. That is their ignorance.<br />
<br />
In the prison house, in the material world, there is no possibility of happiness. Therefore, the aim should be to go back to home, back to Godhead. That is the main business of human beings—especially because in the animal life it is not possible. They cannot make any progress of spiritual life. But in the human life also, if we remain just like animals, then we are missing the opportunity.<br />
<br />
So, our Kṛṣṇa consciousness movement is that people may not live like animals. Therefore, all our students, they follow strictly the prohibited principles: no illicit sex, no meat-eating, no intoxication, no gambling.<br />
<br />
Illicit sex is animal. Animal has no—in the animal society there is no marriage. Any man-woman mixes and have sex life. That is animal—illicit sex.<br />
<br />
Similarly, human being eating meat—that is also animalism. The tigers, the jackals, the cats, dogs—they can eat meat. The human being—just like you have brought so many nice things. They have got—God has given so many nice things—why they should eat meat?<br />
<br />
And so far intoxication—in the material condition of life we are already intoxicated. Our brain is agitated—crazy. Because we are accepting this body:<br />
<br />
:yasyātma-buddhiḥ kuṇape tri-dhātuke<br />
:(SB 10.84.13)<br />
<br />
I am not this body, but I am accepting this body—this is madness. So, if he is indulging again further intoxication, then when will he come to his senses? Therefore, intoxication is also animalism.<br />
<br />
And gambling—that is also another lower class of engagement. Why should we gamble? We are destined to some extent suffering or enjoying according to my past karma. We cannot decrease it or increase it. That is not possible. So why should we indulge in gambling? Better that time be utilized for advancing in Kṛṣṇa consciousness—God consciousness.<br />
<br />
So, this is our program. We are pushing on the Kṛṣṇa consciousness movement on the basis of the science of God. It is not a sentimental religious movement. Therefore, we welcome everyone. Everyone from the human society. And they are coming, they are understanding.<br />
<br />
Kṛṣṇa was not known—it was known, but not so elaborately—four or five years ago when this European and American, they are accepting this Kṛṣṇa cult. And I think there is very good chance of cooperating with the Christian religion, because Christian religion is also propagating God consciousness. Hm.<br />
<br />
But we claim to be a little more accurate—we get the name of God, His activities, His characteristics—everything—stated in the Bhagavad-gītā. So, if we cooperate, then the people of the world will be benefited. That is our submission. Hm.<br />
<br />
So, what is your opinion about our movement?<br />
<br />
'''Father Simon:''' I think it is wonderful that so many young people are being inspired to seek the things of God.<br />
<br />
'''Brother Roger:''' Yeah.<br />
<br />
'''Father Simon:''' And being helped to love God.<br />
<br />
'''Prabhupāda:''' Yes. So one Father in Boston, he issued one pamphlet that “these boys, they are our boys. From Christian or from Jewish group they have joined this movement. But before that, they are not interested about God. And how it is that they have become mad after God?” This is the statement of a Christian priest in Boston.<br />
<br />
'''Father Simon:''' I think the great need of this time is for real spiritual teaching, isn’t it?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' (indistinct) before.<br />
<br />
'''Prabhupāda:''' And because Bhagavad-gītā, we understand that is the science of God. God is explaining Himself—what He is. God cannot be known by our mental speculation; He is unlimited. But if He reveals Himself, we can know something about Him.<br />
<br />
That is the statement of Bhāgavatam:<br />
<br />
:ataḥ śrī-kṛṣṇa-nāmādi<br />
:na bhaved grāhyam indriyaiḥ<br />
:(Bhakti-rasāmṛta-sindhu 1.2.234)<br />
<br />
Our present senses are covered by these material ingredients, therefore it is not possible to speculate about God by these material senses. The senses are to be purified to come to the spiritual position. Then, when we apply our senses in the service of the master of the senses…<br />
<br />
God is the master of the senses. His name is Hṛṣīkeśa. Hṛṣīka means “senses.” In the Bhagavad-gītā it is said, God says—Kṛṣṇa says—“I have got my hands and legs everywhere.” So, my hand is God’s hand. We can easily understand—because a son’s body is created by the father. So, the hand of the son is also hand of the father.<br />
<br />
So therefore, our senses—our hands, legs, and everything—they are being God’s property. They should be engaged for God’s activities—not for any other reason. Just like my hand, I use it for my purpose, my hand is not used for your purpose. Similarly, if we realize that the proprietor of my senses is the Supreme Lord, therefore my senses should be engaged for the service of the Lord.<br />
<br />
Actually, they are not mine—they are Kṛṣṇa’s, God’s. So that is the formula of bhakti-yoga:<br />
<br />
:sarvopādhi-vinirmuktaṁ<br />
:tat-paratvena nirmalam<br />
:(Cc. Madhya 19.170)<br />
<br />
We are thinking now “I am Indian, I am Englishman, I am German, I am brāhmaṇa, I am kṣatriya, I am Christian, I am Hindu, I am Muslim.” They are thinking like that. These are all designations.<br />
<br />
So, one should be free from all designations:<br />
<br />
:sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam<br />
<br />
He should be purified in God consciousness. “I am servant of God,” or “I am servant of Kṛṣṇa.” This is Kṛṣṇa consciousness.<br />
<br />
Now I am thinking “I am servant of my family, I am servant of my community, I am servant of my nation, I am servant of my group…” So many things. “I am this, I am that.” These are all designations.<br />
<br />
Therefore, the formula is sarvopādhi-vinirmuktaṁ—one should be free from all designations. That is called brahma-jñāna—this real identity is “I am part and parcel of God. I am servant of God.” When you come to this sense, then my senses are purified. With that purified sense, we can serve God. That is called bhakti-yoga:<br />
<br />
:hṛṣīkeṇa hṛṣīkeśa-<br />
:sevanaṁ bhaktir ucyate<br />
:(Cc. Madhya 19.170)<br />
<br />
Hṛṣīka means “senses.” When the senses are purified, then in that purified sense we serve the Supreme—that is liberation:<br />
<br />
:sa guṇān samatītyaitān<br />
:brahma-bhūyāya kalpate<br />
:(BG 14.26)<br />
<br />
'''(aside:)''' Call that paṇḍita mahāśaya. (Pradyumna)<br />
<br />
Brahma-bhūyāya kalpate—that is spiritual existence. So here, our students, they are no more identifying themselves either as Christian or Hindu or German or Englishman or Indian. They are thinking themselves as eternal servant of Kṛṣṇa.<br />
<br />
So here is factual unity—factual unity, unity on the platform of spirit soul. And unity on the material platform is not possible. Material platform—there is no possibility of… so many times they have tried unity on the material platform. It has failed. That is not possible. Because on the material plane…<br />
<br />
'''(aside:)''' This door is open. Close it.<br />
So, on the spiritual platform there is possibility of imitating (?). Otherwise, there is no possibility of ending it. So, what is your opinion about our movement?<br />
Father Simon: I think that we must hope and pray that the Lord will use all these stirring’s to his end. Glory to draw everyone close to Him and we won’t be sidetracked as you say into labels and designations. His (mumble) people so easily take on the externals same thing. Something some craze or fashion or whatever. And identify themselves with that and it becomes another limited thing, another prison. And then the very things that God gives us to enable us to grow out of the prison, to break out of the prison. We build them up into another little prison and they witness that all the religions I think is to this great freedom that God has and that God wants us to have. To get beyond these, to get beyond the merely externals…<br />
<br />
'''Prabhupāda:''' Boliye (Hindi)<br />
<br />
'''Father Simon:''' And beyond the (chuckles)…<br />
<br />
'''Prabhupāda:''' I puzzled; I do not follow.<br />
<br />
'''Revaténandana:''' Well, he says it’s, it’s very essential. He agrees it’s essential to get beyond these material designations.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Revaténandana:''' And into the higher freedom that God has. That He wants us all to have, is that?<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Revaténandana:''' That’s a very brief summary (laughter).<br />
<br />
'''Prabhupāda:''' Yes, we have got the freedom because we are part and parcel of God. God is complete free—His freedom is not dependent on others—svarāṭ. Just like we get some knowledge from our teacher, so God is not dependent like that: svā-bhāvikī jñāna-bala-kriyā ca (BG 3.22). He is self-sufficient, He is complete free. That is the distinction between God and us. And because we are part and parcel of God, we have got little freedom. When you misuse that little freedom that is our material condition. When we use that freedom properly, that is our spiritual condition.<br />
<br />
'''Father Simon:''' Our great conviction is that it is always God reaching out to us and that if we call Him—Lord. If we call Him the Lord then in surrendering our human, apparent human freedom to Him. He leads us beyond ourselves…<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' He is always confronting us with the, the new step that we can take towards Him.<br />
<br />
'''Prabhupāda:''' Yes, that is the instruction of the Bhagavad-gītā. Kṛṣṇa says that you give up any, everything else you just simply surrender to Me, and I give you all protection.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' Yes. That is the instruction, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja.<br />
''(aside:)'' Find that verse.<br />
<br />
'''Pradyumna:'''<br />
:sarva-dharmān parityajya<br />
:mām ekaṁ śaraṇaṁ vraja<br />
:ahaṁ tvāṁ sarva-pāpebhyo<br />
:mokṣayiṣyāmi mā śucah<br />
:(BG 18.66)<br />
:“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction…”<br />
<br />
'''Prabhupāda:''' Real religion is to surrender to God. That is real religion. And other’s religion which you have manufactured that maybe temporarily beneficial but that is not real religion. In Bhāgavata also, it is confirmed:<br />
:''sa vai puṁsāṁ paro dharmo''<br />
:''yato bhaktir adhokṣaje''<br />
:(SB 1.2.6)<br />
That type of religion is first class following which one becomes a surrendered devotee to the Supreme Lord. That is first class religion. And, ahaituky apratihatā, that surrender is without any motive. The surrender should be: God is great, I am His servant, so I fully surrender unto Him. Not that I’ll get some motivated profit. There is no such thing, because He will take care of me, He knows everything. Yoga-kṣemaṁ vahāmy aham. Just like a child is fully surrendered to the parents, the parent is taking care of what the child needs, how the child will be comfortable. So, therefore, our only business is to surrender to Kṛṣṇa. And then He will take—there is no need of asking anything from Him. There is no need. He knows, He’s omnipotent, omniscient. He knows my needs and He promises:<br />
:''teṣāṁ nityābhiyuktānāṁ''<br />
:''yoga-kṣemaṁ vahāmy aham''<br />
:(BG 9.22)<br />
Just like exactly the father takes care of the child. He knows how the child will be happy, what does he require. Now he requires food, now he requires rest. So, everything is there, he is surrendered simply to the lap of mother, to the care of father. And that kind of surrender is the religion. Completely. And that is, Kṛṣṇa says: sarva-dharmān parityajya. We might have manufactured so many things as religion. Why difference of religion? Why the Hindus, the Christians, the Mohammedans—they think that my religion is different from the others. Religion cannot be different. Religion means God consciousness. If God is one, then religion must be one. And that one religion is surrender to God, that’s all. It doesn’t require any ritualistic ceremony. “God is great, my dear Lord, You are great, I am Your subservient. I forgot it. From this day I surrender unto You. You take charge of me.” That’s all. Even I haven’t got to say “You take charge.” He says “I will take charge.” There is no need of saying also. Simply I have to say: “From this day I am fully surrendered unto You. If You like, You give me protection; if You like, You can kill me; whatever You like, You can do it.”<br />
<br />
:''mārabi rākhabi—yo icchā tohārā''<br />
:''nitya-dāsa-prati tuyā adhikārā''<br />
:(Mānasa Deha Geha, 3)<br />
<br />
Just like now, there is no slave. Formerly a slave, the master could do anything with him. Similarly, if we become a slave-like, then He has—God has—the right to do whatever He likes with me. And that is surrender. And that is religion. That religion is being taught in the Bhagavad-gītā:<br />
:''sarva-dharmān parityajya''<br />
:''mām ekaṁ śaraṇaṁ… ahaṁ tvāṁ sarva-pāpebhyo''<br />
:''mokṣayiṣyāmi mā śucah''<br />
:(BG 18.66)<br />
<br />
What is the translation?<br />
<br />
'''Pradyumna:''' “Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.”<br />
<br />
'''Prabhupāda:''' So, we suffer for our sinful activities, so we should surrender to God and stop our sinful activities. It is not that because I have surrendered to God so I can go on continue with my sinful activity, God will give me protection. No, that is not. You stop—no more sinful activities. Of course, anyone who has surrendered to God, he cannot indulge in sinful activities. Because he will abide by the orders of God, he cannot be sinful: yasyāsti bhaktir bhagavaty akiñcanā<br />
:(SB 5.18.12)<br />
If anyone is fully surrendered, then he has got all the good qualities of the demigods:<br />
:''sarvair guṇais tatra samāsate surāḥ''<br />
Surāḥ means “the demigods in higher planetary systems.” Devatā. They have got very good qualities, so in the devotee all the good qualities manifest. That is the test. We cannot find any fault with a devotee because everything is good qualities.<br />
<br />
And on the contrary:<br />
:''harāv abhaktasya kuto mahad-guṇā''<br />
One who is not a devotee, surrendered soul, he has no good quality.<br />
:''manorathenāsati dhāvato bahiḥ''<br />
By his mental speculation he will simply be materially attached. That is the distinction between devotee and non-devotee. For devotee there is no more mental speculation. So, one decision: “I am surrendered to Kṛṣṇa.” That’s all. Go on.<br />
<br />
Then follow the words of Kṛṣṇa:<br />
:''manmanā bhava mad-bhakto''<br />
:''mad-yājī māṁ namaskuru''<br />
:''mām evaiṣyasi''<br />
:(BG 9.34)<br />
''(aside)'' Find that verse.<br />
<br />
'''Pradyumna:'''<br />
:''manmanā bhava mad-bhakto''<br />
:''mad-yājī māṁ namaskuru''<br />
:''mām evaiṣyasi yuktvaivam''<br />
:''ātmānaṁ mat-parāyaṇaḥ''<br />
:(BG 9.34)<br />
<br />
'''Prabhupāda:''' Hm.<br />
<br />
'''Pradyumna:''' “Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.”<br />
<br />
'''Prabhupāda:''' This is Kṛṣṇa consciousness. Always thinking of Kṛṣṇa. Our process is chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, and hearing. This is manmanā—always thinking of Kṛṣṇa. And then worshipping the Deity in the temple. Manmanā bhava mad-bhaktaḥ, mad-yājī—worshipping Me. Hm. So, we have got daily class, daily worship, all the devotees they take part. They have got 24 hours engagement. So, mind cannot be diverted from Kṛṣṇa. That is manmanā. Somehow or other he is thinking of Kṛṣṇa—“Now I have to go to preach there, I have to make him member, or I’ll have to lecture there.” Or here also, “Now there is ārati, now there is bhoga, now there is class.” In this way they are engaged thinking of Kṛṣṇa 24 hours. Manmanā bhava mad-bhaktaḥ mad-yājī māṁ namaskuru.<br />
<br />
You have seen our books?<br />
<br />
'''Father Simon:''' I’ve seen some of your, your books—yes.<br />
<br />
'''Prabhupāda:''' You can show our books.<br />
<br />
'''Father Simon:''' You have services at the same times of the day, every day, do you—when you all come together for worship?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' And prayer. Yes.<br />
<br />
'''Prabhupāda:''' We have got…<br />
<br />
'''Father Simon:''' Yes, impressed.<br />
<br />
'''Prabhupāda:''' From morning 4 o’clock to night 10 o’clock, we have got engagements.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Prabhupāda:''' We are publishing all these books in all important languages.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' English, German, French, Spanish, Japanese, Chinese. And in India—Hindi, Bengali, Gujarati—as far as possible, we are publishing in all the languages.<br />
<br />
'''Father Simon:''' You have your own printing press?<br />
<br />
'''Prabhupāda:''' Yes. But they are not printed in our press.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Prabhupāda:''' They are printed in Japan.<br />
<br />
'''Father Simon:''' In Japan?<br />
<br />
'''Prabhupāda:''' We cannot print so nicely. (Laughter) Now we are going to print in Germany also; here is the dummy.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Revaténandana:''' We are also printing in England. We have done our first magazine in England recently.<br />
<br />
'''Prabhupāda:''' Yes. We are expanding. And we are selling our books also very nicely. Yes. In America we are selling on the average about $3,000 daily. Is it not?<br />
<br />
'''Revaténandana:''' I think so.<br />
<br />
'''Pradyumna:''' At least.<br />
<br />
'''Prabhupāda:''' Yes. In Los Angeles alone, we are collecting $1,000, and similarly, in New York.<br />
<br />
'''Pradyumna:''' In New York also.<br />
<br />
'''Prabhupāda:''' And taking all other places, not less than $3,000 daily.<br />
<br />
'''Father Simon:''' Lord Caitanya was the founder of your movement originally.<br />
<br />
'''Prabhupāda:''' No, no. Kṛṣṇa was the founder 5,000 years ago. The founder—Kṛṣṇa is the founder and it is coming from time immemorial. Because God is origin, so you cannot find out in which date it begins. But from historical point of view, this movement was started by Kṛṣṇa 5,000 years ago when Kṛṣṇa was present. Otherwise, Kṛṣṇa says in the Bhagavad-gītā, 4th chapter, that He instructed this philosophy formally to the sun god. Now if you take that, it becomes 40 millions or 400 millions of years ago. He spoke to the sun god. So, apart from that, that is stated in the Bhagavad-gītā:<br />
<br />
:imaṁ vivasvate yogaṁ<br />
:proktavān aham avyayam<br />
:(BG 4.1)<br />
<br />
Vivasvate—vivasvate means “the president of the sun planet”—Vivasvān. He is the present president of the sun planet. Or King. There must be one predominator in every planet. So, the name of the person who is predominating in the sun planet is Vivasvān. So, from the historical point of view, this philosophy was instructed to sun god over 400 millions of years ago. And apart from that, if we take the history of modern age, 5,000 years ago when the battle of Kurukṣetra took place, He instructed. So, from the last 5,000 years it is coming, but sometimes it is misinterpreted, the lineage is broken. Therefore, again somebody comes on behalf of Kṛṣṇa, he makes adjustment.<br />
<br />
Similarly, 500 years ago, the same movement was rejuvenated by Caitanya Mahāprabhu. And we are also following these same footsteps, we are trying to preach this same cult in the Western countries. Now, since 1966, but the movement is very old. It is not that we have started a new movement. No. The same thing which was spoken 400 millions of years ago to the sun god. The same thing which was spoken by Kṛṣṇa to Arjuna, and the same thing which was rejuvenated by Lord Caitanya Mahāprabhu, we are presenting the same thing. And the proof is that either 400 millions of years ago or 5,000 years ago, Kṛṣṇa says, “Surrender unto Me.” That’s all. And we are preaching surrender to Kṛṣṇa, so where is the difference? We are speaking the same thing. Either it was spoken 400 millions of years ago or 5,000 years ago, there is no change in the movement. We do not say, “Now we have advanced so much, there is no need of surrendering to Kṛṣṇa, you can go on with your own work.” (laughter)<br />
<br />
We don’t say that. We say the same thing, repetition of the same thing. Therefore, it is called disciplic succession—we don’t change. How it can be changed? God is eternal, we are also eternal, our relationship is eternal. Therefore, the service must be eternal, there is no question of change. Everything is eternal:<br />
<br />
:nityo nityānāṁ cetanaś cetanānām<br />
:eko yo bahūnāṁ vidadhāti kāmān<br />
:(Kaṭha Upaniṣads 2.2.13)<br />
<br />
These are the statements of the Vedas, and the Bhagavad-gītā also:<br />
<br />
:ahaṁ sarvasya prabhavo<br />
:mattaḥ sarvaṁ pravartate<br />
:iti matvā bhajante māṁ<br />
:budhā bhāva-samanvitāḥ<br />
:(BG 10.8)<br />
<br />
In the Vedānta (1.1.2) also it is said: janmādy asya yataḥ. In Bhāgavata (1.1.1) also it is said: ah, oṁ namo bhagavate vāsudevāya janmādy asya yataḥ. The same thing is there in every Vedic literature:<br />
<br />
:vedaiś ca sarvair aham eva vedyaṁ<br />
:(BG 15.15)<br />
<br />
By studying Vedas, one has to understand what is Kṛṣṇa, so anyone who takes Kṛṣṇa as He speaks about Himself, then his knowledge is perfect.<br />
<br />
Because what Kṛṣṇa says—that is perfect. Perfect means in any statement where there is no mistake, there is no illusion, there is no cheating. And there is no imperfectness of the senses—that is perfect statement. Our so-called knowledge is gathered by the imperfect senses; our senses are not perfect. Unless we hear about the sun planet, if we see the sun planet by our eyes—direct perception—we see just like a disc. But when you take authoritative statement from geologist and others, then you understand that it is so many times bigger than this earth. Therefore, direct perception of the sun globe is not perfect.<br />
<br />
So, nowadays there are so many scientific theories, philosophical. They authorise, “I think; I think, in my opinion.” But he does not think that he is imperfect—what is the value of his opinion? He does not think so. What is the value of his thinking if he is imperfect? And that is a fact, our senses are not perfect. I am proud of possessing these eyes, but I cannot understand anything if I see a thing from distant place, neither I can see the nearest eyeball or the eyelid. So, there are conditions. There is no light—I cannot see. So, I see under conditions. So, what is the perfection? But they write books, “I think, I see.” But what you see, nonsense? What is the value of your eyes? That is the defect. But God has no such defects, therefore whatever He says is perfect.<br />
<br />
:vedāhaṁ samatītāni<br />
<br />
(aside:) Find out this verse, vedāhaṁ samatītāni.<br />
<br />
'''Pradyumna:'''<br />
:vedāhaṁ samatītāni<br />
:vartamānāni cārjuna<br />
:bhaviṣyāṇi ca bhūtāni<br />
:māṁ tu veda na kaścana<br />
:(BG 7.26)<br />
<br />
'''Prabhupāda:''' Hm.<br />
<br />
'''Pradyumna:''' “O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.”<br />
<br />
'''Prabhupāda:''' So, we should take knowledge from the person who knows the past, present and future. I may not know it because I am imperfect, but He knows me. So, our business is to receive knowledge from the Supreme Perfect, then our knowledge is perfect.<br />
<br />
'''Father Simon:''' I see in one of these books you talk about the beauty of God.<br />
<br />
'''Prabhupāda:''' Hm?<br />
<br />
'''Father Simon:''' Is this a theme that is important in your spirituality—that God reveals Himself as immensely beautiful and attractive?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' So that when you begin to see Him…<br />
<br />
'''Prabhupāda:''' Yes. God means He must be all-attractive.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' All-attractive. His beauty must be. There are attractive features we can experience in this material world. If a man is very rich, he is attractive. If a man is very learned scholar, he is attractive. If a man is very strong, he is attractive. If a man is very beautiful, he is attractive. So, these are the attractive features. There are six kinds of attractive features—wealth, beauty, strength, influence, knowledge, renunciation; like that. So, God is endowed with all these attractive features—in full. That is the statement of the Vedas:<br />
<br />
:aiśvaryasya samagrasya<br />
:vīryasya yaśasaḥ śriyaḥ<br />
:jñāna-vairāgyayoś caiva<br />
:sarvam iti bhagaṅganā<br />
:(Viṣṇu Purāṇa 6.5.47)<br />
<br />
Bhagavān—God’s, the etymological expression of God is Bhagavān. Bhaga means “opulences.” Nobody can be richer than Him, nobody can be wiser than Him, otherwise how God is great? Great in every respect—either in riches or in beauty or in knowledge or in reputation or in strength or in renunciation—everything. He must be the great. Nobody can be richer than God. In India, there is a rascal—he makes like this little gold. Some yogic mystic power, now he has become God.<br />
<br />
'''Revatīnandana:''' Makes what?<br />
<br />
'''Prabhupāda:''' Eh?<br />
<br />
'''Devotees:''' Gold.<br />
<br />
'''Prabhupāda:''' Yes, he will show some magic, take a little gold. It will not stay, but by this he has become God.<br />
<br />
'''Devotee:''' He claims to have become God.<br />
<br />
'''Prabhupāda:''' Eh?<br />
<br />
'''Devotee:''' He claims to become God.<br />
<br />
'''Prabhupāda:''' Yes. He claims, but there are fools, and they accept also. So I say that if gold making is the qualification of God, then why shall I take this man as God? I shall take that man who has created gold mines. If that is the qualification of God. So, God has created this material world, and each and every planet there are millions and millions of goldmines. All over the universe. So why shall I take this cheat-man—as God? Why not the big man who has created the goldmines, if that is the qualification of becoming God. Come to logic, eh? So, these things are going on, especially in India, they made so many (laughter)… There are so many rascals, they are claiming, and now here one rascal has come—another.<br />
<br />
'''Revaténandana:''' Yeah, he says this… His followers say, "When I take the secret session, they touch my eyes and I, I see some light. Nobody else can see," right. But they say, "I can see some light, therefore He is God."<br />
<br />
'''Prabhupāda:''' Who knows that you see?<br />
<br />
'''Revaténandana:''' What about this light?<br />
<br />
'''Prabhupāda:''' Then you say that you have seen, but nobody says…<br />
<br />
'''Revaténandana:''' Nobody else can see. You know (laughs).<br />
<br />
'''Prabhupāda:''' Then what nonsense God you are?<br />
<br />
'''Revaténandana:''' Yeah. But what a little, what a very little bit of light, you see. Everybody can see the sun (laughs).<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Revaténandana:''' There is so much light.<br />
<br />
'''Prabhupāda:''' But there are rascals, they follow like that. What can be done? God is so cheap that because he has seen some light, he has become God. Just see. What light he sees, nobody knows, and he says, “Nobody can see.” Then where is the confirmation? Who can say you’re actually seeing or not? So, this bluffing is going on. But when the real God is there, they are not accepting. Who is accepted by stalwart scholars, leading personality, ācāryas—that is not accepted. Somebody says, “I have seen some light, I am God”; therefore, he is accepted. Cheap-god.<br />
<br />
God says here that the whole universal material creation is resting in one fourth energy:<br />
<br />
:ekāṁśena sthito jagat<br />
:athavā bahunaitena kiṁ jñātena tavārjuna<br />
:viṣṭabhyāham idaṁ kṛtsnam<br />
:ekāṁśena sthito jagat<br />
:(BG 10.42)<br />
<br />
(aside) Find out this verse.<br />
<br />
'''Pradyumna:''' Athavā bahunaitena?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Pradyumna:'''<br />
:athavā bahunaitena<br />
:kiṁ jñātena tavārjuna<br />
:viṣṭabhyāham idaṁ kṛtsnam<br />
:ekāṁśena sthito jagat<br />
:(BG 10.42)<br />
“But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself, I pervade and support this entire universe.”<br />
<br />
'''Revaténandana:''' That’s at the end of the tenth chapter.<br />
<br />
'''Prabhupāda:''' Oh, it is tenth chapter.<br />
<br />
'''Revaténandana:''' Tenth chapter, at the end of it, yeah.<br />
<br />
'''Father Simon:''' Detailed knowledge.<br />
<br />
'''Prabhupāda:''' Hm.<br />
<br />
'''Father Simon:''' I think leads people closer to God, doesn’t it? Saint Teresa, one of the great Christian Saints, waged a lifelong campaign against people who knew a little and thought they knew everything. And she had a great belief in real learning because her experience of really learned priests was that even though they perhaps haven’t experienced much themselves, because they were really learning, they had a large understanding of what God could do and so were open to recognize His acts. But the semi-lettered people—she called them “the half-educated people”—who have got a little bit of knowledge and then think, “This is it, I know everything.” They are the people who push everybody along a narrow little road and saying, “This is the way.” (chuckles)<br />
<br />
'''Prabhupāda:''' This is that. Anyone who is claiming that he has knowledge, he must receive the knowledge from the perfect.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' Otherwise, his knowledge is not perfect.<br />
<br />
'''Father Simon:''' Well, real knowledge is always very humble in some ways.<br />
<br />
'''Prabhupāda:''' Yes, always. Real knowledge is received from the perfect. Our process is that we accept knowledge in the descending process—not by the ascending process. There are two kinds of ways. By speculation, just like they are trying to know the sun, the moon—they are trying to go there. This is ascending process. Ascending process. But there is another process—descending process. The knowledge comes from the moon, from the sun, from other planets. But that is perfect knowledge, because that knowledge is coming from a person who actually resides—that is perfect knowledge. And because my speculative power is limited, therefore, I cannot understand anything by this speculative knowledge.<br />
<br />
'''Revaténandana:''' Even scriptures. If I study a scripture in the same way, I’ll try to understand it by my potency…<br />
<br />
'''Father Simon:''' Yeah.<br />
<br />
'''Revaténandana:''' I can make mistakes; I will make mistakes.<br />
<br />
'''Father Simon:''' Yes, scripture speaks with its own authority. And it is indirect… (indistinct)<br />
<br />
'''Revaténandana:''' If I don’t—I don’t hear, I don’t understand such good authority.<br />
<br />
'''Father Simon:''' I’ve suffered a lot from scripture scholars (chuckles) who are too clever to believe. And not clever (mumble)…<br />
<br />
'''Prabhupāda:''' No. When there is no speculative knowledge, there is no question of belief. It is fact. There is a verse in Brahma-saṁhitā:<br />
<br />
:panthās tu koṭi-śata-vatsara-sampragamyo<br />
:vāyor athāpi manaso muni-puṅgavānām<br />
:so 'py asti yat prapada-sīmny avicintya-tattve<br />
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi<br />
:(Bs. 5.34)<br />
<br />
Now there is kingdom of God—every scripture, every religion accepts. Now if you want to find out where is that kingdom of God… So:<br />
<br />
:panthās tu koṭi-śata-vatsara-sampragamyo<br />
<br />
The modern scientist says that to go to the highest planetary system it will take 40,000 of years. Now if you want to go to the spiritual kingdom which is far beyond this material world, so how you will go there? Because you cannot finish this material world even by 40,000 of years. You’re not going to live even 40 hundreds of years—or 40 years nowadays (chuckles).<br />
<br />
So, I will finish this material span—40,000 years—then we have to… So far, we have got information: the universe is covered by layers of five elements—earth, air, water, stock (?). So each layer is ten times more than the other layer. So, you have to penetrate through that, then you come to the spiritual sky. Then there is spiritual planets, and the highest planet is called Goloka Vṛndāvana, where Kṛṣṇa lives.<br />
<br />
So therefore, if we want to go there by our own endeavour, then the Brahma-saṁhitā says:<br />
<br />
:panthās tu koṭi-śata-vatsara-sampragamyo<br />
<br />
If you travel millions of years to go to that planet with the speed of mind and air, still it will be unknown to you. This is ascending process. But when Kṛṣṇa comes, He gives the information:<br />
<br />
:na tatra bhāsayate sūryo na śaśāṅko na pāvakaḥ<br />
:yad gatvā na nivartante…<br />
<br />
(aside) Find out. Tad dhāma paramaṁ.<br />
<br />
It is the information.<br />
<br />
'''Pradyumna:'''<br />
:na tad bhāsayate sūryo<br />
:na śaśāṅko na pāvakaḥ<br />
:yat gatvā na nivartante<br />
:tad dhāma paramaṁ mama<br />
:(BG 15.6)<br />
“That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.”<br />
<br />
'''Prabhupāda:''' So, there is a place where there is no need of illumination by sunlight or moonlight—it is self-illuminated. Just like we, the sun planet here, we have got one instance. The sun does not require any illumination, the planet itself is light. Similarly, the spiritual sky all the planets there—Vaikuṇṭha-loka—they are self-illuminating, there is no darkness. Therefore, this material world is called tamaḥ. Tamaḥ means “darkness.” Tamasi mā jyotir gamaḥ (Bṛhad-āraṇyaka Upaniṣad 1.3.28). The Vedic instruction is don’t remain in this dark world—it is by nature dark, therefore it requires this electricity. The sun, the moon… but there is another world which is self-illuminating—there is no need of… That is there stated,<br />
<br />
:na tad bhāsayate sūryo<br />
:na śaśāṅko na pāvakaḥ<br />
:yat gatvā na nivartante<br />
:tad dhāma paramaṁ mama<br />
:(BG 15.6)<br />
So, we have to take knowledge in that way. There is spiritual world, here is the description. There are other descriptions also in Bhāgavatam. The spiritual world. There is also aeroplane, everything is there—but they are all spiritual. Here everything is material. Giving the best service to the human society—that, yat gatvā na nivartante—just try to go to that place wherefrom you haven’t got to return again. You live there eternally with full knowledge and bliss, and this is our business. And we are not manufacture this ideas—they are all stated in the Bhagavad-gītā. We are simply distributing that knowledge.<br />
<br />
'''Revatīnandana:''' Everybody else is trying to enjoy the prison house.<br />
<br />
'''Prabhupāda:''' Hah!<br />
<br />
'''Revatīnandana:''' And we are leaving (laughs).<br />
<br />
'''Prabhupāda:''' We are kicking your… (Laughter) Kicking this nonsense, what is this? Duḥkhālayam aśāśvatam (BG 8.15). It is duḥkhālayam. Kṛṣṇa says: ābrahma-bhuvanāl lokāḥ—even if you go to the highest planet. You may get a duration of life—millions of years. But that does not mean you become eternal, that is not possible: ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna. If you are actually serious of having eternal life, blissful and full of knowledge—then you must go back to home, back to Godhead. That is possible: mad-yājino 'pi yānti mām (BG 9.25)—my devotees go, come there, here.<br />
What is that?<br />
<br />
'''Pradyumna:'''<br />
:ābrahma-bhuvanāl lokāḥ<br />
:punar āvartino 'rjuna<br />
:mām upetya tu kaunteya<br />
:punar janma na vidyate<br />
:(BG 8.16)<br />
“From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again.”<br />
<br />
'''Prabhupāda:''' That’s it. So why not try for this? There is another verse: yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ, bhūtējyā yānti bhūtāni mad-yājino 'pi yānti mām<br />
<br />
'''Pradyumna:'''<br />
:yānti deva-vratā devān<br />
:pitṝn yānti pitṛ-vratāḥ<br />
:bhūtāni yānti bhūtējyā<br />
:yānti mad-yājino 'pi mām<br />
:(BG 9.25)<br />
“Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.”<br />
<br />
'''Prabhupāda:''' That’s all. So why should I go, waste my time to go to the ghosts and ancestor and demigod—why not go to Kṛṣṇa? Because I have to work for that, so why not work for the best? This is our function. It is clearly stated that you, if you prepare for going to the higher… Not in this way that I have got a sputnik, I shall go. No. That is not possible. You have to prepare yourself to go to the moon planet, to the sun planet, to the Venus. There are innumerable—you can go there, to the Brahma-loka planet, yānti deva-vratā devān. So, you have to prepare in this life. Similarly, if you want to go to the pitṛ-loka and other places—you have to prepare. And if you prepare yourself to come to My place—you can come. So, what will be my duty—so why not work for going back to Kṛṣṇa’s place?<br />
That is intelligence. I have to work for going somewhere—if somebody says you can take ticket either for moon planet or sun planet or Vaikuṇṭha planet. Then what ticket I shall take? Give me the Vaikuṇṭha ticket (laughter). Why shall I take the sun planet or moon planet? This is intelligence—why shall I waste my time again? Give me that ticket. So, this is intelligence.<br />
<br />
'''Devotee:''' And you take the ticket by surrendering.<br />
<br />
'''Prabhupāda:''' Eh? Yes. Ticket is distributed free. Kṛṣṇa coming—“take this ticket.” His devotees are coming—“take this ticket.” But we are—“no, we shall rot here,” that’s all. That is my determination.<br />
<br />
'''Revatīnandana:''' What do you think about this being born and dying again and again? This is the assumption in this whole discussion now. This is…<br />
<br />
'''Father Simon:''' Well, it isn’t necessarily a… I mean the basic assumption is that man is made for eternal life. And from that point of view, temporal life is prison. And one of the medieval definitions of hell is “unending time.” Which I think is quite good—that this is the…<br />
<br />
'''Revatīnandana:''' He says one of the medieval definitions of hell is “unending time.” And unending time always to be in the conception of time.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Revatīnandana:''' That’s very nice.<br />
<br />
'''Father Simon:''' And I don’t… Christian don’t believe that we have one after another bodily existence here. But I think the practical point is the same, isn’t it? That our business here on earth is to learn how to be citizens of heaven.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' And I think that, I mean just as we would say…<br />
<br />
'''Prabhupāda:''' What is the description of heaven? Is there any description?<br />
<br />
'''Father Simon:''' Well, all kinds of descriptions of heaven. They’re—they are just pictures. One is very like one that you have mentioned where you don’t need the sun or the moon because God is their light and “let us walk in the light of the Lord.”<br />
<br />
'''Prabhupāda:''' Then heaven means kingdom of God?<br />
<br />
'''Father Simon:''' Kingdom of God.<br />
<br />
'''Devotee:''' Hm.<br />
<br />
'''Revaténandana:''' Sometimes.<br />
<br />
'''Devotee:''' Yes.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Revaténandana:''' Some, sometimes it is deceived (?) in that way.<br />
<br />
'''Prabhupāda:''' We have got our Vedic description. The standard of living—very, very high.<br />
<br />
'''Revaténandana:''' Sometimes it’s…<br />
<br />
'''Prabhupāda:''' Duration of life—very long. For 10,000 years of the… Everything is very nice or nicer, better than this place. But that is not spiritual. You can live for 10,000 years but in the spiritual world there is no such thing, you live eternally. Na nivartante (''BG'' 15.6), one does not come. So heavenly planet is also temporary because this universe will be annihilated, there will be dissolution of the whole universe. At that time this heavenly planets also will be dissolved. So that is not permanent. That is the conception of heavenly:<br />
<br />
:'''kṣīṇe puṇye punaḥ martya-lokaṁ viśanti<br />
:svarga-lokaṁ martya-lokaṁ'''<br />
:''(BG 9.21)''<br />
<br />
The standard of living may be very high but that is not permanent residence. Therefore, Kṛṣṇa says: mad-dhāma gatvā, punar janma na vidyate (''BG'' 8.16). So, as we are eternal, we must return to eternal world and that is perfection of life. Why should we remain in this temporary life and accept repetition of birth and death?<br />
<br />
:'''dehino 'smin yathā dehe<br />
:kaumāraṁ yauvanaṁ jarā<br />
:tathā dehāntaraṁ-prāptir'''<br />
:''(BG 2.13)''<br />
<br />
Dehāntaraṁ-prāptir—they are accepting another body. So, this transmigration of the soul, accepting another body, is very risky. I do not know what kind of body I am going to take next. But if I prepare in Kṛṣṇa consciousness, but Kṛṣṇa says that you can come back.<br />
<br />
:'''janma karma me divyam<br />
:yo jānāti tattvataḥ<br />
:tyaktvā dehaṁ punar janma<br />
:naiti mām eti…'''<br />
:''(BG 4.9)''<br />
<br />
So, if you follow Kṛṣṇa’s instruction in devotional service, then you are confident that you are going to Kṛṣṇa. Go back to home, back to God.<br />
<br />
'''Father Simon:''' I’m glad to hear you say that because I think a lot of Westerners have a very wrong idea of Eastern teaching on this and think that it means that you don’t have to bother because if you don’t get there in this life you have another life and another life and you will get there one day.<br />
<br />
'''Prabhupāda:''' So why do they think wrong?<br />
<br />
'''Father Simon:''' I was thinking…<br />
<br />
'''Prabhupāda:''' Is that right? They are right to even think…<br />
<br />
'''Father Simon:''' I think that is a very wrong doctrine.<br />
<br />
'''Prabhupāda:''' Eh?<br />
<br />
'''Father Simon:''' I think that is a very wrong doctrine.<br />
<br />
'''Prabhupāda:''' Which one?<br />
<br />
'''Father Simon:''' A very dangerous doctrine.<br />
<br />
'''Prabhupāda:''' Which one?<br />
<br />
'''Father Simon:''' That you can forget about, you needn’t worry if you don’t get there this time, you’ll get there next time. Because since we, all the real spiritual teaching says you have got your chance now.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' And you must take it now (chuckles).<br />
<br />
'''Prabhupāda:''' That chance is always, the chance is always there.<br />
<br />
'''Father Simon:''' Yes, but as you say it, transmigration is a risky (chuckles), a risky business.<br />
<br />
'''Prabhupāda:''' Yes, yes, risky business…<br />
<br />
'''Father Simon:''' There is no reason to suppose it’s going to be (indistinct)…<br />
<br />
'''Prabhupāda:''' Because if one does not know what kind of body he is going to get next life. Is it not risky?<br />
<br />
'''Father Simon:''' And if you keep putting off the time, then you will make it harder.<br />
<br />
'''Revaténandana:''' If you keep putting off spiritual life you are making it harder and harder to take to it.<br />
<br />
'''Prabhupāda:''' That is risky, that I am saying.<br />
<br />
'''Devotee:''' Process (indistinct).<br />
<br />
'''Prabhupāda:''' That is risky. If you become Kṛṣṇa conscious and prepare yourself for going back to home, back to Godhead, that is not risky. But if you remain in darkness, you do not know… Karmīs, they do not know. They are working hard just like hogs and dogs without knowing any future of life. Their life is very risky. They do not know. How they’ll may transmigrate from this body to another body. Therefore, their life is risky. One who has understood this fact that there is life after death and if I try for it, I can go to the kingdom of God—so let me try for this—his life is not risky, his life is… One who is in darkness, he does not know what is happening next. He’s risky, his life is risky.<br />
<br />
'''Brother Roger:''' This is also clear, my lord, that this, the use of this body now is a privilege—surely.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Brother Roger:''' And that surely this (indistinct)…<br />
<br />
'''Prabhupāda:''' This is the only body…<br />
<br />
'''Brother Roger:''' …you transmigrate…<br />
<br />
'''Prabhupāda:''' Where you can, when you can prepare for going back to home, back to Godhead. In the next life you get a body of a cat or dog, then for millions of years you have no knowledge. Then you have to again make progress… Evolve from dog to cat, or cat to dog, like that there is evolutionary process. So, it will take millions and millions of again to come to this human form of life. And again, coming in the human form of life, if you don’t prepare yourself for going back to home, back to Godhead—then you are missing the chance. Nature gives you the chance. Now you have got this body, you take information how to go back to home, back to Godhead and prepare yourself and be happy. But if you don’t take advantage of it, we remain like cats and dogs—then you are missing. If you again become entangled with sinful activities, then you are missing the chance.<br />
<br />
'''Father Simon:''' It’s always that very simple invitation of God’s grace, isn’t it?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' That every man (indistinct). He is saying “come to me…”<br />
<br />
'''Prabhupāda:''' God is reminding, He’s canvassing, He’s canvassing: sarva-dharmān parityajya mām etī (''BG'' 18.66)—you come to Me.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Prabhupāda:''' You take shelter of Me, I will give you all protection. But we won’t take.<br />
<br />
'''Father Simon:''' As we have it in the Christian scriptures, the Lord waits to be gracious, to (indistinct).<br />
<br />
'''Prabhupāda:''' Yes, He’s already gracious. He’s coming Himself. He is sending His devotee, He’s sending His representative, He’s leaving the book—you study. He is giving the instruction, every way God is helping us. He is sitting within your heart, He’s giving you good counsel, but we are determined not to accept anything of God. So that life is very risky. Now in the Bhagavad-gītā we understand:<br />
<br />
:tathā dehāntaraṁ-prāptir<br />
:(BG 2.13)<br />
<br />
We have to change this body to another body. Now, that body—we can see there are so many billions and trillions of varieties of body. At least according to śāstra, 8,400,000. So, we may enter any of them—according to our work.<br />
<br />
:karmaṇā daiva-netreṇa<br />
:jantur dehopapattaye<br />
:(SB 3.31.1)<br />
<br />
We are preparing next body by our karma. We have been given the chance of human form of body to understand God, but if we do not do that, if we remain like cats and dogs, then the next life again become cats and dogs. After all, we have to accept another body. The soul is eternal. When this body is useless, no more fit for living, I have to give it up and take another body. That is given:<br />
<br />
:vāsāṁsi jīrṇāni yathā vihāya<br />
:(BG 2.22)<br />
<br />
Just like we put on some dress, garment. When it is not fit, we throw it away, we take another garment. So, this body is also like that. (indistinct) (End)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=User:Anurag&diff=780456User:Anurag2025-05-29T16:17:12Z<p>Anurag: </p>
<hr />
<div>'''Prabhupāda:''' Shall I address you as father?<br />
<br />
'''Father Simon:''' I’m Father Simon, yes.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' This is Brother Roger.<br />
<br />
'''Prabhupāda:''' So father’s father. Father has got a father? Is it not?<br />
<br />
'''Father Simon:''' Yes (laughs).<br />
<br />
'''Prabhupāda:''' So let us go. I am father, I have got my father, my father has got father. In this way, who is the ultimate father? There must be one ultimate father. Because I have got my father, my father has got father. So you go on, it does not mean that on the tenth generation or twentieth generation I could not see the father. That does not mean there was no father. There must have—a father.<br />
<br />
Therefore, originally, there is the Supreme Father, and your Christian religion recognizes God as the Father. You pray “oh Father”. So, our experience is that I am also father, my father is also father but we are all persons. Therefore, the original Father, the beginning Father—He must be a person. What is your opinion? He cannot be impersonal. Do you agree or not?<br />
<br />
'''Father Simon:''' Ah, yes, we believe in…<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' God as person, yeh quite.<br />
<br />
'''Prabhupāda:''' So, father is controller. Father controls me, I am son. My father controls me, father controls the family. Therefore, in a small jurisdiction the father is the controller. Similarly, his father he is also controller, the Supreme Father is the Supreme Controller. That is Vedic version:<br />
<br />
:īśvaraḥ paramaḥ kṛṣṇaḥ<br />
:sac-cid-ānanda-vigrahaḥ<br />
:(Brahma-saṁhitā 5.1)<br />
<br />
The Supreme Father is Kṛṣṇa. All controller. Sac-cid-ānanda-vigrahaḥ—His form is not like us, His form is eternal, full of knowledge, full of bliss.<br />
<br />
So why I am being the son of the same Father by descendance—why my body is not like Him? My body is not eternal, I have to give up this body. My body is full of ignorance. There is no knowledge, I do not know what is going on within my body. Still, I claim it is my body. I eat but I do not know how the eatables turn into so many secretions, turn into blood, into urine, into so many things.<br />
<br />
They are divided, the big mechanical process is going on. But I do not know exactly. And when there is some disturbance in the metabolism of the function of the bodily machine, I go to the doctor because I do not know. So, therefore, I am full of ignorance—my body.<br />
<br />
And sac-cid-ānanda: sat means “eternal”; cit means “full of knowledge”; and ānanda means “full of bliss.” So, this body is full of miseries. It is not blissful. Apart from all other miserable conditions, we have to meet death, which we do not want. That is stated in the Bhagavad-gītā:<br />
<br />
:janma-mṛtyu-jarā-vyādhi-<br />
:duḥkha-doṣānudarśanam<br />
:(BG 13.9)<br />
<br />
You may be very proud of your advancement of knowledge. But the main problems of life—birth, death, old age, and disease—there is no remedy. You have not discovered any remedy for this miserable condition. Therefore, my body is temporary, it is full of ignorance, it is full of miseries.<br />
<br />
God’s body is eternal, full of knowledge, and full of pleasure. This is the distinction between God and myself. Otherwise, God is also a living being—supreme living being. I am also living being. That is stated in the Vedas:<br />
<br />
:nityo nityānāṁ cetanaś cetanānām<br />
:(Kaṭha Upaniṣad 2.2.13)<br />
<br />
God is the supreme eternal, among the other eternals—other eternals who are the living entities. We are also eternal. You do not die after the destruction of the body:<br />
<br />
:na hanyate hanyamāne śarīre<br />
:(BG 2.20)<br />
<br />
So, because we are now in the conditional stage of material life, we are undergoing this birth, death, old age, and disease. Otherwise, we are as good as Kṛṣṇa or God, we have got our spiritual body which is now covered.<br />
<br />
Now, our main business is how to become aloof from this conditional life. That is our main business in human life. We should not act in such a way that we become more conditioned. Just like a prisoner in the prison house—his business is how to finish that period of punishment and go out of the prison. Not to increase more entanglement so that he will continue prison life again, again, again.<br />
<br />
So that people do not understand—they are trying to be happy in the prison house, which is impossible. Prison house is never meant for happiness. It is meant for giving distress to the criminals so that he may come to his senses. But unfortunately, they are making association, combination to become happy in the prison house. That is their ignorance.<br />
<br />
In the prison house, in the material world, there is no possibility of happiness. Therefore, the aim should be to go back to home, back to Godhead. That is the main business of human beings—especially because in the animal life it is not possible. They cannot make any progress of spiritual life. But in the human life also, if we remain just like animals, then we are missing the opportunity.<br />
<br />
So, our Kṛṣṇa consciousness movement is that people may not live like animals. Therefore, all our students, they follow strictly the prohibited principles: no illicit sex, no meat-eating, no intoxication, no gambling.<br />
<br />
Illicit sex is animal. Animal has no—in the animal society there is no marriage. Any man-woman mixes and have sex life. That is animal—illicit sex.<br />
<br />
Similarly, human being eating meat—that is also animalism. The tigers, the jackals, the cats, dogs—they can eat meat. The human being—just like you have brought so many nice things. They have got—God has given so many nice things—why they should eat meat?<br />
<br />
And so far intoxication—in the material condition of life we are already intoxicated. Our brain is agitated—crazy. Because we are accepting this body:<br />
<br />
:yasyātma-buddhiḥ kuṇape tri-dhātuke<br />
:(SB 10.84.13)<br />
<br />
I am not this body, but I am accepting this body—this is madness. So, if he is indulging again further intoxication, then when will he come to his senses? Therefore, intoxication is also animalism.<br />
<br />
And gambling—that is also another lower class of engagement. Why should we gamble? We are destined to some extent suffering or enjoying according to my past karma. We cannot decrease it or increase it. That is not possible. So why should we indulge in gambling? Better that time be utilized for advancing in Kṛṣṇa consciousness—God consciousness.<br />
<br />
So, this is our program. We are pushing on the Kṛṣṇa consciousness movement on the basis of the science of God. It is not a sentimental religious movement. Therefore, we welcome everyone. Everyone from the human society. And they are coming, they are understanding.<br />
<br />
Kṛṣṇa was not known—it was known, but not so elaborately—four or five years ago when this European and American, they are accepting this Kṛṣṇa cult. And I think there is very good chance of cooperating with the Christian religion, because Christian religion is also propagating God consciousness. Hm.<br />
<br />
But we claim to be a little more accurate—we get the name of God, His activities, His characteristics—everything—stated in the Bhagavad-gītā. So, if we cooperate, then the people of the world will be benefited. That is our submission. Hm.<br />
<br />
So, what is your opinion about our movement?<br />
<br />
'''Father Simon:''' I think it is wonderful that so many young people are being inspired to seek the things of God.<br />
<br />
'''Brother Roger:''' Yeah.<br />
<br />
'''Father Simon:''' And being helped to love God.<br />
<br />
'''Prabhupāda:''' Yes. So one Father in Boston, he issued one pamphlet that “these boys, they are our boys. From Christian or from Jewish group they have joined this movement. But before that, they are not interested about God. And how it is that they have become mad after God?” This is the statement of a Christian priest in Boston.<br />
<br />
'''Father Simon:''' I think the great need of this time is for real spiritual teaching, isn’t it?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' (indistinct) before.<br />
<br />
'''Prabhupāda:''' And because Bhagavad-gītā, we understand that is the science of God. God is explaining Himself—what He is. God cannot be known by our mental speculation; He is unlimited. But if He reveals Himself, we can know something about Him.<br />
<br />
That is the statement of Bhāgavatam:<br />
<br />
:ataḥ śrī-kṛṣṇa-nāmādi<br />
:na bhaved grāhyam indriyaiḥ<br />
:(Bhakti-rasāmṛta-sindhu 1.2.234)<br />
<br />
Our present senses are covered by these material ingredients, therefore it is not possible to speculate about God by these material senses. The senses are to be purified to come to the spiritual position. Then, when we apply our senses in the service of the master of the senses…<br />
<br />
God is the master of the senses. His name is Hṛṣīkeśa. Hṛṣīka means “senses.” In the Bhagavad-gītā it is said, God says—Kṛṣṇa says—“I have got my hands and legs everywhere.” So, my hand is God’s hand. We can easily understand—because a son’s body is created by the father. So, the hand of the son is also hand of the father.<br />
<br />
So therefore, our senses—our hands, legs, and everything—they are being God’s property. They should be engaged for God’s activities—not for any other reason. Just like my hand, I use it for my purpose, my hand is not used for your purpose. Similarly, if we realize that the proprietor of my senses is the Supreme Lord, therefore my senses should be engaged for the service of the Lord.<br />
<br />
Actually, they are not mine—they are Kṛṣṇa’s, God’s. So that is the formula of bhakti-yoga:<br />
<br />
:sarvopādhi-vinirmuktaṁ<br />
:tat-paratvena nirmalam<br />
:(Cc. Madhya 19.170)<br />
<br />
We are thinking now “I am Indian, I am Englishman, I am German, I am brāhmaṇa, I am kṣatriya, I am Christian, I am Hindu, I am Muslim.” They are thinking like that. These are all designations.<br />
<br />
So, one should be free from all designations:<br />
<br />
:sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam<br />
<br />
He should be purified in God consciousness. “I am servant of God,” or “I am servant of Kṛṣṇa.” This is Kṛṣṇa consciousness.<br />
<br />
Now I am thinking “I am servant of my family, I am servant of my community, I am servant of my nation, I am servant of my group…” So many things. “I am this, I am that.” These are all designations.<br />
<br />
Therefore, the formula is sarvopādhi-vinirmuktaṁ—one should be free from all designations. That is called brahma-jñāna—this real identity is “I am part and parcel of God. I am servant of God.” When you come to this sense, then my senses are purified. With that purified sense, we can serve God. That is called bhakti-yoga:<br />
<br />
:hṛṣīkeṇa hṛṣīkeśa-<br />
:sevanaṁ bhaktir ucyate<br />
:(Cc. Madhya 19.170)<br />
<br />
Hṛṣīka means “senses.” When the senses are purified, then in that purified sense we serve the Supreme—that is liberation:<br />
<br />
:sa guṇān samatītyaitān<br />
:brahma-bhūyāya kalpate<br />
:(BG 14.26)<br />
<br />
'''(aside:)''' Call that paṇḍita mahāśaya. (Pradyumna)<br />
<br />
Brahma-bhūyāya kalpate—that is spiritual existence. So here, our students, they are no more identifying themselves either as Christian or Hindu or German or Englishman or Indian. They are thinking themselves as eternal servant of Kṛṣṇa.<br />
<br />
So here is factual unity—factual unity, unity on the platform of spirit soul. And unity on the material platform is not possible. Material platform—there is no possibility of… so many times they have tried unity on the material platform. It has failed. That is not possible. Because on the material plane…<br />
<br />
'''(aside:)''' This door is open. Close it.<br />
So, on the spiritual platform there is possibility of imitating (?). Otherwise, there is no possibility of ending it. So, what is your opinion about our movement?<br />
Father Simon: I think that we must hope and pray that the Lord will use all these stirring’s to his end. Glory to draw everyone close to Him and we won’t be sidetracked as you say into labels and designations. His (mumble) people so easily take on the externals same thing. Something some craze or fashion or whatever. And identify themselves with that and it becomes another limited thing, another prison. And then the very things that God gives us to enable us to grow out of the prison, to break out of the prison. We build them up into another little prison and they witness that all the religions I think is to this great freedom that God has and that God wants us to have. To get beyond these, to get beyond the merely externals…<br />
<br />
'''Prabhupāda:''' Boliye (Hindi)<br />
<br />
'''Father Simon:''' And beyond the (chuckles)…<br />
<br />
'''Prabhupāda:''' I puzzled; I do not follow.<br />
<br />
'''Revaténandana:''' Well, he says it’s, it’s very essential. He agrees it’s essential to get beyond these material designations.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Revaténandana:''' And into the higher freedom that God has. That He wants us all to have, is that?<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Revaténandana:''' That’s a very brief summary (laughter).<br />
<br />
'''Prabhupāda:''' Yes, we have got the freedom because we are part and parcel of God. God is complete free—His freedom is not dependent on others—svarāṭ. Just like we get some knowledge from our teacher, so God is not dependent like that: svā-bhāvikī jñāna-bala-kriyā ca (BG 3.22). He is self-sufficient, He is complete free. That is the distinction between God and us. And because we are part and parcel of God, we have got little freedom. When you misuse that little freedom that is our material condition. When we use that freedom properly, that is our spiritual condition.<br />
<br />
'''Father Simon:''' Our great conviction is that it is always God reaching out to us and that if we call Him—Lord. If we call Him the Lord then in surrendering our human, apparent human freedom to Him. He leads us beyond ourselves…<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' He is always confronting us with the, the new step that we can take towards Him.<br />
<br />
'''Prabhupāda:''' Yes, that is the instruction of the Bhagavad-gītā. Kṛṣṇa says that you give up any, everything else you just simply surrender to Me, and I give you all protection.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' Yes. That is the instruction, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja.<br />
''(aside:)'' Find that verse.<br />
<br />
'''Pradyumna:'''<br />
:sarva-dharmān parityajya<br />
:mām ekaṁ śaraṇaṁ vraja<br />
:ahaṁ tvāṁ sarva-pāpebhyo<br />
:mokṣayiṣyāmi mā śucah<br />
:(BG 18.66)<br />
:“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction…”<br />
<br />
'''Prabhupāda:''' Real religion is to surrender to God. That is real religion. And other’s religion which you have manufactured that maybe temporarily beneficial but that is not real religion. In Bhāgavata also, it is confirmed:<br />
:''sa vai puṁsāṁ paro dharmo''<br />
:''yato bhaktir adhokṣaje''<br />
:(SB 1.2.6)<br />
That type of religion is first class following which one becomes a surrendered devotee to the Supreme Lord. That is first class religion. And, ahaituky apratihatā, that surrender is without any motive. The surrender should be: God is great, I am His servant, so I fully surrender unto Him. Not that I’ll get some motivated profit. There is no such thing, because He will take care of me, He knows everything. Yoga-kṣemaṁ vahāmy aham. Just like a child is fully surrendered to the parents, the parent is taking care of what the child needs, how the child will be comfortable. So, therefore, our only business is to surrender to Kṛṣṇa. And then He will take—there is no need of asking anything from Him. There is no need. He knows, He’s omnipotent, omniscient. He knows my needs and He promises:<br />
:''teṣāṁ nityābhiyuktānāṁ''<br />
:''yoga-kṣemaṁ vahāmy aham''<br />
:(BG 9.22)<br />
Just like exactly the father takes care of the child. He knows how the child will be happy, what does he require. Now he requires food, now he requires rest. So, everything is there, he is surrendered simply to the lap of mother, to the care of father. And that kind of surrender is the religion. Completely. And that is, Kṛṣṇa says: sarva-dharmān parityajya. We might have manufactured so many things as religion. Why difference of religion? Why the Hindus, the Christians, the Mohammedans—they think that my religion is different from the others. Religion cannot be different. Religion means God consciousness. If God is one, then religion must be one. And that one religion is surrender to God, that’s all. It doesn’t require any ritualistic ceremony. “God is great, my dear Lord, You are great, I am Your subservient. I forgot it. From this day I surrender unto You. You take charge of me.” That’s all. Even I haven’t got to say “You take charge.” He says “I will take charge.” There is no need of saying also. Simply I have to say: “From this day I am fully surrendered unto You. If You like, You give me protection; if You like, You can kill me; whatever You like, You can do it.”<br />
<br />
:''mārabi rākhabi—yo icchā tohārā''<br />
:''nitya-dāsa-prati tuyā adhikārā''<br />
:(Mānasa Deha Geha, 3)<br />
<br />
Just like now, there is no slave. Formerly a slave, the master could do anything with him. Similarly, if we become a slave-like, then He has—God has—the right to do whatever He likes with me. And that is surrender. And that is religion. That religion is being taught in the Bhagavad-gītā:<br />
:''sarva-dharmān parityajya''<br />
:''mām ekaṁ śaraṇaṁ… ahaṁ tvāṁ sarva-pāpebhyo''<br />
:''mokṣayiṣyāmi mā śucah''<br />
:(BG 18.66)<br />
<br />
What is the translation?<br />
<br />
'''Pradyumna:''' “Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.”<br />
<br />
'''Prabhupāda:''' So, we suffer for our sinful activities, so we should surrender to God and stop our sinful activities. It is not that because I have surrendered to God so I can go on continue with my sinful activity, God will give me protection. No, that is not. You stop—no more sinful activities. Of course, anyone who has surrendered to God, he cannot indulge in sinful activities. Because he will abide by the orders of God, he cannot be sinful: yasyāsti bhaktir bhagavaty akiñcanā<br />
:(SB 5.18.12)<br />
If anyone is fully surrendered, then he has got all the good qualities of the demigods:<br />
:''sarvair guṇais tatra samāsate surāḥ''<br />
Surāḥ means “the demigods in higher planetary systems.” Devatā. They have got very good qualities, so in the devotee all the good qualities manifest. That is the test. We cannot find any fault with a devotee because everything is good qualities.<br />
<br />
And on the contrary:<br />
:''harāv abhaktasya kuto mahad-guṇā''<br />
One who is not a devotee, surrendered soul, he has no good quality.<br />
:''manorathenāsati dhāvato bahiḥ''<br />
By his mental speculation he will simply be materially attached. That is the distinction between devotee and non-devotee. For devotee there is no more mental speculation. So, one decision: “I am surrendered to Kṛṣṇa.” That’s all. Go on.<br />
<br />
Then follow the words of Kṛṣṇa:<br />
:''manmanā bhava mad-bhakto''<br />
:''mad-yājī māṁ namaskuru''<br />
:''mām evaiṣyasi''<br />
:(BG 9.34)<br />
''(aside)'' Find that verse.<br />
<br />
'''Pradyumna:'''<br />
:''manmanā bhava mad-bhakto''<br />
:''mad-yājī māṁ namaskuru''<br />
:''mām evaiṣyasi yuktvaivam''<br />
:''ātmānaṁ mat-parāyaṇaḥ''<br />
:(BG 9.34)<br />
<br />
'''Prabhupāda:''' Hm.<br />
<br />
'''Pradyumna:''' “Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.”<br />
<br />
'''Prabhupāda:''' This is Kṛṣṇa consciousness. Always thinking of Kṛṣṇa. Our process is chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, and hearing. This is manmanā—always thinking of Kṛṣṇa. And then worshipping the Deity in the temple. Manmanā bhava mad-bhaktaḥ, mad-yājī—worshipping Me. Hm. So, we have got daily class, daily worship, all the devotees they take part. They have got 24 hours engagement. So, mind cannot be diverted from Kṛṣṇa. That is manmanā. Somehow or other he is thinking of Kṛṣṇa—“Now I have to go to preach there, I have to make him member, or I’ll have to lecture there.” Or here also, “Now there is ārati, now there is bhoga, now there is class.” In this way they are engaged thinking of Kṛṣṇa 24 hours. Manmanā bhava mad-bhaktaḥ mad-yājī māṁ namaskuru.<br />
<br />
You have seen our books?<br />
<br />
'''Father Simon:''' I’ve seen some of your, your books—yes.<br />
<br />
'''Prabhupāda:''' You can show our books.<br />
<br />
'''Father Simon:''' You have services at the same times of the day, every day, do you—when you all come together for worship?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' And prayer. Yes.<br />
<br />
'''Prabhupāda:''' We have got…<br />
<br />
'''Father Simon:''' Yes, impressed.<br />
<br />
'''Prabhupāda:''' From morning 4 o’clock to night 10 o’clock, we have got engagements.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Prabhupāda:''' We are publishing all these books in all important languages.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' English, German, French, Spanish, Japanese, Chinese. And in India—Hindi, Bengali, Gujarati—as far as possible, we are publishing in all the languages.<br />
<br />
'''Father Simon:''' You have your own printing press?<br />
<br />
'''Prabhupāda:''' Yes. But they are not printed in our press.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Prabhupāda:''' They are printed in Japan.<br />
<br />
'''Father Simon:''' In Japan?<br />
<br />
'''Prabhupāda:''' We cannot print so nicely. (Laughter) Now we are going to print in Germany also; here is the dummy.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Revaténandana:''' We are also printing in England. We have done our first magazine in England recently.<br />
<br />
'''Prabhupāda:''' Yes. We are expanding. And we are selling our books also very nicely. Yes. In America we are selling on the average about $3,000 daily. Is it not?<br />
<br />
'''Revaténandana:''' I think so.<br />
<br />
'''Pradyumna:''' At least.<br />
<br />
'''Prabhupāda:''' Yes. In Los Angeles alone, we are collecting $1,000, and similarly, in New York.<br />
<br />
'''Pradyumna:''' In New York also.<br />
<br />
'''Prabhupāda:''' And taking all other places, not less than $3,000 daily.<br />
<br />
'''Father Simon:''' Lord Caitanya was the founder of your movement originally.<br />
<br />
'''Prabhupāda:''' No, no. Kṛṣṇa was the founder 5,000 years ago. The founder—Kṛṣṇa is the founder and it is coming from time immemorial. Because God is origin, so you cannot find out in which date it begins. But from historical point of view, this movement was started by Kṛṣṇa 5,000 years ago when Kṛṣṇa was present. Otherwise, Kṛṣṇa says in the Bhagavad-gītā, 4th chapter, that He instructed this philosophy formally to the sun god. Now if you take that, it becomes 40 millions or 400 millions of years ago. He spoke to the sun god. So, apart from that, that is stated in the Bhagavad-gītā:<br />
<br />
:imaṁ vivasvate yogaṁ<br />
:proktavān aham avyayam<br />
:(BG 4.1)<br />
<br />
Vivasvate—vivasvate means “the president of the sun planet”—Vivasvān. He is the present president of the sun planet. Or King. There must be one predominator in every planet. So, the name of the person who is predominating in the sun planet is Vivasvān. So, from the historical point of view, this philosophy was instructed to sun god over 400 millions of years ago. And apart from that, if we take the history of modern age, 5,000 years ago when the battle of Kurukṣetra took place, He instructed. So, from the last 5,000 years it is coming, but sometimes it is misinterpreted, the lineage is broken. Therefore, again somebody comes on behalf of Kṛṣṇa, he makes adjustment.<br />
<br />
Similarly, 500 years ago, the same movement was rejuvenated by Caitanya Mahāprabhu. And we are also following these same footsteps, we are trying to preach this same cult in the Western countries. Now, since 1966, but the movement is very old. It is not that we have started a new movement. No. The same thing which was spoken 400 millions of years ago to the sun god. The same thing which was spoken by Kṛṣṇa to Arjuna, and the same thing which was rejuvenated by Lord Caitanya Mahāprabhu, we are presenting the same thing. And the proof is that either 400 millions of years ago or 5,000 years ago, Kṛṣṇa says, “Surrender unto Me.” That’s all. And we are preaching surrender to Kṛṣṇa, so where is the difference? We are speaking the same thing. Either it was spoken 400 millions of years ago or 5,000 years ago, there is no change in the movement. We do not say, “Now we have advanced so much, there is no need of surrendering to Kṛṣṇa, you can go on with your own work.” (laughter)<br />
<br />
We don’t say that. We say the same thing, repetition of the same thing. Therefore, it is called disciplic succession—we don’t change. How it can be changed? God is eternal, we are also eternal, our relationship is eternal. Therefore, the service must be eternal, there is no question of change. Everything is eternal:<br />
<br />
:nityo nityānāṁ cetanaś cetanānām<br />
:eko yo bahūnāṁ vidadhāti kāmān<br />
:(Kaṭha Upaniṣads 2.2.13)<br />
<br />
These are the statements of the Vedas, and the Bhagavad-gītā also:<br />
<br />
:ahaṁ sarvasya prabhavo<br />
:mattaḥ sarvaṁ pravartate<br />
:iti matvā bhajante māṁ<br />
:budhā bhāva-samanvitāḥ<br />
:(BG 10.8)<br />
<br />
In the Vedānta (1.1.2) also it is said: janmādy asya yataḥ. In Bhāgavata (1.1.1) also it is said: ah, oṁ namo bhagavate vāsudevāya janmādy asya yataḥ. The same thing is there in every Vedic literature:<br />
<br />
:vedaiś ca sarvair aham eva vedyaṁ<br />
:(BG 15.15)<br />
<br />
By studying Vedas, one has to understand what is Kṛṣṇa, so anyone who takes Kṛṣṇa as He speaks about Himself, then his knowledge is perfect.<br />
<br />
Because what Kṛṣṇa says—that is perfect. Perfect means in any statement where there is no mistake, there is no illusion, there is no cheating. And there is no imperfectness of the senses—that is perfect statement. Our so-called knowledge is gathered by the imperfect senses; our senses are not perfect. Unless we hear about the sun planet, if we see the sun planet by our eyes—direct perception—we see just like a disc. But when you take authoritative statement from geologist and others, then you understand that it is so many times bigger than this earth. Therefore, direct perception of the sun globe is not perfect.<br />
<br />
So, nowadays there are so many scientific theories, philosophical. They authorise, “I think; I think, in my opinion.” But he does not think that he is imperfect—what is the value of his opinion? He does not think so. What is the value of his thinking if he is imperfect? And that is a fact, our senses are not perfect. I am proud of possessing these eyes, but I cannot understand anything if I see a thing from distant place, neither I can see the nearest eyeball or the eyelid. So, there are conditions. There is no light—I cannot see. So, I see under conditions. So, what is the perfection? But they write books, “I think, I see.” But what you see, nonsense? What is the value of your eyes? That is the defect. But God has no such defects, therefore whatever He says is perfect.<br />
<br />
:vedāhaṁ samatītāni<br />
<br />
(aside:) Find out this verse, vedāhaṁ samatītāni.<br />
<br />
'''Pradyumna:'''<br />
:vedāhaṁ samatītāni<br />
:vartamānāni cārjuna<br />
:bhaviṣyāṇi ca bhūtāni<br />
:māṁ tu veda na kaścana<br />
:(BG 7.26)<br />
<br />
'''Prabhupāda:''' Hm.<br />
<br />
'''Pradyumna:''' “O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.”<br />
<br />
'''Prabhupāda:''' So, we should take knowledge from the person who knows the past, present and future. I may not know it because I am imperfect, but He knows me. So, our business is to receive knowledge from the Supreme Perfect, then our knowledge is perfect.<br />
<br />
'''Father Simon:''' I see in one of these books you talk about the beauty of God.<br />
<br />
'''Prabhupāda:''' Hm?<br />
<br />
'''Father Simon:''' Is this a theme that is important in your spirituality—that God reveals Himself as immensely beautiful and attractive?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' So that when you begin to see Him…<br />
<br />
'''Prabhupāda:''' Yes. God means He must be all-attractive.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' All-attractive. His beauty must be. There are attractive features we can experience in this material world. If a man is very rich, he is attractive. If a man is very learned scholar, he is attractive. If a man is very strong, he is attractive. If a man is very beautiful, he is attractive. So, these are the attractive features. There are six kinds of attractive features—wealth, beauty, strength, influence, knowledge, renunciation; like that. So, God is endowed with all these attractive features—in full. That is the statement of the Vedas:<br />
<br />
:aiśvaryasya samagrasya<br />
:vīryasya yaśasaḥ śriyaḥ<br />
:jñāna-vairāgyayoś caiva<br />
:sarvam iti bhagaṅganā<br />
:(Viṣṇu Purāṇa 6.5.47)<br />
<br />
Bhagavān—God’s, the etymological expression of God is Bhagavān. Bhaga means “opulences.” Nobody can be richer than Him, nobody can be wiser than Him, otherwise how God is great? Great in every respect—either in riches or in beauty or in knowledge or in reputation or in strength or in renunciation—everything. He must be the great. Nobody can be richer than God. In India, there is a rascal—he makes like this little gold. Some yogic mystic power, now he has become God.<br />
<br />
'''Revatīnandana:''' Makes what?<br />
<br />
'''Prabhupāda:''' Eh?<br />
<br />
'''Devotees:''' Gold.<br />
<br />
'''Prabhupāda:''' Yes, he will show some magic, take a little gold. It will not stay, but by this he has become God.<br />
<br />
'''Devotee:''' He claims to have become God.<br />
<br />
'''Prabhupāda:''' Eh?<br />
<br />
'''Devotee:''' He claims to become God.<br />
<br />
'''Prabhupāda:''' Yes. He claims, but there are fools, and they accept also. So I say that if gold making is the qualification of God, then why shall I take this man as God? I shall take that man who has created gold mines. If that is the qualification of God. So, God has created this material world, and each and every planet there are millions and millions of goldmines. All over the universe. So why shall I take this cheat-man—as God? Why not the big man who has created the goldmines, if that is the qualification of becoming God. Come to logic, eh? So, these things are going on, especially in India, they made so many (laughter)… There are so many rascals, they are claiming, and now here one rascal has come—another.<br />
<br />
'''Revaténandana:''' Yeah, he says this… His followers say, "When I take the secret session, they touch my eyes and I, I see some light. Nobody else can see," right. But they say, "I can see some light, therefore He is God."<br />
<br />
'''Prabhupāda:''' Who knows that you see?<br />
<br />
'''Revaténandana:''' What about this light?<br />
<br />
'''Prabhupāda:''' Then you say that you have seen, but nobody says…<br />
<br />
'''Revaténandana:''' Nobody else can see. You know (laughs).<br />
<br />
'''Prabhupāda:''' Then what nonsense God you are?<br />
<br />
'''Revaténandana:''' Yeah. But what a little, what a very little bit of light, you see. Everybody can see the sun (laughs).<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Revaténandana:''' There is so much light.<br />
<br />
'''Prabhupāda:''' But there are rascals, they follow like that. What can be done? God is so cheap that because he has seen some light, he has become God. Just see. What light he sees, nobody knows, and he says, “Nobody can see.” Then where is the confirmation? Who can say you’re actually seeing or not? So, this bluffing is going on. But when the real God is there, they are not accepting. Who is accepted by stalwart scholars, leading personality, ācāryas—that is not accepted. Somebody says, “I have seen some light, I am God”; therefore, he is accepted. Cheap-god.<br />
<br />
God says here that the whole universal material creation is resting in one fourth energy:<br />
<br />
:ekāṁśena sthito jagat<br />
:athavā bahunaitena kiṁ jñātena tavārjuna<br />
:viṣṭabhyāham idaṁ kṛtsnam<br />
:ekāṁśena sthito jagat<br />
:(BG 10.42)<br />
<br />
(aside) Find out this verse.<br />
<br />
'''Pradyumna:''' Athavā bahunaitena?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Pradyumna:'''<br />
:athavā bahunaitena<br />
:kiṁ jñātena tavārjuna<br />
:viṣṭabhyāham idaṁ kṛtsnam<br />
:ekāṁśena sthito jagat<br />
:(BG 10.42)<br />
“But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself, I pervade and support this entire universe.”<br />
<br />
'''Revaténandana:''' That’s at the end of the tenth chapter.<br />
<br />
'''Prabhupāda:''' Oh, it is tenth chapter.<br />
<br />
'''Revaténandana:''' Tenth chapter, at the end of it, yeah.<br />
<br />
'''Father Simon:''' Detailed knowledge.<br />
<br />
'''Prabhupāda:''' Hm.<br />
<br />
'''Father Simon:''' I think leads people closer to God, doesn’t it? Saint Teresa, one of the great Christian Saints, waged a lifelong campaign against people who knew a little and thought they knew everything. And she had a great belief in real learning because her experience of really learned priests was that even though they perhaps haven’t experienced much themselves, because they were really learning, they had a large understanding of what God could do and so were open to recognize His acts. But the semi-lettered people—she called them “the half-educated people”—who have got a little bit of knowledge and then think, “This is it, I know everything.” They are the people who push everybody along a narrow little road and saying, “This is the way.” (chuckles)<br />
<br />
'''Prabhupāda:''' This is that. Anyone who is claiming that he has knowledge, he must receive the knowledge from the perfect.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' Otherwise, his knowledge is not perfect.<br />
<br />
'''Father Simon:''' Well, real knowledge is always very humble in some ways.<br />
<br />
'''Prabhupāda:''' Yes, always. Real knowledge is received from the perfect. Our process is that we accept knowledge in the descending process—not by the ascending process. There are two kinds of ways. By speculation, just like they are trying to know the sun, the moon—they are trying to go there. This is ascending process. Ascending process. But there is another process—descending process. The knowledge comes from the moon, from the sun, from other planets. But that is perfect knowledge, because that knowledge is coming from a person who actually resides—that is perfect knowledge. And because my speculative power is limited, therefore, I cannot understand anything by this speculative knowledge.<br />
<br />
'''Revaténandana:''' Even scriptures. If I study a scripture in the same way, I’ll try to understand it by my potency…<br />
<br />
'''Father Simon:''' Yeah.<br />
<br />
'''Revaténandana:''' I can make mistakes; I will make mistakes.<br />
<br />
'''Father Simon:''' Yes, scripture speaks with its own authority. And it is indirect… (indistinct)<br />
<br />
'''Revaténandana:''' If I don’t—I don’t hear, I don’t understand such good authority.<br />
<br />
'''Father Simon:''' I’ve suffered a lot from scripture scholars (chuckles) who are too clever to believe. And not clever (mumble)…<br />
<br />
'''Prabhupāda:''' No. When there is no speculative knowledge, there is no question of belief. It is fact. There is a verse in Brahma-saṁhitā:<br />
<br />
:panthās tu koṭi-śata-vatsara-sampragamyo<br />
:vāyor athāpi manaso muni-puṅgavānām<br />
:so 'py asti yat prapada-sīmny avicintya-tattve<br />
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi<br />
:(Bs. 5.34)<br />
<br />
Now there is kingdom of God—every scripture, every religion accepts. Now if you want to find out where is that kingdom of God… So:<br />
<br />
:panthās tu koṭi-śata-vatsara-sampragamyo<br />
<br />
The modern scientist says that to go to the highest planetary system it will take 40,000 of years. Now if you want to go to the spiritual kingdom which is far beyond this material world, so how you will go there? Because you cannot finish this material world even by 40,000 of years. You’re not going to live even 40 hundreds of years—or 40 years nowadays (chuckles).<br />
<br />
So, I will finish this material span—40,000 years—then we have to… So far, we have got information: the universe is covered by layers of five elements—earth, air, water, stock (?). So each layer is ten times more than the other layer. So, you have to penetrate through that, then you come to the spiritual sky. Then there is spiritual planets, and the highest planet is called Goloka Vṛndāvana, where Kṛṣṇa lives.<br />
<br />
So therefore, if we want to go there by our own endeavour, then the Brahma-saṁhitā says:<br />
<br />
:panthās tu koṭi-śata-vatsara-sampragamyo<br />
<br />
If you travel millions of years to go to that planet with the speed of mind and air, still it will be unknown to you. This is ascending process. But when Kṛṣṇa comes, He gives the information:<br />
<br />
:na tatra bhāsayate sūryo na śaśāṅko na pāvakaḥ<br />
:yad gatvā na nivartante…<br />
<br />
(aside) Find out. Tad dhāma paramaṁ.<br />
<br />
It is the information.<br />
<br />
'''Pradyumna:'''<br />
:na tad bhāsayate sūryo<br />
:na śaśāṅko na pāvakaḥ<br />
:yat gatvā na nivartante<br />
:tad dhāma paramaṁ mama<br />
:(BG 15.6)<br />
“That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.”<br />
<br />
'''Prabhupāda:''' So, there is a place where there is no need of illumination by sunlight or moonlight—it is self-illuminated. Just like we, the sun planet here, we have got one instance. The sun does not require any illumination, the planet itself is light. Similarly, the spiritual sky all the planets there—Vaikuṇṭha-loka—they are self-illuminating, there is no darkness. Therefore, this material world is called tamaḥ. Tamaḥ means “darkness.” Tamasi mā jyotir gamaḥ (Bṛhad-āraṇyaka Upaniṣad 1.3.28). The Vedic instruction is don’t remain in this dark world—it is by nature dark, therefore it requires this electricity. The sun, the moon… but there is another world which is self-illuminating—there is no need of… That is there stated,<br />
<br />
:na tad bhāsayate sūryo<br />
:na śaśāṅko na pāvakaḥ<br />
:yat gatvā na nivartante<br />
:tad dhāma paramaṁ mama<br />
:(BG 15.6)<br />
So, we have to take knowledge in that way. There is spiritual world, here is the description. There are other descriptions also in Bhāgavatam. The spiritual world. There is also aeroplane, everything is there—but they are all spiritual. Here everything is material. Giving the best service to the human society—that, yat gatvā na nivartante—just try to go to that place wherefrom you haven’t got to return again. You live there eternally with full knowledge and bliss, and this is our business. And we are not manufacture this ideas—they are all stated in the Bhagavad-gītā. We are simply distributing that knowledge.<br />
<br />
'''Revatīnandana:''' Everybody else is trying to enjoy the prison house.<br />
<br />
'''Prabhupāda:''' Hah!<br />
<br />
'''Revatīnandana:''' And we are leaving (laughs).<br />
<br />
'''Prabhupāda:''' We are kicking your… (Laughter) Kicking this nonsense, what is this? Duḥkhālayam aśāśvatam (BG 8.15). It is duḥkhālayam. Kṛṣṇa says: ābrahma-bhuvanāl lokāḥ—even if you go to the highest planet. You may get a duration of life—millions of years. But that does not mean you become eternal, that is not possible: ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna. If you are actually serious of having eternal life, blissful and full of knowledge—then you must go back to home, back to Godhead. That is possible: mad-yājino 'pi yānti mām (BG 9.25)—my devotees go, come there, here.<br />
What is that?<br />
<br />
'''Pradyumna:'''<br />
:ābrahma-bhuvanāl lokāḥ<br />
:punar āvartino 'rjuna<br />
:mām upetya tu kaunteya<br />
:punar janma na vidyate<br />
:(BG 8.16)<br />
“From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again.”<br />
<br />
'''Prabhupāda:''' That’s it. So why not try for this? There is another verse: yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ, bhūtējyā yānti bhūtāni mad-yājino 'pi yānti mām<br />
<br />
'''Pradyumna:'''<br />
:yānti deva-vratā devān<br />
:pitṝn yānti pitṛ-vratāḥ<br />
:bhūtāni yānti bhūtējyā<br />
:yānti mad-yājino 'pi mām<br />
:(BG 9.25)<br />
“Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.”<br />
<br />
'''Prabhupāda:''' That’s all. So why should I go, waste my time to go to the ghosts and ancestor and demigod—why not go to Kṛṣṇa? Because I have to work for that, so why not work for the best? This is our function. It is clearly stated that you, if you prepare for going to the higher… Not in this way that I have got a sputnik, I shall go. No. That is not possible. You have to prepare yourself to go to the moon planet, to the sun planet, to the Venus. There are innumerable—you can go there, to the Brahma-loka planet, yānti deva-vratā devān. So, you have to prepare in this life. Similarly, if you want to go to the pitṛ-loka and other places—you have to prepare. And if you prepare yourself to come to My place—you can come. So, what will be my duty—so why not work for going back to Kṛṣṇa’s place?<br />
That is intelligence. I have to work for going somewhere—if somebody says you can take ticket either for moon planet or sun planet or Vaikuṇṭha planet. Then what ticket I shall take? Give me the Vaikuṇṭha ticket (laughter). Why shall I take the sun planet or moon planet? This is intelligence—why shall I waste my time again? Give me that ticket. So, this is intelligence.<br />
<br />
'''Devotee:''' And you take the ticket by surrendering.<br />
<br />
'''Prabhupāda:''' Eh? Yes. Ticket is distributed free. Kṛṣṇa coming—“take this ticket.” His devotees are coming—“take this ticket.” But we are—“no, we shall rot here,” that’s all. That is my determination.<br />
<br />
'''Revatīnandana:''' What do you think about this being born and dying again and again? This is the assumption in this whole discussion now. This is…<br />
<br />
'''Father Simon:''' Well, it isn’t necessarily a… I mean the basic assumption is that man is made for eternal life. And from that point of view, temporal life is prison. And one of the medieval definitions of hell is “unending time.” Which I think is quite good—that this is the…<br />
<br />
'''Revatīnandana:''' He says one of the medieval definitions of hell is “unending time.” And unending time always to be in the conception of time.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Revatīnandana:''' That’s very nice.<br />
<br />
'''Father Simon:''' And I don’t… Christian don’t believe that we have one after another bodily existence here. But I think the practical point is the same, isn’t it? That our business here on earth is to learn how to be citizens of heaven.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' And I think that, I mean just as we would say…<br />
<br />
'''Prabhupāda:''' What is the description of heaven? Is there any description?<br />
<br />
'''Father Simon:''' Well, all kinds of descriptions of heaven. They’re—they are just pictures. One is very like one that you have mentioned where you don’t need the sun or the moon because God is their light and “let us walk in the light of the Lord.”<br />
<br />
'''Prabhupāda:''' Then heaven means kingdom of God?<br />
<br />
'''Father Simon:''' Kingdom of God.<br />
<br />
'''Devotee:''' Hm.<br />
<br />
'''Revaténandana:''' Sometimes.<br />
<br />
'''Devotee:''' Yes.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Revaténandana:''' Some, sometimes it is deceived (?) in that way.<br />
<br />
'''Prabhupāda:''' We have got our Vedic description. The standard of living—very, very high.<br />
<br />
'''Revaténandana:''' Sometimes it’s…<br />
<br />
'''Prabhupāda:''' Duration of life—very long. For 10,000 years of the… Everything is very nice or nicer, better than this place. But that is not spiritual. You can live for 10,000 years but in the spiritual world there is no such thing, you live eternally. Na nivartante (''BG'' 15.6), one does not come. So heavenly planet is also temporary because this universe will be annihilated, there will be dissolution of the whole universe. At that time this heavenly planets also will be dissolved. So that is not permanent. That is the conception of heavenly:<br />
<br />
:'''kṣīṇe puṇye punaḥ martya-lokaṁ viśanti<br />
:svarga-lokaṁ martya-lokaṁ'''<br />
:''(BG 9.21)''<br />
<br />
The standard of living may be very high but that is not permanent residence. Therefore, Kṛṣṇa says: mad-dhāma gatvā, punar janma na vidyate (''BG'' 8.16). So, as we are eternal, we must return to eternal world and that is perfection of life. Why should we remain in this temporary life and accept repetition of birth and death?<br />
<br />
:'''dehino 'smin yathā dehe<br />
:kaumāraṁ yauvanaṁ jarā<br />
:tathā dehāntaraṁ-prāptir'''<br />
:''(BG 2.13)''<br />
<br />
Dehāntaraṁ-prāptir—they are accepting another body. So, this transmigration of the soul, accepting another body, is very risky. I do not know what kind of body I am going to take next. But if I prepare in Kṛṣṇa consciousness, but Kṛṣṇa says that you can come back.<br />
<br />
:'''janma karma me divyam<br />
:yo jānāti tattvataḥ<br />
:tyaktvā dehaṁ punar janma<br />
:naiti mām eti…'''<br />
:''(BG 4.9)''<br />
<br />
So, if you follow Kṛṣṇa’s instruction in devotional service, then you are confident that you are going to Kṛṣṇa. Go back to home, back to God.<br />
<br />
'''Father Simon:''' I’m glad to hear you say that because I think a lot of Westerners have a very wrong idea of Eastern teaching on this and think that it means that you don’t have to bother because if you don’t get there in this life you have another life and another life and you will get there one day.<br />
<br />
'''Prabhupāda:''' So why do they think wrong?<br />
<br />
'''Father Simon:''' I was thinking…<br />
<br />
'''Prabhupāda:''' Is that right? They are right to even think…<br />
<br />
'''Father Simon:''' I think that is a very wrong doctrine.<br />
<br />
'''Prabhupāda:''' Eh?<br />
<br />
'''Father Simon:''' I think that is a very wrong doctrine.<br />
<br />
'''Prabhupāda:''' Which one?<br />
<br />
'''Father Simon:''' A very dangerous doctrine.<br />
<br />
'''Prabhupāda:''' Which one?<br />
<br />
'''Father Simon:''' That you can forget about, you needn’t worry if you don’t get there this time, you’ll get there next time. Because since we, all the real spiritual teaching says you have got your chance now.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' And you must take it now (chuckles).<br />
<br />
'''Prabhupāda:''' That chance is always, the chance is always there.<br />
<br />
'''Father Simon:''' Yes, but as you say it, transmigration is a risky (chuckles), a risky business.<br />
<br />
'''Prabhupāda:''' Yes, yes, risky business…<br />
<br />
'''Father Simon:''' There is no reason to suppose it’s going to be (indistinct)…<br />
<br />
'''Prabhupāda:''' Because if one does not know what kind of body he is going to get next life. Is it not risky?<br />
<br />
'''Father Simon:''' And if you keep putting off the time, then you will make it harder.<br />
<br />
'''Revaténandana:''' If you keep putting off spiritual life you are making it harder and harder to take to it.<br />
<br />
'''Prabhupāda:''' That is risky, that I am saying.<br />
<br />
'''Devotee:''' Process (indistinct).<br />
<br />
'''Prabhupāda:''' That is risky. If you become Kṛṣṇa conscious and prepare yourself for going back to home, back to Godhead, that is not risky. But if you remain in darkness, you do not know… Karmīs, they do not know. They are working hard just like hogs and dogs without knowing any future of life. Their life is very risky. They do not know. How they’ll may transmigrate from this body to another body. Therefore, their life is risky. One who has understood this fact that there is life after death and if I try for it, I can go to the kingdom of God—so let me try for this—his life is not risky, his life is… One who is in darkness, he does not know what is happening next. He’s risky, his life is risky.<br />
<br />
'''Brother Roger:''' This is also clear, my lord, that this, the use of this body now is a privilege—surely.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Brother Roger:''' And that surely this (indistinct)…<br />
<br />
'''Prabhupāda:''' This is the only body…<br />
<br />
'''Brother Roger:''' …you transmigrate…<br />
<br />
'''Prabhupāda:''' Where you can, when you can prepare for going back to home, back to Godhead. In the next life you get a body of a cat or dog, then for millions of years you have no knowledge. Then you have to again make progress… Evolve from dog to cat, or cat to dog, like that there is evolutionary process. So, it will take millions and millions of again to come to this human form of life. And again, coming in the human form of life, if you don’t prepare yourself for going back to home, back to Godhead—then you are missing the chance. Nature gives you the chance. Now you have got this body, you take information how to go back to home, back to Godhead and prepare yourself and be happy. But if you don’t take advantage of it, we remain like cats and dogs—then you are missing. If you again become entangled with sinful activities, then you are missing the chance.<br />
<br />
'''Father Simon:''' It’s always that very simple invitation of God’s grace, isn’t it?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' That every man (indistinct). He is saying “come to me…”<br />
<br />
'''Prabhupāda:''' God is reminding, He’s canvassing, He’s canvassing: sarva-dharmān parityajya mām etī (''BG'' 18.66)—you come to Me.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Prabhupāda:''' You take shelter of Me, I will give you all protection. But we won’t take.<br />
<br />
'''Father Simon:''' As we have it in the Christian scriptures, the Lord waits to be gracious, to (indistinct).<br />
<br />
'''Prabhupāda:''' Yes, He’s already gracious. He’s coming Himself. He is sending His devotee, He’s sending His representative, He’s leaving the book—you study. He is giving the instruction, every way God is helping us. He is sitting within your heart, He’s giving you good counsel, but we are determined not to accept anything of God. So that life is very risky. Now in the Bhagavad-gītā we understand:<br />
<br />
:tathā dehāntaraṁ-prāptir<br />
:(BG 2.13)<br />
<br />
We have to change this body to another body. Now, that body—we can see there are so many billions and trillions of varieties of body. At least according to śāstra, 8,400,000. So, we may enter any of them—according to our work.<br />
<br />
:karmaṇā daiva-netreṇa<br />
:jantur dehopapattaye<br />
:''(SB 3.31.1)''<br />
<br />
We are preparing next body by our karma. We have been given the chance of human form of body to understand God, but if we do not do that, if we remain like cats and dogs, then the next life again become cats and dogs. After all, we have to accept another body. The soul is eternal. When this body is useless, no more fit for living, I have to give it up and take another body. That is given:<br />
<br />
:vāsāṁsi jīrṇāni yathā vihāya<br />
:(BG 2.22)<br />
<br />
Just like we put on some dress, garment. When it is not fit, we throw it away, we take another garment. So, this body is also like that. (indistinct) (End)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=User:Anurag&diff=780455User:Anurag2025-05-29T15:39:59Z<p>Anurag: </p>
<hr />
<div>'''Prabhupāda:''' Shall I address you as father?<br />
<br />
'''Father Simon:''' I’m Father Simon, yes.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' This is Brother Roger.<br />
<br />
'''Prabhupāda:''' So father’s father. Father has got a father? Is it not?<br />
<br />
'''Father Simon:''' Yes (laughs).<br />
<br />
'''Prabhupāda:''' So let us go. I am father, I have got my father, my father has got father. In this way, who is the ultimate father? There must be one ultimate father. Because I have got my father, my father has got father. So you go on, it does not mean that on the tenth generation or twentieth generation I could not see the father. That does not mean there was no father. There must have—a father.<br />
<br />
Therefore, originally, there is the Supreme Father, and your Christian religion recognizes God as the Father. You pray “oh Father”. So, our experience is that I am also father, my father is also father but we are all persons. Therefore, the original Father, the beginning Father—He must be a person. What is your opinion? He cannot be impersonal. Do you agree or not?<br />
<br />
'''Father Simon:''' Ah, yes, we believe in…<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' God as person, yeh quite.<br />
<br />
'''Prabhupāda:''' So, father is controller. Father controls me, I am son. My father controls me, father controls the family. Therefore, in a small jurisdiction the father is the controller. Similarly, his father he is also controller, the Supreme Father is the Supreme Controller. That is Vedic version:<br />
<br />
:īśvaraḥ paramaḥ kṛṣṇaḥ<br />
:sac-cid-ānanda-vigrahaḥ<br />
:(Brahma-saṁhitā 5.1)<br />
<br />
The Supreme Father is Kṛṣṇa. All controller. Sac-cid-ānanda-vigrahaḥ—His form is not like us, His form is eternal, full of knowledge, full of bliss.<br />
<br />
So why I am being the son of the same Father by descendance—why my body is not like Him? My body is not eternal, I have to give up this body. My body is full of ignorance. There is no knowledge, I do not know what is going on within my body. Still, I claim it is my body. I eat but I do not know how the eatables turn into so many secretions, turn into blood, into urine, into so many things.<br />
<br />
They are divided, the big mechanical process is going on. But I do not know exactly. And when there is some disturbance in the metabolism of the function of the bodily machine, I go to the doctor because I do not know. So, therefore, I am full of ignorance—my body.<br />
<br />
And sac-cid-ānanda: sat means “eternal”; cit means “full of knowledge”; and ānanda means “full of bliss.” So, this body is full of miseries. It is not blissful. Apart from all other miserable conditions, we have to meet death, which we do not want. That is stated in the Bhagavad-gītā:<br />
<br />
:janma-mṛtyu-jarā-vyādhi-<br />
:duḥkha-doṣānudarśanam<br />
:(BG 13.9)<br />
<br />
You may be very proud of your advancement of knowledge. But the main problems of life—birth, death, old age, and disease—there is no remedy. You have not discovered any remedy for this miserable condition. Therefore, my body is temporary, it is full of ignorance, it is full of miseries.<br />
<br />
God’s body is eternal, full of knowledge, and full of pleasure. This is the distinction between God and myself. Otherwise, God is also a living being—supreme living being. I am also living being. That is stated in the Vedas:<br />
<br />
:nityo nityānāṁ cetanaś cetanānām<br />
:(Kaṭha Upaniṣad 2.2.13)<br />
<br />
God is the supreme eternal, among the other eternals—other eternals who are the living entities. We are also eternal. You do not die after the destruction of the body:<br />
<br />
:na hanyate hanyamāne śarīre<br />
:(BG 2.20)<br />
<br />
So, because we are now in the conditional stage of material life, we are undergoing this birth, death, old age, and disease. Otherwise, we are as good as Kṛṣṇa or God, we have got our spiritual body which is now covered.<br />
<br />
Now, our main business is how to become aloof from this conditional life. That is our main business in human life. We should not act in such a way that we become more conditioned. Just like a prisoner in the prison house—his business is how to finish that period of punishment and go out of the prison. Not to increase more entanglement so that he will continue prison life again, again, again.<br />
<br />
So that people do not understand—they are trying to be happy in the prison house, which is impossible. Prison house is never meant for happiness. It is meant for giving distress to the criminals so that he may come to his senses. But unfortunately, they are making association, combination to become happy in the prison house. That is their ignorance.<br />
<br />
In the prison house, in the material world, there is no possibility of happiness. Therefore, the aim should be to go back to home, back to Godhead. That is the main business of human beings—especially because in the animal life it is not possible. They cannot make any progress of spiritual life. But in the human life also, if we remain just like animals, then we are missing the opportunity.<br />
<br />
So, our Kṛṣṇa consciousness movement is that people may not live like animals. Therefore, all our students, they follow strictly the prohibited principles: no illicit sex, no meat-eating, no intoxication, no gambling.<br />
<br />
Illicit sex is animal. Animal has no—in the animal society there is no marriage. Any man-woman mixes and have sex life. That is animal—illicit sex.<br />
<br />
Similarly, human being eating meat—that is also animalism. The tigers, the jackals, the cats, dogs—they can eat meat. The human being—just like you have brought so many nice things. They have got—God has given so many nice things—why they should eat meat?<br />
<br />
And so far intoxication—in the material condition of life we are already intoxicated. Our brain is agitated—crazy. Because we are accepting this body:<br />
<br />
:yasyātma-buddhiḥ kuṇape tri-dhātuke<br />
:(SB 10.84.13)<br />
<br />
I am not this body, but I am accepting this body—this is madness. So, if he is indulging again further intoxication, then when will he come to his senses? Therefore, intoxication is also animalism.<br />
<br />
And gambling—that is also another lower class of engagement. Why should we gamble? We are destined to some extent suffering or enjoying according to my past karma. We cannot decrease it or increase it. That is not possible. So why should we indulge in gambling? Better that time be utilized for advancing in Kṛṣṇa consciousness—God consciousness.<br />
<br />
So, this is our program. We are pushing on the Kṛṣṇa consciousness movement on the basis of the science of God. It is not a sentimental religious movement. Therefore, we welcome everyone. Everyone from the human society. And they are coming, they are understanding.<br />
<br />
Kṛṣṇa was not known—it was known, but not so elaborately—four or five years ago when this European and American, they are accepting this Kṛṣṇa cult. And I think there is very good chance of cooperating with the Christian religion, because Christian religion is also propagating God consciousness. Hm.<br />
<br />
But we claim to be a little more accurate—we get the name of God, His activities, His characteristics—everything—stated in the Bhagavad-gītā. So, if we cooperate, then the people of the world will be benefited. That is our submission. Hm.<br />
<br />
So, what is your opinion about our movement?<br />
<br />
'''Father Simon:''' I think it is wonderful that so many young people are being inspired to seek the things of God.<br />
<br />
'''Brother Roger:''' Yeah.<br />
<br />
'''Father Simon:''' And being helped to love God.<br />
<br />
'''Prabhupāda:''' Yes. So one Father in Boston, he issued one pamphlet that “these boys, they are our boys. From Christian or from Jewish group they have joined this movement. But before that, they are not interested about God. And how it is that they have become mad after God?” This is the statement of a Christian priest in Boston.<br />
<br />
'''Father Simon:''' I think the great need of this time is for real spiritual teaching, isn’t it?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' (indistinct) before.<br />
<br />
'''Prabhupāda:''' And because Bhagavad-gītā, we understand that is the science of God. God is explaining Himself—what He is. God cannot be known by our mental speculation; He is unlimited. But if He reveals Himself, we can know something about Him.<br />
<br />
That is the statement of Bhāgavatam:<br />
<br />
:ataḥ śrī-kṛṣṇa-nāmādi<br />
:na bhaved grāhyam indriyaiḥ<br />
:(Bhakti-rasāmṛta-sindhu 1.2.234)<br />
<br />
Our present senses are covered by these material ingredients, therefore it is not possible to speculate about God by these material senses. The senses are to be purified to come to the spiritual position. Then, when we apply our senses in the service of the master of the senses…<br />
<br />
God is the master of the senses. His name is Hṛṣīkeśa. Hṛṣīka means “senses.” In the Bhagavad-gītā it is said, God says—Kṛṣṇa says—“I have got my hands and legs everywhere.” So, my hand is God’s hand. We can easily understand—because a son’s body is created by the father. So, the hand of the son is also hand of the father.<br />
<br />
So therefore, our senses—our hands, legs, and everything—they are being God’s property. They should be engaged for God’s activities—not for any other reason. Just like my hand, I use it for my purpose, my hand is not used for your purpose. Similarly, if we realize that the proprietor of my senses is the Supreme Lord, therefore my senses should be engaged for the service of the Lord.<br />
<br />
Actually, they are not mine—they are Kṛṣṇa’s, God’s. So that is the formula of bhakti-yoga:<br />
<br />
:sarvopādhi-vinirmuktaṁ<br />
:tat-paratvena nirmalam<br />
:(Cc. Madhya 19.170)<br />
<br />
We are thinking now “I am Indian, I am Englishman, I am German, I am brāhmaṇa, I am kṣatriya, I am Christian, I am Hindu, I am Muslim.” They are thinking like that. These are all designations.<br />
<br />
So, one should be free from all designations:<br />
<br />
:sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam<br />
<br />
He should be purified in God consciousness. “I am servant of God,” or “I am servant of Kṛṣṇa.” This is Kṛṣṇa consciousness.<br />
<br />
Now I am thinking “I am servant of my family, I am servant of my community, I am servant of my nation, I am servant of my group…” So many things. “I am this, I am that.” These are all designations.<br />
<br />
Therefore, the formula is sarvopādhi-vinirmuktaṁ—one should be free from all designations. That is called brahma-jñāna—this real identity is “I am part and parcel of God. I am servant of God.” When you come to this sense, then my senses are purified. With that purified sense, we can serve God. That is called bhakti-yoga:<br />
<br />
:hṛṣīkeṇa hṛṣīkeśa-<br />
:sevanaṁ bhaktir ucyate<br />
:(Cc. Madhya 19.170)<br />
<br />
Hṛṣīka means “senses.” When the senses are purified, then in that purified sense we serve the Supreme—that is liberation:<br />
<br />
:sa guṇān samatītyaitān<br />
:brahma-bhūyāya kalpate<br />
:(BG 14.26)<br />
<br />
'''(aside:)''' Call that paṇḍita mahāśaya. (Pradyumna)<br />
<br />
Brahma-bhūyāya kalpate—that is spiritual existence. So here, our students, they are no more identifying themselves either as Christian or Hindu or German or Englishman or Indian. They are thinking themselves as eternal servant of Kṛṣṇa.<br />
<br />
So here is factual unity—factual unity, unity on the platform of spirit soul. And unity on the material platform is not possible. Material platform—there is no possibility of… so many times they have tried unity on the material platform. It has failed. That is not possible. Because on the material plane…<br />
<br />
'''(aside:)''' This door is open. Close it.<br />
So, on the spiritual platform there is possibility of imitating (?). Otherwise, there is no possibility of ending it. So, what is your opinion about our movement?<br />
Father Simon: I think that we must hope and pray that the Lord will use all these stirring’s to his end. Glory to draw everyone close to Him and we won’t be sidetracked as you say into labels and designations. His (mumble) people so easily take on the externals same thing. Something some craze or fashion or whatever. And identify themselves with that and it becomes another limited thing, another prison. And then the very things that God gives us to enable us to grow out of the prison, to break out of the prison. We build them up into another little prison and they witness that all the religions I think is to this great freedom that God has and that God wants us to have. To get beyond these, to get beyond the merely externals…<br />
<br />
'''Prabhupāda:''' Boliye (Hindi)<br />
<br />
'''Father Simon:''' And beyond the (chuckles)…<br />
<br />
'''Prabhupāda:''' I puzzled; I do not follow.<br />
<br />
'''Revaténandana:''' Well, he says it’s, it’s very essential. He agrees it’s essential to get beyond these material designations.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Revaténandana:''' And into the higher freedom that God has. That He wants us all to have, is that?<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Revaténandana:''' That’s a very brief summary (laughter).<br />
<br />
'''Prabhupāda:''' Yes, we have got the freedom because we are part and parcel of God. God is complete free—His freedom is not dependent on others—svarāṭ. Just like we get some knowledge from our teacher, so God is not dependent like that: svā-bhāvikī jñāna-bala-kriyā ca (BG 3.22). He is self-sufficient, He is complete free. That is the distinction between God and us. And because we are part and parcel of God, we have got little freedom. When you misuse that little freedom that is our material condition. When we use that freedom properly, that is our spiritual condition.<br />
<br />
'''Father Simon:''' Our great conviction is that it is always God reaching out to us and that if we call Him—Lord. If we call Him the Lord then in surrendering our human, apparent human freedom to Him. He leads us beyond ourselves…<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' He is always confronting us with the, the new step that we can take towards Him.<br />
<br />
'''Prabhupāda:''' Yes, that is the instruction of the Bhagavad-gītā. Kṛṣṇa says that you give up any, everything else you just simply surrender to Me, and I give you all protection.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' Yes. That is the instruction, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja.<br />
''(aside:)'' Find that verse.<br />
<br />
'''Pradyumna:'''<br />
:sarva-dharmān parityajya<br />
:mām ekaṁ śaraṇaṁ vraja<br />
:ahaṁ tvāṁ sarva-pāpebhyo<br />
:mokṣayiṣyāmi mā śucah<br />
:(BG 18.66)<br />
:“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction…”<br />
<br />
'''Prabhupāda:''' Real religion is to surrender to God. That is real religion. And other’s religion which you have manufactured that maybe temporarily beneficial but that is not real religion. In Bhāgavata also, it is confirmed:<br />
:''sa vai puṁsāṁ paro dharmo''<br />
:''yato bhaktir adhokṣaje''<br />
:(SB 1.2.6)<br />
That type of religion is first class following which one becomes a surrendered devotee to the Supreme Lord. That is first class religion. And, ahaituky apratihatā, that surrender is without any motive. The surrender should be: God is great, I am His servant, so I fully surrender unto Him. Not that I’ll get some motivated profit. There is no such thing, because He will take care of me, He knows everything. Yoga-kṣemaṁ vahāmy aham. Just like a child is fully surrendered to the parents, the parent is taking care of what the child needs, how the child will be comfortable. So, therefore, our only business is to surrender to Kṛṣṇa. And then He will take—there is no need of asking anything from Him. There is no need. He knows, He’s omnipotent, omniscient. He knows my needs and He promises:<br />
:''teṣāṁ nityābhiyuktānāṁ''<br />
:''yoga-kṣemaṁ vahāmy aham''<br />
:(BG 9.22)<br />
Just like exactly the father takes care of the child. He knows how the child will be happy, what does he require. Now he requires food, now he requires rest. So, everything is there, he is surrendered simply to the lap of mother, to the care of father. And that kind of surrender is the religion. Completely. And that is, Kṛṣṇa says: sarva-dharmān parityajya. We might have manufactured so many things as religion. Why difference of religion? Why the Hindus, the Christians, the Mohammedans—they think that my religion is different from the others. Religion cannot be different. Religion means God consciousness. If God is one, then religion must be one. And that one religion is surrender to God, that’s all. It doesn’t require any ritualistic ceremony. “God is great, my dear Lord, You are great, I am Your subservient. I forgot it. From this day I surrender unto You. You take charge of me.” That’s all. Even I haven’t got to say “You take charge.” He says “I will take charge.” There is no need of saying also. Simply I have to say: “From this day I am fully surrendered unto You. If You like, You give me protection; if You like, You can kill me; whatever You like, You can do it.”<br />
<br />
:''mārabi rākhabi—yo icchā tohārā''<br />
:''nitya-dāsa-prati tuyā adhikārā''<br />
:(Mānasa Deha Geha, 3)<br />
<br />
Just like now, there is no slave. Formerly a slave, the master could do anything with him. Similarly, if we become a slave-like, then He has—God has—the right to do whatever He likes with me. And that is surrender. And that is religion. That religion is being taught in the Bhagavad-gītā:<br />
:''sarva-dharmān parityajya''<br />
:''mām ekaṁ śaraṇaṁ… ahaṁ tvāṁ sarva-pāpebhyo''<br />
:''mokṣayiṣyāmi mā śucah''<br />
:(BG 18.66)<br />
<br />
What is the translation?<br />
<br />
'''Pradyumna:''' “Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.”<br />
<br />
'''Prabhupāda:''' So, we suffer for our sinful activities, so we should surrender to God and stop our sinful activities. It is not that because I have surrendered to God so I can go on continue with my sinful activity, God will give me protection. No, that is not. You stop—no more sinful activities. Of course, anyone who has surrendered to God, he cannot indulge in sinful activities. Because he will abide by the orders of God, he cannot be sinful: yasyāsti bhaktir bhagavaty akiñcanā<br />
:(SB 5.18.12)<br />
If anyone is fully surrendered, then he has got all the good qualities of the demigods:<br />
:''sarvair guṇais tatra samāsate surāḥ''<br />
Surāḥ means “the demigods in higher planetary systems.” Devatā. They have got very good qualities, so in the devotee all the good qualities manifest. That is the test. We cannot find any fault with a devotee because everything is good qualities.<br />
<br />
And on the contrary:<br />
:''harāv abhaktasya kuto mahad-guṇā''<br />
One who is not a devotee, surrendered soul, he has no good quality.<br />
:''manorathenāsati dhāvato bahiḥ''<br />
By his mental speculation he will simply be materially attached. That is the distinction between devotee and non-devotee. For devotee there is no more mental speculation. So, one decision: “I am surrendered to Kṛṣṇa.” That’s all. Go on.<br />
<br />
Then follow the words of Kṛṣṇa:<br />
:''manmanā bhava mad-bhakto''<br />
:''mad-yājī māṁ namaskuru''<br />
:''mām evaiṣyasi''<br />
:(BG 9.34)<br />
''(aside)'' Find that verse.<br />
<br />
'''Pradyumna:'''<br />
:''manmanā bhava mad-bhakto''<br />
:''mad-yājī māṁ namaskuru''<br />
:''mām evaiṣyasi yuktvaivam''<br />
:''ātmānaṁ mat-parāyaṇaḥ''<br />
:(BG 9.34)<br />
<br />
'''Prabhupāda:''' Hm.<br />
<br />
'''Pradyumna:''' “Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.”<br />
<br />
'''Prabhupāda:''' This is Kṛṣṇa consciousness. Always thinking of Kṛṣṇa. Our process is chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, and hearing. This is manmanā—always thinking of Kṛṣṇa. And then worshipping the Deity in the temple. Manmanā bhava mad-bhaktaḥ, mad-yājī—worshipping Me. Hm. So, we have got daily class, daily worship, all the devotees they take part. They have got 24 hours engagement. So, mind cannot be diverted from Kṛṣṇa. That is manmanā. Somehow or other he is thinking of Kṛṣṇa—“Now I have to go to preach there, I have to make him member, or I’ll have to lecture there.” Or here also, “Now there is ārati, now there is bhoga, now there is class.” In this way they are engaged thinking of Kṛṣṇa 24 hours. Manmanā bhava mad-bhaktaḥ mad-yājī māṁ namaskuru.<br />
<br />
You have seen our books?<br />
<br />
'''Father Simon:''' I’ve seen some of your, your books—yes.<br />
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'''Prabhupāda:''' You can show our books.<br />
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'''Father Simon:''' You have services at the same times of the day, every day, do you—when you all come together for worship?<br />
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'''Prabhupāda:''' Yes.<br />
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'''Father Simon:''' And prayer. Yes.<br />
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'''Prabhupāda:''' We have got…<br />
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'''Father Simon:''' Yes, impressed.<br />
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'''Prabhupāda:''' From morning 4 o’clock to night 10 o’clock, we have got engagements.<br />
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'''Father Simon:''' Hm.<br />
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'''Prabhupāda:''' We are publishing all these books in all important languages.<br />
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'''Father Simon:''' Yes.<br />
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'''Prabhupāda:''' English, German, French, Spanish, Japanese, Chinese. And in India—Hindi, Bengali, Gujarati—as far as possible, we are publishing in all the languages.<br />
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'''Father Simon:''' You have your own printing press?<br />
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'''Prabhupāda:''' Yes. But they are not printed in our press.<br />
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'''Father Simon:''' Hm.<br />
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'''Prabhupāda:''' They are printed in Japan.<br />
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'''Father Simon:''' In Japan?<br />
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'''Prabhupāda:''' We cannot print so nicely. (Laughter) Now we are going to print in Germany also; here is the dummy.<br />
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'''Father Simon:''' Yes.<br />
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'''Prabhupāda:''' Yes.<br />
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'''Revaténandana:''' We are also printing in England. We have done our first magazine in England recently.<br />
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'''Prabhupāda:''' Yes. We are expanding. And we are selling our books also very nicely. Yes. In America we are selling on the average about $3,000 daily. Is it not?<br />
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'''Revaténandana:''' I think so.<br />
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'''Pradyumna:''' At least.<br />
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'''Prabhupāda:''' Yes. In Los Angeles alone, we are collecting $1,000, and similarly, in New York.<br />
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'''Pradyumna:''' In New York also.<br />
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'''Prabhupāda:''' And taking all other places, not less than $3,000 daily.<br />
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'''Father Simon:''' Lord Caitanya was the founder of your movement originally.<br />
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'''Prabhupāda:''' No, no. Kṛṣṇa was the founder 5,000 years ago. The founder—Kṛṣṇa is the founder and it is coming from time immemorial. Because God is origin, so you cannot find out in which date it begins. But from historical point of view, this movement was started by Kṛṣṇa 5,000 years ago when Kṛṣṇa was present. Otherwise, Kṛṣṇa says in the Bhagavad-gītā, 4th chapter, that He instructed this philosophy formally to the sun god. Now if you take that, it becomes 40 millions or 400 millions of years ago. He spoke to the sun god. So, apart from that, that is stated in the Bhagavad-gītā:<br />
<br />
:imaṁ vivasvate yogaṁ<br />
:proktavān aham avyayam<br />
:(BG 4.1)<br />
<br />
Vivasvate—vivasvate means “the president of the sun planet”—Vivasvān. He is the present president of the sun planet. Or King. There must be one predominator in every planet. So, the name of the person who is predominating in the sun planet is Vivasvān. So, from the historical point of view, this philosophy was instructed to sun god over 400 millions of years ago. And apart from that, if we take the history of modern age, 5,000 years ago when the battle of Kurukṣetra took place, He instructed. So, from the last 5,000 years it is coming, but sometimes it is misinterpreted, the lineage is broken. Therefore, again somebody comes on behalf of Kṛṣṇa, he makes adjustment.<br />
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Similarly, 500 years ago, the same movement was rejuvenated by Caitanya Mahāprabhu. And we are also following these same footsteps, we are trying to preach this same cult in the Western countries. Now, since 1966, but the movement is very old. It is not that we have started a new movement. No. The same thing which was spoken 400 millions of years ago to the sun god. The same thing which was spoken by Kṛṣṇa to Arjuna, and the same thing which was rejuvenated by Lord Caitanya Mahāprabhu, we are presenting the same thing. And the proof is that either 400 millions of years ago or 5,000 years ago, Kṛṣṇa says, “Surrender unto Me.” That’s all. And we are preaching surrender to Kṛṣṇa, so where is the difference? We are speaking the same thing. Either it was spoken 400 millions of years ago or 5,000 years ago, there is no change in the movement. We do not say, “Now we have advanced so much, there is no need of surrendering to Kṛṣṇa, you can go on with your own work.” (laughter)<br />
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We don’t say that. We say the same thing, repetition of the same thing. Therefore, it is called disciplic succession—we don’t change. How it can be changed? God is eternal, we are also eternal, our relationship is eternal. Therefore, the service must be eternal, there is no question of change. Everything is eternal:<br />
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:nityo nityānāṁ cetanaś cetanānām<br />
:eko yo bahūnāṁ vidadhāti kāmān<br />
:(Kaṭha Upaniṣads 2.2.13)<br />
<br />
These are the statements of the Vedas, and the Bhagavad-gītā also:<br />
<br />
:ahaṁ sarvasya prabhavo<br />
:mattaḥ sarvaṁ pravartate<br />
:iti matvā bhajante māṁ<br />
:budhā bhāva-samanvitāḥ<br />
:(BG 10.8)<br />
<br />
In the Vedānta (1.1.2) also it is said: janmādy asya yataḥ. In Bhāgavata (1.1.1) also it is said: ah, oṁ namo bhagavate vāsudevāya janmādy asya yataḥ. The same thing is there in every Vedic literature:<br />
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:vedaiś ca sarvair aham eva vedyaṁ<br />
:(BG 15.15)<br />
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By studying Vedas, one has to understand what is Kṛṣṇa, so anyone who takes Kṛṣṇa as He speaks about Himself, then his knowledge is perfect.<br />
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Because what Kṛṣṇa says—that is perfect. Perfect means in any statement where there is no mistake, there is no illusion, there is no cheating. And there is no imperfectness of the senses—that is perfect statement. Our so-called knowledge is gathered by the imperfect senses; our senses are not perfect. Unless we hear about the sun planet, if we see the sun planet by our eyes—direct perception—we see just like a disc. But when you take authoritative statement from geologist and others, then you understand that it is so many times bigger than this earth. Therefore, direct perception of the sun globe is not perfect.<br />
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So, nowadays there are so many scientific theories, philosophical. They authorise, “I think; I think, in my opinion.” But he does not think that he is imperfect—what is the value of his opinion? He does not think so. What is the value of his thinking if he is imperfect? And that is a fact, our senses are not perfect. I am proud of possessing these eyes, but I cannot understand anything if I see a thing from distant place, neither I can see the nearest eyeball or the eyelid. So, there are conditions. There is no light—I cannot see. So, I see under conditions. So, what is the perfection? But they write books, “I think, I see.” But what you see, nonsense? What is the value of your eyes? That is the defect. But God has no such defects, therefore whatever He says is perfect.<br />
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:vedāhaṁ samatītāni<br />
<br />
(aside:) Find out this verse, vedāhaṁ samatītāni.<br />
<br />
'''Pradyumna:'''<br />
:vedāhaṁ samatītāni<br />
:vartamānāni cārjuna<br />
:bhaviṣyāṇi ca bhūtāni<br />
:māṁ tu veda na kaścana<br />
:(BG 7.26)<br />
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'''Prabhupāda:''' Hm.<br />
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'''Pradyumna:''' “O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.”<br />
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'''Prabhupāda:''' So, we should take knowledge from the person who knows the past, present and future. I may not know it because I am imperfect, but He knows me. So, our business is to receive knowledge from the Supreme Perfect, then our knowledge is perfect.<br />
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'''Father Simon:''' I see in one of these books you talk about the beauty of God.<br />
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'''Prabhupāda:''' Hm?<br />
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'''Father Simon:''' Is this a theme that is important in your spirituality—that God reveals Himself as immensely beautiful and attractive?<br />
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'''Prabhupāda:''' Yes.<br />
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'''Father Simon:''' So that when you begin to see Him…<br />
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'''Prabhupāda:''' Yes. God means He must be all-attractive.<br />
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'''Father Simon:''' Yes.<br />
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'''Prabhupāda:''' All-attractive. His beauty must be. There are attractive features we can experience in this material world. If a man is very rich, he is attractive. If a man is very learned scholar, he is attractive. If a man is very strong, he is attractive. If a man is very beautiful, he is attractive. So, these are the attractive features. There are six kinds of attractive features—wealth, beauty, strength, influence, knowledge, renunciation; like that. So, God is endowed with all these attractive features—in full. That is the statement of the Vedas:<br />
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:aiśvaryasya samagrasya<br />
:vīryasya yaśasaḥ śriyaḥ<br />
:jñāna-vairāgyayoś caiva<br />
:sarvam iti bhagaṅganā<br />
:(Viṣṇu Purāṇa 6.5.47)<br />
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Bhagavān—God’s, the etymological expression of God is Bhagavān. Bhaga means “opulences.” Nobody can be richer than Him, nobody can be wiser than Him, otherwise how God is great? Great in every respect—either in riches or in beauty or in knowledge or in reputation or in strength or in renunciation—everything. He must be the great. Nobody can be richer than God. In India, there is a rascal—he makes like this little gold. Some yogic mystic power, now he has become God.<br />
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'''Revatīnandana:''' Makes what?<br />
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'''Prabhupāda:''' Eh?<br />
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'''Devotees:''' Gold.<br />
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'''Prabhupāda:''' Yes, he will show some magic, take a little gold. It will not stay, but by this he has become God.<br />
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'''Devotee:''' He claims to have become God.<br />
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'''Prabhupāda:''' Eh?<br />
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'''Devotee:''' He claims to become God.<br />
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'''Prabhupāda:''' Yes. He claims, but there are fools, and they accept also. So I say that if gold making is the qualification of God, then why shall I take this man as God? I shall take that man who has created gold mines. If that is the qualification of God. So, God has created this material world, and each and every planet there are millions and millions of goldmines. All over the universe. So why shall I take this cheat-man—as God? Why not the big man who has created the goldmines, if that is the qualification of becoming God. Come to logic, eh? So, these things are going on, especially in India, they made so many (laughter)… There are so many rascals, they are claiming, and now here one rascal has come—another.<br />
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'''Revaténandana:''' Yeah, he says this… His followers say, "When I take the secret session, they touch my eyes and I, I see some light. Nobody else can see," right. But they say, "I can see some light, therefore He is God."<br />
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'''Prabhupāda:''' Who knows that you see?<br />
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'''Revaténandana:''' What about this light?<br />
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'''Prabhupāda:''' Then you say that you have seen, but nobody says…<br />
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'''Revaténandana:''' Nobody else can see. You know (laughs).<br />
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'''Prabhupāda:''' Then what nonsense God you are?<br />
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'''Revaténandana:''' Yeah. But what a little, what a very little bit of light, you see. Everybody can see the sun (laughs).<br />
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'''Prabhupāda:''' Yes.<br />
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'''Revaténandana:''' There is so much light.<br />
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'''Prabhupāda:''' But there are rascals, they follow like that. What can be done? God is so cheap that because he has seen some light, he has become God. Just see. What light he sees, nobody knows, and he says, “Nobody can see.” Then where is the confirmation? Who can say you’re actually seeing or not? So, this bluffing is going on. But when the real God is there, they are not accepting. Who is accepted by stalwart scholars, leading personality, ācāryas—that is not accepted. Somebody says, “I have seen some light, I am God”; therefore, he is accepted. Cheap-god.<br />
<br />
God says here that the whole universal material creation is resting in one fourth energy:<br />
<br />
:ekāṁśena sthito jagat<br />
:athavā bahunaitena kiṁ jñātena tavārjuna<br />
:viṣṭabhyāham idaṁ kṛtsnam<br />
:ekāṁśena sthito jagat<br />
:(BG 10.42)<br />
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(aside) Find out this verse.<br />
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'''Pradyumna:''' Athavā bahunaitena?<br />
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'''Prabhupāda:''' Yes.<br />
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'''Pradyumna:'''<br />
:athavā bahunaitena<br />
:kiṁ jñātena tavārjuna<br />
:viṣṭabhyāham idaṁ kṛtsnam<br />
:ekāṁśena sthito jagat<br />
:(BG 10.42)<br />
“But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself, I pervade and support this entire universe.”<br />
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'''Revaténandana:''' That’s at the end of the tenth chapter.<br />
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'''Prabhupāda:''' Oh, it is tenth chapter.<br />
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'''Revaténandana:''' Tenth chapter, at the end of it, yeah.<br />
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'''Father Simon:''' Detailed knowledge.<br />
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'''Prabhupāda:''' Hm.<br />
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'''Father Simon:''' I think leads people closer to God, doesn’t it? Saint Teresa, one of the great Christian Saints, waged a lifelong campaign against people who knew a little and thought they knew everything. And she had a great belief in real learning because her experience of really learned priests was that even though they perhaps haven’t experienced much themselves, because they were really learning, they had a large understanding of what God could do and so were open to recognize His acts. But the semi-lettered people—she called them “the half-educated people”—who have got a little bit of knowledge and then think, “This is it, I know everything.” They are the people who push everybody along a narrow little road and saying, “This is the way.” (chuckles)<br />
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'''Prabhupāda:''' This is that. Anyone who is claiming that he has knowledge, he must receive the knowledge from the perfect.<br />
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'''Father Simon:''' Yes.<br />
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'''Prabhupāda:''' Otherwise, his knowledge is not perfect.<br />
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'''Father Simon:''' Well, real knowledge is always very humble in some ways.<br />
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'''Prabhupāda:''' Yes, always. Real knowledge is received from the perfect. Our process is that we accept knowledge in the descending process—not by the ascending process. There are two kinds of ways. By speculation, just like they are trying to know the sun, the moon—they are trying to go there. This is ascending process. Ascending process. But there is another process—descending process. The knowledge comes from the moon, from the sun, from other planets. But that is perfect knowledge, because that knowledge is coming from a person who actually resides—that is perfect knowledge. And because my speculative power is limited, therefore, I cannot understand anything by this speculative knowledge.<br />
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'''Revaténandana:''' Even scriptures. If I study a scripture in the same way, I’ll try to understand it by my potency…<br />
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'''Father Simon:''' Yeah.<br />
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'''Revaténandana:''' I can make mistakes; I will make mistakes.<br />
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'''Father Simon:''' Yes, scripture speaks with its own authority. And it is indirect… (indistinct)<br />
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'''Revaténandana:''' If I don’t—I don’t hear, I don’t understand such good authority.<br />
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'''Father Simon:''' I’ve suffered a lot from scripture scholars (chuckles) who are too clever to believe. And not clever (mumble)…<br />
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'''Prabhupāda:''' No. When there is no speculative knowledge, there is no question of belief. It is fact. There is a verse in Brahma-saṁhitā:<br />
<br />
:panthās tu koṭi-śata-vatsara-sampragamyo<br />
:vāyor athāpi manaso muni-puṅgavānām<br />
:so 'py asti yat prapada-sīmny avicintya-tattve<br />
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi<br />
:(Bs. 5.34)<br />
<br />
Now there is kingdom of God—every scripture, every religion accepts. Now if you want to find out where is that kingdom of God… So:<br />
<br />
:panthās tu koṭi-śata-vatsara-sampragamyo<br />
<br />
The modern scientist says that to go to the highest planetary system it will take 40,000 of years. Now if you want to go to the spiritual kingdom which is far beyond this material world, so how you will go there? Because you cannot finish this material world even by 40,000 of years. You’re not going to live even 40 hundreds of years—or 40 years nowadays (chuckles).<br />
<br />
So, I will finish this material span—40,000 years—then we have to… So far, we have got information: the universe is covered by layers of five elements—earth, air, water, stock (?). So each layer is ten times more than the other layer. So, you have to penetrate through that, then you come to the spiritual sky. Then there is spiritual planets, and the highest planet is called Goloka Vṛndāvana, where Kṛṣṇa lives.<br />
<br />
So therefore, if we want to go there by our own endeavour, then the Brahma-saṁhitā says:<br />
<br />
:panthās tu koṭi-śata-vatsara-sampragamyo<br />
<br />
If you travel millions of years to go to that planet with the speed of mind and air, still it will be unknown to you. This is ascending process. But when Kṛṣṇa comes, He gives the information:<br />
<br />
:na tatra bhāsayate sūryo na śaśāṅko na pāvakaḥ<br />
:yad gatvā na nivartante…<br />
<br />
(aside) Find out. Tad dhāma paramaṁ.<br />
<br />
It is the information.<br />
<br />
'''Pradyumna:'''<br />
:na tad bhāsayate sūryo<br />
:na śaśāṅko na pāvakaḥ<br />
:yat gatvā na nivartante<br />
:tad dhāma paramaṁ mama<br />
:(BG 15.6)<br />
“That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.”<br />
<br />
'''Prabhupāda:''' So, there is a place where there is no need of illumination by sunlight or moonlight—it is self-illuminated. Just like we, the sun planet here, we have got one instance. The sun does not require any illumination, the planet itself is light. Similarly, the spiritual sky all the planets there—Vaikuṇṭha-loka—they are self-illuminating, there is no darkness. Therefore, this material world is called tamaḥ. Tamaḥ means “darkness.” Tamasi mā jyotir gamaḥ (Bṛhad-āraṇyaka Upaniṣad 1.3.28). The Vedic instruction is don’t remain in this dark world—it is by nature dark, therefore it requires this electricity. The sun, the moon… but there is another world which is self-illuminating—there is no need of… That is there stated,<br />
:na tad bhāsayate sūryo<br />
:na śaśāṅko na pāvakaḥ<br />
:yat gatvā na nivartante<br />
:tad dhāma paramaṁ mama<br />
:(BG 15.6)<br />
So, we have to take knowledge in that way. There is spiritual world, here is the description. There are other descriptions also in Bhāgavatam. The spiritual world. There is also aeroplane, everything is there—but they are all spiritual. Here everything is material. Giving the best service to the human society—that, yat gatvā na nivartante—just try to go to that place wherefrom you haven’t got to return again. You live there eternally with full knowledge and bliss, and this is our business. And we are not manufacture this ideas—they are all stated in the Bhagavad-gītā. We are simply distributing that knowledge.<br />
<br />
'''Revatīnandana:''' Everybody else is trying to enjoy the prison house.<br />
<br />
'''Prabhupāda:''' Hah!<br />
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'''Revatīnandana:''' And we are leaving (laughs).<br />
<br />
'''Prabhupāda:''' We are kicking your… (Laughter) Kicking this nonsense, what is this? Duḥkhālayam aśāśvatam (BG 8.15). It is duḥkhālayam. Kṛṣṇa says: ābrahma-bhuvanāl lokāḥ—even if you go to the highest planet. You may get a duration of life—millions of years. But that does not mean you become eternal, that is not possible: ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna. If you are actually serious of having eternal life, blissful and full of knowledge—then you must go back to home, back to Godhead. That is possible: mad-yājino 'pi yānti mām (BG 9.25)—my devotees go, come there, here.<br />
What is that?<br />
<br />
'''Pradyumna:'''<br />
:ābrahma-bhuvanāl lokāḥ<br />
:punar āvartino 'rjuna<br />
:mām upetya tu kaunteya<br />
:punar janma na vidyate<br />
:(BG 8.16)<br />
“From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again.”<br />
<br />
'''Prabhupāda:''' That’s it. So why not try for this? There is another verse: yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ, bhūtējyā yānti bhūtāni mad-yājino 'pi yānti mām<br />
<br />
'''Pradyumna:'''<br />
:yānti deva-vratā devān<br />
:pitṝn yānti pitṛ-vratāḥ<br />
:bhūtāni yānti bhūtējyā<br />
:yānti mad-yājino 'pi mām<br />
:(BG 9.25)<br />
“Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.”<br />
<br />
'''Prabhupāda:''' That’s all. So why should I go, waste my time to go to the ghosts and ancestor and demigod—why not go to Kṛṣṇa? Because I have to work for that, so why not work for the best? This is our function. It is clearly stated that you, if you prepare for going to the higher… Not in this way that I have got a sputnik, I shall go. No. That is not possible. You have to prepare yourself to go to the moon planet, to the sun planet, to the Venus. There are innumerable—you can go there, to the Brahma-loka planet, yānti deva-vratā devān. So, you have to prepare in this life. Similarly, if you want to go to the pitṛ-loka and other places—you have to prepare. And if you prepare yourself to come to My place—you can come. So, what will be my duty—so why not work for going back to Kṛṣṇa’s place?<br />
That is intelligence. I have to work for going somewhere—if somebody says you can take ticket either for moon planet or sun planet or Vaikuṇṭha planet. Then what ticket I shall take? Give me the Vaikuṇṭha ticket (laughter). Why shall I take the sun planet or moon planet? This is intelligence—why shall I waste my time again? Give me that ticket. So, this is intelligence.<br />
<br />
'''Devotee:''' And you take the ticket by surrendering.<br />
<br />
'''Prabhupāda:''' Eh? Yes. Ticket is distributed free. Kṛṣṇa coming—“take this ticket.” His devotees are coming—“take this ticket.” But we are—“no, we shall rot here,” that’s all. That is my determination.<br />
<br />
'''Revatīnandana:''' What do you think about this being born and dying again and again? This is the assumption in this whole discussion now. This is…<br />
<br />
'''Father Simon:''' Well, it isn’t necessarily a… I mean the basic assumption is that man is made for eternal life. And from that point of view, temporal life is prison. And one of the medieval definitions of hell is “unending time.” Which I think is quite good—that this is the…<br />
<br />
'''Revatīnandana:''' He says one of the medieval definitions of hell is “unending time.” And unending time always to be in the conception of time.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Revatīnandana:''' That’s very nice.<br />
<br />
'''Father Simon:''' And I don’t… Christian don’t believe that we have one after another bodily existence here. But I think the practical point is the same, isn’t it? That our business here on earth is to learn how to be citizens of heaven.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' And I think that, I mean just as we would say…<br />
<br />
'''Prabhupāda:''' What is the description of heaven? Is there any description?<br />
<br />
'''Father Simon:''' Well, all kinds of descriptions of heaven. They’re—they are just pictures. One is very like one that you have mentioned where you don’t need the sun or the moon because God is their light and “let us walk in the light of the Lord.”<br />
<br />
'''Prabhupāda:''' Then heaven means kingdom of God?<br />
<br />
'''Father Simon:''' Kingdom of God.<br />
<br />
'''Devotee:''' Hm.<br />
<br />
'''Revaténandana:''' Sometimes.<br />
<br />
'''Devotee:''' Yes.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Revaténandana:''' Some, sometimes it is deceived (?) in that way.<br />
<br />
'''Prabhupāda:''' We have got our Vedic description. The standard of living—very, very high.<br />
<br />
'''Revaténandana:''' Sometimes it’s…<br />
<br />
'''Prabhupāda:''' Duration of life—very long. For 10,000 years of the… Everything is very nice or nicer, better than this place. But that is not spiritual. You can live for 10,000 years but in the spiritual world there is no such thing, you live eternally. Na nivartante (''BG'' 15.6), one does not come. So heavenly planet is also temporary because this universe will be annihilated, there will be dissolution of the whole universe. At that time this heavenly planets also will be dissolved. So that is not permanent. That is the conception of heavenly:<br />
<br />
:'''kṣīṇe puṇye punaḥ martya-lokaṁ viśanti<br />
:svarga-lokaṁ martya-lokaṁ'''<br />
:''(BG 9.21)''<br />
<br />
The standard of living may be very high but that is not permanent residence. Therefore, Kṛṣṇa says: mad-dhāma gatvā, punar janma na vidyate (''BG'' 8.16). So, as we are eternal, we must return to eternal world and that is perfection of life. Why should we remain in this temporary life and accept repetition of birth and death?<br />
<br />
:'''dehino 'smin yathā dehe<br />
:kaumāraṁ yauvanaṁ jarā<br />
:tathā dehāntaraṁ-prāptir'''<br />
:''(BG 2.13)''<br />
<br />
Dehāntaraṁ-prāptir—they are accepting another body. So, this transmigration of the soul, accepting another body, is very risky. I do not know what kind of body I am going to take next. But if I prepare in Kṛṣṇa consciousness, but Kṛṣṇa says that you can come back.<br />
<br />
:'''janma karma me divyam<br />
:yo jānāti tattvataḥ<br />
:tyaktvā dehaṁ punar janma<br />
:naiti mām eti…'''<br />
:''(BG 4.9)''<br />
<br />
So, if you follow Kṛṣṇa’s instruction in devotional service, then you are confident that you are going to Kṛṣṇa. Go back to home, back to God.<br />
<br />
'''Father Simon:''' I’m glad to hear you say that because I think a lot of Westerners have a very wrong idea of Eastern teaching on this and think that it means that you don’t have to bother because if you don’t get there in this life you have another life and another life and you will get there one day.<br />
<br />
'''Prabhupāda:''' So why do they think wrong?<br />
<br />
'''Father Simon:''' I was thinking…<br />
<br />
'''Prabhupāda:''' Is that right? They are right to even think…<br />
<br />
'''Father Simon:''' I think that is a very wrong doctrine.<br />
<br />
'''Prabhupāda:''' Eh?<br />
<br />
'''Father Simon:''' I think that is a very wrong doctrine.<br />
<br />
'''Prabhupāda:''' Which one?<br />
<br />
'''Father Simon:''' A very dangerous doctrine.<br />
<br />
'''Prabhupāda:''' Which one?<br />
<br />
'''Father Simon:''' That you can forget about, you needn’t worry if you don’t get there this time, you’ll get there next time. Because since we, all the real spiritual teaching says you have got your chance now.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' And you must take it now (chuckles).<br />
<br />
'''Prabhupāda:''' That chance is always, the chance is always there.<br />
<br />
'''Father Simon:''' Yes, but as you say it, transmigration is a risky (chuckles), a risky business.<br />
<br />
'''Prabhupāda:''' Yes, yes, risky business…<br />
<br />
'''Father Simon:''' There is no reason to suppose it’s going to be (indistinct)…<br />
<br />
'''Prabhupāda:''' Because if one does not know what kind of body he is going to get next life. Is it not risky?<br />
<br />
'''Father Simon:''' And if you keep putting off the time, then you will make it harder.<br />
<br />
'''Revaténandana:''' If you keep putting off spiritual life you are making it harder and harder to take to it.<br />
<br />
'''Prabhupāda:''' That is risky, that I am saying.<br />
<br />
'''Devotee:''' Process (indistinct).<br />
<br />
'''Prabhupāda:''' That is risky. If you become Kṛṣṇa conscious and prepare yourself for going back to home, back to Godhead, that is not risky. But if you remain in darkness, you do not know… Karmīs, they do not know. They are working hard just like hogs and dogs without knowing any future of life. Their life is very risky. They do not know. How they’ll may transmigrate from this body to another body. Therefore, their life is risky. One who has understood this fact that there is life after death and if I try for it, I can go to the kingdom of God—so let me try for this—his life is not risky, his life is… One who is in darkness, he does not know what is happening next. He’s risky, his life is risky.<br />
<br />
'''Brother Roger:''' This is also clear, my lord, that this, the use of this body now is a privilege—surely.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Brother Roger:''' And that surely this (indistinct)…<br />
<br />
'''Prabhupāda:''' This is the only body…<br />
<br />
'''Brother Roger:''' …you transmigrate…<br />
<br />
'''Prabhupāda:''' Where you can, when you can prepare for going back to home, back to Godhead. In the next life you get a body of a cat or dog, then for millions of years you have no knowledge. Then you have to again make progress… Evolve from dog to cat, or cat to dog, like that there is evolutionary process. So, it will take millions and millions of again to come to this human form of life. And again, coming in the human form of life, if you don’t prepare yourself for going back to home, back to Godhead—then you are missing the chance. Nature gives you the chance. Now you have got this body, you take information how to go back to home, back to Godhead and prepare yourself and be happy. But if you don’t take advantage of it, we remain like cats and dogs—then you are missing. If you again become entangled with sinful activities, then you are missing the chance.<br />
<br />
'''Father Simon:''' It’s always that very simple invitation of God’s grace, isn’t it?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' That every man (indistinct). He is saying “come to me…”<br />
<br />
'''Prabhupāda:''' God is reminding, He’s canvassing, He’s canvassing: sarva-dharmān parityajya mām etī (''BG'' 18.66)—you come to Me.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Prabhupāda:''' You take shelter of Me, I will give you all protection. But we won’t take.<br />
<br />
'''Father Simon:''' As we have it in the Christian scriptures, the Lord waits to be gracious, to (indistinct).<br />
<br />
'''Prabhupāda:''' Yes, He’s already gracious. He’s coming Himself. He is sending His devotee, He’s sending His representative, He’s leaving the book—you study. He is giving the instruction, every way God is helping us. He is sitting within your heart, He’s giving you good counsel, but we are determined not to accept anything of God. So that life is very risky. Now in the Bhagavad-gītā we understand:<br />
<br />
:'''tathā dehāntaraṁ-prāptir'''<br />
:''(BG 2.13)''<br />
<br />
We have to change this body to another body. Now, that body—we can see there are so many billions and trillions of varieties of body. At least according to śāstra, 8,400,000. So, we may enter any of them—according to our work.<br />
<br />
:'''karmaṇā daiva-netreṇa<br />
:jantur dehopapattaye'''<br />
:''(SB 3.31.1)''<br />
<br />
We are preparing next body by our karma. We have been given the chance of human form of body to understand God, but if we do not do that, if we remain like cats and dogs, then the next life again become cats and dogs. After all, we have to accept another body. The soul is eternal. When this body is useless, no more fit for living, I have to give it up and take another body. That is given:<br />
<br />
:'''vāsāṁsi jīrṇāni yathā vihāya'''<br />
:''(BG 2.22)''<br />
<br />
Just like we put on some dress, garment. When it is not fit, we throw it away, we take another garment. So, this body is also like that. (indistinct) (End)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=760825_-_Lecture_BG_01.01_Hindi_-_Hyderabad&diff=780454760825 - Lecture BG 01.01 Hindi - Hyderabad2025-05-29T07:19:59Z<p>Anurag: </p>
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<div>[[Category:1976 - Lectures]]<br />
[[Category:1976 - Lectures and Conversations]]<br />
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[[Category:1976-08 - Lectures, Conversations and Letters]]<br />
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[[Category:BG Lectures - Chapter 01|70101]]<br />
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[[Category:Hindi Lectures and Conversations – With English Translation and Hindi Transcript]]<br />
[[Category:1976 - New Audio - Released in November 2013]]<br />
[[Category:Audio Files 05.01 to 10.00 Minutes]]<br />
<div style="float:left">[[File:Go-previous.png|link=Category:Conversations - by Date]]'''[[:Category:Conversations - by Date|Conversations by Date]], [[:Category:1976 - Conversations|1976]]'''</div><br />
{{RandomImage}}<br />
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<br />
<div class="code">760825BG-HYDERABAD - August 25, 1976 - 06:35 Minutes</div><br />
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<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760825BG-HYDERABAD_Hindi_mono.mp3</mp3player><br />
<br />
<br />
(Translated from Hindi into English)<br />
<br />
<br />
'''Harikeśa:''' Shall I read the English translation? . . . (indistinct)<br />
<br />
'''Prabhupada:''' Yes. <br />
<br />
'''Harikeśa:''' Word by word.<br />
<br />
'''Prabhupada:''' I explain in Hindi, you read the English.. <br />
<br />
'''Harikeśa:''' Dhṛtarāṣṭra said: O Sañjaya, after assembling in the place of pilgrimage at Kurukṣetra, what did my sons and the sons of Pāṇḍu do, being desirous to fight? ([[BG 1.1 (1972)|BG 1.1]]) <br />
<br />
'''Prabhupada:''' (Hindi) Maharaj Dhrtarastra asked Sanjaya, Sanjaya was his secretary. So he asked him that, my sons and the Pandavas, sons of my younger brother, have gone to fight the battle in ''dhramaksetra'' (place of pilgrimage), what did they do next? This he asked. <br />
<br />
So it is very simple. Dharmaksetra, Kuruksetra is near Delhi, it still is in existence and that is a ''dharmaksetra''. Till today people go to Kuruksetra, especially the Hindus and perform religious sacrifices. It is said in the ''Vedas'' also that one should go to Kuruksetra and perform religious activities. So what is the need to interpret this, like this and that. Interpretation. What is the ''hindi'' of interpretation? <br />
<br />
'''Devotee:''' ''Bhashya''<br />
<br />
'''Prabhupada:''' ''Bhasya'' is commentary. Interpretation means "''arthavada''". It means onething but another meaning is attributed to it. ''Arthavada''. So these foolish persons they say Kuruksetra means the body. Why Kuruksetra should mean the body? In which dictionary the meaning of Kuruksetra is given as the body. But this goes on. They deviate the others by talking all nonsense and are mislead themselves also. This should not be done.<br />
<br />
Has Vyasadeva written this ''Bhagavad-gītā'' for us to engage in this ''arthavada''? It is written for understanding, it is simple. Interpretation or ''arthavada'' is needed only when one does not understand. When it can be understood simply that there is a place called Kuruksetra and according to scriptures that is a ''dharmaksetra''. In our village even today, if there is a mutual fight between persons, they go the temple. Why? Even today, earlier it was more prevalent, in the temple no one lies. The matter is resolved.<br />
<br />
Similarly they fought on the ''dharmaksetra'', so that the issue can be resolved. That is why Dhrtarastra is asking, what did they do next? They have gone to fight, every one will understand that, they will fight. Then why is he asking that after going to that place what did they do? It means that having gone to the ''dharmaksetra'', did their hearts undergo any change or not? If a person tells lies and he is asked to repeat the same in the front of the Lord, earlier times he would be afraid as to how he can lie in front of the Lord? He will speak the truth. <br />
<br />
Similarly Dhrtarastra knew that the truth of the matter is that the kingdom belongs to the Pandavas, the kingdom belongs to their father, we played politics and gave them so much trouble and now the war is about to take place and having gone to the ''dharmaksetra'', he did not take the decision. He did not want the decision to happen. He wanted the war to take place. Because the Kauravas were hundred brothers and the other side five. He thought his strength was more, our soldiers are more. So if the war happens then the five brothers will be killed. Then my sons will enjoy the kingdom without any hindrance. This was his thought. <br />
<br />
So the meaning of all this is, when you read the ''Bhagavad-gītā'' don't interpret it, whimsically, that "I think that this means this." No! Whatever meaning has been given, understand it the same way. If you read in this manner, then such reading will be beneficial for you. And if you talk all nonsense, then there is no benefit. That's all.<br />
<br />
'''Prabhupada:''' Thank you. Hare Kṛṣṇa. (end)<br />
<br />
<br />
===== HINDI TRANSCRIPTION =====<br />
<br />
'''हरिकेश:''' क्या मैं अंग्रेजी अनुवाद पढ़ूँ?<br />
<br />
'''प्रभुपाद:''' हाँ।<br />
<br />
'''हरिकेश:''' शब्द दर शब्द।<br />
<br />
'''प्रभुपाद:''' मैं हिंदी में समझाता हूँ, आप अंग्रेजी पढ़ें।<br />
<br />
'''हरिकेश:''' धृतराष्ट्र ने कहा: ‘हे संजय, तीर्थ स्थान कुरुक्षेत्र में एकत्रित होने के बाद, युद्ध की इच्छा से मेरे पुत्रों और पांडु के पुत्रों ने क्या किया?’ (भ.गी. १.१)<br />
<br />
'''प्रभुपाद:''' (हिंदी) महाराज धृतराष्ट्र ने संजय से पूछा, संजय उनके सचिव थे। इसलिए उन्होंने उनसे पूछा कि, मेरे पुत्र, मामकाः, और मेरे छोटे भाई के पुत्र, पांडव, धर्मक्षेत्र (तीर्थ स्थान) में युद्ध लड़ने गए हैं, उन्होंने आगे क्या किया? यह उन्होंने पूछा।<br />
<br />
तो यह बहुत सरल है। धर्मक्षेत्र, कुरुक्षेत्र दिल्ली के पास है, यह अभी भी अस्तित्व में है और यह एक धर्मक्षेत्र है। आज भी लोग कुरुक्षेत्र जाते हैं, खासकर हिंदू और धार्मिक बलिदान करते हैं। वेदों में भी कहा गया है कि कुरुक्षेत्र जाना चाहिए और धार्मिक गतिविधियाँ करना चाहिए। तो इस तरह से और उस तरह से व्याख्या करने की क्या ज़रूरत है। इंटरप्रिटेशन। इंटरप्रिटेशन का हिंदी क्या है?<br />
<br />
'''भक्त:''' भाष्य<br />
<br />
'''प्रभुपाद:''' भाष्य टीका है। व्याख्या का अर्थ है "अर्थवाद"। इसका अर्थ एक है, इसका अर्थ एक है, लेकिन इसका अर्थ दूसरा ही लगाया जाता है। अर्थवाद। इसलिए ये मूर्ख लोग कहते हैं कि कुरुक्षेत्र का अर्थ शरीर है। कुरुक्षेत्र का अर्थ शरीर क्यों होना चाहिए? किस शब्दकोश में कुरुक्षेत्र का अर्थ शरीर दिया गया है। लेकिन यह चलता रहता है। वे बकवास करके दूसरों को गुमराह करते हैं और खुद भी गुमराह होते हैं। ऐसा नहीं करना चाहिए।<br />
<br />
क्या व्यासदेव ने यह भगवद्गीता इसलिए लिखी है कि हम इस अर्थवाद में शामिल हों? यह समझने के लिए लिखी गई है, यह सरल है। व्याख्या या अर्थवाद की आवश्यकता तभी होती है जब कोई समझ न पाए। जब यह आसानी से समझा जा सके कि कुरुक्षेत्र नामक एक स्थान है और शास्त्रों के अनुसार वह धर्मक्षेत्र है। हमारे गांव में आज भी अगर लोगों के बीच आपसी झगड़ा होता है, तो वे मंदिर जाते हैं। क्यों? आज भी, पहले यह अधिक प्रचलित था, मंदिर में कोई झूठ नहीं बोलता। मामला सुलझ जाता है।<br />
<br />
इसी तरह धर्मक्षेत्र में भी उन्होंने युद्ध किया, ताकि मामला सुलझ जाए। इसीलिए धृतराष्ट्र पूछ रहे हैं कि उन्होंने आगे क्या किया? वे लड़ने गए हैं, यह तो सभी समझेंगे, वे लड़ेंगे। फिर वे यह क्यों पूछ रहे हैं कि उस स्थान पर जाकर उन्होंने क्या किया? इसका मतलब यह है कि धर्मक्षेत्र में जाकर उनके हृदय में कोई परिवर्तन हुआ या नहीं? यदि कोई व्यक्ति झूठ बोलता है और उसे भगवान के सामने वही बात दोहराने के लिए कहा जाता है, तो पहले वह डरेगा कि भगवान के सामने कैसे झूठ बोल सकता हूँ? वह सच बोल देगा।<br />
<br />
इसी तरह धृतराष्ट्र जानते थे कि मामले की सच्चाई यह है कि राज्य पांडवों का है, राज्य उनके पिता का है, हमने राजनीति की और उन्हें इतना कष्ट दिया और अब युद्ध होने वाला है और धर्मक्षेत्र में जाकर उन्होंने निर्णय नहीं लिया। वे नहीं चाहते थे कि निर्णय हो। वे चाहते थे कि युद्ध हो। क्योंकि कौरव सौ भाई थे और दूसरा पक्ष पाँच। उसने सोचा कि उसकी ताकत ज़्यादा है, हमारे सैनिक ज़्यादा हैं। इसलिए अगर युद्ध हुआ तो पाँचों भाई मारे जाएँगे। फिर मेरे बेटे बिना किसी बाधा के राज्य का आनंद लेंगे। यह उसका विचार था।<br />
<br />
तो इस सबका अर्थ यह है कि जब आप भगवद गीता पढ़ते हैं, तो उसकी मनमौजी व्याख्या न करें, कि "मुझे लगता है कि इसका मतलब यह है।" नहीं! जो भी अर्थ दिया गया है, उसे उसी तरह समझें। अगर आप इस तरह से पढ़ेंगे, तो ऐसा पढ़ना आपके लिए फायदेमंद होगा। और अगर आप सब बकवास करते हैं, तो कोई लाभ नहीं है। बस इतना ही।<br />
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'''प्रभुपाद:''' धन्यवाद। हरे कृष्ण। (समाप्त)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=760727_-_Conversation_Hindi_-_London&diff=780452760727 - Conversation Hindi - London2025-05-29T07:04:21Z<p>Anurag: /* HINDI TRANSCRIPTION */</p>
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<div>[[Category:1976 - Conversations]]<br />
[[Category:1976 - Lectures and Conversations]]<br />
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[[Category:1976 - New Audio - Released in November 2013]]<br />
[[Category:Audio Files 10.01 to 20.00 Minutes]]<br />
<div style="float:left">[[File:Go-previous.png|link=Category:Conversations - by Date]]'''[[:Category:Conversations - by Date|Conversations by Date]], [[:Category:1976 - Conversations|1976]]'''</div><br />
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<div class="code">760727R2-LONDON - July 27, 1976 - 15:29 Minutes</div><br />
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<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760727R2-LONDON_Hindi_mono.mp3</mp3player><br />
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(Translated from Hindi into English)<br />
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'''Prabhupāda:''' I have met you before somewhere else. <br />
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'''Guest:''' Yes I had come to meet you here some years ago. Then wherever your centers are there I go there and whatever I can do I help. <br />
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'''Prabhupāda:''' Where all have you been? <br />
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'''Guest:''' Mombassa, Montreal, New York also, the New York people also came to meet me. Our ''asrama'' is there in Haridwar and a few days ago Swami Brahmananda had come there, one who is in charge of Nairobi and Mombassa, a few days ago. <br />
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'''Prabhupāda:''' When did he come? <br />
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'''Guest:''' Four months ago. <br />
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'''Prabhupāda:''' What? <br />
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'''Guest:''' Three or four months ago, because its two months since I left that place. <br />
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'''Prabhupāda:''' Brahmananda had come there? <br />
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'''Guest:''' Yes. One who is in charge of Nairobi, Mombassa. <br />
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'''Prabhupāda:''' Yes. Three or four months ago, he did not meet me in India. <br />
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'''Guest (1):''' He must have met you for sure. <br />
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'''Guest (2):''' Our Brahmananda Maharaj or theirs. <br />
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'''Guest (1):''' No, yours. The Nairobi Maybe I am forgetting the name. <br />
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'''Prabhupāda:''' That must not be Brahmananda. That must be . . . <br />
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'''Guest (2):''' . . . (indistinct) <br />
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'''Prabhupāda:''' Was he lean? <br />
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'''Guest:''' No. <br />
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'''Prabhupāda:''' Oh! Then it must be Brahmananda. <br />
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'''Guest (1):''' I know him well. He used to come to my classes every day and I would to go to his. Some arrangements had to be done for the devotees and he asked me to do it and I did whatever was possible for them. I recognize him. He had come in his bus. <br />
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'''Prabhupāda:''' He came in a bus. Maybe that's his brother, Gargamuni. <br />
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'''Guest (1):''' Maybe it's him. <br />
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'''Guest (2):''' Both of them look alike <br />
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'''Prabhupāda:''' Both of them are fat. <br />
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'''Guest (1):''' So you are going to stay in London now. <br />
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'''Prabhupāda:''' No, I was leaving today. My health is not so good, cough, cold and all. <br />
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'''Guest (1):''' You have a lot of good for the world. <br />
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'''Prabhupāda:''' Hare Kṛṣṇa. <br />
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'''Guest (1):''' To get the Indian culture again to the west is very difficult work. Everyone follows the Indian way. We also had a big festival for Guru purnima. <br />
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'''Prabhupāda:''' Ok. <br />
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'''Guest (1):''' About 9000 people had come. <br />
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'''Prabhupāda:''' Where? <br />
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'''Guest (1):''' In Alexandra Palace, just now on 11 July. We are also thinking to build a small ''asrama'' and we would like that we complement you and your organization complements us and we can work cooperatively. <br />
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'''Prabhupāda:''' Hmm. <br />
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'''Guest (1):''' So we can do more good for the world. <br />
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'''Prabhupāda:''' Our preaching is based on ''kṛṣṇas tu bhagavān svayam'' ([[SB 1.3.28]]). They don't agree. They say we are sectarian. Isn't it? Their only aim is, how can Kṛṣṇa be God? We have our God, he is God, he is God, everyone is God. That we won't agree. ''kṛṣṇas tu bhagavān svayam''. So we don't agree on this. <br />
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'''Guest (1):''' Yes there are some differences. <br />
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'''Prabhupāda:''' Then how can we reconcile, tell me. <br />
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'''Guest (1):''' Whichever point we can agree on we can do. <br />
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'''Prabhupāda:''' Not possible, it will become hodge podge. Everyone is God, how can we agree. <br />
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'''Guest (1):''' Then how about what is in our whole culture, our other gods who are there, ''panca deva upasana''. <br />
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'''Prabhupāda:''' ''Deva upasana'' is foolishness. <br />
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'''Guest (1):''' How do you say that? <br />
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'''Prabhupāda:''' The scriptures say so, ''kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ'' ([[BG 7.20 (1972)|BG 7.20]]). One who worships the other demigods is a foolish person. <br />
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'''Guest (1):''' Now you see, we have the Devi ''bhagavata''. <br />
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'''Prabhupāda:''' Yes it is there, that's ok. Worship is not disallowed. But the person who so worships is a fool. This is the point. The worship is not allowed. It is there in the. <br />
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'''Guest (1):''' The Lord has also said,<br />
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'''Prabhupāda:''' That is another matter. To flatter you, I did not say anything, as you will get upset, I did no say this. That is another matter. But the point is this. <br />
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'''Guest (1):''' And the big big scholars like? if you talk to them, they can refute your ideology. <br />
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'''Prabhupāda:''' No, they cannot refute. We have already done all that. They . . . <br />
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'''Guest (1):''' Anyway, this is good. What you have done it could not have been done any better. <br />
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'''Prabhupāda:''' No, no, our understanding is . . . (indistinct) . . . ''kṛṣṇas tu bhagavān svayam''. If you want the Lord, when the Lord is given then you say why He should be God? This is the difficulty. But we don't compromise. <br />
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'''Guest (1):''' That's all right. <br />
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'''Prabhupāda:''' We will only say ''kṛṣṇas tu bhagavān svayam.'' <br />
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'''Guest (1):''' The work being done is good. <br />
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'''Prabhupāda:''' We don't stop the worship of other demigods. That is not a fact. We do not disrespect them either. <br />
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'''Guest (1):''' That is very nice thing. That much is enough. <br />
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'''Prabhupāda:''' We go to all the temples of the demigods and offer our obeisances. Whatever respect needs to be given to each, will be given. Definitely. <br />
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'''Guest (1):''' That is all that is required. <br />
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'''Prabhupāda:''' Caitanya Mahaprabhu says ''trnad api sunicena taror api sahisnuna'' ([[CC Antya 20.21|CC Antya 20.21, Śikṣāṣṭaka 3]]), Caitanya Mahaprabhu. <br />
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'''Guest (1):''' ''Amanina mana dena kirtaniya sada harih''. <br />
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'''Prabhupāda:''' Even an ordinary small ant we respect and will we not respect the big big demigods? But all this in relation with Kṛṣṇa. <br />
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'''Guest (1):''' That's all right. <br />
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'''Prabhupāda:''' Just like Durga-devi, we worship her. But how? <br />
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:''srsthi-sthiti-pralaya-sadhana-saktir-eka ''<br />
:''chayeva yasya bhuvan-i vibharti durga . . .''<br />
:(Bs 5.44)<br />
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Durga is the agent of creating, maintaining and destroying of the mundane world. <br />
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:''srsthi-sthiti-pralaya-sadhana-saktir-eka ''<br />
:''chayeva yasya bhuvan-i vibharti durga''<br />
:''icchanurupam api yasya ca cestate sa''<br />
:(Bs 5.44)<br />
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That "''sa''" is not independent, ''icchanurupam''. <br />
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:''mayādhyakṣeṇa prakṛtiḥ''<br />
:''sūyate sa-carācaram ''<br />
:([[BG 9.10 (1972)|BG 9.10]]) <br />
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This is what we say. And these people say, just like Durga is there, so also Kali is there, so also Kṛṣṇa is there, he is there, she is there, I am there, you are there. This is not acceptable to us. <br />
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'''Guest (1):''' All right. <br />
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'''Prabhupāda:''' The master is Kṛṣṇa. And the rest are servants, big and small. Servants can also be big and small. This is what we believe. <br />
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'''Guest (1):''' Each one has his beliefs. All right. <br />
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'''Prabhupāda:''' No, this is based on scriptures. The Lord Himself is saying: <br />
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:''mattaḥ parataraṁ nānyat''<br />
:''kiñcid asti dhanañ-jaya ''<br />
:([[BG 7.7 (1972)|BG 7.7]]) <br />
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We are fools, we accept this only. We don't know much scriptures. Whatever the Lord says, we accept, job is done. Things are going on fine on this understanding. <br />
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'''Guest (1):''' . . . (indistinct)<br />
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'''Prabhupāda:''' When the Lord Himself is stating ''mattaḥ parataraṁ nānyat'' ([[BG 7.7 (1972)|BG 7.7]]) <br />
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'''Guest (2):''' ''kiñcid asti dhanañ-jaya mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva'' <br />
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'''Prabhupāda:''' Then what is the need for us to go to other scriptures? We will respect everyone, but the Supreme Personality of Godhead is there, ''ṣaḍ-aiśvarya-pūrṇa'', full in six opulences, the Supreme Lord, ''aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ'', that is Kṛṣṇa. Kṛṣṇa's avatar, in the ''Śrīmad-Bhāgavatam'' also it is said: <br />
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:''ete cāṁśa-kalāḥ puṁsaḥ''<br />
:''kṛṣṇas tu bhagavān svayam ''<br />
:([[SB 1.3.28]]) <br />
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All the other incarnations of the Lord, someone is ''aṁśa'' someone is ''kalāḥ'', but the ''ṣaḍ-aiśvarya-pūrṇa'', full in six opulences, the Supreme Lord that is Kṛṣṇa. <br />
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'''Guest (1):''' And in Hare Rama, you accept Balaramji. <br />
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'''Prabhupāda:''' No. Rama means Bhagavan or Supreme Lord. So you take it as Rama, Balarama. <br />
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'''Guest (1):''' ''ramante yogino 'nante''<br />
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'''Prabhupāda:''' <br />
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:''satyānande cid-ātmani''<br />
:''iti rāma-padenāsau''<br />
:''paraṁ brahmābhidhīyate ''<br />
:(Padma Purana) <br />
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'''Guest (1):''' You don't accept Daśarathī. <br />
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'''Prabhupāda:''' Why not? People say all these things. Now our temple is being built in Bombay with Lord Ramachandra. <br />
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'''Guest (1):''' In Juhu. <br />
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'''Prabhupāda:''' Rama, Lakshmana, Sita. <br />
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:''rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan''<br />
:''nānāvatāram akarod bhuvaneṣu kintu''<br />
:''kṛṣṇaḥ svayaṁ bhagavan . . .''<br />
<br />
:''rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan''<br />
:''nānāvatāram akarod bhuvaneṣu kintu''<br />
:''kṛṣṇaḥ svayaṁ . . .''<br />
:(BS 5.39) <br />
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'''Devotee:''' ''samabhavat paramaḥ pumān yo'' <br />
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'''Prabhupāda:''' What is that? <br />
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'''Devotee:''' ''Kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo'' <br />
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'''Prabhupāda:''' Yes, ''paramaḥ pumān''.<br />
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:''īśvaraḥ paramaḥ kṛṣṇaḥ ''<br />
:''sac-cid-ānanda-vigrahaḥ ''<br />
:(BS 5.1) <br />
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So, the complete Supreme Personality of Godhead is Kṛṣṇa. <br />
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And Arjuna also accepted: <br />
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:''paraṁ brahma paraṁ dhāma''<br />
:''pavitraṁ paramaṁ bhavān ''<br />
:([[BG 10.12-13 (1972)|BG 10.12]]) <br />
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This is our philosophy, this our attempt that, complete Supreme Lord is Kṛṣṇa, worship Him. It is not difficult to do. <br />
<br />
:''man-manā bhava mad-bhakto''<br />
:''mad-yājī māṁ namaskuru ''<br />
:([[BG 18.65 (1972)|BG 18.65]])<br />
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'''Guest (1):''' ''Mām evaiṣyasi satyaṁ te ''<br />
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'''Prabhupāda:''' Everyone can do this. There is no difficulty in this. Big big scholars can do this, the biggest fools can do this. To offer obeisances to the Lord is not difficult, ''māṁ namaskuru''. <br />
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Bring some ''prasada'' here. How long are you here? <br />
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'''Guest (1):''' I have been here now one month. Fifteen days are left. Leicester I had 8 days programs. And now its been 10 days here in town hall. About 4000 people come daily. And in the Guru purnima program around 10000 people came. <br />
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'''Guest (2):''' That day we had our Rathyatra, on Guru purnima day . . . <br />
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'''Guest (1):''' Rathyatra . . . <br />
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'''Prabhupāda:''' We had our Rathayatra now in New York. So about 10-12000 people came. Hindu, Muslims, Muslims . . . <br />
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'''Guest (1):''' Muslims they don't go anywhere. Please try to bring them in, Maharaj. <br />
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'''Prabhupāda:''' They are there, many Muslims disciples, in Iran also. <br />
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'''Guest (1):''' is it? <br />
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'''Prabhupāda:''' in Tehran. His name was Akhtar Miyan. And now I have given him spiritual name Atreya Rsi. <br />
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'''Guest (1):''' Ok. <br />
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'''Guest (2):''' There is one here also. <br />
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'''Prabhupāda:''' What? <br />
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'''Guest (2):''' There is one here also . . . (indistinct)<br />
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'''Prabhupāda:''' Yes there was, but he died in an motor accident. A Muslim professor . . . <br />
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'''Guest (2):''' Does he . . . (indistinct) . . . Akhtra Miyan. <br />
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'''Prabhupāda:''' Yes, it is a condition that whoever becomes a disciple, four things he has to give up – illicit connections with women, and eggs, fish, meat etc he has to give up and intoxicants, he has to give up liquor etc for sure, but also ''bidi'', tea. So whoever accepts these conditions I make him my disciple. Here nobody drinks tea. That is why it is difficult for us. <br />
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'''Guest (1):''' You have so many here, what is your difficulty? <br />
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'''Prabhupāda:''' No . . . <br />
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'''Guest (1):''' You have 10000 disciples, is it less? <br />
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'''Prabhupāda:''' Tea, we don't drink tea. Here all kinds of foodstuff is prepared but not tea. <br />
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'''Guest (1):''' If you come to Haridwar, please inform us through your ministers and we will make arrangements to welcome you in our ''asrama''. <br />
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'''Prabhupāda:''' Of course I will go. Now energy is becoming less, over 80 years now. We have 102 centers, I stay for 2 or 3 days and then . . . <br />
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'''Guest (1):''' And the year gets over. Stay in one center for 2 to 3 days in 365 days, rest goes in travelling up and down. <br />
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'''Prabhupāda:''' But these people, these Americans boys they are helping a lot, in every way, for printing these books . . . <br />
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'''Guest (1):''' ''Lakhs'' and ''crores'' of rupees. <br />
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'''Prabhupāda:''' No, our books sell a lot, daily $60000 sales of books. Now in Hindi also, we have got, ''Śrīmad-Bhāgavatam'' in French, German, Spanish, Portuguese, Chinese, Japanese, English is there already. So all these books are sold minimum $60,000. <br />
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'''Guest (1):''' Can I take your leave now? <br />
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'''Prabhupāda:''' Very grateful that you bought books. Please come again. Are we going tomorrow? <br />
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'''Devotee:''' No. <br />
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'''Guest (1):''' Now when you come to India, we will take you from Bombay to Haridwar ''asrama''. <br />
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'''Prabhupāda:''' Hare Kṛṣṇa. <br />
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'''Devotee:''' They can't . . . (indistinct)<br />
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'''Prabhupāda:''' Hmm? <br />
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'''Devotee:''' They just have to listen when you preach (laughs) (end)<br />
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===== HINDI TRANSCRIPTION =====<br />
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'''प्रभुपाद:''' मैं आपसे पहले भी कहीं और मिल चुका हूँ।<br />
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'''अतिथि:''' हाँ, मैं कुछ साल पहले आपसे मिलने यहाँ आया था। फिर जहाँ भी आपके केंद्र हैं, मैं वहाँ जाता हूँ और जो भी कर सकता हूँ, मैं मदद करता हूँ।<br />
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'''प्रभुपाद:''' आप कहाँ-कहाँ गए हैं?<br />
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'''अतिथि:''' मोम्बासा, मॉन्ट्रियल, न्यूयॉर्क भी, न्यूयॉर्क के लोग भी मुझसे मिलने आए थे। हमारा आश्रम हरिद्वार में है और कुछ दिन पहले स्वामी ब्रह्मानंद वहाँ आए थे, जो नैरोबी और मोम्बासा के प्रभारी हैं।<br />
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'''प्रभुपाद:''' वे कब आए थे?<br />
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'''अतिथि:''' चार महीने पहले।<br />
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'''प्रभुपाद:''' क्या?<br />
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'''अतिथि:''' तीन या चार महीने पहले, क्योंकि मुझे वहाँ से गए हुए दो महीने हो गए हैं।<br />
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'''प्रभुपाद:''' ब्रह्मानंद वहाँ आए थे?<br />
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'''अतिथि:''' हाँ। जो नैरोबी, मोम्बासा के प्रभारी हैं।<br />
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'''प्रभुपाद:''' हाँ। तीन-चार महीने पहले, वे मुझसे भारत में नहीं मिले थे।<br />
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'''अतिथि (1):''' वे आपसे अवश्य मिले होंगे।<br />
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'''अतिथि (2):''' हमारे ब्रह्मानंद महाराज या उनके।<br />
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'''अतिथि (1):''' नहीं, आपके। नैरोबी। शायद मैं नाम भूल रहा हूँ।<br />
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'''प्रभुपाद:''' वे ब्रह्मानंद नहीं होंगे। वे गर्गमुनि होंगे।<br />
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'''अतिथि (2):''' . . . (अस्पष्ट)<br />
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'''प्रभुपाद:''' क्या वे दुबले-पतले थे?<br />
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'''अतिथि:''' नहीं।<br />
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'''प्रभुपाद:''' ओह! तो वे ब्रह्मानंद ही होंगे।<br />
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'''अतिथि (1):''' मैं उन्हें अच्छी तरह जानता हूँ। वे प्रतिदिन मेरी कक्षाओं में आते थे और मैं उनकी कक्षाओं में जाता था। भक्तों के लिए कुछ व्यवस्था करनी थी और उन्होंने मुझे करने को कहा और मैंने उनके लिए जो भी संभव था, किया। मैं उन्हें पहचानता हूँ। वे अपनी बस में आए थे।<br />
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'''प्रभुपाद:''' वे बस में आए थे। शायद वे उनके भाई गर्गमुनि हों। <br />
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'''अतिथि (1):''' शायद यह वही है। <br />
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'''अतिथि (2):''' दोनों एक जैसे दिखते हैं <br />
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'''प्रभुपाद:''' दोनों मोटे हैं। <br />
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'''अतिथि (1):''' तो अब आप लंदन में ही रहने वाले हैं।<br />
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'''प्रभुपाद:''' नहीं, मैं आज जा रहा था। मेरी तबीयत ठीक नहीं है, खांसी, जुकाम और सब कुछ। <br />
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'''अतिथि (1):''' आपके पास दुनिया के लिए बहुत कुछ अच्छा है। <br />
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'''प्रभुपाद:''' हरे कृष्ण। <br />
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'''अतिथि (1):''' भारतीय संस्कृति को फिर से पश्चिम में लाना बहुत मुश्किल काम है। हर कोई भारतीय तरीके का अनुसरण करता है। हमारे यहां गुरु पूर्णिमा का बड़ा उत्सव भी था। <br />
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'''प्रभुपाद:''' ठीक है। <br />
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'''अतिथि (1):''' करीब 9000 लोग आए थे।<br />
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'''प्रभुपाद:''' कहां? <br />
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'''अतिथि (1):''' एलेक्जेंड्रा पैलेस में, अभी 11 जुलाई को। हम भी एक छोटा आश्रम बनाने के बारे में सोच रहे हैं और हम चाहेंगे कि हम आपके पूरक बनें और आपका संगठन हमारे पूरक बने और हम सहयोगात्मक रूप से काम कर सकें।<br />
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'''प्रभुपाद:''' हम्म।<br />
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'''अतिथि (1):''' तो हम दुनिया के लिए और अधिक अच्छा कर सकते हैं।<br />
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'''प्रभुपाद:''' हमारा उपदेश “कृष्णस तू तु भगवान स्वयम् (श्री. भा. १.३.२८) पर आधारित है। वे सहमत नहीं हैं। वे कहते हैं कि हम संप्रदायवादी हैं। है न? उनका एकमात्र उद्देश्य है, कृष्ण भगवान कैसे हो सकते हैं? हमारे पास हमारे भगवान हैं, वे भगवान हैं, वे भगवान हैं, हर कोई भगवान है। हम इस पर सहमत नहीं होंगे। कृष्णस तू भगवान स्वयम्। तो हम इस पर सहमत नहीं हैं।<br />
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'''अतिथि (1):''' हाँ कुछ मतभेद हैं।<br />
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'''प्रभुपाद:''' तो फिर हम कैसे सामंजस्य स्थापित कर सकते हैं, मुझे बताइये।<br />
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'''अतिथि (1):''' जिस भी बिंदु पर हम सहमत हो सकते हैं, हम कर सकते हैं।<br />
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'''प्रभुपाद:''' संभव नहीं है, यह सब गड़बड़ हो जाएगा। सभी भगवान हैं, हम कैसे सहमत हो सकते हैं।<br />
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'''अतिथि (1):''' तो फिर हमारी पूरी संस्कृति में जो है, हमारे दूसरे देवता जो हैं, पंच देव उपासना।<br />
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'''प्रभुपाद:''' देव उपासना मूर्खता है।<br />
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'''अतिथि (1):''' आप ऐसा कैसे कहते हैं?<br />
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'''प्रभुपाद:''' शास्त्रों में ऐसा कहा गया है, “कामैस तैस तैर हृत-ज्ञान: यजन्ते ‘न्य-देवता: (भ.गी. ७.२०)। जो दूसरे देवताओं की पूजा करता है, वह मूर्ख व्यक्ति है।<br />
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'''अतिथि (1):''' अब आप देखिए, हमारे पास देवी भागवत है।<br />
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'''प्रभुपाद:''' हाँ, यह वहाँ है, यह ठीक है। पूजा वर्जित नहीं है। लेकिन जो व्यक्ति इस तरह पूजा करता है वह मूर्ख है। यही बात है। पूजा की अनुमति नहीं है। यह ….. में है।<br />
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'''अतिथि (1):''' भगवान ने यह भी कहा है, "न बुद्धि-भेदं जनयेद अज्ञानं कर्म-संगिनाम्<br />
जोशयेत सर्व-कर्माणि विद्वान् युक्तः समाचरं" <br />
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'''प्रभुपाद:''' यह दूसरी बात है। आपकी चापलूसी करने के लिए मैंने कुछ नहीं कहा, क्योंकि आप परेशान हो जाएँगे, मैंने ऐसा नहीं कहा। यह दूसरी बात है। लेकिन मुद्दा यह है।<br />
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'''अतिथि (1):''' और बड़े-बड़े विद्वान? अगर आप उनसे बात करें, तो वे आपकी विचारधारा का खंडन कर सकते हैं।<br />
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'''प्रभुपाद:''' नहीं, वे खंडन नहीं कर सकते। हम पहले ही वह सब कर चुके हैं। वे . . .<br />
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'''अतिथि (1):''' खैर, यह अच्छा है। आपने जो किया है, वह इससे बेहतर नहीं हो सकता था।<br />
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'''प्रभुपाद:''' नहीं, नहीं, हम तो इतना ही समझते हैं की भगवान को लौटाते है ये लो भगवान “कृष्णस तु भगवान स्वयम्”। अगर आपको भगवान चाहिए, जब भगवान दिए गए हैं तो आप कहते हैं कि उन्हें भगवान क्यों होना चाहिए? यही कठिनाई है। लेकिन हम समझौता नहीं करते।<br />
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'''अतिथि (1):''' ठीक है।<br />
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'''प्रभुपाद:''' हम केवल यही कहेंगे कि “कृष्णस तु भगवान स्वयम्”।<br />
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'''अतिथि (1):''' जो काम किया जा रहा है, वह अच्छा है।<br />
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'''प्रभुपाद:''' हम अन्य देवताओं की पूजा बंद नहीं करते। यह कोई तथ्य नहीं है। हम उनका अनादर भी नहीं करते।<br />
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'''अतिथि (1):''' यह बहुत अच्छी बात है। इतना ही काफी है।<br />
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'''प्रभुपाद:''' हम सभी देवताओं के मंदिरों में जाते हैं और उन्हें प्रणाम करते हैं। प्रत्येक को जो भी सम्मान दिया जाना चाहिए, दिया जाएगा। निश्चित रूप से।<br />
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'''अतिथि (1):''' बस इतना ही चाहिए।<br />
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'''प्रभुपाद:''' चैतन्य महाप्रभु कहते हैं “तृणाद अपि सु-नीचेना तरोर अपि सहिस्नुना” (सी.सी. अंत्य २०.२१ , शिक्षाष्टक ३), चैतन्य महाप्रभु।<br />
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'''अतिथि (1):''' "अमानिना मान-देन कीर्तनीयः सदा हरिः"।<br />
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'''प्रभुपाद:''' यहां तक कि एक साधारण छोटी चींटी का भी हम सम्मान करते हैं और क्या हम बड़े देवताओं का सम्मान नहीं करेंगे? लेकिन यह सब कृष्ण के संबंध में है ।<br />
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'''अतिथि (1):''' बिलकुल ठीक है।<br />
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'''प्रभुपाद:''' जैस दुर्गा-देवी, हम उनकी पूजा करते हैं। आख़िर कैसे?<br />
:"सृष्टि-स्थिति-प्रलय-साधन-शक्तिर एका<br />
:छायेव यस्य भुवनानि बिभर्ति दूर्गा" <br />
:(बी. एस. ५.४४)<br />
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दुर्गा सांसारिक जगत की रचना, पालन और संहार करने वाली हैं, सृष्टि-स्थिति-प्रलय-साधन-शक्तिर एका।<br />
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:“सृष्टि-स्थिति-प्रलय-साधन-शक्तिर एका<br />
:छायेव यस्य भुवनानि बिभर्ति दूर्गा<br />
:इच्छानुरुपम अपि यस्य च चेष्टते सा”<br />
:(बी. एस. ५.४४)<br />
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वह "सा" स्वतंत्र नहीं है, इच्छानुरूपम्।<br />
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:“मयाध्यक्षेण प्रकृतिः <br />
:सुयते स-चराचरम”<br />
:(भ.गी. ९.१०)<br />
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यही हम कहते हैं। और ये लोग कहते हैं, जैसे दुर्गा हैं, वैसे ही काली भी हैं, वैसे ही कृष्ण भी हैं, वे हैं, वह हैं, मैं हूँ, आप हैं। यह हमें स्वीकार्य नहीं है।<br />
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'''अतिथि (1):''' ठीक है।<br />
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'''प्रभुपाद:''' स्वामी कृष्ण हैं। और बाकी सब सेवक हैं, बड़े और छोटे। सेवक भी बड़े और छोटे हो सकते हैं। यही हम मानते हैं।<br />
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'''अतिथि (1):''' हर किसी की अपनी मान्यताएँ हैं। ठीक है।<br />
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'''प्रभुपाद:''' नहीं, यह शास्त्रों पर आधारित है। भगवान स्वयं कह रहे हैं:<br />
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:“मत्तः परतरं नान्यत<br />
:किंचिद अस्ति धनञ्जय”<br />
:(भ.गी. ७.७)<br />
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हम मूर्ख हैं, हम इसे ही मान लेते हैं। हमें शास्त्रों का ज़्यादा ज्ञान नहीं है। भगवान जो भी कहते हैं, हम मान लेते हैं, काम हो गया। इस समझ से सब ठीक चल रहा है।<br />
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'''अतिथि (1):''' . . . (अस्पष्ट)<br />
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'''प्रभुपाद:''' जब भगवान स्वयं कह रहे हैं कि ‘मत्त: परतरं नान्यत’ (भ.गी. ७.७)<br />
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'''अतिथि (2):''' किंचिद् अस्ति धनंजय मयि सर्वं इदं प्रोतं सूत्रे मणिगणा इव<br />
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'''प्रभुपाद:''' तो हमें अन्य शास्त्रों में जाने की क्या आवश्यकता है? हम सभी का सम्मान करेंगे, लेकिन परम पुरुषोत्तम भगवान वहाँ है, षड्-ऐश्वर्य-पूर्ण, छह ऐश्वर्यों से पूर्ण, परमेश्वर, ऐश्वर्यस्य समग्रस्य वीर्यस्य यशस: श्रिया:, अर्थात कृष्ण। श्रीमद्भागवतम् में भी कृष्ण के अवतार के बारे में कहा गया है:<br />
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:“एते चाँश-कलाः पुंसः<br />
:कृष्णस तु भगवान स्वयं”<br />
:(श्री. भा. १.३.२८)<br />
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भगवान के अन्य सभी अवतारों में कोई अंश है तो कोई कलाः है, लेकिन षड्-ऐश्वर्य-पूर्ण, छह ऐश्वर्यों से पूर्ण, परम भगवान अर्थात् कृष्ण हैं।<br />
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'''अतिथि (1):''' और हरे राम में, आप बलरामजी को स्वीकार करते हैं।<br />
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'''प्रभुपाद:''' नहीं। राम का अर्थ भगवान या सर्वोच्च भगवान है। इसलिए आप इसे राम, बलराम के रूप में लेते हैं।<br />
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'''अतिथि (1):''' “रमंते योगिनो 'नंते”<br />
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'''प्रभुपाद:'''<br />
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:“सत्यानंदे चिद-आत्मनि<br />
:इति राम-पदेनासौ<br />
:परं ब्रह्मभिधीयते”<br />
:(पद्म पुराण)<br />
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'''अतिथि (1):''' आप दशरथी को स्वीकार नहीं करते।<br />
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'''प्रभुपाद:''' क्यों नहीं? लोग ये सब बातें कहते हैं। अब हमारा मंदिर भगवान रामचंद्र के साथ बॉम्बे में बनाया जा रहा है।<br />
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'''अतिथि (1):''' जुहू में।<br />
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'''प्रभुपाद:''' राम, लक्ष्मण, सीता।<br />
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:“रामादि-मूर्तिषु कला-नियमेन तिष्ठन<br />
:नानावतारम् अकरोद् भुवनेषु किन्तु<br />
:कृष्णः स्वयं भगवान . . .<br />
:रामादि-मूर्तिषु कला-नियमेन तिष्ठन<br />
:नानावतारम् अकरोद् भुवनेषु किन्तु<br />
:कृष्णः स्वयम्” . . .<br />
:(बी. एस. ५.३९)<br />
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'''भक्त:''' समभवत् परमः पुमान यो<br />
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'''प्रभुपाद:''' वह क्या है?<br />
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'''भक्त:''' कृष्णः स्वयम् समभवत परमः पुमान यो<br />
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'''प्रभुपाद:''' हाँ, परमः पुमान।<br />
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:“ईश्वरः परमः कृष्णः<br />
:सच्चिदानन्द-विग्रहः”<br />
:(भ.गी. ५.१)<br />
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तो, भगवान का पूर्ण व्यक्तित्व कृष्ण है।<br />
और अर्जुन ने भी स्वीकार किया:<br />
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:“परं ब्रह्म परम धाम<br />
:पवित्रं परमं भवान”<br />
:(भ.गी. १०.१२)<br />
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यह हमारा दर्शन है, यह हमारा प्रयास है कि, पूर्ण परमेश्वर कृष्ण हैं, उनकी पूजा करें। ऐसा करना कठिन नहीं है।<br />
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:“मन-मना भव मद-भक्तो<br />
:मद्-याजी माम् नमस्कुरु”<br />
:(भ.गी. १८.६५)<br />
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'''अतिथि (1):''' "माम एवैश्यसि सत्यं ते"<br />
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'''प्रभुपाद:''' यह तो हर कोई कर सकता है। इसमें कोई कठिनाई नहीं है। बड़े-बड़े विद्वान भी यह कर सकते हैं, बड़े-बड़े मूर्ख भी यह कर सकते हैं। भगवान को प्रणाम करना कठिन नहीं है, माम नमस्कुरु।<br />
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थोड़ा प्रसाद यहाँ लाओ। आप यहाँ कितने दिन से हो?<br />
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'''अतिथि (1):''' मैं यहाँ एक महीना से हूँ। अभी पंद्रह दिन और बचे हैं। लीसेस्टर में मेरा ८ दिन का कार्यक्रम था। और अब यहाँ टाउन हॉल में १० दिन हो गए हैं। लगभग ४००० लोग प्रतिदिन आते हैं। और गुरु पूर्णिमा कार्यक्रम में लगभग १०००० लोग आए।<br />
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'''अतिथि (2):''' उस दिन हमारी रथयात्रा थी, गुरु पूर्णिमा के दिन . . .<br />
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'''अतिथि (1):''' रथयात्रा . . .<br />
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'''प्रभुपाद:''' अभी हमारी रथयात्रा न्यूयॉर्क में थी। तो करीब १०-१२००० लोग आए। हिंदू, मुसलमान, मुसलमान...<br />
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'''अतिथि (1):''' मुसलमान कहीं नहीं जाते। कृपया उन्हें लाने की कोशिश करें, महाराज।<br />
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'''प्रभुपाद:''' वे वहाँ हैं, बहुत से मुसलमान शिष्य, ईरान में भी।<br />
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'''अतिथि (1):''' क्या ऐसा है?<br />
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'''प्रभुपाद:''' तेहरान में। उनका नाम अख्तर मियाँ था। और अब मैंने उन्हें आध्यात्मिक नाम अत्रेय ऋषि रख दिया है।<br />
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'''अतिथि (1):''' ठीक है।<br />
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'''अतिथि (2):''' यहाँ भी एक है।<br />
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'''प्रभुपाद:''' क्या?<br />
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'''अतिथि (2):''' यहाँ भी एक है... (अस्पष्ट)<br />
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'''प्रभुपाद:''' हाँ था, लेकिन एक मोटर दुर्घटना में उसकी मृत्यु हो गई। एक मुस्लिम प्रोफेसर...<br />
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'''अतिथि (2):''' क्या वह... (अस्पष्ट)... अख्तर मियाँ।<br />
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'''प्रभुपाद:''' हाँ, शर्त है कि जो भी शिष्य बनेगा, उसे चार चीजें छोड़नी होंगी-औरतों से अवैध संबंध, अंडे, मछली, मांस आदि छोड़ना होगा और नशा, शराब आदि तो छोड़ना ही होगा, साथ ही बीड़ी, चाय भी। तो जो भी इन शर्तों को स्वीकार करता है, मैं उसे अपना शिष्य बना लेता हूँ। यहाँ कोई चाय नहीं पीता। इसलिए हमारे लिए यह मुश्किल है।<br />
<br />
'''अतिथि (1):''' आपके यहाँ इतने सारे लोग हैं, आपको क्या परेशानी है?<br />
<br />
'''प्रभुपाद:''' नहीं . . .<br />
<br />
'''अतिथि (1):''' आपके यहाँ १०००<br />
शिष्य हैं, क्या यह कम है?<br />
<br />
'''प्रभुपाद:''' चाय, हम चाय नहीं पीते। यहाँ सभी तरह के खाद्य पदार्थ बनते हैं, लेकिन चाय नहीं।<br />
<br />
'''अतिथि (1):''' यदि आप हरिद्वार आते हैं, तो कृपया अपने मंत्रियों के माध्यम से हमें सूचित करें और हम आपके स्वागत की व्यवस्था अपने आश्रम में करेंगे।<br />
<br />
'''प्रभुपाद:''' ज़रूर जाऊँगा। अब शक्ति कम होती जा रही है, ८० साल से ज़्यादा हो गए हैं। हमारे १०२ केंद्र हैं, मैं २ या ३ दिन रुकता हूँ और फिर...<br />
<br />
'''अतिथि (1):''' और साल खत्म हो जाता है। ३६५ दिनों में २ से ३ दिन एक केंद्र में रुकता हूँ, बाकी समय आने-जाने में निकल जाता है।<br />
<br />
'''प्रभुपाद:''' लेकिन ये लोग, ये अमेरिकी लड़के, इन किताबों को छापने में हर तरह से बहुत मदद कर रहे हैं...<br />
<br />
'''अतिथि (1):''' लाखों और करोड़ों रुपये।<br />
<br />
'''प्रभुपाद:''' नहीं, हमारी किताबें खूब बिकती हैं, रोजाना ६०,००० डॉलर की किताबें बिकती हैं। अब हिंदी में भी, हमारे पास फ्रेंच, जर्मन, स्पेनिश, पुर्तगाली, चीनी, जापानी, अंग्रेजी में श्रीमद-भागवतम है। तो ये सभी किताबें कम से कम ६०,००० डॉलर में बिकती हैं।<br />
<br />
'''अतिथि (1):''' क्या अब मैं आपसे विदा ले सकता हूँ?<br />
<br />
'''प्रभुपाद:''' बहुत आभारी हूँ कि आपने किताबें खरीदीं। कृपया फिर से आएँ। क्या हम कल जा रहे हैं?<br />
<br />
'''भक्त:''' नहीं।<br />
<br />
'''अतिथि (1):''' अब जब आप भारत आएंगे, तो हम आपको बॉम्बे से हरिद्वार आश्रम ले जाएंगे।<br />
<br />
'''प्रभुपाद:''' हरे कृष्ण।<br />
<br />
'''भक्त:''' वे नहीं कर सकते... (अस्पष्ट)<br />
<br />
'''प्रभुपाद:''' हम्म?<br />
<br />
'''भक्त:''' उन्हें बस तब सुनना है और स्वीकार करना हैं जब आप उपदेश देते हैं (हंसते हैं) (समाप्त)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=760727_-_Conversation_Hindi_-_London&diff=780451760727 - Conversation Hindi - London2025-05-29T07:01:21Z<p>Anurag: </p>
<hr />
<div>[[Category:1976 - Conversations]]<br />
[[Category:1976 - Lectures and Conversations]]<br />
[[Category:1976 - Lectures, Conversations and Letters]]<br />
[[Category:1976-07 - Lectures, Conversations and Letters]]<br />
[[Category:Conversations - Europe]]<br />
[[Category:Conversations - Europe, England - London]]<br />
[[Category:Lectures, Conversations and Letters - Europe]]<br />
[[Category:Lectures, Conversations and Letters - Europe, England - London]]<br />
[[Category:Lectures and Conversations - Hindi]]<br />
[[Category:Hindi Lectures and Conversations – With English Translation and Hindi Transcript]]<br />
[[Category:1976 - New Audio - Released in November 2013]]<br />
[[Category:Audio Files 10.01 to 20.00 Minutes]]<br />
<div style="float:left">[[File:Go-previous.png|link=Category:Conversations - by Date]]'''[[:Category:Conversations - by Date|Conversations by Date]], [[:Category:1976 - Conversations|1976]]'''</div><br />
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<div class="code">760727R2-LONDON - July 27, 1976 - 15:29 Minutes</div><br />
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<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760727R2-LONDON_Hindi_mono.mp3</mp3player><br />
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<br />
(Translated from Hindi into English)<br />
<br />
<br />
'''Prabhupāda:''' I have met you before somewhere else. <br />
<br />
'''Guest:''' Yes I had come to meet you here some years ago. Then wherever your centers are there I go there and whatever I can do I help. <br />
<br />
'''Prabhupāda:''' Where all have you been? <br />
<br />
'''Guest:''' Mombassa, Montreal, New York also, the New York people also came to meet me. Our ''asrama'' is there in Haridwar and a few days ago Swami Brahmananda had come there, one who is in charge of Nairobi and Mombassa, a few days ago. <br />
<br />
'''Prabhupāda:''' When did he come? <br />
<br />
'''Guest:''' Four months ago. <br />
<br />
'''Prabhupāda:''' What? <br />
<br />
'''Guest:''' Three or four months ago, because its two months since I left that place. <br />
<br />
'''Prabhupāda:''' Brahmananda had come there? <br />
<br />
'''Guest:''' Yes. One who is in charge of Nairobi, Mombassa. <br />
<br />
'''Prabhupāda:''' Yes. Three or four months ago, he did not meet me in India. <br />
<br />
'''Guest (1):''' He must have met you for sure. <br />
<br />
'''Guest (2):''' Our Brahmananda Maharaj or theirs. <br />
<br />
'''Guest (1):''' No, yours. The Nairobi Maybe I am forgetting the name. <br />
<br />
'''Prabhupāda:''' That must not be Brahmananda. That must be . . . <br />
<br />
'''Guest (2):''' . . . (indistinct) <br />
<br />
'''Prabhupāda:''' Was he lean? <br />
<br />
'''Guest:''' No. <br />
<br />
'''Prabhupāda:''' Oh! Then it must be Brahmananda. <br />
<br />
'''Guest (1):''' I know him well. He used to come to my classes every day and I would to go to his. Some arrangements had to be done for the devotees and he asked me to do it and I did whatever was possible for them. I recognize him. He had come in his bus. <br />
<br />
'''Prabhupāda:''' He came in a bus. Maybe that's his brother, Gargamuni. <br />
<br />
'''Guest (1):''' Maybe it's him. <br />
<br />
'''Guest (2):''' Both of them look alike <br />
<br />
'''Prabhupāda:''' Both of them are fat. <br />
<br />
'''Guest (1):''' So you are going to stay in London now. <br />
<br />
'''Prabhupāda:''' No, I was leaving today. My health is not so good, cough, cold and all. <br />
<br />
'''Guest (1):''' You have a lot of good for the world. <br />
<br />
'''Prabhupāda:''' Hare Kṛṣṇa. <br />
<br />
'''Guest (1):''' To get the Indian culture again to the west is very difficult work. Everyone follows the Indian way. We also had a big festival for Guru purnima. <br />
<br />
'''Prabhupāda:''' Ok. <br />
<br />
'''Guest (1):''' About 9000 people had come. <br />
<br />
'''Prabhupāda:''' Where? <br />
<br />
'''Guest (1):''' In Alexandra Palace, just now on 11 July. We are also thinking to build a small ''asrama'' and we would like that we complement you and your organization complements us and we can work cooperatively. <br />
<br />
'''Prabhupāda:''' Hmm. <br />
<br />
'''Guest (1):''' So we can do more good for the world. <br />
<br />
'''Prabhupāda:''' Our preaching is based on ''kṛṣṇas tu bhagavān svayam'' ([[SB 1.3.28]]). They don't agree. They say we are sectarian. Isn't it? Their only aim is, how can Kṛṣṇa be God? We have our God, he is God, he is God, everyone is God. That we won't agree. ''kṛṣṇas tu bhagavān svayam''. So we don't agree on this. <br />
<br />
'''Guest (1):''' Yes there are some differences. <br />
<br />
'''Prabhupāda:''' Then how can we reconcile, tell me. <br />
<br />
'''Guest (1):''' Whichever point we can agree on we can do. <br />
<br />
'''Prabhupāda:''' Not possible, it will become hodge podge. Everyone is God, how can we agree. <br />
<br />
'''Guest (1):''' Then how about what is in our whole culture, our other gods who are there, ''panca deva upasana''. <br />
<br />
'''Prabhupāda:''' ''Deva upasana'' is foolishness. <br />
<br />
'''Guest (1):''' How do you say that? <br />
<br />
'''Prabhupāda:''' The scriptures say so, ''kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ'' ([[BG 7.20 (1972)|BG 7.20]]). One who worships the other demigods is a foolish person. <br />
<br />
'''Guest (1):''' Now you see, we have the Devi ''bhagavata''. <br />
<br />
'''Prabhupāda:''' Yes it is there, that's ok. Worship is not disallowed. But the person who so worships is a fool. This is the point. The worship is not allowed. It is there in the. <br />
<br />
'''Guest (1):''' The Lord has also said,<br />
<br />
'''Prabhupāda:''' That is another matter. To flatter you, I did not say anything, as you will get upset, I did no say this. That is another matter. But the point is this. <br />
<br />
'''Guest (1):''' And the big big scholars like? if you talk to them, they can refute your ideology. <br />
<br />
'''Prabhupāda:''' No, they cannot refute. We have already done all that. They . . . <br />
<br />
'''Guest (1):''' Anyway, this is good. What you have done it could not have been done any better. <br />
<br />
'''Prabhupāda:''' No, no, our understanding is . . . (indistinct) . . . ''kṛṣṇas tu bhagavān svayam''. If you want the Lord, when the Lord is given then you say why He should be God? This is the difficulty. But we don't compromise. <br />
<br />
'''Guest (1):''' That's all right. <br />
<br />
'''Prabhupāda:''' We will only say ''kṛṣṇas tu bhagavān svayam.'' <br />
<br />
'''Guest (1):''' The work being done is good. <br />
<br />
'''Prabhupāda:''' We don't stop the worship of other demigods. That is not a fact. We do not disrespect them either. <br />
<br />
'''Guest (1):''' That is very nice thing. That much is enough. <br />
<br />
'''Prabhupāda:''' We go to all the temples of the demigods and offer our obeisances. Whatever respect needs to be given to each, will be given. Definitely. <br />
<br />
'''Guest (1):''' That is all that is required. <br />
<br />
'''Prabhupāda:''' Caitanya Mahaprabhu says ''trnad api sunicena taror api sahisnuna'' ([[CC Antya 20.21|CC Antya 20.21, Śikṣāṣṭaka 3]]), Caitanya Mahaprabhu. <br />
<br />
'''Guest (1):''' ''Amanina mana dena kirtaniya sada harih''. <br />
<br />
'''Prabhupāda:''' Even an ordinary small ant we respect and will we not respect the big big demigods? But all this in relation with Kṛṣṇa. <br />
<br />
'''Guest (1):''' That's all right. <br />
<br />
'''Prabhupāda:''' Just like Durga-devi, we worship her. But how? <br />
<br />
:''srsthi-sthiti-pralaya-sadhana-saktir-eka ''<br />
:''chayeva yasya bhuvan-i vibharti durga . . .''<br />
:(Bs 5.44)<br />
<br />
Durga is the agent of creating, maintaining and destroying of the mundane world. <br />
<br />
:''srsthi-sthiti-pralaya-sadhana-saktir-eka ''<br />
:''chayeva yasya bhuvan-i vibharti durga''<br />
:''icchanurupam api yasya ca cestate sa''<br />
:(Bs 5.44)<br />
<br />
That "''sa''" is not independent, ''icchanurupam''. <br />
<br />
:''mayādhyakṣeṇa prakṛtiḥ''<br />
:''sūyate sa-carācaram ''<br />
:([[BG 9.10 (1972)|BG 9.10]]) <br />
<br />
This is what we say. And these people say, just like Durga is there, so also Kali is there, so also Kṛṣṇa is there, he is there, she is there, I am there, you are there. This is not acceptable to us. <br />
<br />
'''Guest (1):''' All right. <br />
<br />
'''Prabhupāda:''' The master is Kṛṣṇa. And the rest are servants, big and small. Servants can also be big and small. This is what we believe. <br />
<br />
'''Guest (1):''' Each one has his beliefs. All right. <br />
<br />
'''Prabhupāda:''' No, this is based on scriptures. The Lord Himself is saying: <br />
<br />
:''mattaḥ parataraṁ nānyat''<br />
:''kiñcid asti dhanañ-jaya ''<br />
:([[BG 7.7 (1972)|BG 7.7]]) <br />
<br />
We are fools, we accept this only. We don't know much scriptures. Whatever the Lord says, we accept, job is done. Things are going on fine on this understanding. <br />
<br />
'''Guest (1):''' . . . (indistinct)<br />
<br />
'''Prabhupāda:''' When the Lord Himself is stating ''mattaḥ parataraṁ nānyat'' ([[BG 7.7 (1972)|BG 7.7]]) <br />
<br />
'''Guest (2):''' ''kiñcid asti dhanañ-jaya mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva'' <br />
<br />
'''Prabhupāda:''' Then what is the need for us to go to other scriptures? We will respect everyone, but the Supreme Personality of Godhead is there, ''ṣaḍ-aiśvarya-pūrṇa'', full in six opulences, the Supreme Lord, ''aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ'', that is Kṛṣṇa. Kṛṣṇa's avatar, in the ''Śrīmad-Bhāgavatam'' also it is said: <br />
<br />
:''ete cāṁśa-kalāḥ puṁsaḥ''<br />
:''kṛṣṇas tu bhagavān svayam ''<br />
:([[SB 1.3.28]]) <br />
<br />
All the other incarnations of the Lord, someone is ''aṁśa'' someone is ''kalāḥ'', but the ''ṣaḍ-aiśvarya-pūrṇa'', full in six opulences, the Supreme Lord that is Kṛṣṇa. <br />
<br />
'''Guest (1):''' And in Hare Rama, you accept Balaramji. <br />
<br />
'''Prabhupāda:''' No. Rama means Bhagavan or Supreme Lord. So you take it as Rama, Balarama. <br />
<br />
'''Guest (1):''' ''ramante yogino 'nante''<br />
<br />
'''Prabhupāda:''' <br />
<br />
:''satyānande cid-ātmani''<br />
:''iti rāma-padenāsau''<br />
:''paraṁ brahmābhidhīyate ''<br />
:(Padma Purana) <br />
<br />
'''Guest (1):''' You don't accept Daśarathī. <br />
<br />
'''Prabhupāda:''' Why not? People say all these things. Now our temple is being built in Bombay with Lord Ramachandra. <br />
<br />
'''Guest (1):''' In Juhu. <br />
<br />
'''Prabhupāda:''' Rama, Lakshmana, Sita. <br />
<br />
:''rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan''<br />
:''nānāvatāram akarod bhuvaneṣu kintu''<br />
:''kṛṣṇaḥ svayaṁ bhagavan . . .''<br />
<br />
:''rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan''<br />
:''nānāvatāram akarod bhuvaneṣu kintu''<br />
:''kṛṣṇaḥ svayaṁ . . .''<br />
:(BS 5.39) <br />
<br />
'''Devotee:''' ''samabhavat paramaḥ pumān yo'' <br />
<br />
'''Prabhupāda:''' What is that? <br />
<br />
'''Devotee:''' ''Kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo'' <br />
<br />
'''Prabhupāda:''' Yes, ''paramaḥ pumān''.<br />
<br />
:''īśvaraḥ paramaḥ kṛṣṇaḥ ''<br />
:''sac-cid-ānanda-vigrahaḥ ''<br />
:(BS 5.1) <br />
<br />
So, the complete Supreme Personality of Godhead is Kṛṣṇa. <br />
<br />
And Arjuna also accepted: <br />
<br />
:''paraṁ brahma paraṁ dhāma''<br />
:''pavitraṁ paramaṁ bhavān ''<br />
:([[BG 10.12-13 (1972)|BG 10.12]]) <br />
<br />
This is our philosophy, this our attempt that, complete Supreme Lord is Kṛṣṇa, worship Him. It is not difficult to do. <br />
<br />
:''man-manā bhava mad-bhakto''<br />
:''mad-yājī māṁ namaskuru ''<br />
:([[BG 18.65 (1972)|BG 18.65]])<br />
<br />
'''Guest (1):''' ''Mām evaiṣyasi satyaṁ te ''<br />
<br />
'''Prabhupāda:''' Everyone can do this. There is no difficulty in this. Big big scholars can do this, the biggest fools can do this. To offer obeisances to the Lord is not difficult, ''māṁ namaskuru''. <br />
<br />
Bring some ''prasada'' here. How long are you here? <br />
<br />
'''Guest (1):''' I have been here now one month. Fifteen days are left. Leicester I had 8 days programs. And now its been 10 days here in town hall. About 4000 people come daily. And in the Guru purnima program around 10000 people came. <br />
<br />
'''Guest (2):''' That day we had our Rathyatra, on Guru purnima day . . . <br />
<br />
'''Guest (1):''' Rathyatra . . . <br />
<br />
'''Prabhupāda:''' We had our Rathayatra now in New York. So about 10-12000 people came. Hindu, Muslims, Muslims . . . <br />
<br />
'''Guest (1):''' Muslims they don't go anywhere. Please try to bring them in, Maharaj. <br />
<br />
'''Prabhupāda:''' They are there, many Muslims disciples, in Iran also. <br />
<br />
'''Guest (1):''' is it? <br />
<br />
'''Prabhupāda:''' in Tehran. His name was Akhtar Miyan. And now I have given him spiritual name Atreya Rsi. <br />
<br />
'''Guest (1):''' Ok. <br />
<br />
'''Guest (2):''' There is one here also. <br />
<br />
'''Prabhupāda:''' What? <br />
<br />
'''Guest (2):''' There is one here also . . . (indistinct)<br />
<br />
'''Prabhupāda:''' Yes there was, but he died in an motor accident. A Muslim professor . . . <br />
<br />
'''Guest (2):''' Does he . . . (indistinct) . . . Akhtra Miyan. <br />
<br />
'''Prabhupāda:''' Yes, it is a condition that whoever becomes a disciple, four things he has to give up – illicit connections with women, and eggs, fish, meat etc he has to give up and intoxicants, he has to give up liquor etc for sure, but also ''bidi'', tea. So whoever accepts these conditions I make him my disciple. Here nobody drinks tea. That is why it is difficult for us. <br />
<br />
'''Guest (1):''' You have so many here, what is your difficulty? <br />
<br />
'''Prabhupāda:''' No . . . <br />
<br />
'''Guest (1):''' You have 10000 disciples, is it less? <br />
<br />
'''Prabhupāda:''' Tea, we don't drink tea. Here all kinds of foodstuff is prepared but not tea. <br />
<br />
'''Guest (1):''' If you come to Haridwar, please inform us through your ministers and we will make arrangements to welcome you in our ''asrama''. <br />
<br />
'''Prabhupāda:''' Of course I will go. Now energy is becoming less, over 80 years now. We have 102 centers, I stay for 2 or 3 days and then . . . <br />
<br />
'''Guest (1):''' And the year gets over. Stay in one center for 2 to 3 days in 365 days, rest goes in travelling up and down. <br />
<br />
'''Prabhupāda:''' But these people, these Americans boys they are helping a lot, in every way, for printing these books . . . <br />
<br />
'''Guest (1):''' ''Lakhs'' and ''crores'' of rupees. <br />
<br />
'''Prabhupāda:''' No, our books sell a lot, daily $60000 sales of books. Now in Hindi also, we have got, ''Śrīmad-Bhāgavatam'' in French, German, Spanish, Portuguese, Chinese, Japanese, English is there already. So all these books are sold minimum $60,000. <br />
<br />
'''Guest (1):''' Can I take your leave now? <br />
<br />
'''Prabhupāda:''' Very grateful that you bought books. Please come again. Are we going tomorrow? <br />
<br />
'''Devotee:''' No. <br />
<br />
'''Guest (1):''' Now when you come to India, we will take you from Bombay to Haridwar ''asrama''. <br />
<br />
'''Prabhupāda:''' Hare Kṛṣṇa. <br />
<br />
'''Devotee:''' They can't . . . (indistinct)<br />
<br />
'''Prabhupāda:''' Hmm? <br />
<br />
'''Devotee:''' They just have to listen when you preach (laughs) (end)<br />
<br />
<br />
===== HINDI TRANSCRIPTION =====<br />
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'''प्रभुपाद:''' मैं आपसे पहले भी कहीं और मिल चुका हूँ।<br />
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'''अतिथि:''' हाँ, मैं कुछ साल पहले आपसे मिलने यहाँ आया था। फिर जहाँ भी आपके केंद्र हैं, मैं वहाँ जाता हूँ और जो भी कर सकता हूँ, मैं मदद करता हूँ।<br />
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'''प्रभुपाद:''' आप कहाँ-कहाँ गए हैं?<br />
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'''अतिथि:''' मोम्बासा, मॉन्ट्रियल, न्यूयॉर्क भी, न्यूयॉर्क के लोग भी मुझसे मिलने आए थे। हमारा आश्रम हरिद्वार में है और कुछ दिन पहले स्वामी ब्रह्मानंद वहाँ आए थे, जो नैरोबी और मोम्बासा के प्रभारी हैं।<br />
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'''प्रभुपाद:''' वे कब आए थे?<br />
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'''अतिथि:''' चार महीने पहले।<br />
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'''प्रभुपाद:''' क्या?<br />
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'''अतिथि:''' तीन या चार महीने पहले, क्योंकि मुझे वहाँ से गए हुए दो महीने हो गए हैं।<br />
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'''प्रभुपाद:''' ब्रह्मानंद वहाँ आए थे?<br />
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'''अतिथि:''' हाँ। जो नैरोबी, मोम्बासा के प्रभारी हैं।<br />
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'''प्रभुपाद:''' हाँ। तीन-चार महीने पहले, वे मुझसे भारत में नहीं मिले थे।<br />
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'''अतिथि (1):''' वे आपसे अवश्य मिले होंगे।<br />
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'''अतिथि (2):''' हमारे ब्रह्मानंद महाराज या उनके।<br />
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'''अतिथि (1):''' नहीं, आपके। नैरोबी। शायद मैं नाम भूल रहा हूँ।<br />
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'''प्रभुपाद:''' वे ब्रह्मानंद नहीं होंगे। वे गर्गमुनि होंगे।<br />
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'''अतिथि (2):''' . . . (अस्पष्ट)<br />
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'''प्रभुपाद:''' क्या वे दुबले-पतले थे?<br />
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'''अतिथि:''' नहीं।<br />
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'''प्रभुपाद:''' ओह! तो वे ब्रह्मानंद ही होंगे।<br />
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'''अतिथि (1):''' मैं उन्हें अच्छी तरह जानता हूँ। वे प्रतिदिन मेरी कक्षाओं में आते थे और मैं उनकी कक्षाओं में जाता था। भक्तों के लिए कुछ व्यवस्था करनी थी और उन्होंने मुझे करने को कहा और मैंने उनके लिए जो भी संभव था, किया। मैं उन्हें पहचानता हूँ। वे अपनी बस में आए थे।<br />
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'''प्रभुपाद:''' वे बस में आए थे। शायद वे उनके भाई गर्गमुनि हों। <br />
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'''अतिथि (1):''' शायद यह वही है। <br />
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'''अतिथि (2):''' दोनों एक जैसे दिखते हैं <br />
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'''प्रभुपाद:''' दोनों मोटे हैं। <br />
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'''अतिथि (1):''' तो अब आप लंदन में ही रहने वाले हैं।<br />
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'''प्रभुपाद:''' नहीं, मैं आज जा रहा था। मेरी तबीयत ठीक नहीं है, खांसी, जुकाम और सब कुछ। <br />
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'''अतिथि (1):''' आपके पास दुनिया के लिए बहुत कुछ अच्छा है। <br />
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'''प्रभुपाद:''' हरे कृष्ण। <br />
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'''अतिथि (1):''' भारतीय संस्कृति को फिर से पश्चिम में लाना बहुत मुश्किल काम है। हर कोई भारतीय तरीके का अनुसरण करता है। हमारे यहां गुरु पूर्णिमा का बड़ा उत्सव भी था। <br />
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'''प्रभुपाद:''' ठीक है। <br />
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'''अतिथि (1):''' करीब 9000 लोग आए थे।<br />
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'''प्रभुपाद:''' कहां? <br />
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'''अतिथि (1):''' एलेक्जेंड्रा पैलेस में, अभी 11 जुलाई को। हम भी एक छोटा आश्रम बनाने के बारे में सोच रहे हैं और हम चाहेंगे कि हम आपके पूरक बनें और आपका संगठन हमारे पूरक बने और हम सहयोगात्मक रूप से काम कर सकें।<br />
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'''प्रभुपाद:''' हम्म।<br />
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'''अतिथि (1):''' तो हम दुनिया के लिए और अधिक अच्छा कर सकते हैं।<br />
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'''प्रभुपाद:''' हमारा उपदेश “कृष्णस तू तु भगवान स्वयम् (श्री. भा. १.३.२८) पर आधारित है। वे सहमत नहीं हैं। वे कहते हैं कि हम संप्रदायवादी हैं। है न? उनका एकमात्र उद्देश्य है, कृष्ण भगवान कैसे हो सकते हैं? हमारे पास हमारे भगवान हैं, वे भगवान हैं, वे भगवान हैं, हर कोई भगवान है। हम इस पर सहमत नहीं होंगे। कृष्णस तू भगवान स्वयम्। तो हम इस पर सहमत नहीं हैं।<br />
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'''अतिथि (1):''' हाँ कुछ मतभेद हैं।<br />
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'''प्रभुपाद:''' तो फिर हम कैसे सामंजस्य स्थापित कर सकते हैं, मुझे बताइये।<br />
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'''अतिथि (1):''' जिस भी बिंदु पर हम सहमत हो सकते हैं, हम कर सकते हैं।<br />
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'''प्रभुपाद:''' संभव नहीं है, यह सब गड़बड़ हो जाएगा। सभी भगवान हैं, हम कैसे सहमत हो सकते हैं।<br />
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'''अतिथि (1):''' तो फिर हमारी पूरी संस्कृति में जो है, हमारे दूसरे देवता जो हैं, पंच देव उपासना।<br />
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'''प्रभुपाद:''' देव उपासना मूर्खता है।<br />
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'''अतिथि (1):''' आप ऐसा कैसे कहते हैं?<br />
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'''प्रभुपाद:''' शास्त्रों में ऐसा कहा गया है, “कामैस तैस तैर हृत-ज्ञान: यजन्ते ‘न्य-देवता: (भ.गी. ७.२०)। जो दूसरे देवताओं की पूजा करता है, वह मूर्ख व्यक्ति है।<br />
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'''अतिथि (1):''' अब आप देखिए, हमारे पास देवी भागवत है।<br />
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'''प्रभुपाद:''' हाँ, यह वहाँ है, यह ठीक है। पूजा वर्जित नहीं है। लेकिन जो व्यक्ति इस तरह पूजा करता है वह मूर्ख है। यही बात है। पूजा की अनुमति नहीं है। यह ….. में है।<br />
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'''अतिथि (1):''' भगवान ने यह भी कहा है, "न बुद्धि-भेदं जनयेद अज्ञानं कर्म-संगिनाम्<br />
जोशयेत सर्व-कर्माणि विद्वान् युक्तः समाचरं" <br />
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'''प्रभुपाद:''' यह दूसरी बात है। आपकी चापलूसी करने के लिए मैंने कुछ नहीं कहा, क्योंकि आप परेशान हो जाएँगे, मैंने ऐसा नहीं कहा। यह दूसरी बात है। लेकिन मुद्दा यह है।<br />
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'''अतिथि (1):''' और बड़े-बड़े विद्वान? अगर आप उनसे बात करें, तो वे आपकी विचारधारा का खंडन कर सकते हैं।<br />
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'''प्रभुपाद:''' नहीं, वे खंडन नहीं कर सकते। हम पहले ही वह सब कर चुके हैं। वे . . .<br />
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'''अतिथि (1):''' खैर, यह अच्छा है। आपने जो किया है, वह इससे बेहतर नहीं हो सकता था।<br />
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'''प्रभुपाद:''' नहीं, नहीं, हम तो इतना ही समझते हैं की भगवान को लौटाते है ये लो भगवान “कृष्णस तु भगवान स्वयम्”। अगर आपको भगवान चाहिए, जब भगवान दिए गए हैं तो आप कहते हैं कि उन्हें भगवान क्यों होना चाहिए? यही कठिनाई है। लेकिन हम समझौता नहीं करते।<br />
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'''अतिथि (1):''' ठीक है।<br />
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'''प्रभुपाद:''' हम केवल यही कहेंगे कि “कृष्णस तु भगवान स्वयम्”।<br />
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'''अतिथि (1):''' जो काम किया जा रहा है, वह अच्छा है।<br />
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'''प्रभुपाद:''' हम अन्य देवताओं की पूजा बंद नहीं करते। यह कोई तथ्य नहीं है। हम उनका अनादर भी नहीं करते।<br />
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'''अतिथि (1):''' यह बहुत अच्छी बात है। इतना ही काफी है।<br />
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'''प्रभुपाद:''' हम सभी देवताओं के मंदिरों में जाते हैं और उन्हें प्रणाम करते हैं। प्रत्येक को जो भी सम्मान दिया जाना चाहिए, दिया जाएगा। निश्चित रूप से।<br />
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'''अतिथि (1):''' बस इतना ही चाहिए।<br />
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'''प्रभुपाद:''' चैतन्य महाप्रभु कहते हैं “तृणाद अपि सु-नीचेना तरोर अपि सहिस्नुना” (सी.सी. अंत्य २०.२१ , शिक्षाष्टक ३), चैतन्य महाप्रभु।<br />
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'''अतिथि (1):''' "अमानिना मान-देन कीर्तनीयः सदा हरिः"।<br />
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'''प्रभुपाद:''' यहां तक कि एक साधारण छोटी चींटी का भी हम सम्मान करते हैं और क्या हम बड़े देवताओं का सम्मान नहीं करेंगे? लेकिन यह सब कृष्ण के संबंध में है ।<br />
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'''अतिथि (1):''' बिलकुल ठीक है।<br />
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'''प्रभुपाद:''' जैस दुर्गा-देवी, हम उनकी पूजा करते हैं। आख़िर कैसे?<br />
"सृष्टि-स्थिति-प्रलय-साधन-शक्तिर एका<br />
छायेव यस्य भुवनानि बिभर्ति दूर्गा" (बी. एस. ५.४४)<br />
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दुर्गा सांसारिक जगत की रचना, पालन और संहार करने वाली हैं, सृष्टि-स्थिति-प्रलय-साधन-शक्तिर एका।<br />
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“सृष्टि-स्थिति-प्रलय-साधन-शक्तिर एका<br />
छायेव यस्य भुवनानि बिभर्ति दूर्गा<br />
इच्छानुरुपम अपि यस्य च चेष्टते सा”<br />
(बी. एस. ५.४४)<br />
वह "सा" स्वतंत्र नहीं है, इच्छानुरूपम्।<br />
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“मयाध्यक्षेण प्रकृतिः <br />
सुयते स-चराचरम”<br />
(भ.गी. ९.१०)<br />
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यही हम कहते हैं। और ये लोग कहते हैं, जैसे दुर्गा हैं, वैसे ही काली भी हैं, वैसे ही कृष्ण भी हैं, वे हैं, वह हैं, मैं हूँ, आप हैं। यह हमें स्वीकार्य नहीं है।<br />
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'''अतिथि (1):''' ठीक है।<br />
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'''प्रभुपाद:''' स्वामी कृष्ण हैं। और बाकी सब सेवक हैं, बड़े और छोटे। सेवक भी बड़े और छोटे हो सकते हैं। यही हम मानते हैं।<br />
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'''अतिथि (1):''' हर किसी की अपनी मान्यताएँ हैं। ठीक है।<br />
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'''प्रभुपाद:''' नहीं, यह शास्त्रों पर आधारित है। भगवान स्वयं कह रहे हैं:<br />
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“मत्तः परतरं नान्यत<br />
किंचिद अस्ति धनञ्जय”<br />
(भ.गी. ७.७)<br />
हम मूर्ख हैं, हम इसे ही मान लेते हैं। हमें शास्त्रों का ज़्यादा ज्ञान नहीं है। भगवान जो भी कहते हैं, हम मान लेते हैं, काम हो गया। इस समझ से सब ठीक चल रहा है।<br />
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'''अतिथि (1):''' . . . (अस्पष्ट)<br />
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'''प्रभुपाद:''' जब भगवान स्वयं कह रहे हैं कि ‘मत्त: परतरं नान्यत’ (भ.गी. ७.७)<br />
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'''अतिथि (2):''' किंचिद् अस्ति धनंजय मयि सर्वं इदं प्रोतं सूत्रे मणिगणा इव<br />
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'''प्रभुपाद:''' तो हमें अन्य शास्त्रों में जाने की क्या आवश्यकता है? हम सभी का सम्मान करेंगे, लेकिन परम पुरुषोत्तम भगवान वहाँ है, षड्-ऐश्वर्य-पूर्ण, छह ऐश्वर्यों से पूर्ण, परमेश्वर, ऐश्वर्यस्य समग्रस्य वीर्यस्य यशस: श्रिया:, अर्थात कृष्ण। श्रीमद्भागवतम् में भी कृष्ण के अवतार के बारे में कहा गया है:<br />
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“एते चाँश-कलाः पुंसः<br />
कृष्णस तु भगवान स्वयं”<br />
(श्री. भा. १.३.२८)<br />
भगवान के अन्य सभी अवतारों में कोई अंश है तो कोई कलाः है, लेकिन षड्-ऐश्वर्य-पूर्ण, छह ऐश्वर्यों से पूर्ण, परम भगवान अर्थात् कृष्ण हैं।<br />
'''अतिथि (1):''' और हरे राम में, आप बलरामजी को स्वीकार करते हैं।<br />
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'''प्रभुपाद:''' नहीं। राम का अर्थ भगवान या सर्वोच्च भगवान है। इसलिए आप इसे राम, बलराम के रूप में लेते हैं।<br />
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'''अतिथि (1):''' “रमंते योगिनो 'नंते”<br />
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'''प्रभुपाद:'''<br />
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“सत्यानंदे चिद-आत्मनि<br />
इति राम-पदेनासौ<br />
परं ब्रह्मभिधीयते”<br />
(पद्म पुराण)<br />
'''अतिथि (1):''' आप दशरथी को स्वीकार नहीं करते।<br />
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'''प्रभुपाद:''' क्यों नहीं? लोग ये सब बातें कहते हैं। अब हमारा मंदिर भगवान रामचंद्र के साथ बॉम्बे में बनाया जा रहा है।<br />
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'''अतिथि (1):''' जुहू में।<br />
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'''प्रभुपाद:''' राम, लक्ष्मण, सीता।<br />
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“रामादि-मूर्तिषु कला-नियमेन तिष्ठन<br />
नानावतारम् अकरोद् भुवनेषु किन्तु<br />
कृष्णः स्वयं भगवान . . .<br />
रामादि-मूर्तिषु कला-नियमेन तिष्ठन<br />
नानावतारम् अकरोद् भुवनेषु किन्तु<br />
कृष्णः स्वयम्” . . .<br />
(बी. एस. ५.३९)<br />
भक्तः समभवत् परमः पुमान यो<br />
<br />
'''प्रभुपाद:''' वह क्या है?<br />
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'''भक्त:''' कृष्णः स्वयम् समभवत परमः पुमान यो<br />
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'''प्रभुपाद:''' हाँ, परमः पुमान।<br />
<br />
“ईश्वरः परमः कृष्णः<br />
सच्चिदानन्द-विग्रहः”<br />
(भ.गी. ५.१)<br />
तो, भगवान का पूर्ण व्यक्तित्व कृष्ण है।<br />
<br />
और अर्जुन ने भी स्वीकार किया:<br />
<br />
“परं ब्रह्म परम धाम<br />
पवित्रं परमं भवान”<br />
(भ.गी. १०.१२)<br />
यह हमारा दर्शन है, यह हमारा प्रयास है कि, पूर्ण परमेश्वर कृष्ण हैं, उनकी पूजा करें। ऐसा करना कठिन नहीं है।<br />
<br />
“मन-मना भव मद-भक्तो<br />
मद्-याजी माम् नमस्कुरु”<br />
(भ.गी. १८.६५)<br />
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'''अतिथि (1):''' "माम एवैश्यसि सत्यं ते"<br />
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'''प्रभुपाद:''' यह तो हर कोई कर सकता है। इसमें कोई कठिनाई नहीं है। बड़े-बड़े विद्वान भी यह कर सकते हैं, बड़े-बड़े मूर्ख भी यह कर सकते हैं। भगवान को प्रणाम करना कठिन नहीं है, माम नमस्कुरु।<br />
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थोड़ा प्रसाद यहाँ लाओ। आप यहाँ कितने दिन से हो?<br />
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'''अतिथि (1):''' मैं यहाँ एक महीना से हूँ। अभी पंद्रह दिन और बचे हैं। लीसेस्टर में मेरा ८ दिन का कार्यक्रम था। और अब यहाँ टाउन हॉल में १० दिन हो गए हैं। लगभग ४००० लोग प्रतिदिन आते हैं। और गुरु पूर्णिमा कार्यक्रम में लगभग १०००० लोग आए।<br />
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'''अतिथि (2):''' उस दिन हमारी रथयात्रा थी, गुरु पूर्णिमा के दिन . . .<br />
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'''अतिथि (1):''' रथयात्रा . . .<br />
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'''प्रभुपाद:''' अभी हमारी रथयात्रा न्यूयॉर्क में थी। तो करीब १०-१२००० लोग आए। हिंदू, मुसलमान, मुसलमान...<br />
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'''अतिथि (1):''' मुसलमान कहीं नहीं जाते। कृपया उन्हें लाने की कोशिश करें, महाराज।<br />
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'''प्रभुपाद:''' वे वहाँ हैं, बहुत से मुसलमान शिष्य, ईरान में भी।<br />
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'''अतिथि (1):''' क्या ऐसा है?<br />
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'''प्रभुपाद:''' तेहरान में। उनका नाम अख्तर मियाँ था। और अब मैंने उन्हें आध्यात्मिक नाम अत्रेय ऋषि रख दिया है।<br />
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'''अतिथि (1):''' ठीक है।<br />
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'''अतिथि (2):''' यहाँ भी एक है।<br />
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'''प्रभुपाद:''' क्या?<br />
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'''अतिथि (2):''' यहाँ भी एक है... (अस्पष्ट)<br />
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'''प्रभुपाद:''' हाँ था, लेकिन एक मोटर दुर्घटना में उसकी मृत्यु हो गई। एक मुस्लिम प्रोफेसर...<br />
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'''अतिथि (2):''' क्या वह... (अस्पष्ट)... अख्तर मियाँ।<br />
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'''प्रभुपाद:''' हाँ, शर्त है कि जो भी शिष्य बनेगा, उसे चार चीजें छोड़नी होंगी-औरतों से अवैध संबंध, अंडे, मछली, मांस आदि छोड़ना होगा और नशा, शराब आदि तो छोड़ना ही होगा, साथ ही बीड़ी, चाय भी। तो जो भी इन शर्तों को स्वीकार करता है, मैं उसे अपना शिष्य बना लेता हूँ। यहाँ कोई चाय नहीं पीता। इसलिए हमारे लिए यह मुश्किल है।<br />
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'''अतिथि (1):''' आपके यहाँ इतने सारे लोग हैं, आपको क्या परेशानी है?<br />
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'''प्रभुपाद:''' नहीं . . .<br />
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'''अतिथि (1):''' आपके यहाँ १०००<br />
शिष्य हैं, क्या यह कम है?<br />
<br />
'''प्रभुपाद:''' चाय, हम चाय नहीं पीते। यहाँ सभी तरह के खाद्य पदार्थ बनते हैं, लेकिन चाय नहीं।<br />
<br />
'''अतिथि (1):''' यदि आप हरिद्वार आते हैं, तो कृपया अपने मंत्रियों के माध्यम से हमें सूचित करें और हम आपके स्वागत की व्यवस्था अपने आश्रम में करेंगे।<br />
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'''प्रभुपाद:''' ज़रूर जाऊँगा। अब शक्ति कम होती जा रही है, ८० साल से ज़्यादा हो गए हैं। हमारे १०२ केंद्र हैं, मैं २ या ३ दिन रुकता हूँ और फिर...<br />
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'''अतिथि (1):''' और साल खत्म हो जाता है। ३६५ दिनों में २ से ३ दिन एक केंद्र में रुकता हूँ, बाकी समय आने-जाने में निकल जाता है।<br />
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'''प्रभुपाद:''' लेकिन ये लोग, ये अमेरिकी लड़के, इन किताबों को छापने में हर तरह से बहुत मदद कर रहे हैं...<br />
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'''अतिथि (1):''' लाखों और करोड़ों रुपये।<br />
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'''प्रभुपाद:''' नहीं, हमारी किताबें खूब बिकती हैं, रोजाना ६०,००० डॉलर की किताबें बिकती हैं। अब हिंदी में भी, हमारे पास फ्रेंच, जर्मन, स्पेनिश, पुर्तगाली, चीनी, जापानी, अंग्रेजी में श्रीमद-भागवतम है। तो ये सभी किताबें कम से कम ६०,००० डॉलर में बिकती हैं।<br />
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'''अतिथि (1):''' क्या अब मैं आपसे विदा ले सकता हूँ?<br />
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'''प्रभुपाद:''' बहुत आभारी हूँ कि आपने किताबें खरीदीं। कृपया फिर से आएँ। क्या हम कल जा रहे हैं?<br />
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'''भक्त:''' नहीं।<br />
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'''अतिथि (1):''' अब जब आप भारत आएंगे, तो हम आपको बॉम्बे से हरिद्वार आश्रम ले जाएंगे।<br />
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'''प्रभुपाद:''' हरे कृष्ण।<br />
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'''भक्त:''' वे नहीं कर सकते... (अस्पष्ट)<br />
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'''प्रभुपाद:''' हम्म?<br />
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'''भक्त:''' उन्हें बस तब सुनना है और स्वीकार करना हैं जब आप उपदेश देते हैं (हंसते हैं) (समाप्त)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=User:Anurag&diff=780449User:Anurag2025-05-28T07:05:50Z<p>Anurag: </p>
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<div>'''Prabhupāda:''' Shall I address you as father?<br />
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'''Father Simon:''' I’m Father Simon, yes.<br />
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'''Prabhupāda:''' Yes.<br />
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'''Father Simon:''' This is Brother Roger.<br />
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'''Prabhupāda:''' So father’s father. Father has got a father? Is it not?<br />
<br />
'''Father Simon:''' Yes (laughs).<br />
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'''Prabhupāda:''' So let us go. I am father, I have got my father, my father has got father. In this way, who is the ultimate father? There must be one ultimate father. Because I have got my father, my father has got father. So you go on, it does not mean that on the tenth generation or twentieth generation I could not see the father. That does not mean there was no father. There must have—a father.<br />
<br />
Therefore, originally, there is the Supreme Father, and your Christian religion recognizes God as the Father. You pray “oh Father”. So, our experience is that I am also father, my father is also father but we are all persons. Therefore, the original Father, the beginning Father—He must be a person. What is your opinion? He cannot be impersonal. Do you agree or not?<br />
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'''Father Simon:''' Ah, yes, we believe in…<br />
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'''Prabhupāda:''' Yes.<br />
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'''Father Simon:''' God as person, yeh quite.<br />
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'''Prabhupāda:''' So, father is controller. Father controls me, I am son. My father controls me, father controls the family. Therefore, in a small jurisdiction the father is the controller. Similarly, his father he is also controller, the Supreme Father is the Supreme Controller. That is Vedic version:<br />
<br />
:īśvaraḥ paramaḥ kṛṣṇaḥ<br />
:sac-cid-ānanda-vigrahaḥ<br />
:(Brahma-saṁhitā 5.1)<br />
<br />
The Supreme Father is Kṛṣṇa. All controller. Sac-cid-ānanda-vigrahaḥ—His form is not like us, His form is eternal, full of knowledge, full of bliss.<br />
<br />
So why I am being the son of the same Father by descendance—why my body is not like Him? My body is not eternal, I have to give up this body. My body is full of ignorance. There is no knowledge, I do not know what is going on within my body. Still, I claim it is my body. I eat but I do not know how the eatables turn into so many secretions, turn into blood, into urine, into so many things.<br />
<br />
They are divided, the big mechanical process is going on. But I do not know exactly. And when there is some disturbance in the metabolism of the function of the bodily machine, I go to the doctor because I do not know. So, therefore, I am full of ignorance—my body.<br />
<br />
And sac-cid-ānanda: sat means “eternal”; cit means “full of knowledge”; and ānanda means “full of bliss.” So, this body is full of miseries. It is not blissful. Apart from all other miserable conditions, we have to meet death, which we do not want. That is stated in the Bhagavad-gītā:<br />
<br />
:janma-mṛtyu-jarā-vyādhi-<br />
:duḥkha-doṣānudarśanam<br />
:(BG 13.9)<br />
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You may be very proud of your advancement of knowledge. But the main problems of life—birth, death, old age, and disease—there is no remedy. You have not discovered any remedy for this miserable condition. Therefore, my body is temporary, it is full of ignorance, it is full of miseries.<br />
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God’s body is eternal, full of knowledge, and full of pleasure. This is the distinction between God and myself. Otherwise, God is also a living being—supreme living being. I am also living being. That is stated in the Vedas:<br />
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:nityo nityānāṁ cetanaś cetanānām<br />
:(Kaṭha Upaniṣad 2.2.13)<br />
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God is the supreme eternal, among the other eternals—other eternals who are the living entities. We are also eternal. You do not die after the destruction of the body:<br />
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:na hanyate hanyamāne śarīre<br />
:(BG 2.20)<br />
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So, because we are now in the conditional stage of material life, we are undergoing this birth, death, old age, and disease. Otherwise, we are as good as Kṛṣṇa or God, we have got our spiritual body which is now covered.<br />
<br />
Now, our main business is how to become aloof from this conditional life. That is our main business in human life. We should not act in such a way that we become more conditioned. Just like a prisoner in the prison house—his business is how to finish that period of punishment and go out of the prison. Not to increase more entanglement so that he will continue prison life again, again, again.<br />
<br />
So that people do not understand—they are trying to be happy in the prison house, which is impossible. Prison house is never meant for happiness. It is meant for giving distress to the criminals so that he may come to his senses. But unfortunately, they are making association, combination to become happy in the prison house. That is their ignorance.<br />
<br />
In the prison house, in the material world, there is no possibility of happiness. Therefore, the aim should be to go back to home, back to Godhead. That is the main business of human beings—especially because in the animal life it is not possible. They cannot make any progress of spiritual life. But in the human life also, if we remain just like animals, then we are missing the opportunity.<br />
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So, our Kṛṣṇa consciousness movement is that people may not live like animals. Therefore, all our students, they follow strictly the prohibited principles: no illicit sex, no meat-eating, no intoxication, no gambling.<br />
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Illicit sex is animal. Animal has no—in the animal society there is no marriage. Any man-woman mixes and have sex life. That is animal—illicit sex.<br />
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Similarly, human being eating meat—that is also animalism. The tigers, the jackals, the cats, dogs—they can eat meat. The human being—just like you have brought so many nice things. They have got—God has given so many nice things—why they should eat meat?<br />
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And so far intoxication—in the material condition of life we are already intoxicated. Our brain is agitated—crazy. Because we are accepting this body:<br />
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:yasyātma-buddhiḥ kuṇape tri-dhātuke<br />
:(SB 10.84.13)<br />
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I am not this body, but I am accepting this body—this is madness. So, if he is indulging again further intoxication, then when will he come to his senses? Therefore, intoxication is also animalism.<br />
<br />
And gambling—that is also another lower class of engagement. Why should we gamble? We are destined to some extent suffering or enjoying according to my past karma. We cannot decrease it or increase it. That is not possible. So why should we indulge in gambling? Better that time be utilized for advancing in Kṛṣṇa consciousness—God consciousness.<br />
<br />
So, this is our program. We are pushing on the Kṛṣṇa consciousness movement on the basis of the science of God. It is not a sentimental religious movement. Therefore, we welcome everyone. Everyone from the human society. And they are coming, they are understanding.<br />
<br />
Kṛṣṇa was not known—it was known, but not so elaborately—four or five years ago when this European and American, they are accepting this Kṛṣṇa cult. And I think there is very good chance of cooperating with the Christian religion, because Christian religion is also propagating God consciousness. Hm.<br />
<br />
But we claim to be a little more accurate—we get the name of God, His activities, His characteristics—everything—stated in the Bhagavad-gītā. So, if we cooperate, then the people of the world will be benefited. That is our submission. Hm.<br />
<br />
So, what is your opinion about our movement?<br />
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'''Father Simon:''' I think it is wonderful that so many young people are being inspired to seek the things of God.<br />
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'''Brother Roger:''' Yeah.<br />
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'''Father Simon:''' And being helped to love God.<br />
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'''Prabhupāda:''' Yes. So one Father in Boston, he issued one pamphlet that “these boys, they are our boys. From Christian or from Jewish group they have joined this movement. But before that, they are not interested about God. And how it is that they have become mad after God?” This is the statement of a Christian priest in Boston.<br />
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'''Father Simon:''' I think the great need of this time is for real spiritual teaching, isn’t it?<br />
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'''Prabhupāda:''' Yes.<br />
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'''Father Simon:''' (indistinct) before.<br />
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'''Prabhupāda:''' And because Bhagavad-gītā, we understand that is the science of God. God is explaining Himself—what He is. God cannot be known by our mental speculation; He is unlimited. But if He reveals Himself, we can know something about Him.<br />
<br />
That is the statement of Bhāgavatam:<br />
<br />
:ataḥ śrī-kṛṣṇa-nāmādi<br />
:na bhaved grāhyam indriyaiḥ<br />
:(Bhakti-rasāmṛta-sindhu 1.2.234)<br />
<br />
Our present senses are covered by these material ingredients, therefore it is not possible to speculate about God by these material senses. The senses are to be purified to come to the spiritual position. Then, when we apply our senses in the service of the master of the senses…<br />
<br />
God is the master of the senses. His name is Hṛṣīkeśa. Hṛṣīka means “senses.” In the Bhagavad-gītā it is said, God says—Kṛṣṇa says—“I have got my hands and legs everywhere.” So, my hand is God’s hand. We can easily understand—because a son’s body is created by the father. So, the hand of the son is also hand of the father.<br />
<br />
So therefore, our senses—our hands, legs, and everything—they are being God’s property. They should be engaged for God’s activities—not for any other reason. Just like my hand, I use it for my purpose, my hand is not used for your purpose. Similarly, if we realize that the proprietor of my senses is the Supreme Lord, therefore my senses should be engaged for the service of the Lord.<br />
<br />
Actually, they are not mine—they are Kṛṣṇa’s, God’s. So that is the formula of bhakti-yoga:<br />
<br />
:sarvopādhi-vinirmuktaṁ<br />
:tat-paratvena nirmalam<br />
:(Cc. Madhya 19.170)<br />
<br />
We are thinking now “I am Indian, I am Englishman, I am German, I am brāhmaṇa, I am kṣatriya, I am Christian, I am Hindu, I am Muslim.” They are thinking like that. These are all designations.<br />
<br />
So, one should be free from all designations:<br />
<br />
:sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam<br />
<br />
He should be purified in God consciousness. “I am servant of God,” or “I am servant of Kṛṣṇa.” This is Kṛṣṇa consciousness.<br />
<br />
Now I am thinking “I am servant of my family, I am servant of my community, I am servant of my nation, I am servant of my group…” So many things. “I am this, I am that.” These are all designations.<br />
<br />
Therefore, the formula is sarvopādhi-vinirmuktaṁ—one should be free from all designations. That is called brahma-jñāna—this real identity is “I am part and parcel of God. I am servant of God.” When you come to this sense, then my senses are purified. With that purified sense, we can serve God. That is called bhakti-yoga:<br />
<br />
:hṛṣīkeṇa hṛṣīkeśa-<br />
:sevanaṁ bhaktir ucyate<br />
:(Cc. Madhya 19.170)<br />
<br />
Hṛṣīka means “senses.” When the senses are purified, then in that purified sense we serve the Supreme—that is liberation:<br />
<br />
:sa guṇān samatītyaitān<br />
:brahma-bhūyāya kalpate<br />
:(BG 14.26)<br />
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'''(aside:)''' Call that paṇḍita mahāśaya. (Pradyumna)<br />
<br />
Brahma-bhūyāya kalpate—that is spiritual existence. So here, our students, they are no more identifying themselves either as Christian or Hindu or German or Englishman or Indian. They are thinking themselves as eternal servant of Kṛṣṇa.<br />
<br />
So here is factual unity—factual unity, unity on the platform of spirit soul. And unity on the material platform is not possible. Material platform—there is no possibility of… so many times they have tried unity on the material platform. It has failed. That is not possible. Because on the material plane…<br />
<br />
'''(aside:)''' This door is open. Close it.<br />
So, on the spiritual platform there is possibility of imitating (?). Otherwise, there is no possibility of ending it. So, what is your opinion about our movement?<br />
Father Simon: I think that we must hope and pray that the Lord will use all these stirring’s to his end. Glory to draw everyone close to Him and we won’t be sidetracked as you say into labels and designations. His (mumble) people so easily take on the externals same thing. Something some craze or fashion or whatever. And identify themselves with that and it becomes another limited thing, another prison. And then the very things that God gives us to enable us to grow out of the prison, to break out of the prison. We build them up into another little prison and they witness that all the religions I think is to this great freedom that God has and that God wants us to have. To get beyond these, to get beyond the merely externals…<br />
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'''Prabhupāda:''' Boliye (Hindi)<br />
<br />
'''Father Simon:''' And beyond the (chuckles)…<br />
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'''Prabhupāda:''' I puzzled; I do not follow.<br />
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'''Revaténandana:''' Well, he says it’s, it’s very essential. He agrees it’s essential to get beyond these material designations.<br />
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'''Prabhupāda:''' Yes.<br />
<br />
'''Revaténandana:''' And into the higher freedom that God has. That He wants us all to have, is that?<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Revaténandana:''' That’s a very brief summary (laughter).<br />
<br />
'''Prabhupāda:''' Yes, we have got the freedom because we are part and parcel of God. God is complete free—His freedom is not dependent on others—svarāṭ. Just like we get some knowledge from our teacher, so God is not dependent like that: svā-bhāvikī jñāna-bala-kriyā ca (BG 3.22). He is self-sufficient, He is complete free. That is the distinction between God and us. And because we are part and parcel of God, we have got little freedom. When you misuse that little freedom that is our material condition. When we use that freedom properly, that is our spiritual condition.<br />
<br />
'''Father Simon:''' Our great conviction is that it is always God reaching out to us and that if we call Him—Lord. If we call Him the Lord then in surrendering our human, apparent human freedom to Him. He leads us beyond ourselves…<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' He is always confronting us with the, the new step that we can take towards Him.<br />
<br />
'''Prabhupāda:''' Yes, that is the instruction of the Bhagavad-gītā. Kṛṣṇa says that you give up any, everything else you just simply surrender to Me, and I give you all protection.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' Yes. That is the instruction, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja.<br />
''(aside:)'' Find that verse.<br />
<br />
'''Pradyumna:'''<br />
:sarva-dharmān parityajya<br />
:mām ekaṁ śaraṇaṁ vraja<br />
:ahaṁ tvāṁ sarva-pāpebhyo<br />
:mokṣayiṣyāmi mā śucah<br />
:(BG 18.66)<br />
:“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction…”<br />
<br />
'''Prabhupāda:''' Real religion is to surrender to God. That is real religion. And other’s religion which you have manufactured that maybe temporarily beneficial but that is not real religion. In Bhāgavata also, it is confirmed:<br />
:''sa vai puṁsāṁ paro dharmo''<br />
:''yato bhaktir adhokṣaje''<br />
:(SB 1.2.6)<br />
That type of religion is first class following which one becomes a surrendered devotee to the Supreme Lord. That is first class religion. And, ahaituky apratihatā, that surrender is without any motive. The surrender should be: God is great, I am His servant, so I fully surrender unto Him. Not that I’ll get some motivated profit. There is no such thing, because He will take care of me, He knows everything. Yoga-kṣemaṁ vahāmy aham. Just like a child is fully surrendered to the parents, the parent is taking care of what the child needs, how the child will be comfortable. So, therefore, our only business is to surrender to Kṛṣṇa. And then He will take—there is no need of asking anything from Him. There is no need. He knows, He’s omnipotent, omniscient. He knows my needs and He promises:<br />
:''teṣāṁ nityābhiyuktānāṁ''<br />
:''yoga-kṣemaṁ vahāmy aham''<br />
:(BG 9.22)<br />
Just like exactly the father takes care of the child. He knows how the child will be happy, what does he require. Now he requires food, now he requires rest. So, everything is there, he is surrendered simply to the lap of mother, to the care of father. And that kind of surrender is the religion. Completely. And that is, Kṛṣṇa says: sarva-dharmān parityajya. We might have manufactured so many things as religion. Why difference of religion? Why the Hindus, the Christians, the Mohammedans—they think that my religion is different from the others. Religion cannot be different. Religion means God consciousness. If God is one, then religion must be one. And that one religion is surrender to God, that’s all. It doesn’t require any ritualistic ceremony. “God is great, my dear Lord, You are great, I am Your subservient. I forgot it. From this day I surrender unto You. You take charge of me.” That’s all. Even I haven’t got to say “You take charge.” He says “I will take charge.” There is no need of saying also. Simply I have to say: “From this day I am fully surrendered unto You. If You like, You give me protection; if You like, You can kill me; whatever You like, You can do it.”<br />
<br />
:''mārabi rākhabi—yo icchā tohārā''<br />
:''nitya-dāsa-prati tuyā adhikārā''<br />
:(Mānasa Deha Geha, 3)<br />
<br />
Just like now, there is no slave. Formerly a slave, the master could do anything with him. Similarly, if we become a slave-like, then He has—God has—the right to do whatever He likes with me. And that is surrender. And that is religion. That religion is being taught in the Bhagavad-gītā:<br />
:''sarva-dharmān parityajya''<br />
:''mām ekaṁ śaraṇaṁ… ahaṁ tvāṁ sarva-pāpebhyo''<br />
:''mokṣayiṣyāmi mā śucah''<br />
:(BG 18.66)<br />
<br />
What is the translation?<br />
<br />
'''Pradyumna:''' “Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.”<br />
<br />
'''Prabhupāda:''' So, we suffer for our sinful activities, so we should surrender to God and stop our sinful activities. It is not that because I have surrendered to God so I can go on continue with my sinful activity, God will give me protection. No, that is not. You stop—no more sinful activities. Of course, anyone who has surrendered to God, he cannot indulge in sinful activities. Because he will abide by the orders of God, he cannot be sinful: yasyāsti bhaktir bhagavaty akiñcanā<br />
:(SB 5.18.12)<br />
If anyone is fully surrendered, then he has got all the good qualities of the demigods:<br />
:''sarvair guṇais tatra samāsate surāḥ''<br />
Surāḥ means “the demigods in higher planetary systems.” Devatā. They have got very good qualities, so in the devotee all the good qualities manifest. That is the test. We cannot find any fault with a devotee because everything is good qualities.<br />
<br />
And on the contrary:<br />
:''harāv abhaktasya kuto mahad-guṇā''<br />
One who is not a devotee, surrendered soul, he has no good quality.<br />
:''manorathenāsati dhāvato bahiḥ''<br />
By his mental speculation he will simply be materially attached. That is the distinction between devotee and non-devotee. For devotee there is no more mental speculation. So, one decision: “I am surrendered to Kṛṣṇa.” That’s all. Go on.<br />
<br />
Then follow the words of Kṛṣṇa:<br />
:''manmanā bhava mad-bhakto''<br />
:''mad-yājī māṁ namaskuru''<br />
:''mām evaiṣyasi''<br />
:(BG 9.34)<br />
''(aside)'' Find that verse.<br />
<br />
'''Pradyumna:'''<br />
:''manmanā bhava mad-bhakto''<br />
:''mad-yājī māṁ namaskuru''<br />
:''mām evaiṣyasi yuktvaivam''<br />
:''ātmānaṁ mat-parāyaṇaḥ''<br />
:(BG 9.34)<br />
<br />
'''Prabhupāda:''' Hm.<br />
<br />
'''Pradyumna:''' “Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.”<br />
<br />
'''Prabhupāda:''' This is Kṛṣṇa consciousness. Always thinking of Kṛṣṇa. Our process is chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, and hearing. This is manmanā—always thinking of Kṛṣṇa. And then worshipping the Deity in the temple. Manmanā bhava mad-bhaktaḥ, mad-yājī—worshipping Me. Hm. So, we have got daily class, daily worship, all the devotees they take part. They have got 24 hours engagement. So, mind cannot be diverted from Kṛṣṇa. That is manmanā. Somehow or other he is thinking of Kṛṣṇa—“Now I have to go to preach there, I have to make him member, or I’ll have to lecture there.” Or here also, “Now there is ārati, now there is bhoga, now there is class.” In this way they are engaged thinking of Kṛṣṇa 24 hours. Manmanā bhava mad-bhaktaḥ mad-yājī māṁ namaskuru.<br />
<br />
You have seen our books?<br />
<br />
'''Father Simon:''' I’ve seen some of your, your books—yes.<br />
<br />
'''Prabhupāda:''' You can show our books.<br />
<br />
'''Father Simon:''' You have services at the same times of the day, every day, do you—when you all come together for worship?<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Father Simon:''' And prayer. Yes.<br />
<br />
'''Prabhupāda:''' We have got…<br />
<br />
'''Father Simon:''' Yes, impressed.<br />
<br />
'''Prabhupāda:''' From morning 4 o’clock to night 10 o’clock, we have got engagements.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Prabhupāda:''' We are publishing all these books in all important languages.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' English, German, French, Spanish, Japanese, Chinese. And in India—Hindi, Bengali, Gujarati—as far as possible, we are publishing in all the languages.<br />
<br />
'''Father Simon:''' You have your own printing press?<br />
<br />
'''Prabhupāda:''' Yes. But they are not printed in our press.<br />
<br />
'''Father Simon:''' Hm.<br />
<br />
'''Prabhupāda:''' They are printed in Japan.<br />
<br />
'''Father Simon:''' In Japan?<br />
<br />
'''Prabhupāda:''' We cannot print so nicely. (Laughter) Now we are going to print in Germany also; here is the dummy.<br />
<br />
'''Father Simon:''' Yes.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Revaténandana:''' We are also printing in England. We have done our first magazine in England recently.<br />
<br />
'''Prabhupāda:''' Yes. We are expanding. And we are selling our books also very nicely. Yes. In America we are selling on the average about $3,000 daily. Is it not?<br />
<br />
'''Revaténandana:''' I think so.<br />
<br />
'''Pradyumna:''' At least.<br />
Prabhupāda: Yes. In Los Angeles alone, we are collecting $1,000, and similarly, in New York.<br />
Pradyumna: In New York also.<br />
Prabhupāda: And taking all other places, not less than $3,000 daily.<br />
Father Simon: Lord Caitanya was the founder of your movement originally.<br />
Prabhupāda: No, no Kåñëa was the founder 5,000 years ago. The founder Kåñëa is the founder and it is coming from time immemorial. Because God is origin so you cannot find out in which date it begins. But from historical point of view this movement was started by Kåñëa 5,000 years ago when Kåñëa was present. Otherwise Kåñëa says in the Bhagavad-gétä, 4th chapter. That He instructed this philosophy formally to the sun god. Now if you take that is, it becomes 40 millions or 400 millions of years ago. He spoke to the sun god. So, apart from that, that is stated in the Bhagavad-gétä:<br />
imaà vivasvate yogaà<br />
proktavän aham avyayam<br />
(BG 4.1)<br />
Vivasvate, vivasvate means “the president of the sun planet”—Vivasvän. He is the present president of the sun planet. Or King. There must be one predominator in every planet. So, the name of the person who is predominating in the sun planet is Vivasvän. So, from the historical point of view this philosophy was instructed to sun god over 400 millions of years ago. And apart from that if we take the history of modern age 5,000 years ago when the battle of Kurukñetra took place He instructed. So, from the last 5,000 years it is coming but sometimes it is misinterpreted, the lineage is broken. Therefore, again somebody comes on behalf of Kåñëa, he makes adjustment. <br />
Similarly, 500 years ago, the same movement was rejuvenated by Caitanya Mahäprabhu. And we are also following this same footsteps, we are trying to preach this same cult in the Western countries. Now, since 1966, but the movement is very old, it is not that we have started a new movement. No. The same thing which was spoken 400 millions of years ago to the sun god. The same thing which was spoken by Kåñëa to Arjuna and the same thing which was rejuvenated by Lord Caitanya Mahäprabhu we are presenting the same thing. And the proof is that either 400 millions of years ago, or 5,000 years ago Kåñëa says “surrender unto Me.” That’s all. And we are preaching surrender to Kåñëa, so where is the difference? We are speaking the same thing either it was spoken 400 millions of years ago or 5,000 years ago there is no change in the movement. We do not say now we have advanced so much there is no need of surrendering to Kåñëa you can go on with your own work. (Laughter) <br />
We don’t say that we say the same thing repetition of the same thing therefore it is called disciplic succession—we don’t change. How it can be changed? God is eternal, we are also eternal our relationship is eternal. Therefore, the service must be eternal, there is no question of change. Everything is eternal:<br />
nityo nityänäà cetanaç cetanänäm<br />
eko yo bahünäà vidadhäti kämän<br />
(Kaöha Upaniñads 2.2.13)<br />
These are the statements of the Vedas and the Bhagavad-gétä also:<br />
ahaà sarvasya prabhavo<br />
mattaù sarvaà pravartate<br />
iti matvä bhajante mäà<br />
budhä bhäva-samanvitäù<br />
(BG 10.8)<br />
In the Vedänta (1.1.2) also it is said: janmädy asya yataù. In Bhägavata (1.1.1) also it is said ah, om namo bhagavate väsudeväya janmädy asya yataù. The same thing is there in every Vedic literature, vedaiç ca sarvair aham eva vedyam (BG 15.15). By studying Vedas, one has to understand what is Kåñëa, so anyone who takes Kåñëa as He speaks about Himself. Then his knowledge is perfect.<br />
Because what Kåñëa says—that is perfect. Perfect means in any statement where there is no mistake, there is no illusion, there is no cheating. And there is no imperfectness of the senses, that is perfect statement. Our so-called knowledge is gathered by the imperfect senses, our senses are not perfect. Unless we hear about the sun planet, if we see the sun planet by our eyes—direct perception. We see just like a disc; but when you take authoritative statement from geologist and others then you understand that it is so many times bigger than this earth. Therefore, direct perception of the sun globe is not perfect. <br />
So, nowadays there are so many scientific theories, philosophical. They, they authorise “I think; I think, in my opinion” but he does not think that he is imperfect what is the value of his opinion? He does not think so. What is the value of his thinking if he is imperfect? And that is a fact, our senses are not perfect. I am proud of possessing these eyes, but I cannot understand anything if I see a thing from distant place neither I can see the nearest eyeball or the eyelid. So, there are conditions. There is no light I cannot see, so I see under conditions. So, what is the perfection? But they write books, “I think, I see,” but what you see, nonsense? What is the value of your eyes? That is the defect. But God has no such defects therefore whatever He says is perfect, vedähaà samatétäni.<br />
(aside:) Find out this verse, vedähaà samatétäni.<br />
Pradyumna:<br />
vedähaà samatétäni<br />
vartamänäni cärjuna<br />
bhaviñyäëi ca bhütäni<br />
mäà tu veda na kaçcana<br />
(BG 7.26)<br />
Prabhupāda: Hm.<br />
Pradyumna: “O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.”<br />
Prabhupāda: So, we should take knowledge from the person who knows the past present and future. I may not know it because I am imperfect, but He knows me. So, our business is to receive knowledge from the Supreme Perfect then our knowledge is perfect.<br />
Father Simon: I see in one of these books you talk about the beauty of God.<br />
Prabhupāda: Hm?<br />
Father Simon: Is this a theme that is important in your spirituality that God reveals Himself as immensely beautiful and attractive?<br />
Prabhupāda: Yes.<br />
Father Simon: So that when you begin to see Him…<br />
Prabhupāda: Yes, God means He must be all attractive.<br />
Father Simon: Yes.<br />
Prabhupāda: All attractive, His beauty must be. There are attractive features we can experience in this material world. If a man is very rich, he is attractive. If a man is very learned scholar, he is attractive. If a man is very strong, he is attractive. If a man is very beautiful, he is attractive. So, these are the attractive features, there are six kinds of attractive features. Wealth, beauty, strength, influence, knowledge, renunciation; like that. So, God is endowed with all these attractive features—in full. That is the statement of the Vedas:<br />
aiçvaryasya samagrasya<br />
véryasya yaçasaùçriyaùjïäna-vairägyayoç caiva<br />
sarva ité bhagäìganä<br />
(Viñëu Puräëa 6.5.47)<br />
Bhagavän God’s, the etymological expression of God is Bhagavän. Bhaga means “opulences.” Nobody can be richer than Him, nobody can be wiser than Him, otherwise how God is great? Great in every respect. Either in riches or in beauty or in knowledge or in reputation or in strength or in renunciation—everything. He must be the great. Nobody can be richer than God. In India there is a rascal he makes like this little gold. Some yogic mystic power now he has become God.<br />
Revaténandana: Makes what?<br />
Prabhupāda: Eh?<br />
Devotees: Gold.<br />
Prabhupāda: Yes, he will show some magic, take a little gold. It will not stay but by this he has become God.<br />
Devotee: He claims to have become God<br />
Prabhupāda: Eh?<br />
Devotee: He claims to become God.<br />
Prabhupāda: Yes. He claims but there are fools, and they accept also. So I say that if gold making is the qualification of God then why shall I take this man as God? I shall take that man who has created gold mines. If that is the qualification of God. So, God has created this material world and each and every planet there are millions and millions of goldmines. All over the universe, so why shall I take this cheat-man—as God? Why not the big man who has created the goldmines, if that is the qualification of becoming God. Come to logic, eh? So, these things are going on especially in India they made so many (laughter)… There are so many rascals they are claiming and now here one rascal has come another.<br />
Revaténandana: Yeah, he says this…His followers say when I take the secret session, they touch my eyes and I, I see some light. Nobody else can see, right. But they say I can see some light therefore He is God.<br />
Prabhupāda: Who knows that you see?<br />
Revaténandana: What about this light?<br />
Prabhupāda: Then you say that you have seen but nobody says…<br />
Revaténandana: Nobody else can see. You know (laughs).<br />
Prabhupāda: Then what nonsense God you are?<br />
Revaténandana: Yeah. But what a little, what a very little bit of light, you see. Everybody can see the sun (laughs). <br />
Prabhupāda: Yes.<br />
Revaténandana: There is so much light.<br />
Prabhupāda: But there are rascals they follow like that, what can be done? God is so cheap that because he has see some light he has become God. Just see. What light he sees nobody knows, and he says “nobody can see.” Then where is the confirmation? Who can say you’re actually seeing or not? So, this bluffing is going on. But when the real God is there they are not accept. Who is accepted by stalwart scholars, leading personality, äcäryas, that is not accepted. Somebody says, “I have seen some light, I am God”; therefore, he is accepted. Cheap-god. God says here that the whole universal material creation is resting in one fourth energy: ekäàçena sthito jagat athavä bahunaitena kià jïätena tavärjuna.<br />
(aside) Find out this verse.<br />
athavä bahunaitena<br />
kià jïätena tavärjuna<br />
viñöabhyäham idaà kåtsnam<br />
ekäàçena sthito jagat<br />
(BG 10.42)<br />
… Athavä. I think it is in the 12th chapter.<br />
Pradyumna: Athavä bahunaitena?<br />
Prabhupāda: Yes.<br />
Pradyumna:<br />
athavä bahunaitena<br />
kià jïätena tavärjuna<br />
viñöabhyäham idaà kåtsnam<br />
ekäàçena sthito jagat<br />
(BG 10.42)<br />
“But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself, I pervade and support this entire universe.”<br />
Revaténandana: That’s at the end of the tenth chapter.<br />
Prabhupāda: Oh, it is tenth chapter.<br />
Revaténandana: Tenth chapter, at the end of it, yeah.<br />
Father Simon: Detailed knowledge.<br />
Prabhupāda: Hm.<br />
Father Simon: I think leads people closer to God, doesn’t it? Saint Teresa one of the great Christian Saints waged a lifelong campaign against people who knew a little and thought they knew everything. And she had a great belief in real learning because her experience of really learned priests was that even though they perhaps haven’t experienced much themselves. Because they were really learning they had a large understanding of what God could do and so were open to recognize His acts. But the semi-lettered people she called them “the half-educated people” who have got a little bit of knowledge and then think “this is it I know everything.” They are the people who push everybody along a narrow little road and saying, “this is the way.” (chuckles)<br />
Prabhupāda: This is that. Anyone who is claiming that he has knowledge he must receive the knowledge from the perfect.<br />
Father Simon: Yes.<br />
Prabhupāda: Otherwise, his knowledge is not perfect.<br />
Father Simon: Well, real knowledge is always very humble in some ways.<br />
Prabhupāda: Yes, always, real knowledge is received from the perfect. Our process is that we accept knowledge in the descending process. Not by the ascending process. There are two kinds of ways. By speculation just like they are trying to know the sun, the moon they are trying to go there this is ascending process. Ascending process. But there is another process—descending process, the knowledge comes from the moon, from the sun from other planets. But that is perfect knowledge. Because that knowledge is coming from a person who actually resides—that is perfect knowledge. And because my speculative power is limited therefore, I cannot understand anything by this speculative knowledge.<br />
Revaténandana: Even scriptures. If I study a scripture in the same way, I’ll try to understand it by my potency.<br />
Father Simon: Yeah.<br />
Revaténandana: I can make mistakes; I will make mistakes.<br />
Father Simon: Yes, scripture speaks with its own authority. And it is indirect… (indistinct)<br />
Revaténandana: If I don’t, I don’t hear, I don’t understand such good authority.<br />
Father Simon: I’ve suffered a lot from scripture scholars. (chuckles). Who are too clever to believe. And not clever (mumble)…<br />
Prabhupāda: No, when there is no speculative knowledge there is no question of belief it is fact. There is a verse in Brahma-saàhitä:<br />
panthäs tu koti-çata-vatsara-sampragamyo<br />
väyor athäpi manaso muni-puìgavänäm<br />
so 'py asti yat prapada-sémny avicintya-tattve<br />
govindam ädi-puruñaà tam ahaà bhajämi<br />
(Bs. 5.34)<br />
Now there is kingdom of God, every scripture, every religion accepts. Now if you want to find out where is that kingdom of God. So: panthäs tu koti-çata-vatsara-sampragamyo. The modern scientist says that to go to the highest planetary system it will take 40,000 of years. Now if you want to go to the spiritual kingdom which is far beyond this material world. So how you will go there? Because you cannot finish this material world even by 40,000 of years, you’re not going to live even 40 hundreds of years, or 40 years nowadays. (chuckles). <br />
So, I will finish this material span 40,000 years, then we have to… So far, we have got information the universe is covered by layers of five elements: earth, air, water stock (?). So, each layer is ten times more than the other layer. So, you have to penetrate through that then you come to the spiritual sky. Then there is spiritual planets and the highest planet is called Goloka Våndävana where Kåñëa lives. So therefore, if we want to go there by our own endeavour. Then the Brahma-saàhitä says: panthäs tu koti-çata-vatsara-sampragamyo. If you travel millions of years to go to that planet with the speed of mind and air a still it will be unknown to you. This is ascending process but when Kåñëa comes he gives the information: na tatra bhäsayate süryo na çaçäìko na pävakaù yad gatvä na nivartante.<br />
(aside) Find out. Tad dhäma paramaà.<br />
It is the information.<br />
Pradyumna:<br />
na tad bhäsayate süryo<br />
na çaçäìko na pävakaù<br />
yad gatvä na nivartante<br />
tad dhäma paramaà mama<br />
(BG 15.6)<br />
Pradyumna: “That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.”<br />
Prabhupāda: So, there is a place where there is no need of illumination by sunlight or moonlight—it is self-illuminated. Just like we, the sun planet here, we have got one instance. The sun does not require any illumination, the planet itself is light. Similarly, the spiritual sky all the planets there—Vaikuëöha-loka—they are self-illuminating, there is no darkness. Therefore, this material world is called tamaù. Tamaù means “darkness.”Tamasi mä jyotir gamaù (Båhad-äraëyaka Upaniñad 1.3.28). The Vedic instruction is don’t remain in this dark world it is by nature dark therefore it requires this electricity. The sun, the moon but there is another world which is self-illuminating there is no need of… That is there stated,<br />
na tad bhäsayate süryo<br />
na çaçäìko na pävakaù<br />
yad gatvä na nivartante<br />
tad dhäma paramaà mama<br />
(BG 15.6)<br />
So, we have to take knowledge in that way. There is spiritual world, here is the description. There are other descriptions also in Bhägavatam. The spiritual world. There is also aeroplane, everything is there but they are all spiritual. Here everything is material. Giving the best service to the human society that, yad gatvä na nivartante—just try to go to that place where from you haven’t got to return again. You live there eternally with full knowledge and bliss, and this is our business. And we are not manufacture this ideas they are all stated in the Bhagavad-gétä. We are simply distributing that knowledge.<br />
Revaténandana: Everybody else is trying to enjoy the prison house.<br />
Prabhupāda: Hah!<br />
Revaténandana: And we are leaving (laughs).<br />
Prabhupāda: We are kicking your… (Laughter) Kicking this nonsense, what is this? Duùkhälayam açäçvatam (BG 8.15). It is duùkhälayam. Kåñëa says: äbrahma-bhuvanäl lokäù even if you go to the highest planet. You may get a duration of life—millions of years. But that does not mean you become eternal, that is not possible: äbrahma-bhuvanäl lokäù punar ävartino 'rjuna. If you are actually serious of having eternal life, blissful and full of knowledge then you must go back to home back to Godhead. That is possible: mad-yäjino 'pi yänti mäm (BG 9.25)—my devotees go, come there, here.<br />
What is that?<br />
Pradyumna:<br />
äbrahma-bhuvanäl lokäùpunar ävartino 'rjuna<br />
mäm upetya tu kaunteya<br />
punar janma na vidyate<br />
(BG 8.16)<br />
“From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunté, never takes birth again.”<br />
Prabhupāda: That’s it. So why not try for this? There is another verse: yänti deva-vratä devän pitèn yänti pitå-vratäù, bhütejyä yänti bhütäni mad-yäjino 'pi yänti mäm<br />
Pradyumna:<br />
yänti deva-vratä devän<br />
pitèn yänti pitå-vratäù<br />
bhütäni yänti bhütejyä<br />
yänti mad-yäjino 'pi mäm<br />
(BG 9.25)<br />
“Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.”<br />
Prabhupāda: That’s all. So why should I go, waste my time to go to the ghosts and ancestor and demigod, why not go to Kåñëa? Because I have to work for that so why not work for the best? This is our function. It is clearly stated that you, if you prepare for going to the higher… Not in this way that I have got a sputnik I shall go. No. That is not possible. You have to prepare yourself to go to the moon planet, to the sun planet, to the Venus. There are innumerable, you can go there to the Brahma-loka planet, yänti deva-vratä devän. So, you have to prepare in this life, similarly if you want to go to the pitå-loka and other places you have to prepare. And if you prepare yourself to come to My place—you can come. So, what will be my duty—so why not work for going back to Kåñëa’s place?<br />
That is intelligence. I have to work for going somewhere if somebody says you can take ticket either for moon planet or sun planet or Vaikuëöha planet. Then what ticket I shall take? Give me the Vaikuëöha ticket (laughter). Why shall I take the sun planet or moon planet? This is intelligence, why shall I waste my time again? Give me that ticket. So, this is intelligence.<br />
Devotee: And you take the ticket by surrendering.<br />
Prabhupāda: Eh? Yes. Ticket is distributed free Kåñëa coming “take this ticket.” His devotees are coming “take this ticket” but we are “no, we shall rot here,” that’s all. That is my determination.<br />
Revaténandana: What do you think about this being born and dying again and again? This is the assumption in this whole discussion now. This is…<br />
Father Simon: Well, it isn’t necessarily a…I mean the basic assumption is that man is made for eternal life. And from that point of view temporal life is prison. And one of the medieval definitions of hell is “unending time.” Which I think is quite good that this is the…<br />
Revaténandana: He says one of the medieval definitions of hell is “unending time.” And unending time always to be in the conception of time.<br />
Father Simon: Hm.<br />
Revaténandana: That’s very nice.<br />
Father Simon: And I don’t… Christian don’t believe that we have one after another bodily existence here. But I think they have practical point is the same, isn’t it? That our business here on earth is to learn how to be citizens of heaven.<br />
Prabhupāda: Yes.<br />
Father Simon: And I think that, I mean just as we would say…<br />
Prabhupāda: What is the description of heaven? Is there any description?<br />
Father Simon: Well, all kinds of descriptions of heaven. They’re they are just pictures. One is very like one that you have mentioned where you don’t need the sun or the moon because God is their light and “let us walk in the light of the Lord.”<br />
Prabhupāda: Then heaven means kingdom of God?<br />
Father Simon: Kingdom of God.<br />
Devotee: Hm.<br />
Revaténandana: Sometimes.<br />
Devotee: Yes.<br />
Father Simon: Yes<br />
Revaténandana: Some, sometimes it is deceived (?) in that way.<br />
Prabhupāda: We have got our Vedic description. The standard of living—very, very high.<br />
Revaténandana: Sometimes it’s…<br />
Prabhupāda: Duration of life—very long. For 10,000 years of the… Everything is very nice or nicer, better than this place. But that is not spiritual. You can live for 10,000 years but in the spiritual world there is no such thing, you live eternally. Na nivartante (BG 15.6), one does not come. So heavenly planet is also temporary because this universe will be annihilated there will be dissolution of the whole universe at that time this heavenly planets also will be dissolved. So that is not permanent. That is the conception of heavenly:<br />
kñéëe puëye punaù martya-lokaà viçanti<br />
svarga-lokaàmartya-lokaà<br />
(BG 9.21)<br />
The standard of living may be very high but that is not permanent residence. Therefore, Kåñëa says; mad-dhäma gatvä, punar janma na vidyate (BG 8.16). So, as we are eternal, we must return to eternal world and that is perfection of life. Why should we remain in this temporary life and accept repetition of birth and death?<br />
dehino 'smin yathä dehe<br />
kaumäraà yauvanaà jarätathä dehäntaraà-präptir<br />
(BG 2.13)<br />
Dehäntaraà-präptir—they are accepting another body. So, this transmigration of the soul, accepting another body, is very risky. I do not know what kind of body I am going to take next. But if I prepare in Kåñëa consciousness, but Kåñëa says that you can come back.<br />
janma karma me divyam<br />
yo jänäti tattvataùtyaktvä dehaà punar janma<br />
naiti mäm eti..<br />
(BG 4.9)<br />
So, if you follow Kåñëa’s instruction in devotional service. Then you are confident that you are going to Kåñëa. Go back to home back to God.<br />
Father Simon: I’m glad to hear you say that because I think a lot of Westerners have a very wrong idea of Eastern teaching on this and think that it means that you don’t have to bother because if you don’t get there in this life you have another life and another life and you will get there one day.<br />
Prabhupāda: So why do they think wrong?<br />
Father Simon: I was thinking…<br />
Prabhupāda: Is that right? They are right to even think…<br />
Father Simon: I think that is a very wrong doctrine.<br />
Prabhupāda: Eh?<br />
Father Simon: I think that is a very wrong doctrine.<br />
Prabhupāda: Which one?<br />
Father Simon: A very dangerous doctrine.<br />
Prabhupāda: Which one?<br />
Father Simon: That you can forget about, you needn’t worry if you don’t get there this time, you’ll get there next time. Because since we, all the real spiritual teaching says you have got your chance now.<br />
Prabhupāda: Yes.<br />
Father Simon: And you must take it now (chuckles).<br />
Prabhupāda: That chance is always, the chance is always there.<br />
Father Simon: Yes, but as you say it transmigration is a risky, (chuckles) a risky business.<br />
Prabhupāda: Yes, yes risky business…<br />
Father Simon: There is no reason to suppose it’s going to be (indistinct)…<br />
Prabhupāda: Because if one does not know what kind of body he is going to get next life. Is it not risky?<br />
Father Simon: And if you keep putting off the time. Then you will make it harder.<br />
Revaténandana: If you keep putting off spiritual life you are making it harder and harder to take to it.<br />
Prabhupāda: That is risky, that I am saying.<br />
Devotee: Process (indistinct).<br />
Prabhupāda: That is risky. If you become Kåñëa conscious and prepare yourself for going back to home back to Godhead that is not risky. But if you remain in darkness, you do not know…Karmés they do not know they are working hard just like hogs and dogs without knowing any future of life. Their life is very risky. They do not know. How they’ll may transmigrate from this body to another body therefore their life is risky. One who has understood this fact that there is life after death and if I try for it, I can go to the kingdom of God. So let me try for this, his life is not risky his life is… One who is in darkness he does not know what is happening next, he’s risky, his life is risky.<br />
Brother Roger: This is also clear, my lord, that this, the use of this body now is a privilege—surely.<br />
Prabhupāda: Yes.<br />
Brother Roger: And that surely this (indistinct)…<br />
Prabhupāda: This is the only body…<br />
Brother Roger: …you transmigrate…<br />
Prabhupāda: Where you can, when you can prepare for going back to home back to Godhead. In the next life you get a body of a cat or dog then for millions of years you have no knowledge. Then you have to again make progress… Evolve from dog to cat, or cat to dog like that there is evolutionary process. So, it will take millions and millions of again to come to this human form of life. And again, coming in the human form of life we, if you don’t prepare yourself for going back to home back to Godhead. Then you are missing the chance. Nature gives you the chance, now you have got this body you take information how to go back to home back to Godhead and prepare yourself and be happy. But if you don’t take advantage of it, we remain like cats and dogs—then you are missing. If you again become entangled with sinful activities, then you are missing the chance.<br />
Father Simon: It’s always that very simple invitation of God’s grace, isn’t it?<br />
Prabhupāda: Yes.<br />
Father Simon: That every man (indistinct) He is saying come to me…<br />
Prabhupāda: God is reminding, He’s canvassing, He’s canvassing. Sarva-dharmän parityajya mäm eté (BG 18.66)—you come to Me.<br />
Father Simon: Hm.<br />
Prabhupāda: You take shelter of Me, I will give you all protection but we won’t take.<br />
Father Simon: As we have it in the Christian scriptures, the Lord waits to be gracious, to (indistinct).<br />
Prabhupāda: Yes, He’s already gracious, He’s coming Himself. He is sending His devotee, He’s sending His representative, He’s leaving the book—you study. He is giving the instruction, every way God is helping us. He is sitting within your heart, He’s giving you good counsel but we are determined not to accept anything of God. So that life is very risky. Now in the Bhagavad-gétä we understand: tathä dehäntaraà-präptir (BG 2.13). We have to change this body to another body. Now that body we can see there are so many billions and trillions of varieties of body. At least according to çäçtra 8,400,000. So, we may enter any of them—according to our work.<br />
karmaëä daiva-netreëa<br />
jantur dehopapattaye<br />
(SB. 3.31.1)<br />
We are preparing next body by our karma. We have been given the chance of human form of body to understand God, but if we do not do that, if we remain like cats and dogs and then the next life again become cats and dogs.<br />
After all we have to accept another body, the soul is eternal when this body is useless no more fit for living, I have to give it up and take another body. That is given: väsäàsi jérëäni yathä vihäya (BG 2.22), just like we put on some dress, garment. When it is not fit, we throw it away, we take another garment. So, this body is also like that. (indistinct) (End)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=User:Anurag&diff=780448User:Anurag2025-05-28T06:51:08Z<p>Anurag: </p>
<hr />
<div>Prabhupāda: Shall I address you as father?<br />
Father Simon: I’m Father Simon, yes.<br />
Prabhupāda: Yes.<br />
Father Simon: This is Brother Roger.<br />
Prabhupāda: So father’s father. Father has got a father? Is it not?<br />
Father Simon: Yes (laughs).<br />
Prabhupāda: So let us go. I am father, I have got my father, my father has got father. In this way, who is the ultimate father? There must be one ultimate father. Because I have got my father, my father has got father. So you go on, it does not mean that on the tenth generation or twentieth generation I could not see the father. That does not mean there was no father. There must have—a father. Therefore, originally, there is the Supreme Father, and your Christian religion recognizes God as the Father. You pray “oh Father”. So, our experience is that I am also father, my father is also father but we are all persons. Therefore, the original Father, the beginning Father He must be a person. What is your opinion? He cannot be impersonal. Do you agree or not?<br />
Father Simon: Ah, yes, we believe in…<br />
Prabhupāda: Yes.<br />
Father Simon: God as person, yeh quite.<br />
Prabhupāda: So, father is controller. Father controls me, I am son. My father controls me, father controls the family. Therefore, in a small jurisdiction the father is the controller. Similarly, his father he is also controller, the Supreme Father is the Supreme Controller. That is Vedic version; éçvaraù paramaù kåñëaù (Bs. 5.1)—the Supreme Father is Kåñëa. All controller. Sac-cid-änanda-vigrahaù—His form is not like us, His form is eternal, full of knowledge, full of bliss. So why I am being the son of the same Father by descendance. Why my body is not like Him? My body is not eternal, I have to give up this body. My body is full of ignorance. There is no knowledge, I do not know what is going on within my body. Still, I claim it is my body. I eat but I do not know how the eatables turns into so many secretion, turns into blood, into urine, into so many things. <br />
They are divided, the big mechanical process is going on. But I do not know exactly and when there is some disturbance in the metabolism of the function of the bodily machine. I go to the doctor because I do not know. So, therefore, I am full of ignorance. My body. And sac-cid-änanda: sat means “eternal”; cit means “full of knowledge” and änanda means “full of bliss.”So, this body is full of miseries. It is not blissful. Apart from all other miserable conditions we have to meet death, which we do not want. That is stated in the Bhagavad-gétä:<br />
janma-måtyu-jarä-vyädhi-<br />
duùkha-doñänudarçanam<br />
(Bg. 13.9)<br />
You may be very proud of your advancement of knowledge. But the main problems of life, birth, death, old age and disease. There is no remedy, you have not discovered any remedy for this miserable condition. Therefore, my body is full of, it is temporary, it is full of ignorance, it is full of miseries.<br />
God’s body is eternal, full of knowledge, and full of pleasure. This is the distinction between God and myself. Otherwise, God is also a living being, supreme living being. I am also living being, that is stated in the Vedas ah: nityo nityänäà cetanaç cetanänäm (Kaöha Upaniñad 2.2.13). God is the supreme eternal, amongst the other eternal’s, other eternal’s who is the living entities. We are also eternal. You do not die after the destruction of the body; na hanyate hanyamäne çarére (Bg. 2.20). So, because we are now in the conditional stage of material life, we are undergoing this birth, death, old age, and disease. Otherwise, we are as good as Kåñëa or God, we have got our spiritual body which is now covered. <br />
Now the, our main business is how to become aloof from this conditional life. That is our main business in human life. We should not act in such a way that we become more conditioned. Just like a prisoner in the prison house his business is how to finish that period of punishment and go out of the prison. Not to increase more entanglement so that he will continue prison life again, again, again. So that people do not understand, they are trying to be happy in the prison house—which is impossible. Prison house is never meant for happiness. It is meant for giving distress to the criminals so that he may come to his senses. But unfortunately, they are making association, combination to become happy in the prison house. That is their ignorance. In the prison house, in the material world there is no possibility of happiness. Therefore, the aim should be to go back to home back to Godhead. That is the main business of human beings, especially because in the animal life it is not possible. They cannot make any progress of spiritual life. But in the human life also if we remain just like animals, then we are missing the opportunity.<br />
So, our Kåñëa consciousness movement is that people may not live like animals. Therefore, all our students they follow strictly the prohibited principles: no illicit sex, no meat-eating, no intoxication, no gambling. Illicit sex is animal, animal has no, in the animal society there is no marriage. Any man-woman mixes and have sex life, that is animal. Illicit sex. <br />
Similarly human being eating meat—that is also animalism. The tigers, the jackals, the cats, dogs they can eat meat. The human being just like you have brought so many nice things. They have got, God has given so many nice things why they should eat meat? <br />
And so far, intoxication in the material condition of life we are already intoxicated our brain is agitated—crazy. Because we are accepting this body, yasyätma-buddhiù kuëape tri-dhätuke (SB. 10.84.13). I am not this body, but I am accepting this body, this is madness. So, if he is indulging again further intoxication then when he will come to his senses? Therefore, intoxication is also animalism. <br />
And gambling that is also another lower class of engagement—why you should gamble? We are destined to some extent suffering or enjoying according to my past karma we cannot decrease it or increase it. That is not possible. So why should we indulge in gambling better that time be utilized for advancing in Kåñëa consciousness—God-consciousness?<br />
So, this is our program we are pushing on the Kåñëa consciousness movement on the basis of the science of God. It is not a sentimental religious movement therefore we welcome everyone. Everyone from the human society and they are coming, they are understanding. Kåñëa was not known, it was known but not so elaborately four or five years ago when this European and American’s they are accepting this Kåñëa cult. And I think there is very good chance of cooperating with the Christian religion because Christian religion is also propagating God consciousness. Hm. But we claim to be a little more accurate, we get the name of God. His activities, His characteristics—everything—stated in the Bhagavad-gétä. So, if we cooperate, then the people of the world will be benefited. That is our submission. Hm.<br />
So, what is your opinion about our movement?<br />
Father Simon: I think it is wonderful that so many young people are being inspired to seek the things of God.<br />
Brother Roger: Yeah.<br />
Father Simon: And being helped to love God.<br />
Prabhupāda: Yes, so one Father in Boston. He issued one pamphlet that these boys they are our boys. From Christian or from Jewish group they have joined this movement but before that they are not interested about God. And how it is that they have become mad after God? This is the statement of a Christian priest in Boston.<br />
Father Simon: I think the great need of this time is for real spiritual teaching, isn’t it?<br />
Prabhupāda: Yes.<br />
Father Simon: (indistinct) before.<br />
Prabhupāda: And because Bhagavad-gétä we understand that is the science of God. God is explaining Himself what He is. God cannot be known by our mental speculation; He is unlimited, but if He reveals Himself, we can know something about Him. That is the statement of Bhägavatam:<br />
ataùçré-kåñëa-nämädi<br />
na bhaved grähyam indriyaiù<br />
(Bhakti-rasämåta-sindhu 1.2.234)<br />
Our present senses are covered by this material ingredients therefore it is not possible to speculate about God by this material senses. The senses are to be purified to come to the spiritual position. Then, when we apply our senses in the service of the master of the senses. God is the master of the senses, Håñékeça his name is Håñékeça. Håñéka means “senses.” In the Bhagavad-gétä it is said God says Kåñëa says that “I have got my hands and legs everywhere.”So, my hand is God’s hand. We can easily understand because a son’s body is created by the father. So, the hand of the son is also hand of the father. So, therefore, our senses, our hands, legs, and everything. They are being God’s property; it should be engaged for God’s activities. Not for any other reason; just like my hand, I use it for my purpose. My hand is not used for your purpose. Similarly, if we realize that the proprietor of my senses is the Supreme Lord therefore my senses should be engaged for the service of the Lord. Actually, they are not mine they are Kåñëa’s, God’s. So that is the formula of bhakti-yoga, <br />
sarvopädhi-vinirmuktaà<br />
tat-paratvena nirmalam<br />
(Cc. Madhya 19.170)<br />
We are thinking now I am Indian, I am English man, I am German, I am brähmaëa, I am kñatriya, I am Christian, I am Hindu, I am Muslim. They are thinking like that. These are all designations. So, one should be free from all designations, sarvopädhi-vinirmuktaà tat-paratvena nirmalam. He should be purified in God consciousness. I am servant of God, or I am servant of Kåñëa. This is Kåñëa consciousness. Now I am thinking I am servant of my family, I am servant of my community, I am servant of my nation, I am servant of my group, community. So many things, I am this I that. These are all designations. Therefore, the formula is: sarvopädhi-vinirmuktaàone should be free from all designations. That is called brahma-jïäna this real identity is I am part and parcel of God. I am servant of God. When you come to this sense then my senses are purified. With that purified sense, we can serve God. That is called bhakti-yoga.<br />
håñékeëa håñékeça-<br />
sevanaà bhaktir ucyate<br />
(Cc. Madhya 19.170)<br />
Håñéka means “senses” when the senses are purified when that, in that purified sense we serve the Supreme. That is liberation. Brahma-bhüyäya kalpate, when one is engaged in the service of the supreme, purified by his purified senses he is transcendental to this material existence. <br />
sa guëän samatétyaitän<br />
brahma-bhüyäya kalpate<br />
(Bg. 14.26)<br />
(aside:) Call that paëòita mahäçaya. (Pradyumna)<br />
Brahma-bhüyäya kalpate, that is spiritual existence. So here our students they are no more identifying themselves either as Christian or Hindu or German or Englishman or Indian. They are thinking themselves as eternal servant of Kåñëa. So here is factual unity, factual unity, unity on the platform of spirit soul. And unity on the material platform is not possible. Material platform there is no possibility of, so many times they have tried unity on the material platform. It has failed. That is not possible. Because on the material plane…<br />
(aside:) This door is open. Close it.<br />
So, on the spiritual platform there is possibility of imitating (?). Otherwise, there is no possibility of ending it. So, what is your opinion about our movement?<br />
Father Simon: I think that we must hope and pray that the Lord will use all these stirring’s to his end. Glory to draw everyone close to Him and we won’t be sidetracked as you say into labels and designations. His (mumble) people so easily take on the externals same thing. Something some craze or fashion or whatever. And identify themselves with that and it becomes another limited thing, another prison. And then the very things that God gives us to enable us to grow out of the prison, to break out of the prison. We build them up into another little prison and they witness that all the religions I think is to this great freedom that God has and that God wants us to have. To get beyond these, to get beyond the merely externals…<br />
Prabhupāda: Boliye (Hindi)<br />
Father Simon: And beyond the (chuckles)…<br />
Prabhupāda: I puzzled; I do not follow.<br />
Revaténandana: Well, he says it’s, it’s very essential. He agrees it’s essential to get beyond these material designations.<br />
Prabhupāda: Yes.<br />
Revaténandana: And into the higher freedom that God has. That He wants us all to have, is that?<br />
Father Simon: Yes.<br />
Revaténandana: That’s a very brief summary (laughter).<br />
Prabhupāda: Yes, we have got the freedom because we are part and parcel of God. God is complete free—His freedom is not dependent on others—svaräö. Just like we get some knowledge from our teacher, so God is not dependent like that: svä-bhäviké jïäna-bala-kriyä ca (Bg. 3.22). He is self-sufficient, He is complete free. That is the distinction between God and us. And because we are part and parcel of God, we have got little freedom. When you misuse that little freedom that is our material condition when you, when we use that freedom properly that is our spiritual condition.<br />
Father Simon: Our great conviction is that it is always God reaching out to us and that if we call Him—Lord. If we call Him the Lord then in surrendering our human, apparent human freedom to Him. He leads us beyond ourselves…<br />
Prabhupāda: Yes.<br />
Father Simon: He is always confronting us with the, the new step that we can take towards Him.<br />
Prabhupāda: Yes, that is the instruction of the Bhagavad-gétä. Kåñëa says that you give up any, everything else you just simply surrender to Me, and I give you all protection.<br />
Father Simon: Yes.<br />
Prabhupāda: Yes. That is the instruction, sarva-dharmän parityajya mäm ekaà çaraëaà vraja.<br />
(aside:) Find that verse.<br />
Pradyumna:<br />
sarva-dharmän parityajya<br />
mäm ekaà çaraëaà vraja<br />
ahaà tväà sarva-päpebhyo<br />
mokñayiñyämi mäçucaù<br />
(Bg. 18.66)<br />
“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction…”<br />
Prabhupāda: Real religion is to surrender to God. That is real religion. And other’s religion which you have manufactured that maybe temporary beneficial but that is not real religion. In Bhägavata also, it is confirmed:<br />
sa vai puàsäà paro dharmo<br />
yato bhaktir adhokñaje<br />
(SB. 1.2.6)<br />
That type of religion is first class following which one becomes a surrendered devotee to the Supreme Lord. That is first class religion. And, ahaituky apratihatä that surrender is without any motive. The surrender should be God is great I am his servant, so I fully surrender unto him. Not that I’ll get some, my motivated profit. There is no such thing because He will take care of me, He knows everything. Yoga-kñemaà vahämy aham. Just like a child is fully surrendered to the parents, the parent is taking care of what the child needs, how the child will be comfortable. So, therefore, our only business is to surrender to Kåñëa. And then He will take, there is no need of asking anything from Him. There is no need. He knows, He’s omnipotent, omniscient. He knows my needs and He promises,<br />
teñäà nityäbhiyuktänäà<br />
yoga-kñemaà vahämy aham<br />
(Bg. 9.22)<br />
Just like exactly the father takes care of the child. He knows how the child will be happy, what does he require. Now he requires food, now he requires rest. So, everything is there, he is surrendered simply to the lap of mother, to the care of father. And that kind of surrender is the religion. Completely, and that is Kåñëa says: sarva-dharmän parityajya. We might have manufactured so many things as religion. Why difference of religion? Why the Hindus, the Christians, the Mohammedan’s, they think of that my religion is different from the others and religion cannot be different. Religion means God consciousness, if God is one then religion must be one. And that one religion is surrender to God, that’s all. It doesn’t require any ritualistic ceremony, God is great, my dear Lord You are great I am your subservient. I forgot it, from this day I surrender unto You, You take charge of me. That’s all. Even I’ve, I haven’t got to say You take charge. He says “I will take charge.” There is no need of saying also, simply I have to, from this day I am fully surrendered unto You. If you like You give me protection, if You like You can kill me, whatever You like You can do it.<br />
märabi räkhabi—yo icchä <br />
tohäränitya-däsa-prati tuyä adhikärä<br />
(Mänasa Deha Geha, 3)<br />
Just like now, there is no slave. Formerly a slave, the master could do anything with him. Similarly, if we become a slave like, then He has, God has the right to do whatever He likes with me. And that is surrender. And that is religion. That religion is being taught in the Bhagavad-gétä:<br />
sarva-dharmän parityajya<br />
mäm ekaà çaraëaà…ahaà tväà sarva-päpebhyo<br />
mokñayiñyämi mäçucaù<br />
(Bg. 18.66)<br />
What is the translation?<br />
Pradyumna: “Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.”<br />
Prabhupāda: So, we suffer for our sinful activities, so we should surrender to God and stop our sinful activities. It is not that because I have surrendered to God so I can go on continue with my sinful activity God will give me protection. No, that is not. You stop—no more sinful activities, of course anyone who has surrendered to God he cannot indulge in sinful activities. Because he will abide by the orders of God he cannot be sinful: yasyästi bhaktir bhagavaty akiïcanä (SB. 5.18.12). If anyone is fully surrendered, then he has got all the good qualities of the demigods: sarvair guëais tatra samäsate suräù. Suräù means “the demigods in higher planetary systems.” Devatä. They have got very good qualities, so in the devotee all the good qualities manifest, that is the test. We cannot find any fault with a devotee because everything is good qualities.<br />
And on the contrary: haräv abhaktasya kuto mahad-guëä. One who is not a devotee, surrendered soul, he has no good quality. Manorathenäsati dhävato bahiù, by his mental speculation he will simply be materially attached that is the distinction between devotee and non devotee. For devotee there is no more mental speculation, so one decision I am surrendered to Kåñëa, that’s all go on.<br />
Then follow the words of Kåñëa:<br />
manmanä bhava mad-bhakto<br />
mad-yäjé mäà namaskuru<br />
mäm evaiñyasi <br />
(Bg. 9.34)<br />
(aside) Find that verse.<br />
This is the business of the surrendered soul. Always thinking of God, Kåñëa manmanä, read this.<br />
Pradyumna:<br />
manmanä bhava mad-bhakto<br />
mad-yäjé mäà namaskuru<br />
mäm evaiñyasi yuktvaivam<br />
ätmänaà mat-paräyaëaù<br />
(Bg. 9.34)<br />
Prabhupāda: Hm.<br />
Pradyumna: “Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.”<br />
Prabhupāda: This is Kåñëa consciousness. Always thinking of Kåñëa. Our process is chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare, and hearing. This is manmanä—always thinking of Kåñëa. And then worshipping the Deity in the temple. Manmanä bhava mad-bhaktaù, mad-yäjé—worshipping Me. Hm. So, we have got daily class, daily worship, all the devotees they take part. They have got 24 hours engagement. So, mind cannot be diverted from Kåñëa that is manmanä. Somehow or other he is thinking of Kåñëa, now I have to go to preach there, I have to make him member or I’ll have to lecture there. Or here also now there is ärati, now there is bhoga, now there is class. In this way they are engaged thinking of Kåñëa 24 hours. Manmanä bhava mad-bhaktaù mad-yäjé mäà namaskuru.<br />
You have seen our books?<br />
Father Simon: I’ve seen some of your, your books—yes.<br />
Prabhupāda: You can show our books.<br />
Father Simon: You have services at the same times of the day, every day do you when you all come together for worship.<br />
Prabhupāda: Yes.<br />
Father Simon: And prayer. Yes.<br />
Prabhupāda: We have got…<br />
Father Simon: Yes, impressed.<br />
Prabhupāda: From morning 4 o’clock to night 10 o’clock, we have got engagements.<br />
Father Simon: Hm.<br />
Prabhupāda: We are publishing all these books in all important languages.<br />
Father Simon: Yes.<br />
Prabhupāda: English, German, French, Spanish, Japanese, Chinese. And in India—Hindi, Bengali, Gujarati, as far as possible, we are publishing in all the languages.<br />
Father Simon: You have your own printing press?<br />
Prabhupāda: Yes. But they are not printed in our press.<br />
Father Simon: Hm.<br />
Prabhupāda: They are printed in Japan.<br />
Father Simon: In Japan?<br />
Prabhupāda: We cannot print so nicely. (Laughter) Now we are going to print in Germany also; here is the dummy.<br />
Father Simon: Yes.<br />
Prabhupāda: Yes.<br />
Revaténandana: We are also printing in England. We have done our first magazine in England recently.<br />
Prabhupāda: Yes. We are expanding. And we are selling our books also very nicely. Yes. In America we are selling on the average about $3,000 daily. Is it not?<br />
Revaténandana: I think so.<br />
Pradyumna: At least.<br />
Prabhupāda: Yes. In Los Angeles alone, we are collecting $1,000, and similarly, in New York.<br />
Pradyumna: In New York also.<br />
Prabhupāda: And taking all other places, not less than $3,000 daily.<br />
Father Simon: Lord Caitanya was the founder of your movement originally.<br />
Prabhupāda: No, no Kåñëa was the founder 5,000 years ago. The founder Kåñëa is the founder and it is coming from time immemorial. Because God is origin so you cannot find out in which date it begins. But from historical point of view this movement was started by Kåñëa 5,000 years ago when Kåñëa was present. Otherwise Kåñëa says in the Bhagavad-gétä, 4th chapter. That He instructed this philosophy formally to the sun god. Now if you take that is, it becomes 40 millions or 400 millions of years ago. He spoke to the sun god. So, apart from that, that is stated in the Bhagavad-gétä:<br />
imaà vivasvate yogaà<br />
proktavän aham avyayam<br />
(Bg. 4.1)<br />
Vivasvate, vivasvate means “the president of the sun planet”—Vivasvän. He is the present president of the sun planet. Or King. There must be one predominator in every planet. So, the name of the person who is predominating in the sun planet is Vivasvän. So, from the historical point of view this philosophy was instructed to sun god over 400 millions of years ago. And apart from that if we take the history of modern age 5,000 years ago when the battle of Kurukñetra took place He instructed. So, from the last 5,000 years it is coming but sometimes it is misinterpreted, the lineage is broken. Therefore, again somebody comes on behalf of Kåñëa, he makes adjustment. <br />
Similarly, 500 years ago, the same movement was rejuvenated by Caitanya Mahäprabhu. And we are also following this same footsteps, we are trying to preach this same cult in the Western countries. Now, since 1966, but the movement is very old, it is not that we have started a new movement. No. The same thing which was spoken 400 millions of years ago to the sun god. The same thing which was spoken by Kåñëa to Arjuna and the same thing which was rejuvenated by Lord Caitanya Mahäprabhu we are presenting the same thing. And the proof is that either 400 millions of years ago, or 5,000 years ago Kåñëa says “surrender unto Me.” That’s all. And we are preaching surrender to Kåñëa, so where is the difference? We are speaking the same thing either it was spoken 400 millions of years ago or 5,000 years ago there is no change in the movement. We do not say now we have advanced so much there is no need of surrendering to Kåñëa you can go on with your own work. (Laughter) <br />
We don’t say that we say the same thing repetition of the same thing therefore it is called disciplic succession—we don’t change. How it can be changed? God is eternal, we are also eternal our relationship is eternal. Therefore, the service must be eternal, there is no question of change. Everything is eternal:<br />
nityo nityänäà cetanaç cetanänäm<br />
eko yo bahünäà vidadhäti kämän<br />
(Kaöha Upaniñads 2.2.13)<br />
These are the statements of the Vedas and the Bhagavad-gétä also:<br />
ahaà sarvasya prabhavo<br />
mattaù sarvaà pravartate<br />
iti matvä bhajante mäà<br />
budhä bhäva-samanvitäù<br />
(Bg. 10.8)<br />
In the Vedänta (1.1.2) also it is said: janmädy asya yataù. In Bhägavata (1.1.1) also it is said ah, om namo bhagavate väsudeväya janmädy asya yataù. The same thing is there in every Vedic literature, vedaiç ca sarvair aham eva vedyam (Bg. 15.15). By studying Vedas, one has to understand what is Kåñëa, so anyone who takes Kåñëa as He speaks about Himself. Then his knowledge is perfect.<br />
Because what Kåñëa says—that is perfect. Perfect means in any statement where there is no mistake, there is no illusion, there is no cheating. And there is no imperfectness of the senses, that is perfect statement. Our so-called knowledge is gathered by the imperfect senses, our senses are not perfect. Unless we hear about the sun planet, if we see the sun planet by our eyes—direct perception. We see just like a disc; but when you take authoritative statement from geologist and others then you understand that it is so many times bigger than this earth. Therefore, direct perception of the sun globe is not perfect. <br />
So, nowadays there are so many scientific theories, philosophical. They, they authorise “I think; I think, in my opinion” but he does not think that he is imperfect what is the value of his opinion? He does not think so. What is the value of his thinking if he is imperfect? And that is a fact, our senses are not perfect. I am proud of possessing these eyes, but I cannot understand anything if I see a thing from distant place neither I can see the nearest eyeball or the eyelid. So, there are conditions. There is no light I cannot see, so I see under conditions. So, what is the perfection? But they write books, “I think, I see,” but what you see, nonsense? What is the value of your eyes? That is the defect. But God has no such defects therefore whatever He says is perfect, vedähaà samatétäni.<br />
(aside:) Find out this verse, vedähaà samatétäni.<br />
Pradyumna:<br />
vedähaà samatétäni<br />
vartamänäni cärjuna<br />
bhaviñyäëi ca bhütäni<br />
mäà tu veda na kaçcana<br />
(Bg. 7.26)<br />
Prabhupāda: Hm.<br />
Pradyumna: “O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.”<br />
Prabhupāda: So, we should take knowledge from the person who knows the past present and future. I may not know it because I am imperfect, but He knows me. So, our business is to receive knowledge from the Supreme Perfect then our knowledge is perfect.<br />
Father Simon: I see in one of these books you talk about the beauty of God.<br />
Prabhupāda: Hm?<br />
Father Simon: Is this a theme that is important in your spirituality that God reveals Himself as immensely beautiful and attractive?<br />
Prabhupāda: Yes.<br />
Father Simon: So that when you begin to see Him…<br />
Prabhupāda: Yes, God means He must be all attractive.<br />
Father Simon: Yes.<br />
Prabhupāda: All attractive, His beauty must be. There are attractive features we can experience in this material world. If a man is very rich, he is attractive. If a man is very learned scholar, he is attractive. If a man is very strong, he is attractive. If a man is very beautiful, he is attractive. So, these are the attractive features, there are six kinds of attractive features. Wealth, beauty, strength, influence, knowledge, renunciation; like that. So, God is endowed with all these attractive features—in full. That is the statement of the Vedas:<br />
aiçvaryasya samagrasya<br />
véryasya yaçasaùçriyaùjïäna-vairägyayoç caiva<br />
sarva ité bhagäìganä<br />
(Viñëu Puräëa 6.5.47)<br />
Bhagavän God’s, the etymological expression of God is Bhagavän. Bhaga means “opulences.” Nobody can be richer than Him, nobody can be wiser than Him, otherwise how God is great? Great in every respect. Either in riches or in beauty or in knowledge or in reputation or in strength or in renunciation—everything. He must be the great. Nobody can be richer than God. In India there is a rascal he makes like this little gold. Some yogic mystic power now he has become God.<br />
Revaténandana: Makes what?<br />
Prabhupāda: Eh?<br />
Devotees: Gold.<br />
Prabhupāda: Yes, he will show some magic, take a little gold. It will not stay but by this he has become God.<br />
Devotee: He claims to have become God<br />
Prabhupāda: Eh?<br />
Devotee: He claims to become God.<br />
Prabhupāda: Yes. He claims but there are fools, and they accept also. So I say that if gold making is the qualification of God then why shall I take this man as God? I shall take that man who has created gold mines. If that is the qualification of God. So, God has created this material world and each and every planet there are millions and millions of goldmines. All over the universe, so why shall I take this cheat-man—as God? Why not the big man who has created the goldmines, if that is the qualification of becoming God. Come to logic, eh? So, these things are going on especially in India they made so many (laughter)… There are so many rascals they are claiming and now here one rascal has come another.<br />
Revaténandana: Yeah, he says this…His followers say when I take the secret session, they touch my eyes and I, I see some light. Nobody else can see, right. But they say I can see some light therefore He is God.<br />
Prabhupāda: Who knows that you see?<br />
Revaténandana: What about this light?<br />
Prabhupāda: Then you say that you have seen but nobody says…<br />
Revaténandana: Nobody else can see. You know (laughs).<br />
Prabhupāda: Then what nonsense God you are?<br />
Revaténandana: Yeah. But what a little, what a very little bit of light, you see. Everybody can see the sun (laughs). <br />
Prabhupāda: Yes.<br />
Revaténandana: There is so much light.<br />
Prabhupāda: But there are rascals they follow like that, what can be done? God is so cheap that because he has see some light he has become God. Just see. What light he sees nobody knows, and he says “nobody can see.” Then where is the confirmation? Who can say you’re actually seeing or not? So, this bluffing is going on. But when the real God is there they are not accept. Who is accepted by stalwart scholars, leading personality, äcäryas, that is not accepted. Somebody says, “I have seen some light, I am God”; therefore, he is accepted. Cheap-god. God says here that the whole universal material creation is resting in one fourth energy: ekäàçena sthito jagat athavä bahunaitena kià jïätena tavärjuna.<br />
(aside) Find out this verse.<br />
athavä bahunaitena<br />
kià jïätena tavärjuna<br />
viñöabhyäham idaà kåtsnam<br />
ekäàçena sthito jagat<br />
(Bg. 10.42)<br />
… Athavä. I think it is in the 12th chapter.<br />
Pradyumna: Athavä bahunaitena?<br />
Prabhupāda: Yes.<br />
Pradyumna:<br />
athavä bahunaitena<br />
kià jïätena tavärjuna<br />
viñöabhyäham idaà kåtsnam<br />
ekäàçena sthito jagat<br />
(Bg. 10.42)<br />
“But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself, I pervade and support this entire universe.”<br />
Revaténandana: That’s at the end of the tenth chapter.<br />
Prabhupāda: Oh, it is tenth chapter.<br />
Revaténandana: Tenth chapter, at the end of it, yeah.<br />
Father Simon: Detailed knowledge.<br />
Prabhupāda: Hm.<br />
Father Simon: I think leads people closer to God, doesn’t it? Saint Teresa one of the great Christian Saints waged a lifelong campaign against people who knew a little and thought they knew everything. And she had a great belief in real learning because her experience of really learned priests was that even though they perhaps haven’t experienced much themselves. Because they were really learning they had a large understanding of what God could do and so were open to recognize His acts. But the semi-lettered people she called them “the half-educated people” who have got a little bit of knowledge and then think “this is it I know everything.” They are the people who push everybody along a narrow little road and saying, “this is the way.” (chuckles)<br />
Prabhupāda: This is that. Anyone who is claiming that he has knowledge he must receive the knowledge from the perfect.<br />
Father Simon: Yes.<br />
Prabhupāda: Otherwise, his knowledge is not perfect.<br />
Father Simon: Well, real knowledge is always very humble in some ways.<br />
Prabhupāda: Yes, always, real knowledge is received from the perfect. Our process is that we accept knowledge in the descending process. Not by the ascending process. There are two kinds of ways. By speculation just like they are trying to know the sun, the moon they are trying to go there this is ascending process. Ascending process. But there is another process—descending process, the knowledge comes from the moon, from the sun from other planets. But that is perfect knowledge. Because that knowledge is coming from a person who actually resides—that is perfect knowledge. And because my speculative power is limited therefore, I cannot understand anything by this speculative knowledge.<br />
Revaténandana: Even scriptures. If I study a scripture in the same way, I’ll try to understand it by my potency.<br />
Father Simon: Yeah.<br />
Revaténandana: I can make mistakes; I will make mistakes.<br />
Father Simon: Yes, scripture speaks with its own authority. And it is indirect… (indistinct)<br />
Revaténandana: If I don’t, I don’t hear, I don’t understand such good authority.<br />
Father Simon: I’ve suffered a lot from scripture scholars. (chuckles). Who are too clever to believe. And not clever (mumble)…<br />
Prabhupāda: No, when there is no speculative knowledge there is no question of belief it is fact. There is a verse in Brahma-saàhitä:<br />
panthäs tu koti-çata-vatsara-sampragamyo<br />
väyor athäpi manaso muni-puìgavänäm<br />
so 'py asti yat prapada-sémny avicintya-tattve<br />
govindam ädi-puruñaà tam ahaà bhajämi<br />
(Bs. 5.34)<br />
Now there is kingdom of God, every scripture, every religion accepts. Now if you want to find out where is that kingdom of God. So: panthäs tu koti-çata-vatsara-sampragamyo. The modern scientist says that to go to the highest planetary system it will take 40,000 of years. Now if you want to go to the spiritual kingdom which is far beyond this material world. So how you will go there? Because you cannot finish this material world even by 40,000 of years, you’re not going to live even 40 hundreds of years, or 40 years nowadays. (chuckles). <br />
So, I will finish this material span 40,000 years, then we have to… So far, we have got information the universe is covered by layers of five elements: earth, air, water stock (?). So, each layer is ten times more than the other layer. So, you have to penetrate through that then you come to the spiritual sky. Then there is spiritual planets and the highest planet is called Goloka Våndävana where Kåñëa lives. So therefore, if we want to go there by our own endeavour. Then the Brahma-saàhitä says: panthäs tu koti-çata-vatsara-sampragamyo. If you travel millions of years to go to that planet with the speed of mind and air a still it will be unknown to you. This is ascending process but when Kåñëa comes he gives the information: na tatra bhäsayate süryo na çaçäìko na pävakaù yad gatvä na nivartante.<br />
(aside) Find out. Tad dhäma paramaà.<br />
It is the information.<br />
Pradyumna:<br />
na tad bhäsayate süryo<br />
na çaçäìko na pävakaù<br />
yad gatvä na nivartante<br />
tad dhäma paramaà mama<br />
(Bg. 15.6)<br />
Pradyumna: “That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.”<br />
Prabhupāda: So, there is a place where there is no need of illumination by sunlight or moonlight—it is self-illuminated. Just like we, the sun planet here, we have got one instance. The sun does not require any illumination, the planet itself is light. Similarly, the spiritual sky all the planets there—Vaikuëöha-loka—they are self-illuminating, there is no darkness. Therefore, this material world is called tamaù. Tamaù means “darkness.”Tamasi mä jyotir gamaù (Båhad-äraëyaka Upaniñad 1.3.28). The Vedic instruction is don’t remain in this dark world it is by nature dark therefore it requires this electricity. The sun, the moon but there is another world which is self-illuminating there is no need of… That is there stated,<br />
na tad bhäsayate süryo<br />
na çaçäìko na pävakaù<br />
yad gatvä na nivartante<br />
tad dhäma paramaà mama<br />
(Bg. 15.6)<br />
So, we have to take knowledge in that way. There is spiritual world, here is the description. There are other descriptions also in Bhägavatam. The spiritual world. There is also aeroplane, everything is there but they are all spiritual. Here everything is material. Giving the best service to the human society that, yad gatvä na nivartante—just try to go to that place where from you haven’t got to return again. You live there eternally with full knowledge and bliss, and this is our business. And we are not manufacture this ideas they are all stated in the Bhagavad-gétä. We are simply distributing that knowledge.<br />
Revaténandana: Everybody else is trying to enjoy the prison house.<br />
Prabhupāda: Hah!<br />
Revaténandana: And we are leaving (laughs).<br />
Prabhupāda: We are kicking your… (Laughter) Kicking this nonsense, what is this? Duùkhälayam açäçvatam (Bg. 8.15). It is duùkhälayam. Kåñëa says: äbrahma-bhuvanäl lokäù even if you go to the highest planet. You may get a duration of life—millions of years. But that does not mean you become eternal, that is not possible: äbrahma-bhuvanäl lokäù punar ävartino 'rjuna. If you are actually serious of having eternal life, blissful and full of knowledge then you must go back to home back to Godhead. That is possible: mad-yäjino 'pi yänti mäm (Bg. 9.25)—my devotees go, come there, here.<br />
What is that?<br />
Pradyumna:<br />
äbrahma-bhuvanäl lokäùpunar ävartino 'rjuna<br />
mäm upetya tu kaunteya<br />
punar janma na vidyate<br />
(Bg. 8.16)<br />
“From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunté, never takes birth again.”<br />
Prabhupāda: That’s it. So why not try for this? There is another verse: yänti deva-vratä devän pitèn yänti pitå-vratäù, bhütejyä yänti bhütäni mad-yäjino 'pi yänti mäm<br />
Pradyumna:<br />
yänti deva-vratä devän<br />
pitèn yänti pitå-vratäù<br />
bhütäni yänti bhütejyä<br />
yänti mad-yäjino 'pi mäm<br />
(Bg. 9.25)<br />
“Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.”<br />
Prabhupāda: That’s all. So why should I go, waste my time to go to the ghosts and ancestor and demigod, why not go to Kåñëa? Because I have to work for that so why not work for the best? This is our function. It is clearly stated that you, if you prepare for going to the higher… Not in this way that I have got a sputnik I shall go. No. That is not possible. You have to prepare yourself to go to the moon planet, to the sun planet, to the Venus. There are innumerable, you can go there to the Brahma-loka planet, yänti deva-vratä devän. So, you have to prepare in this life, similarly if you want to go to the pitå-loka and other places you have to prepare. And if you prepare yourself to come to My place—you can come. So, what will be my duty—so why not work for going back to Kåñëa’s place?<br />
That is intelligence. I have to work for going somewhere if somebody says you can take ticket either for moon planet or sun planet or Vaikuëöha planet. Then what ticket I shall take? Give me the Vaikuëöha ticket (laughter). Why shall I take the sun planet or moon planet? This is intelligence, why shall I waste my time again? Give me that ticket. So, this is intelligence.<br />
Devotee: And you take the ticket by surrendering.<br />
Prabhupāda: Eh? Yes. Ticket is distributed free Kåñëa coming “take this ticket.” His devotees are coming “take this ticket” but we are “no, we shall rot here,” that’s all. That is my determination.<br />
Revaténandana: What do you think about this being born and dying again and again? This is the assumption in this whole discussion now. This is…<br />
Father Simon: Well, it isn’t necessarily a…I mean the basic assumption is that man is made for eternal life. And from that point of view temporal life is prison. And one of the medieval definitions of hell is “unending time.” Which I think is quite good that this is the…<br />
Revaténandana: He says one of the medieval definitions of hell is “unending time.” And unending time always to be in the conception of time.<br />
Father Simon: Hm.<br />
Revaténandana: That’s very nice.<br />
Father Simon: And I don’t… Christian don’t believe that we have one after another bodily existence here. But I think they have practical point is the same, isn’t it? That our business here on earth is to learn how to be citizens of heaven.<br />
Prabhupāda: Yes.<br />
Father Simon: And I think that, I mean just as we would say…<br />
Prabhupāda: What is the description of heaven? Is there any description?<br />
Father Simon: Well, all kinds of descriptions of heaven. They’re they are just pictures. One is very like one that you have mentioned where you don’t need the sun or the moon because God is their light and “let us walk in the light of the Lord.”<br />
Prabhupāda: Then heaven means kingdom of God?<br />
Father Simon: Kingdom of God.<br />
Devotee: Hm.<br />
Revaténandana: Sometimes.<br />
Devotee: Yes.<br />
Father Simon: Yes<br />
Revaténandana: Some, sometimes it is deceived (?) in that way.<br />
Prabhupāda: We have got our Vedic description. The standard of living—very, very high.<br />
Revaténandana: Sometimes it’s…<br />
Prabhupāda: Duration of life—very long. For 10,000 years of the… Everything is very nice or nicer, better than this place. But that is not spiritual. You can live for 10,000 years but in the spiritual world there is no such thing, you live eternally. Na nivartante (Bg. 15.6), one does not come. So heavenly planet is also temporary because this universe will be annihilated there will be dissolution of the whole universe at that time this heavenly planets also will be dissolved. So that is not permanent. That is the conception of heavenly:<br />
kñéëe puëye punaù martya-lokaà viçanti<br />
svarga-lokaàmartya-lokaà<br />
(Bg. 9.21)<br />
The standard of living may be very high but that is not permanent residence. Therefore, Kåñëa says; mad-dhäma gatvä, punar janma na vidyate (Bg. 8.16). So, as we are eternal, we must return to eternal world and that is perfection of life. Why should we remain in this temporary life and accept repetition of birth and death?<br />
dehino 'smin yathä dehe<br />
kaumäraà yauvanaà jarätathä dehäntaraà-präptir<br />
(Bg. 2.13)<br />
Dehäntaraà-präptir—they are accepting another body. So, this transmigration of the soul, accepting another body, is very risky. I do not know what kind of body I am going to take next. But if I prepare in Kåñëa consciousness, but Kåñëa says that you can come back.<br />
janma karma me divyam<br />
yo jänäti tattvataùtyaktvä dehaà punar janma<br />
naiti mäm eti..<br />
(Bg. 4.9)<br />
So, if you follow Kåñëa’s instruction in devotional service. Then you are confident that you are going to Kåñëa. Go back to home back to God.<br />
Father Simon: I’m glad to hear you say that because I think a lot of Westerners have a very wrong idea of Eastern teaching on this and think that it means that you don’t have to bother because if you don’t get there in this life you have another life and another life and you will get there one day.<br />
Prabhupāda: So why do they think wrong?<br />
Father Simon: I was thinking…<br />
Prabhupāda: Is that right? They are right to even think…<br />
Father Simon: I think that is a very wrong doctrine.<br />
Prabhupāda: Eh?<br />
Father Simon: I think that is a very wrong doctrine.<br />
Prabhupāda: Which one?<br />
Father Simon: A very dangerous doctrine.<br />
Prabhupāda: Which one?<br />
Father Simon: That you can forget about, you needn’t worry if you don’t get there this time, you’ll get there next time. Because since we, all the real spiritual teaching says you have got your chance now.<br />
Prabhupāda: Yes.<br />
Father Simon: And you must take it now (chuckles).<br />
Prabhupāda: That chance is always, the chance is always there.<br />
Father Simon: Yes, but as you say it transmigration is a risky, (chuckles) a risky business.<br />
Prabhupāda: Yes, yes risky business…<br />
Father Simon: There is no reason to suppose it’s going to be (indistinct)…<br />
Prabhupāda: Because if one does not know what kind of body he is going to get next life. Is it not risky?<br />
Father Simon: And if you keep putting off the time. Then you will make it harder.<br />
Revaténandana: If you keep putting off spiritual life you are making it harder and harder to take to it.<br />
Prabhupāda: That is risky, that I am saying.<br />
Devotee: Process (indistinct).<br />
Prabhupāda: That is risky. If you become Kåñëa conscious and prepare yourself for going back to home back to Godhead that is not risky. But if you remain in darkness, you do not know…Karmés they do not know they are working hard just like hogs and dogs without knowing any future of life. Their life is very risky. They do not know. How they’ll may transmigrate from this body to another body therefore their life is risky. One who has understood this fact that there is life after death and if I try for it, I can go to the kingdom of God. So let me try for this, his life is not risky his life is… One who is in darkness he does not know what is happening next, he’s risky, his life is risky.<br />
Brother Roger: This is also clear, my lord, that this, the use of this body now is a privilege—surely.<br />
Prabhupāda: Yes.<br />
Brother Roger: And that surely this (indistinct)…<br />
Prabhupāda: This is the only body…<br />
Brother Roger: …you transmigrate…<br />
Prabhupāda: Where you can, when you can prepare for going back to home back to Godhead. In the next life you get a body of a cat or dog then for millions of years you have no knowledge. Then you have to again make progress… Evolve from dog to cat, or cat to dog like that there is evolutionary process. So, it will take millions and millions of again to come to this human form of life. And again, coming in the human form of life we, if you don’t prepare yourself for going back to home back to Godhead. Then you are missing the chance. Nature gives you the chance, now you have got this body you take information how to go back to home back to Godhead and prepare yourself and be happy. But if you don’t take advantage of it, we remain like cats and dogs—then you are missing. If you again become entangled with sinful activities, then you are missing the chance.<br />
Father Simon: It’s always that very simple invitation of God’s grace, isn’t it?<br />
Prabhupāda: Yes.<br />
Father Simon: That every man (indistinct) He is saying come to me…<br />
Prabhupāda: God is reminding, He’s canvassing, He’s canvassing. Sarva-dharmän parityajya mäm eté (Bg. 18.66)—you come to Me.<br />
Father Simon: Hm.<br />
Prabhupāda: You take shelter of Me, I will give you all protection but we won’t take.<br />
Father Simon: As we have it in the Christian scriptures, the Lord waits to be gracious, to (indistinct).<br />
Prabhupāda: Yes, He’s already gracious, He’s coming Himself. He is sending His devotee, He’s sending His representative, He’s leaving the book—you study. He is giving the instruction, every way God is helping us. He is sitting within your heart, He’s giving you good counsel but we are determined not to accept anything of God. So that life is very risky. Now in the Bhagavad-gétä we understand: tathä dehäntaraà-präptir (Bg. 2.13). We have to change this body to another body. Now that body we can see there are so many billions and trillions of varieties of body. At least according to çäçtra 8,400,000. So, we may enter any of them—according to our work.<br />
karmaëä daiva-netreëa<br />
jantur dehopapattaye<br />
(SB. 3.31.1)<br />
We are preparing next body by our karma. We have been given the chance of human form of body to understand God, but if we do not do that, if we remain like cats and dogs and then the next life again become cats and dogs.<br />
After all we have to accept another body, the soul is eternal when this body is useless no more fit for living, I have to give it up and take another body. That is given: väsäàsi jérëäni yathä vihäya (Bg. 2.22), just like we put on some dress, garment. When it is not fit, we throw it away, we take another garment. So, this body is also like that. (indistinct) (End)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=User:Anurag&diff=780447User:Anurag2025-05-27T17:31:22Z<p>Anurag: </p>
<hr />
<div>Prabhupäda: Shall I address you as father?<br />
Father Simon: I’m Father Simon, yes.<br />
Prabhupäda: Yes.<br />
Father Simon: This is Brother Roger.<br />
Prabhupäda: So father’s father. Father has got a father? Is it not?<br />
Father Simon: Yes [laughs].<br />
Prabhupäda: So let us go. I am father, I have got my father, my father has got father. In this way, who is the ultimate father? There must be one ultimate father. Because I have got my father, my father has got father. So you go on, it does not mean that on the tenth generation or twentieth generation I could not see the father. That does not mean there was no father. There must have—a father. Therefore, originally, there is the Supreme Father, and your Christian religion recognizes God as the Father. You pray “oh Father”. So, our experience is that I am also father, my father is also father but we are all persons. Therefore, the original Father, the beginning Father He must be a person. What is your opinion? He cannot be impersonal. Do you agree or not?<br />
Father Simon: Ah, yes, we believe in…<br />
Prabhupäda: Yes.<br />
Father Simon: God as person, yeh quite.<br />
Prabhupäda: So, father is controller. Father controls me, I am son. My father controls me, father controls the family. Therefore, in a small jurisdiction the father is the controller. Similarly, his father he is also controller, the Supreme Father is the Supreme Controller. That is Vedic version; éçvaraù paramaù kåñëaù [Bs. 5.1]—the Supreme Father is Kåñëa. All controller. Sac-cid-änanda-vigrahaù—His form is not like us, His form is eternal, full of knowledge, full of bliss. So why I am being the son of the same Father by descendance. Why my body is not like Him? My body is not eternal, I have to give up this body. My body is full of ignorance. There is no knowledge, I do not know what is going on within my body. Still, I claim it is my body. I eat but I do not know how the eatables turns into so many secretion, turns into blood, into urine, into so many things. <br />
They are divided, the big mechanical process is going on. But I do not know exactly and when there is some disturbance in the metabolism of the function of the bodily machine. I go to the doctor because I do not know. So, therefore, I am full of ignorance. My body. And sac-cid-änanda: sat means “eternal”; cit means “full of knowledge” and änanda means “full of bliss.”So, this body is full of miseries. It is not blissful. Apart from all other miserable conditions we have to meet death, which we do not want. That is stated in the Bhagavad-gétä:<br />
janma-måtyu-jarä-vyädhi-<br />
duùkha-doñänudarçanam<br />
[Bg. 13.9]<br />
You may be very proud of your advancement of knowledge. But the main problems of life, birth, death, old age and disease. There is no remedy, you have not discovered any remedy for this miserable condition. Therefore, my body is full of, it is temporary, it is full of ignorance, it is full of miseries.<br />
God’s body is eternal, full of knowledge, and full of pleasure. This is the distinction between God and myself. Otherwise, God is also a living being, supreme living being. I am also living being, that is stated in the Vedas ah: nityo nityänäà cetanaç cetanänäm [Kaöha Upaniñad 2.2.13]. God is the supreme eternal, amongst the other eternal’s, other eternal’s who is the living entities. We are also eternal. You do not die after the destruction of the body; na hanyate hanyamäne çarére [Bg. 2.20]. So, because we are now in the conditional stage of material life, we are undergoing this birth, death, old age, and disease. Otherwise, we are as good as Kåñëa or God, we have got our spiritual body which is now covered. <br />
Now the, our main business is how to become aloof from this conditional life. That is our main business in human life. We should not act in such a way that we become more conditioned. Just like a prisoner in the prison house his business is how to finish that period of punishment and go out of the prison. Not to increase more entanglement so that he will continue prison life again, again, again. So that people do not understand, they are trying to be happy in the prison house—which is impossible. Prison house is never meant for happiness. It is meant for giving distress to the criminals so that he may come to his senses. But unfortunately, they are making association, combination to become happy in the prison house. That is their ignorance. In the prison house, in the material world there is no possibility of happiness. Therefore, the aim should be to go back to home back to Godhead. That is the main business of human beings, especially because in the animal life it is not possible. They cannot make any progress of spiritual life. But in the human life also if we remain just like animals, then we are missing the opportunity.<br />
So, our Kåñëa consciousness movement is that people may not live like animals. Therefore, all our students they follow strictly the prohibited principles: no illicit sex, no meat-eating, no intoxication, no gambling. Illicit sex is animal, animal has no, in the animal society there is no marriage. Any man-woman mixes and have sex life, that is animal. Illicit sex. <br />
Similarly human being eating meat—that is also animalism. The tigers, the jackals, the cats, dogs they can eat meat. The human being just like you have brought so many nice things. They have got, God has given so many nice things why they should eat meat? <br />
And so far, intoxication in the material condition of life we are already intoxicated our brain is agitated—crazy. Because we are accepting this body, yasyätma-buddhiù kuëape tri-dhätuke [SB. 10.84.13]. I am not this body, but I am accepting this body, this is madness. So, if he is indulging again further intoxication then when he will come to his senses? Therefore, intoxication is also animalism. <br />
And gambling that is also another lower class of engagement—why you should gamble? We are destined to some extent suffering or enjoying according to my past karma we cannot decrease it or increase it. That is not possible. So why should we indulge in gambling better that time be utilized for advancing in Kåñëa consciousness—God-consciousness?<br />
So, this is our program we are pushing on the Kåñëa consciousness movement on the basis of the science of God. It is not a sentimental religious movement therefore we welcome everyone. Everyone from the human society and they are coming, they are understanding. Kåñëa was not known, it was known but not so elaborately four or five years ago when this European and American’s they are accepting this Kåñëa cult. And I think there is very good chance of cooperating with the Christian religion because Christian religion is also propagating God consciousness. Hm. But we claim to be a little more accurate, we get the name of God. His activities, His characteristics—everything—stated in the Bhagavad-gétä. So, if we cooperate, then the people of the world will be benefited. That is our submission. Hm.<br />
So, what is your opinion about our movement?<br />
Father Simon: I think it is wonderful that so many young people are being inspired to seek the things of God.<br />
Brother Roger: Yeah.<br />
Father Simon: And being helped to love God.<br />
Prabhupäda: Yes, so one Father in Boston. He issued one pamphlet that these boys they are our boys. From Christian or from Jewish group they have joined this movement but before that they are not interested about God. And how it is that they have become mad after God? This is the statement of a Christian priest in Boston.<br />
Father Simon: I think the great need of this time is for real spiritual teaching, isn’t it?<br />
Prabhupäda: Yes.<br />
Father Simon: [indistinct] before.<br />
Prabhupäda: And because Bhagavad-gétä we understand that is the science of God. God is explaining Himself what He is. God cannot be known by our mental speculation; He is unlimited, but if He reveals Himself, we can know something about Him. That is the statement of Bhägavatam:<br />
ataùçré-kåñëa-nämädi<br />
na bhaved grähyam indriyaiù<br />
[Bhakti-rasämåta-sindhu 1.2.234]<br />
Our present senses are covered by this material ingredients therefore it is not possible to speculate about God by this material senses. The senses are to be purified to come to the spiritual position. Then, when we apply our senses in the service of the master of the senses. God is the master of the senses, Håñékeça his name is Håñékeça. Håñéka means “senses.” In the Bhagavad-gétä it is said God says Kåñëa says that “I have got my hands and legs everywhere.”So, my hand is God’s hand. We can easily understand because a son’s body is created by the father. So, the hand of the son is also hand of the father. So, therefore, our senses, our hands, legs, and everything. They are being God’s property; it should be engaged for God’s activities. Not for any other reason; just like my hand, I use it for my purpose. My hand is not used for your purpose. Similarly, if we realize that the proprietor of my senses is the Supreme Lord therefore my senses should be engaged for the service of the Lord. Actually, they are not mine they are Kåñëa’s, God’s. So that is the formula of bhakti-yoga, <br />
sarvopädhi-vinirmuktaà<br />
tat-paratvena nirmalam<br />
[Cc. Madhya 19.170]<br />
We are thinking now I am Indian, I am English man, I am German, I am brähmaëa, I am kñatriya, I am Christian, I am Hindu, I am Muslim. They are thinking like that. These are all designations. So, one should be free from all designations, sarvopädhi-vinirmuktaà tat-paratvena nirmalam. He should be purified in God consciousness. I am servant of God, or I am servant of Kåñëa. This is Kåñëa consciousness. Now I am thinking I am servant of my family, I am servant of my community, I am servant of my nation, I am servant of my group, community. So many things, I am this I that. These are all designations. Therefore, the formula is: sarvopädhi-vinirmuktaàone should be free from all designations. That is called brahma-jïäna this real identity is I am part and parcel of God. I am servant of God. When you come to this sense then my senses are purified. With that purified sense, we can serve God. That is called bhakti-yoga.<br />
håñékeëa håñékeça-<br />
sevanaà bhaktir ucyate<br />
[Cc. Madhya 19.170]<br />
Håñéka means “senses” when the senses are purified when that, in that purified sense we serve the Supreme. That is liberation. Brahma-bhüyäya kalpate, when one is engaged in the service of the supreme, purified by his purified senses he is transcendental to this material existence. <br />
sa guëän samatétyaitän<br />
brahma-bhüyäya kalpate<br />
[Bg. 14.26]<br />
[aside:] Call that paëòita mahäçaya. [Pradyumna]<br />
Brahma-bhüyäya kalpate, that is spiritual existence. So here our students they are no more identifying themselves either as Christian or Hindu or German or Englishman or Indian. They are thinking themselves as eternal servant of Kåñëa. So here is factual unity, factual unity, unity on the platform of spirit soul. And unity on the material platform is not possible. Material platform there is no possibility of, so many times they have tried unity on the material platform. It has failed. That is not possible. Because on the material plane…<br />
[aside:] This door is open. Close it.<br />
So, on the spiritual platform there is possibility of imitating [?]. Otherwise, there is no possibility of ending it. So, what is your opinion about our movement?<br />
Father Simon: I think that we must hope and pray that the Lord will use all these stirring’s to his end. Glory to draw everyone close to Him and we won’t be sidetracked as you say into labels and designations. His [mumble] people so easily take on the externals same thing. Something some craze or fashion or whatever. And identify themselves with that and it becomes another limited thing, another prison. And then the very things that God gives us to enable us to grow out of the prison, to break out of the prison. We build them up into another little prison and they witness that all the religions I think is to this great freedom that God has and that God wants us to have. To get beyond these, to get beyond the merely externals…<br />
Prabhupäda: Boliye [Hindi]<br />
Father Simon: And beyond the [chuckles]…<br />
Prabhupäda: I puzzled; I do not follow.<br />
Revaténandana: Well, he says it’s, it’s very essential. He agrees it’s essential to get beyond these material designations.<br />
Prabhupäda: Yes.<br />
Revaténandana: And into the higher freedom that God has. That He wants us all to have, is that?<br />
Father Simon: Yes.<br />
Revaténandana: That’s a very brief summary [laughter].<br />
Prabhupäda: Yes, we have got the freedom because we are part and parcel of God. God is complete free—His freedom is not dependent on others—svaräö. Just like we get some knowledge from our teacher, so God is not dependent like that: svä-bhäviké jïäna-bala-kriyä ca [Bg. 3.22]. He is self-sufficient, He is complete free. That is the distinction between God and us. And because we are part and parcel of God, we have got little freedom. When you misuse that little freedom that is our material condition when you, when we use that freedom properly that is our spiritual condition.<br />
Father Simon: Our great conviction is that it is always God reaching out to us and that if we call Him—Lord. If we call Him the Lord then in surrendering our human, apparent human freedom to Him. He leads us beyond ourselves…<br />
Prabhupäda: Yes.<br />
Father Simon: He is always confronting us with the, the new step that we can take towards Him.<br />
Prabhupäda: Yes, that is the instruction of the Bhagavad-gétä. Kåñëa says that you give up any, everything else you just simply surrender to Me, and I give you all protection.<br />
Father Simon: Yes.<br />
Prabhupäda: Yes. That is the instruction, sarva-dharmän parityajya mäm ekaà çaraëaà vraja.<br />
[aside:] Find that verse.<br />
Pradyumna:<br />
sarva-dharmän parityajya<br />
mäm ekaà çaraëaà vraja<br />
ahaà tväà sarva-päpebhyo<br />
mokñayiñyämi mäçucaù<br />
[Bg. 18.66]<br />
“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction…”<br />
Prabhupäda: Real religion is to surrender to God. That is real religion. And other’s religion which you have manufactured that maybe temporary beneficial but that is not real religion. In Bhägavata also, it is confirmed:<br />
sa vai puàsäà paro dharmo<br />
yato bhaktir adhokñaje<br />
[SB. 1.2.6]<br />
That type of religion is first class following which one becomes a surrendered devotee to the Supreme Lord. That is first class religion. And, ahaituky apratihatä that surrender is without any motive. The surrender should be God is great I am his servant, so I fully surrender unto him. Not that I’ll get some, my motivated profit. There is no such thing because He will take care of me, He knows everything. Yoga-kñemaà vahämy aham. Just like a child is fully surrendered to the parents, the parent is taking care of what the child needs, how the child will be comfortable. So, therefore, our only business is to surrender to Kåñëa. And then He will take, there is no need of asking anything from Him. There is no need. He knows, He’s omnipotent, omniscient. He knows my needs and He promises,<br />
teñäà nityäbhiyuktänäà<br />
yoga-kñemaà vahämy aham<br />
[Bg. 9.22]<br />
Just like exactly the father takes care of the child. He knows how the child will be happy, what does he require. Now he requires food, now he requires rest. So, everything is there, he is surrendered simply to the lap of mother, to the care of father. And that kind of surrender is the religion. Completely, and that is Kåñëa says: sarva-dharmän parityajya. We might have manufactured so many things as religion. Why difference of religion? Why the Hindus, the Christians, the Mohammedan’s, they think of that my religion is different from the others and religion cannot be different. Religion means God consciousness, if God is one then religion must be one. And that one religion is surrender to God, that’s all. It doesn’t require any ritualistic ceremony, God is great, my dear Lord You are great I am your subservient. I forgot it, from this day I surrender unto You, You take charge of me. That’s all. Even I’ve, I haven’t got to say You take charge. He says “I will take charge.” There is no need of saying also, simply I have to, from this day I am fully surrendered unto You. If you like You give me protection, if You like You can kill me, whatever You like You can do it.<br />
märabi räkhabi—yo icchä <br />
tohäränitya-däsa-prati tuyä adhikärä<br />
[Mänasa Deha Geha, 3]<br />
Just like now, there is no slave. Formerly a slave, the master could do anything with him. Similarly, if we become a slave like, then He has, God has the right to do whatever He likes with me. And that is surrender. And that is religion. That religion is being taught in the Bhagavad-gétä:<br />
sarva-dharmän parityajya<br />
mäm ekaà çaraëaà…ahaà tväà sarva-päpebhyo<br />
mokñayiñyämi mäçucaù<br />
[Bg. 18.66]<br />
What is the translation?<br />
Pradyumna: “Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.”<br />
Prabhupäda: So, we suffer for our sinful activities, so we should surrender to God and stop our sinful activities. It is not that because I have surrendered to God so I can go on continue with my sinful activity God will give me protection. No, that is not. You stop—no more sinful activities, of course anyone who has surrendered to God he cannot indulge in sinful activities. Because he will abide by the orders of God he cannot be sinful: yasyästi bhaktir bhagavaty akiïcanä [SB. 5.18.12]. If anyone is fully surrendered, then he has got all the good qualities of the demigods: sarvair guëais tatra samäsate suräù. Suräù means “the demigods in higher planetary systems.” Devatä. They have got very good qualities, so in the devotee all the good qualities manifest, that is the test. We cannot find any fault with a devotee because everything is good qualities.<br />
And on the contrary: haräv abhaktasya kuto mahad-guëä. One who is not a devotee, surrendered soul, he has no good quality. Manorathenäsati dhävato bahiù, by his mental speculation he will simply be materially attached that is the distinction between devotee and non devotee. For devotee there is no more mental speculation, so one decision I am surrendered to Kåñëa, that’s all go on.<br />
Then follow the words of Kåñëa:<br />
manmanä bhava mad-bhakto<br />
mad-yäjé mäà namaskuru<br />
mäm evaiñyasi <br />
[Bg. 9.34]<br />
[aside] Find that verse.<br />
This is the business of the surrendered soul. Always thinking of God, Kåñëa manmanä, read this.<br />
Pradyumna:<br />
manmanä bhava mad-bhakto<br />
mad-yäjé mäà namaskuru<br />
mäm evaiñyasi yuktvaivam<br />
ätmänaà mat-paräyaëaù<br />
[Bg. 9.34]<br />
Prabhupäda: Hm.<br />
Pradyumna: “Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.”<br />
Prabhupäda: This is Kåñëa consciousness. Always thinking of Kåñëa. Our process is chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare, and hearing. This is manmanä—always thinking of Kåñëa. And then worshipping the Deity in the temple. Manmanä bhava mad-bhaktaù, mad-yäjé—worshipping Me. Hm. So, we have got daily class, daily worship, all the devotees they take part. They have got 24 hours engagement. So, mind cannot be diverted from Kåñëa that is manmanä. Somehow or other he is thinking of Kåñëa, now I have to go to preach there, I have to make him member or I’ll have to lecture there. Or here also now there is ärati, now there is bhoga, now there is class. In this way they are engaged thinking of Kåñëa 24 hours. Manmanä bhava mad-bhaktaù mad-yäjé mäà namaskuru.<br />
You have seen our books?<br />
Father Simon: I’ve seen some of your, your books—yes.<br />
Prabhupäda: You can show our books.<br />
Father Simon: You have services at the same times of the day, every day do you when you all come together for worship.<br />
Prabhupäda: Yes.<br />
Father Simon: And prayer. Yes.<br />
Prabhupäda: We have got…<br />
Father Simon: Yes, impressed.<br />
Prabhupäda: From morning 4 o’clock to night 10 o’clock, we have got engagements.<br />
Father Simon: Hm.<br />
Prabhupäda: We are publishing all these books in all important languages.<br />
Father Simon: Yes.<br />
Prabhupäda: English, German, French, Spanish, Japanese, Chinese. And in India—Hindi, Bengali, Gujarati, as far as possible, we are publishing in all the languages.<br />
Father Simon: You have your own printing press?<br />
Prabhupäda: Yes. But they are not printed in our press.<br />
Father Simon: Hm.<br />
Prabhupäda: They are printed in Japan.<br />
Father Simon: In Japan?<br />
Prabhupäda: We cannot print so nicely. [Laughter] Now we are going to print in Germany also; here is the dummy.<br />
Father Simon: Yes.<br />
Prabhupäda: Yes.<br />
Revaténandana: We are also printing in England. We have done our first magazine in England recently.<br />
Prabhupäda: Yes. We are expanding. And we are selling our books also very nicely. Yes. In America we are selling on the average about $3,000 daily. Is it not?<br />
Revaténandana: I think so.<br />
Pradyumna: At least.<br />
Prabhupäda: Yes. In Los Angeles alone, we are collecting $1,000, and similarly, in New York.<br />
Pradyumna: In New York also.<br />
Prabhupäda: And taking all other places, not less than $3,000 daily.<br />
Father Simon: Lord Caitanya was the founder of your movement originally.<br />
Prabhupäda: No, no Kåñëa was the founder 5,000 years ago. The founder Kåñëa is the founder and it is coming from time immemorial. Because God is origin so you cannot find out in which date it begins. But from historical point of view this movement was started by Kåñëa 5,000 years ago when Kåñëa was present. Otherwise Kåñëa says in the Bhagavad-gétä, 4th chapter. That He instructed this philosophy formally to the sun god. Now if you take that is, it becomes 40 millions or 400 millions of years ago. He spoke to the sun god. So, apart from that, that is stated in the Bhagavad-gétä:<br />
imaà vivasvate yogaà<br />
proktavän aham avyayam<br />
[Bg. 4.1]<br />
Vivasvate, vivasvate means “the president of the sun planet”—Vivasvän. He is the present president of the sun planet. Or King. There must be one predominator in every planet. So, the name of the person who is predominating in the sun planet is Vivasvän. So, from the historical point of view this philosophy was instructed to sun god over 400 millions of years ago. And apart from that if we take the history of modern age 5,000 years ago when the battle of Kurukñetra took place He instructed. So, from the last 5,000 years it is coming but sometimes it is misinterpreted, the lineage is broken. Therefore, again somebody comes on behalf of Kåñëa, he makes adjustment. <br />
Similarly, 500 years ago, the same movement was rejuvenated by Caitanya Mahäprabhu. And we are also following this same footsteps, we are trying to preach this same cult in the Western countries. Now, since 1966, but the movement is very old, it is not that we have started a new movement. No. The same thing which was spoken 400 millions of years ago to the sun god. The same thing which was spoken by Kåñëa to Arjuna and the same thing which was rejuvenated by Lord Caitanya Mahäprabhu we are presenting the same thing. And the proof is that either 400 millions of years ago, or 5,000 years ago Kåñëa says “surrender unto Me.” That’s all. And we are preaching surrender to Kåñëa, so where is the difference? We are speaking the same thing either it was spoken 400 millions of years ago or 5,000 years ago there is no change in the movement. We do not say now we have advanced so much there is no need of surrendering to Kåñëa you can go on with your own work. [Laughter] <br />
We don’t say that we say the same thing repetition of the same thing therefore it is called disciplic succession—we don’t change. How it can be changed? God is eternal, we are also eternal our relationship is eternal. Therefore, the service must be eternal, there is no question of change. Everything is eternal:<br />
nityo nityänäà cetanaç cetanänäm<br />
eko yo bahünäà vidadhäti kämän<br />
[Kaöha Upaniñads 2.2.13]<br />
These are the statements of the Vedas and the Bhagavad-gétä also:<br />
ahaà sarvasya prabhavo<br />
mattaù sarvaà pravartate<br />
iti matvä bhajante mäà<br />
budhä bhäva-samanvitäù<br />
[Bg. 10.8]<br />
In the Vedänta [1.1.2] also it is said: janmädy asya yataù. In Bhägavata [1.1.1] also it is said ah, om namo bhagavate väsudeväya janmädy asya yataù. The same thing is there in every Vedic literature, vedaiç ca sarvair aham eva vedyam [Bg. 15.15]. By studying Vedas, one has to understand what is Kåñëa, so anyone who takes Kåñëa as He speaks about Himself. Then his knowledge is perfect.<br />
Because what Kåñëa says—that is perfect. Perfect means in any statement where there is no mistake, there is no illusion, there is no cheating. And there is no imperfectness of the senses, that is perfect statement. Our so-called knowledge is gathered by the imperfect senses, our senses are not perfect. Unless we hear about the sun planet, if we see the sun planet by our eyes—direct perception. We see just like a disc; but when you take authoritative statement from geologist and others then you understand that it is so many times bigger than this earth. Therefore, direct perception of the sun globe is not perfect. <br />
So, nowadays there are so many scientific theories, philosophical. They, they authorise “I think; I think, in my opinion” but he does not think that he is imperfect what is the value of his opinion? He does not think so. What is the value of his thinking if he is imperfect? And that is a fact, our senses are not perfect. I am proud of possessing these eyes, but I cannot understand anything if I see a thing from distant place neither I can see the nearest eyeball or the eyelid. So, there are conditions. There is no light I cannot see, so I see under conditions. So, what is the perfection? But they write books, “I think, I see,” but what you see, nonsense? What is the value of your eyes? That is the defect. But God has no such defects therefore whatever He says is perfect, vedähaà samatétäni.<br />
[aside:] Find out this verse, vedähaà samatétäni.<br />
Pradyumna:<br />
vedähaà samatétäni<br />
vartamänäni cärjuna<br />
bhaviñyäëi ca bhütäni<br />
mäà tu veda na kaçcana<br />
[Bg. 7.26]<br />
Prabhupäda: Hm.<br />
Pradyumna: “O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.”<br />
Prabhupäda: So, we should take knowledge from the person who knows the past present and future. I may not know it because I am imperfect, but He knows me. So, our business is to receive knowledge from the Supreme Perfect then our knowledge is perfect.<br />
Father Simon: I see in one of these books you talk about the beauty of God.<br />
Prabhupäda: Hm?<br />
Father Simon: Is this a theme that is important in your spirituality that God reveals Himself as immensely beautiful and attractive?<br />
Prabhupäda: Yes.<br />
Father Simon: So that when you begin to see Him…<br />
Prabhupäda: Yes, God means He must be all attractive.<br />
Father Simon: Yes.<br />
Prabhupäda: All attractive, His beauty must be. There are attractive features we can experience in this material world. If a man is very rich, he is attractive. If a man is very learned scholar, he is attractive. If a man is very strong, he is attractive. If a man is very beautiful, he is attractive. So, these are the attractive features, there are six kinds of attractive features. Wealth, beauty, strength, influence, knowledge, renunciation; like that. So, God is endowed with all these attractive features—in full. That is the statement of the Vedas:<br />
aiçvaryasya samagrasya<br />
véryasya yaçasaùçriyaùjïäna-vairägyayoç caiva<br />
sarva ité bhagäìganä<br />
[Viñëu Puräëa 6.5.47]<br />
Bhagavän God’s, the etymological expression of God is Bhagavän. Bhaga means “opulences.” Nobody can be richer than Him, nobody can be wiser than Him, otherwise how God is great? Great in every respect. Either in riches or in beauty or in knowledge or in reputation or in strength or in renunciation—everything. He must be the great. Nobody can be richer than God. In India there is a rascal he makes like this little gold. Some yogic mystic power now he has become God.<br />
Revaténandana: Makes what?<br />
Prabhupäda: Eh?<br />
Devotees: Gold.<br />
Prabhupäda: Yes, he will show some magic, take a little gold. It will not stay but by this he has become God.<br />
Devotee: He claims to have become God<br />
Prabhupäda: Eh?<br />
Devotee: He claims to become God.<br />
Prabhupäda: Yes. He claims but there are fools, and they accept also. So I say that if gold making is the qualification of God then why shall I take this man as God? I shall take that man who has created gold mines. If that is the qualification of God. So, God has created this material world and each and every planet there are millions and millions of goldmines. All over the universe, so why shall I take this cheat-man—as God? Why not the big man who has created the goldmines, if that is the qualification of becoming God. Come to logic, eh? So, these things are going on especially in India they made so many [laughter]… There are so many rascals they are claiming and now here one rascal has come another.<br />
Revaténandana: Yeah, he says this…His followers say when I take the secret session, they touch my eyes and I, I see some light. Nobody else can see, right. But they say I can see some light therefore He is God.<br />
Prabhupäda: Who knows that you see?<br />
Revaténandana: What about this light?<br />
Prabhupäda: Then you say that you have seen but nobody says…<br />
Revaténandana: Nobody else can see. You know [laughs].<br />
Prabhupäda: Then what nonsense God you are?<br />
Revaténandana: Yeah. But what a little, what a very little bit of light, you see. Everybody can see the sun [laughs]. <br />
Prabhupäda: Yes.<br />
Revaténandana: There is so much light.<br />
Prabhupäda: But there are rascals they follow like that, what can be done? God is so cheap that because he has see some light he has become God. Just see. What light he sees nobody knows, and he says “nobody can see.” Then where is the confirmation? Who can say you’re actually seeing or not? So, this bluffing is going on. But when the real God is there they are not accept. Who is accepted by stalwart scholars, leading personality, äcäryas, that is not accepted. Somebody says, “I have seen some light, I am God”; therefore, he is accepted. Cheap-god. God says here that the whole universal material creation is resting in one fourth energy: ekäàçena sthito jagat athavä bahunaitena kià jïätena tavärjuna.<br />
[aside] Find out this verse.<br />
athavä bahunaitena<br />
kià jïätena tavärjuna<br />
viñöabhyäham idaà kåtsnam<br />
ekäàçena sthito jagat<br />
[Bg. 10.42]<br />
… Athavä. I think it is in the 12th chapter.<br />
Pradyumna: Athavä bahunaitena?<br />
Prabhupäda: Yes.<br />
Pradyumna:<br />
athavä bahunaitena<br />
kià jïätena tavärjuna<br />
viñöabhyäham idaà kåtsnam<br />
ekäàçena sthito jagat<br />
[Bg. 10.42]<br />
“But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself, I pervade and support this entire universe.”<br />
Revaténandana: That’s at the end of the tenth chapter.<br />
Prabhupäda: Oh, it is tenth chapter.<br />
Revaténandana: Tenth chapter, at the end of it, yeah.<br />
Father Simon: Detailed knowledge.<br />
Prabhupäda: Hm.<br />
Father Simon: I think leads people closer to God, doesn’t it? Saint Teresa one of the great Christian Saints waged a lifelong campaign against people who knew a little and thought they knew everything. And she had a great belief in real learning because her experience of really learned priests was that even though they perhaps haven’t experienced much themselves. Because they were really learning they had a large understanding of what God could do and so were open to recognize His acts. But the semi-lettered people she called them “the half-educated people” who have got a little bit of knowledge and then think “this is it I know everything.” They are the people who push everybody along a narrow little road and saying, “this is the way.” [chuckles]<br />
Prabhupäda: This is that. Anyone who is claiming that he has knowledge he must receive the knowledge from the perfect.<br />
Father Simon: Yes.<br />
Prabhupäda: Otherwise, his knowledge is not perfect.<br />
Father Simon: Well, real knowledge is always very humble in some ways.<br />
Prabhupäda: Yes, always, real knowledge is received from the perfect. Our process is that we accept knowledge in the descending process. Not by the ascending process. There are two kinds of ways. By speculation just like they are trying to know the sun, the moon they are trying to go there this is ascending process. Ascending process. But there is another process—descending process, the knowledge comes from the moon, from the sun from other planets. But that is perfect knowledge. Because that knowledge is coming from a person who actually resides—that is perfect knowledge. And because my speculative power is limited therefore, I cannot understand anything by this speculative knowledge.<br />
Revaténandana: Even scriptures. If I study a scripture in the same way, I’ll try to understand it by my potency.<br />
Father Simon: Yeah.<br />
Revaténandana: I can make mistakes; I will make mistakes.<br />
Father Simon: Yes, scripture speaks with its own authority. And it is indirect… [indistinct]<br />
Revaténandana: If I don’t, I don’t hear, I don’t understand such good authority.<br />
Father Simon: I’ve suffered a lot from scripture scholars. [chuckles]. Who are too clever to believe. And not clever [mumble]…<br />
Prabhupäda: No, when there is no speculative knowledge there is no question of belief it is fact. There is a verse in Brahma-saàhitä:<br />
panthäs tu koti-çata-vatsara-sampragamyo<br />
väyor athäpi manaso muni-puìgavänäm<br />
so 'py asti yat prapada-sémny avicintya-tattve<br />
govindam ädi-puruñaà tam ahaà bhajämi<br />
[Bs. 5.34]<br />
Now there is kingdom of God, every scripture, every religion accepts. Now if you want to find out where is that kingdom of God. So: panthäs tu koti-çata-vatsara-sampragamyo. The modern scientist says that to go to the highest planetary system it will take 40,000 of years. Now if you want to go to the spiritual kingdom which is far beyond this material world. So how you will go there? Because you cannot finish this material world even by 40,000 of years, you’re not going to live even 40 hundreds of years, or 40 years nowadays. [chuckles]. <br />
So, I will finish this material span 40,000 years, then we have to… So far, we have got information the universe is covered by layers of five elements: earth, air, water stock [?]. So, each layer is ten times more than the other layer. So, you have to penetrate through that then you come to the spiritual sky. Then there is spiritual planets and the highest planet is called Goloka Våndävana where Kåñëa lives. So therefore, if we want to go there by our own endeavour. Then the Brahma-saàhitä says: panthäs tu koti-çata-vatsara-sampragamyo. If you travel millions of years to go to that planet with the speed of mind and air a still it will be unknown to you. This is ascending process but when Kåñëa comes he gives the information: na tatra bhäsayate süryo na çaçäìko na pävakaù yad gatvä na nivartante.<br />
[aside] Find out. Tad dhäma paramaà.<br />
It is the information.<br />
Pradyumna:<br />
na tad bhäsayate süryo<br />
na çaçäìko na pävakaù<br />
yad gatvä na nivartante<br />
tad dhäma paramaà mama<br />
[Bg. 15.6]<br />
Pradyumna: “That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.”<br />
Prabhupäda: So, there is a place where there is no need of illumination by sunlight or moonlight—it is self-illuminated. Just like we, the sun planet here, we have got one instance. The sun does not require any illumination, the planet itself is light. Similarly, the spiritual sky all the planets there—Vaikuëöha-loka—they are self-illuminating, there is no darkness. Therefore, this material world is called tamaù. Tamaù means “darkness.”Tamasi mä jyotir gamaù [Båhad-äraëyaka Upaniñad 1.3.28]. The Vedic instruction is don’t remain in this dark world it is by nature dark therefore it requires this electricity. The sun, the moon but there is another world which is self-illuminating there is no need of… That is there stated,<br />
na tad bhäsayate süryo<br />
na çaçäìko na pävakaù<br />
yad gatvä na nivartante<br />
tad dhäma paramaà mama<br />
[Bg. 15.6]<br />
So, we have to take knowledge in that way. There is spiritual world, here is the description. There are other descriptions also in Bhägavatam. The spiritual world. There is also aeroplane, everything is there but they are all spiritual. Here everything is material. Giving the best service to the human society that, yad gatvä na nivartante—just try to go to that place where from you haven’t got to return again. You live there eternally with full knowledge and bliss, and this is our business. And we are not manufacture this ideas they are all stated in the Bhagavad-gétä. We are simply distributing that knowledge.<br />
Revaténandana: Everybody else is trying to enjoy the prison house.<br />
Prabhupäda: Hah!<br />
Revaténandana: And we are leaving [laughs].<br />
Prabhupäda: We are kicking your… [Laughter] Kicking this nonsense, what is this? Duùkhälayam açäçvatam [Bg. 8.15]. It is duùkhälayam. Kåñëa says: äbrahma-bhuvanäl lokäù even if you go to the highest planet. You may get a duration of life—millions of years. But that does not mean you become eternal, that is not possible: äbrahma-bhuvanäl lokäù punar ävartino 'rjuna. If you are actually serious of having eternal life, blissful and full of knowledge then you must go back to home back to Godhead. That is possible: mad-yäjino 'pi yänti mäm [Bg. 9.25]—my devotees go, come there, here.<br />
What is that?<br />
Pradyumna:<br />
äbrahma-bhuvanäl lokäùpunar ävartino 'rjuna<br />
mäm upetya tu kaunteya<br />
punar janma na vidyate<br />
[Bg. 8.16]<br />
“From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunté, never takes birth again.”<br />
Prabhupäda: That’s it. So why not try for this? There is another verse: yänti deva-vratä devän pitèn yänti pitå-vratäù, bhütejyä yänti bhütäni mad-yäjino 'pi yänti mäm<br />
Pradyumna:<br />
yänti deva-vratä devän<br />
pitèn yänti pitå-vratäù<br />
bhütäni yänti bhütejyä<br />
yänti mad-yäjino 'pi mäm<br />
[Bg. 9.25]<br />
“Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.”<br />
Prabhupäda: That’s all. So why should I go, waste my time to go to the ghosts and ancestor and demigod, why not go to Kåñëa? Because I have to work for that so why not work for the best? This is our function. It is clearly stated that you, if you prepare for going to the higher… Not in this way that I have got a sputnik I shall go. No. That is not possible. You have to prepare yourself to go to the moon planet, to the sun planet, to the Venus. There are innumerable, you can go there to the Brahma-loka planet, yänti deva-vratä devän. So, you have to prepare in this life, similarly if you want to go to the pitå-loka and other places you have to prepare. And if you prepare yourself to come to My place—you can come. So, what will be my duty—so why not work for going back to Kåñëa’s place?<br />
That is intelligence. I have to work for going somewhere if somebody says you can take ticket either for moon planet or sun planet or Vaikuëöha planet. Then what ticket I shall take? Give me the Vaikuëöha ticket [laughter]. Why shall I take the sun planet or moon planet? This is intelligence, why shall I waste my time again? Give me that ticket. So, this is intelligence.<br />
Devotee: And you take the ticket by surrendering.<br />
Prabhupäda: Eh? Yes. Ticket is distributed free Kåñëa coming “take this ticket.” His devotees are coming “take this ticket” but we are “no, we shall rot here,” that’s all. That is my determination.<br />
Revaténandana: What do you think about this being born and dying again and again? This is the assumption in this whole discussion now. This is…<br />
Father Simon: Well, it isn’t necessarily a…I mean the basic assumption is that man is made for eternal life. And from that point of view temporal life is prison. And one of the medieval definitions of hell is “unending time.” Which I think is quite good that this is the…<br />
Revaténandana: He says one of the medieval definitions of hell is “unending time.” And unending time always to be in the conception of time.<br />
Father Simon: Hm.<br />
Revaténandana: That’s very nice.<br />
Father Simon: And I don’t… Christian don’t believe that we have one after another bodily existence here. But I think they have practical point is the same, isn’t it? That our business here on earth is to learn how to be citizens of heaven.<br />
Prabhupäda: Yes.<br />
Father Simon: And I think that, I mean just as we would say…<br />
Prabhupäda: What is the description of heaven? Is there any description?<br />
Father Simon: Well, all kinds of descriptions of heaven. They’re they are just pictures. One is very like one that you have mentioned where you don’t need the sun or the moon because God is their light and “let us walk in the light of the Lord.”<br />
Prabhupäda: Then heaven means kingdom of God?<br />
Father Simon: Kingdom of God.<br />
Devotee: Hm.<br />
Revaténandana: Sometimes.<br />
Devotee: Yes.<br />
Father Simon: Yes<br />
Revaténandana: Some, sometimes it is deceived [?] in that way.<br />
Prabhupäda: We have got our Vedic description. The standard of living—very, very high.<br />
Revaténandana: Sometimes it’s…<br />
Prabhupäda: Duration of life—very long. For 10,000 years of the… Everything is very nice or nicer, better than this place. But that is not spiritual. You can live for 10,000 years but in the spiritual world there is no such thing, you live eternally. Na nivartante [Bg. 15.6], one does not come. So heavenly planet is also temporary because this universe will be annihilated there will be dissolution of the whole universe at that time this heavenly planets also will be dissolved. So that is not permanent. That is the conception of heavenly:<br />
kñéëe puëye punaù martya-lokaà viçanti<br />
svarga-lokaàmartya-lokaà<br />
[Bg. 9.21]<br />
The standard of living may be very high but that is not permanent residence. Therefore, Kåñëa says; mad-dhäma gatvä, punar janma na vidyate [Bg. 8.16]. So, as we are eternal, we must return to eternal world and that is perfection of life. Why should we remain in this temporary life and accept repetition of birth and death?<br />
dehino 'smin yathä dehe<br />
kaumäraà yauvanaà jarätathä dehäntaraà-präptir<br />
[Bg. 2.13]<br />
Dehäntaraà-präptir—they are accepting another body. So, this transmigration of the soul, accepting another body, is very risky. I do not know what kind of body I am going to take next. But if I prepare in Kåñëa consciousness, but Kåñëa says that you can come back.<br />
janma karma me divyam<br />
yo jänäti tattvataùtyaktvä dehaà punar janma<br />
naiti mäm eti..<br />
[Bg. 4.9]<br />
So, if you follow Kåñëa’s instruction in devotional service. Then you are confident that you are going to Kåñëa. Go back to home back to God.<br />
Father Simon: I’m glad to hear you say that because I think a lot of Westerners have a very wrong idea of Eastern teaching on this and think that it means that you don’t have to bother because if you don’t get there in this life you have another life and another life and you will get there one day.<br />
Prabhupäda: So why do they think wrong?<br />
Father Simon: I was thinking…<br />
Prabhupäda: Is that right? They are right to even think…<br />
Father Simon: I think that is a very wrong doctrine.<br />
Prabhupäda: Eh?<br />
Father Simon: I think that is a very wrong doctrine.<br />
Prabhupäda: Which one?<br />
Father Simon: A very dangerous doctrine.<br />
Prabhupäda: Which one?<br />
Father Simon: That you can forget about, you needn’t worry if you don’t get there this time, you’ll get there next time. Because since we, all the real spiritual teaching says you have got your chance now.<br />
Prabhupäda: Yes.<br />
Father Simon: And you must take it now [chuckles].<br />
Prabhupäda: That chance is always, the chance is always there.<br />
Father Simon: Yes, but as you say it transmigration is a risky, [chuckles] a risky business.<br />
Prabhupäda: Yes, yes risky business…<br />
Father Simon: There is no reason to suppose it’s going to be [indistinct]…<br />
Prabhupäda: Because if one does not know what kind of body he is going to get next life. Is it not risky?<br />
Father Simon: And if you keep putting off the time. Then you will make it harder.<br />
Revaténandana: If you keep putting off spiritual life you are making it harder and harder to take to it.<br />
Prabhupäda: That is risky, that I am saying.<br />
Devotee: Process [indistinct].<br />
Prabhupäda: That is risky. If you become Kåñëa conscious and prepare yourself for going back to home back to Godhead that is not risky. But if you remain in darkness, you do not know…Karmés they do not know they are working hard just like hogs and dogs without knowing any future of life. Their life is very risky. They do not know. How they’ll may transmigrate from this body to another body therefore their life is risky. One who has understood this fact that there is life after death and if I try for it, I can go to the kingdom of God. So let me try for this, his life is not risky his life is… One who is in darkness he does not know what is happening next, he’s risky, his life is risky.<br />
Brother Roger: This is also clear, my lord, that this, the use of this body now is a privilege—surely.<br />
Prabhupäda: Yes.<br />
Brother Roger: And that surely this [indistinct]…<br />
Prabhupäda: This is the only body…<br />
Brother Roger: …you transmigrate…<br />
Prabhupäda: Where you can, when you can prepare for going back to home back to Godhead. In the next life you get a body of a cat or dog then for millions of years you have no knowledge. Then you have to again make progress… Evolve from dog to cat, or cat to dog like that there is evolutionary process. So, it will take millions and millions of again to come to this human form of life. And again, coming in the human form of life we, if you don’t prepare yourself for going back to home back to Godhead. Then you are missing the chance. Nature gives you the chance, now you have got this body you take information how to go back to home back to Godhead and prepare yourself and be happy. But if you don’t take advantage of it, we remain like cats and dogs—then you are missing. If you again become entangled with sinful activities, then you are missing the chance.<br />
Father Simon: It’s always that very simple invitation of God’s grace, isn’t it?<br />
Prabhupäda: Yes.<br />
Father Simon: That every man [indistinct] He is saying come to me…<br />
Prabhupäda: God is reminding, He’s canvassing, He’s canvassing. Sarva-dharmän parityajya mäm eté [Bg. 18.66]—you come to Me.<br />
Father Simon: Hm.<br />
Prabhupäda: You take shelter of Me, I will give you all protection but we won’t take.<br />
Father Simon: As we have it in the Christian scriptures, the Lord waits to be gracious, to [indistinct].<br />
Prabhupäda: Yes, He’s already gracious, He’s coming Himself. He is sending His devotee, He’s sending His representative, He’s leaving the book—you study. He is giving the instruction, every way God is helping us. He is sitting within your heart, He’s giving you good counsel but we are determined not to accept anything of God. So that life is very risky. Now in the Bhagavad-gétä we understand: tathä dehäntaraà-präptir [Bg. 2.13]. We have to change this body to another body. Now that body we can see there are so many billions and trillions of varieties of body. At least according to çäçtra 8,400,000. So, we may enter any of them—according to our work.<br />
karmaëä daiva-netreëa<br />
jantur dehopapattaye<br />
[SB. 3.31.1]<br />
We are preparing next body by our karma. We have been given the chance of human form of body to understand God, but if we do not do that, if we remain like cats and dogs and then the next life again become cats and dogs.<br />
After all we have to accept another body, the soul is eternal when this body is useless no more fit for living, I have to give it up and take another body. That is given: väsäàsi jérëäni yathä vihäya [Bg. 2.22], just like we put on some dress, garment. When it is not fit, we throw it away, we take another garment. So, this body is also like that. [indistinct] [End]</div>Anuraghttps://dev.vanisource.org/w/index.php?title=761015_-_Lecture_BG_07.01_Hindi_-_Chandigarh&diff=780446761015 - Lecture BG 07.01 Hindi - Chandigarh2025-05-27T12:36:01Z<p>Anurag: </p>
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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:1976 - Lectures|1976]]'''</div><br />
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<div class='code'>761015BG-CHANDIGARH - October 15, 1976 - 30:02 Minutes</div><br />
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<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/761015BG-CHANDIGARH_Hindi_mono.mp3</mp3player><br />
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<br />
(Translated from Hindi into English)<br />
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<br />
'''Praduymna:''' "Translation: Now hear, O son of Pṛthā (Arjuna), how by practicing ''yoga'' in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt."<br />
<br />
'''Prabhupāda:''' <br />
<br />
:''mayy āsakta-manāḥ pārtha''<br />
:''yogaṁ yuñjan mad-āśrayaḥ''<br />
:''asaṁśayaṁ samagraṁ māṁ''<br />
:''yathā jñāsyasi tac chṛṇu''<br />
:([[BG 7.1 (1972)|BG 7.1]])<br />
<br />
For the past two days we have been discussing about the atheists, demons, that ''asatyam apratistham te jagad ahur anisvaram'' ([[BG 16.8 (1972)|BG 16.8]]), that there is no God, this is what the demons say. The demons say that there is no God. So there is one more definition of a demon, that is stated by the Lord Himself, that one who is influenced by demoniac quality, they are divided into four classes. <br />
<br />
:''na mam duskrtino mudhah ''<br />
:''prapadyante naradhamah ''<br />
:''māyāyapahrta-jnana ''<br />
:''asuram bhavam asritah ''<br />
:([[BG 7.15 (1972)|BG 7.15]])<br />
<br />
Those who are demons, I have explained who is a demon. There are two kinds of people, one demon and another demigod or godly. ''Visnu –bhaktah smrto daiva asuras tad-viparyayah'' (Padma Purana). Those who are devotees of the Lord, who accept the Lord, they are called godly. You must have heard of the word godly. The planets of the demigods, Indra, Chandra, Varun, Vayu, Brahmaji, Sivaji, there are big big demigods like this. Why are they called demigods? They are all devotees of the Lord and they work under the direction of the Lord. The Supreme Lord is the master and the rest are all His servants. This is stated in the Caitanya Charitamrit that the master is Lord Kṛṣṇa. ''Ekala īśvara kṛṣṇa, āra saba bhṛtya'' ([[CC Adi 5.142]]), Lord Kṛṣṇa is the master, ''ekala īśvara kṛṣṇa. Isvarah paramah krsnah'' (Bs 5.1), this is stated in the scriptures, the Supreme Lord Himself is Kṛṣṇa, ''Kṛṣṇas tu bhagavān svayam'' ([[SB 1.3.28]]), ''isvarah paramah krsnah'' and the Lord Himself says in the ''Bhagavad-gītā'', ''mattah parataram nanyat kiñcid asti dhanañ-jaya'' ([[BG 7.7 (1972)|BG 7.7]]), these are the injunctions of the scriptures, for those who do not know who God is, the Lord is Himself adventing to tell us who He is. In this land of India, Lord Ramachandra, Lord Kṛṣṇa, are adventing to explain that the Supreme Lord is not formless, being formless is an exhibition of His power. Just like the Lord has said in the ''Bhagavad-gītā'', ''māyā tatam idam sarvam jagad avyakta-murtina'' ([[BG 9.4 (1972)|BG 9.4]]), ''avyakta murti,'' the entire material world is unmanifested form, ''avyakta murti. mat-sthani sarva-bhutani na caham tesv avasthitah'' ([[BG 9.4 (1972)|BG 9.4]]). All these points have been discussed in the ''Bhagavad-gītā''. <br />
<br />
So to say that there is no God is foolishness. The foolish persons, demoniac persons say this. Therefore demons are divided into four categories. One is ''duskrtinah'', which means one who is always engaged in sinful activities. ''Krti'' means one who works nicely, he is meritorious, he brain functions all right, but he is engaged in sinful activities, this is called ''duskrtih''. And one whose brain is allright, and uses it for good purposes, that is called ''sukrtih''. That is demons and godly. The godly do ''sukrtih'' and demons do ''duskrtih''. The ones who are ''sukrtih'' they come to the Lord. ''Catur-vidha bhajante mam janah sukrtino 'rjuna'' ([[BG 7.16 (1972)|BG 7.16]]). the four kinds of ''sukrtih'', the pious, who are they, ''artah''; ''artha-arthi'', ''jijnasuh'' and ''jnani''. The pious when distressed will go to the Lord, "Oh Lord. I am distressed. Please be merciful upon me and show me the way out of this distress." Even though this is not pure devotional service, even then he is called a pious person. One who is distressed and turns to the Lord, although it is not pure devotional service. A pure devotee of the Lord does not ask for anything from Him.<br />
<br />
:''anyabhilasita-sunyam jnana-karmady-anavrtam ''<br />
:''anukulyena krsnanu-silanam bhaktir uttama ''<br />
:(BRS 1.1.1)<br />
<br />
A first class devotee of the Lord never asks for anything from the Lord. He is always ready to offer something to the Lord, "Oh Lord, take whatever I possess from me." ''Pranair arthair dhiya vaca'' ([[SB 10.22.35]]), take my life, my wealth, and my words, and my intelligence. This is the sentiment of a pure devotee. Just like the Pandavas, the Lord is present before them as a friend, Kṛṣṇa. There kingdom was usurped, their family, wife was insulted, but you can see in the ''Mahabharata'' that they never prayed to the Lord that You are our friend and yet all this is happening with us. No. They never said like this. Never. The Lord is always with them but they never prayed to Him that remove our difficulties. This is the sentiment of a pure devotee. <br />
<br />
And those who have not reached that stage yet are called pious. In future they will become pure devotees. Therefore it is a scriptural injunction that even if you have a material desire, even then perform devotional service. <br />
<br />
:''akamah sarva-kamo va''<br />
:''moksa-kama udara-dhih''<br />
:''tivrena bhakti-yogena''<br />
:''yajeta purusam param ''<br />
:([[SB 2.3.10]])<br />
<br />
Although it is not correct to ask for anything from the Lord, but an ordinary person, just like Christian people ask from the Lord, 'Oh God give us our daily bread!' That's all right. There is no need to ask for anything from the Lord. The Lord provides each one what he needs. ''eko bahunam vidadhati kaman'' (Katha Upanishad 2.2.13) The word Bhagavan means one who fulfills the desires of everyone. <br />
<br />
So to approach the Lord for food and drink is not bad, but it is not correct also. The Lord must be approached because, "Oh Lord. I am entangled in this ''māyā''. Please be merciful and once again engage me in Your service." That's all. <br />
<br />
''ayi nanda-tanuja kiṅkaraṁ patitaṁ māṁ viṣame bhavāmbudhau kṛpayā tava pāda-paṅkaja-sthita-dhūlī-sadṛśaṁ vicintaya'' ([[CC Antya 20.32|CC Antya 20.32, Śikṣāṣṭaka 5]])<br />
<br />
This has been taught to us by Caitanya Mahaprabhu that what should be prayed for from the Lord. So the Lord is ''nanda-tanjua'', when the Lord advented here, He stayed in Vrindavana as the son of Nanda Maharaja. So the Lord is very pleased when He is addressed as Nandanandana. That is why Caitanya Mahaprabhu has taught us ''ayi nanda-tanuja'', he did not say Kṛṣṇa. Vasudeva, He is more pleased when He is addressed as ''nanda-tanuja. kṛpayā tava pāda-paṅkaja-sthita-dhūlī-sadṛśaṁ vicintaya patitaṁ kiṅkaraṁ māṁ.'' Somehow or another I have fallen into this ocean of birth and death, the material world, the material world is known as ocean of birth and death. ''Bhava'' means repeated birth. Die once and then again take birth. And it is not restricted to only one type of birth, many types, 8400000 species one has to traverse. That is why it is called ocean of birth and death. Don't know what one will be born as. This should be understood. <br />
<br />
Human life is for this purpose only, in human form of life one has to leave one body and accept another body, and we should be prepared on what kind of body we are going to get. That the Lord has said in the ''Bhagavad-gītā'', that if you want to be prepared then you decide where you want to go. If you want to go to heavenly planets, there are nice places, Svaragaloka, Janaloka, Mahaloka, Satyaloka, these four planets are there and below also there are Tala, Atala, Patala, Vitala, Talatala, Rasatala. ''Bhur Bhuvahan om,'' the ''Gayatri'' that you chant ''oṃ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṃ bhargo devasya,'' threefold planetary systems, if you want to go to the higher planets you can go. ''yanti deva-vrata devan'' ([[BG 9.25 (1972)|BG 9.25]]), Worship the demigods, you cannot get on to an aeroplane and go to the Moon planet. You have to prepare, if you want to go to the Moon planet there is a way given in the scriptures, through the process of ''karma'' ''kanda'' you can go to Moon planet. And if you go there you will get—that means our six months is their one day. In this way 10000 years of lifetime you can get. And enjoyment thousands of times more than what you get here. You can get all this. That is why it is said, Svargaloka, Janaloka, Mahaloka, Tapaloka, Brahmaloka, if you want to go the higher planets then present yourself in such a way, then you can go there. ''Yanti deva-vrata devan pitrn yanti pitr-vratah,'' ([[BG 9.25 (1972)|BG 9.25]]), if you want to go the planet of ancestors by performing ''sraddha'' ceremony, pious activities, ''karma'' ''kandi'' activity, and if you want to remain here, that this is my country, this is my India, this is England, nowadays nationalism is in vogue, you can remain here, ''yanti bhutejya bhutani'' ([[BG 9.25 (1972)|BG 9.25]]), and if you want to come back to Me, then ''mad-yajino 'pi mam'' ([[BG 9.25 (1972)|BG 9.25]]), then you become devotee of the Lord, then you can go back to Him. That is your decision that where do you want to go. ''Tatha dehantara-praptir'' ([[BG 2.13 (1972)|BG 2.13]]) we should be prepared for this. ''Yanti deva-vrata devan'' ([[BG 9.25 (1972)|BG 9.25]]). This the purpose of human life. Not that just like animals lead a life, and there is no God, eat drink and be merry, this is animal life. This is not correct.<br />
<br />
Therefore those who do not make a effort to understand God they are called demons. And the demons are divided into four categories, just like I was telling you, one is ''duskrtinah'', sinful person, they only engage in sinful activities, ''duskrtinah''. And the other is ''mudhah'', means ass. He doesn't understand. How can you say God is not existing? If you are not an ass, then you will not say God is not existing. Please think over this. You can think using your body as an example. This body you have, the body I have, we act over smart. Till we are alive if someone catches our arms we get angry. And this body will remain and the part and parcel of the Supreme Lord the living entity will leave this body, then even if someone kicks this body no one will protest. Just like because of the presence of the living enity, the body is honored similarly this cosmic manifestation has the Paramatma in it—that's why it is honored, that's why the sun rises on time—everything is regulated. And the Lord Himself says, ''māyādhyaksena prakrtih suyate sa-caracaram'' ([[BG 9.10 (1972)|BG 9.10]]) by the order of the Lord. <br />
<br />
So just like because I am in this body, the body is working all right. And if you go further to the office, to the government, because the minister is there, President is there, the government is working fine. If you go the office, the Managing Director is there, that's why the office is running fine. Wherever you may go there must be a doer, an overseer, a master is definitely there. So there is this huge cosmic manifestation, will there not be anyone. ''Jagad ahur anisvaram''. This is such a foolishness. So only a big fool will say that there is no God. Otherwise an ordinary person, wherever you may go, there will be a doer, an overseer, an order giver will be there. They don't think about all this, but come here and say that there is no God. That is why it is said ''mudah''. And why do they remain ''mudhah'', ''durkrtinah'' and ''naradhamah''. Those who are constantly performing sinful activities, they get a human birth but they remain most fallen. They are not elevated. By performing sinful activities, even though he has got this human form of life, he is the lowest of mankind, ''naradhamah''. <br />
<br />
Therefore it is not appropriate, just this morning I met a person. He was saying I want bread, I want cloth, what I have got to do with God? That's all right you want bread and cloth. But the animal is also like that, in fact he doesn't need cloth, only needs bread. So will man become like an animal, wants only bread. Those who work only for bread, they are hogs. Just like the hog works hard all day long, where is stool, where is stool. So if a human being also does this, where is bread, where is bread, works hard only for this, nothing else, so this is done by the hogs and dogs also. This goes on.<br />
<br />
Those who do not love God, those who don't want to understand the topic of God, they are hogs and dogs. ''Sa eva go kharah'' ([[SB 10.84.13]]), this is the injunction of the scriptures. So if you have got a human form of life, so there is a connection with the Lord anyways . . . (indistinct) . . . just like the government is connected to those inside the jail and those outside the jail. The connection of the government cannot be broken. Similarly the demons are connected with the Lord and the godly are also connected with the Lord. But the difference is that the godly know that the Lord exists and the demons don't know this at all. This is the only difference. Connection is there.<br />
<br />
Just like a person comes to the jail, the convicts, why do they come to the jail? They had performed sinful activities, stolen, or something else . . . (indistinct) . . . similarly those who have forgotten the Lord, the demons, the sinful persons they have to come to this material world although the Lord has given scriptures, by reading the scriptures and understanding them, gradually, gradually, ''mad-yajino 'pi mam''. So they become devotees and go back to Godhead. <br />
<br />
So why do we have the Vedic scriptures? For this, these foolish persons who have forgotten the Lord and don't want to restablish his relationship with the Lord, he should be taught gradually, that this is the scriptural injunction. This is stated in the ''Caitanya-caritāmṛta'' that, ''anadir bahir mukha jiva krsna bhuli gela, ataeva krsna veda purana karila'', this living entity looking externally, ''soce tato vimukha-cetasa māyā-sukhaya bharam udvahato vimudhan'' ([[SB 7.9.43]]) <br />
<br />
Prahlada Maharaja said to Lord Narsimhadeva that, "Oh Lord, personally I don't have any miseries because when I chant about Your glories, then I am blissful." ''Naivodvije para duratyaya-vaitaranyas tvad-virya-gayana-mahamrita-magna-cittah'', ([[SB 7.9.43]]).<br />
<br />
"But you look distressed," "Yes I am distressed." "Why?" ''Soce tato vimukha-cetasa ''māyā''-sukhaya bharam udvahato vimudhan'' ([[SB 7.9.43]])<br />
<br />
I am distressed because of these asses those who don't accept You, who are always distressed, for them I am distressed that how to teach them to become happy. <br />
<br />
So a Vaisnava, the meaning of Vaisnava is ''para dukha dukhi'', he is not unhappy for himself, he does not pray to the Lord for himself, he is a pure Vaisnava. But ''para dukha dukhi'', for the foolish people in the material world, who having forgotten the Lord are facing hardships. They work very hard day and night to eat two slices of bread. And even in that there are so many hardships. They don't understand this and think that this is life. And the scriptures forbid that this human life which you have obtained is not to live and work hard like hogs and dogs, like an ass nowadays even rickshaw and handcart also is being pulled by man. They work so hard for two slices of bread still they are instigated to work even harder, even harder. He works like an horse, an ass and even then they are told that your hard work is not enough, work harder, work harder. Is this human life? <br />
<br />
Human life is that where whatever God has given us to eat, we eat in peace. The Lord has given us enough to eat, there is no scarcity because the scriptures say, ''eko bahunam vidadhati kaman nityo nityanam cetanas cetananam'' (Katha Upanishad 2.2.13). The Lord is eternal, and the living entity is also eternal. ''na hanyate hanyamane sarire'' ([[BG 2.20 (1972)|BG 2.20]]), the Lord also never dies and the living entity also never dies. Then what is the difference? The body of the Lord is unchanging, but our body is ever changing. So it looks as though the living entity dies. But no. The Lord therefore teaches, ''na hanyate hanyamane sarire'' ([[BG 2.20 (1972)|BG 2.20]]). Don't think that if the body is destroyed then the living entity dies. No! He is part and parcel of the Lord, ''mamaivamso jiva-loke'' ([[BG 15.7 (1972)|BG 15.7]]), whatever is the quality of the Lord, the living entity has the same quality. Just like a big piece of gold and the particle of gold. The quality is the same in both. Its not that because it's a particle it is no longer gold but has become iron. <br />
<br />
So similarly ''mamaivamso jiva-bhutah'' ([[BG 15.7 (1972)|BG 15.7]]), whatever is the quality of the Lord, that the living entity is also, pure. This you can all understand. But by the covering of ''māyā'', this material covering, the subtle body has been covered by the gross body, that is called ''bhava roga''. We should get out of this. That is why the Lord descends. The purpose is, "You have a spiritual body, just like I have a spiritual body ''sat-cid-ananda vigraha'', you also have a spiritual body, why are you suffering so much in this material world? You come back to Me, you are My son." <br />
<br />
Just like if there is a rich man, his son becomes mad. So the father wants that his son be cured and come home and stay in comfort, I have a lot of property, he can eat drink and be merry. This foolish son has become mad, and is loitering in the streets, naked and suffering in so many ways. The father always remains disturbed by this. So also the Lord is disturbed that we become mad and want to come here to this material world and become happy, that is why the Lord advents. And He explains:<br />
<br />
:''yadā yadā hi dharmasya''<br />
:''glānir bhavati bhārata''<br />
:''abhyutthānam adharmasya''<br />
:''tadātmānaṁ sṛjāmy aham ''<br />
:([[BG 4.7 (1972)|BG 4.7]])<br />
<br />
:''paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām ''<br />
:([[BG 4.8 (1972)|BG 4.8]])<br />
<br />
That is why the Lord descends, those who are devotees or godly, perform devotional service, they want to take ''darshan'' of the Lord, they all desire like this, although the devotee does not command the Lord to give ''darshan'' but the desire is definitely there that if only I could get the ''darshan'' of the Lord once. That is why the Lord comes. ''Vināśāya ca duṣkṛtām'', the Lord has so much power he can destroy anyone at any time He wills. But He comes for the devotee. ''Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām''. <br />
<br />
So the Lord tells the demons that what you say is not correct, there is God, I am there, ''aham ādir hi devānāṁ'' ([[BG 10.2 (1972)|BG 10.2]]), ''ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate iti matvā bhajante māṁ'' ([[BG 10.8 (1972)|BG 10.8]]), He has taught everything. <br />
<br />
So these demons who say there is no God, He teaches them that I am there, here I am God. ''Premāñjana-cchurita-bhakti-vilocanena'' (BS 5.38), you take ''darshan. sarva-dharmān parityajya'' ([[BG 18.66 (1972)|BG 18.66]]) This demoniac religious principles that you have accepted, and for lifetimes you are only suffering miseries, you have got a human form of life so there is some happiness, and if you get a plant or animal form of life after this birth then how much more you will have to suffer. Think of all this, and after thinking, ''sarva-dharmān parityajya'' ([[BG 18.66 (1972)|BG 18.66]]), all the plans that you have made, none of these will work, ''mām ekaṁ śaraṇaṁ vraja ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi'' ([[BG 18.66 (1972)|BG 18.66]]), I will deliver you from all the sins that you have incurred. That is why Lord Kṛṣṇachandra descends and He instructs us on devotional service, what it is, what is God, to teach us this in the Seventh Chapter He says that: <br />
<br />
:''mayy āsakta-manāḥ pārtha ''<br />
:''yogaṁ yuñjan mad-āśrayaḥ ''<br />
:''asaṁśayaṁ samagraṁ māṁ ''<br />
:([[BG 7.1 (1972)|BG 7.1]])<br />
<br />
''Asaṁśayaṁ'', forget about the demons, the ''jijnasu'' and ''jnani''. The ''artah'' and ''artha-arthi'' are more, the householders. Because in the householder ''asrama'' only there are so many sufferings, today there is no wealth, today this is not there, today that is not there. And if it is there, then I want more, I want more, he is called an ''artha-arthi''. And ''artah'' is always there, if the wealth is reduced then they get sad, as this will not happen or that will not happen. So ''artah, artha-arthi'' are the householders.<br />
<br />
And the ''sannyāsis'' are ''jignasu'' and ''jnani''. So four kinds of people, ''jignasu, jnani, artah, artha-arthi, catur vidha bhajante mama'' ([[BG 7.16 (1972)|BG 7.16]]) so ''jnani'' and ''jignasu'' they want to understand who is God, big big philosphical thinkers, they don't deny the existence of God. The atheist deny the existence of God, by saying there is no God. They are most sinful. And those who are not sinful, ''sukrtinah'', they are inquisitive that is there God for real? Is He there or not? He must be there . . . (indistinct) . . . even Professor Einstein had accepted that the more I advance I am seeing that God definitely exists. He is a great scientist. (break) (end)<br />
<br />
===HINDI TRANSCRIPTION===<br />
<br />
<br />
'''प्रद्युम्न:''' अनुवाद: अब सुनो, हे पृथ्वी के पुत्र (अर्जुन), कैसे तुम मेरे पूर्ण ध्यान के साथ योग का अभ्यास करके, मेरे प्रति मन को संलग्न करके, मुझे पूर्ण रूप से जान सकते हो, संदेह से मुक्त होकर।<br />
<br />
'''प्रभुपाद:''' <br />
<br />
:मय्यासक्तमना पार्थ<br><br />
:योगं युञ्जन्मदाश्रय<br><br />
:असंशयं समग्रं मां<br><br />
:यथा ज्ञास्यसि तच्छृणु<br><br />
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दो रोज़ से हम लोग जो नास्तिक हैं, असुर हैं, उनका विषय चर्चा कर रहे थे कि असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् ॥ जो भगवान हैं, ये असुर लोग के कारण हैं। असुर लोग कहते हैं कि भगवान हैं ही नहीं।<br />
तो असुर का और एक परिचय है — भगवान खुद बताए हैं कि जो आसुरी भाव से प्रभावित हैं, उनको चार वर्गों में विभाजित किया गया है<br />
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:न मां दुष्कृतिनो मूढा<br><br />
:प्रपद्यन्ते नराधमा<br><br />
:माययापहृतज्ञाना<br><br />
:आसुरं भावमाश्रिता<br><br />
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जो लोग असुर हैं आपने समझा कि दो प्रकार के आदमी होते हैं: एक असुर और एक देवता। विष्णु-भक्ता: स्मृता: दैवा आसुरा: तद्विपर्यया: ॥जो भगवान के भक्त होते हैं, भगवान को मानते हैं, उन्हें देवता कहा जाता है।आप लोग 'देवता' नाम सुने होंगे। जो देवता लोक में हैं जैसे इन्द्र, चन्द्र, वरुण, वायु बड़े-बड़े लोग, ब्रह्मा जी, शिव जी ये सब बड़े-बड़े देवता हैं।उन्हें 'देवता' क्यों कहा जाता है? क्योंकि वे सब भगवान के भक्त हैं और भगवान की आज्ञा अनुसार कार्य करते हैं। भगवान मालिक हैं,और सब उनके सेवक हैं। ये चैतन्य चरितामृत में बताया गया है:एकला ईश्वर कृष्ण, आर सब भृत्य ॥ भगवान कृष्ण ही मालिक हैं एकला ईश्वर कृष्ण, आर सब भृत्य ईश्वर: परम: कृष्ण:ये शास्त्रों का विचार है। स्वयं भगवान कृष्ण कृष्णस् तु भगवान् स्वयम् ईश्वर: परम: कृष्ण:और भगवान स्वयं भगवद्गीता में भी बता रहे हैं: मत्त: परतरं नान्यत्किञ्चिदस्ति धनञ्जय ॥<br />
ये सब शास्त्र का निर्देश है। जो भगवान को नहीं जानते, उनके लिए भगवान स्वयं आकर समझा रहे हैं कि भगवान क्या हैं। भारत भूमि में भगवान रामचन्द्र, भगवान कृष्ण आकर लोगों को समझाते हैं।<br />
भगवान निराकार नहीं हैं। और जो निराकार है, वह उनकी शक्ति का एक परिचय है। जैसे भगवान भगवद्गीता में कहते हैंमया ततमिदं सर्वं जगदव्यक्तमूर्तिना मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थित:ये सब विचार भगवद्गीता में अच्छे से समझाया गया है। "भगवान हैं ही नहीं" यह कहना मूर्खता है। यह मूर्ख लोग, असुर लोग कहते हैं।इसलिए असुर लोगों का चार विभाग बताया गया है: दुष्कृतिन:। दुष्कृतिन: का अर्थ है। जो हमेशा बुरे कार्य में लगे रहते हैं। कृति का अर्थ होता है जो अच्छी तरह कार्य करते हैं, जिनमें योग्यता है, परंतु वह योग्यता बुरे कार्य में लगाते हैं उन्हें दुष्कृति कहा जाता है। और जो वही योग्यता अच्छे कार्य में लगाते हैं उन्हें सुकृति कहा जाता है।<br />
तो दो प्रकार के लोग होते हैं असुर और देवता। देवता लोग होते हैं सुकृतिमान, और असुर लोग होते हैं दुष्कृतिमान। जो सुकृतिमान हैं, वे भगवान की शरण में आते हैं ।चतुर्विधा भजन्ते मां जना: सुकृतिनोऽर्जुन आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ चार प्रकार के व्यक्ति जो सुकृतिमान हैं वे भगवान को भजते हैं। वे चार प्रकार के व्यक्ति कौन हैं? आर्त, अर्थार्थी, जिज्ञासु, और ज्ञानी। जो पुण्यवान होते हैं, वे दुख में पड़कर भगवान के पास आते हैं "भगवान, मैं दुखी हूँ, कृपा करके कोई उपाय कीजिए।" यद्यपि यह शुद्ध भक्ति नहीं है, फिर भी उसे पुण्यवान कहा जाता है। जो दुख में होकर भगवान के पास आते हैं यद्यपि शुद्ध भक्त नहीं हैं।शुद्ध भक्त भगवान से कभी कुछ मांगता नहीं है<br />
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:अन्याभिलाषिता-शून्यं ज्ञानकर्माद्यनावृतम्<br><br />
:आनुकूल्येन कृष्णानुशीलनं भक्तिरुत्तमा<br><br />
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उत्तम भक्त वह है, जो भगवान से कुछ नहीं मांगता केवल भगवान को सब कुछ अर्पण करने के लिए तैयार रहता है। वह कहता है भगवान, आप हमसे सब कुछ ले लीजिए:प्राणै: अर्थै: धिया वाचा हमारा प्राण, हमारा धन, हमारी बुद्धि, और हमारा वचन सब कुछ। यह शुद्ध भक्त का विचार है। जैसे पाण्डव भगवान उनके सामने मित्र के रूप में कृष्ण हैं परंतु उनका राज्य छिन गया, उनके परिवार को कष्ट मिला, द्रौपदी का अपमान हुआ। फिर भी महाभारत में आप देखेंगे कि उन्होंने कभी भगवान से प्रार्थना नहीं की “भगवान, आप हमारे इतने बड़े मित्र हैं, अब ये सब हो रहा है, कृपा कीजिए।”<br />
कभी नहीं कहा। भगवान साथ-साथ थे, लेकिन उन्होंने कभी भगवान से प्रार्थना नहीं की कि “हमारा दुःख दूर कीजिए।” यह शुद्ध भक्त का विचार है। और जो लोग उस स्तर पर नहीं पहुँचे हैं, उन्हें पुण्यवान कहा जाता है।आगे जाकर वे शुद्ध भक्त बन सकते हैं — ऐसा शास्त्रों में निर्देश है। यदि आपके पास कोई कामना भी है, तो भी भगवान का भजन कीजिए।<br />
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:अकामा: सर्व-कामा: मोक्ष-कामा: उदार-धी<br><br />
:व्रिणा भक्तियोगेन यजेत पुरुषं परम्॥<br><br />
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यद्यपि भगवान से मांगना उचित नहीं है, यदि सामान्य व्यक्ति जैसे ईसाई लोग भगवान से मांगते हैं, "हे भगवान, हमें हमारा रोज़ का रोटी दीजिए", तो ठीक है। भगवान को कोई मांगने की आवश्यकता नहीं है; भगवान जिसे जो देना है, वह सब देते हैं। एको बहूनां विधदाति कामान्। भगवान का अर्थ होता है, जो सबकी कामनाओं को पूर्ण करे। तो यह जो खाने-पीने का यह भगवान के पास जाना, यह खराब भी नहीं है, लेकिन उचित भी नहीं है। भगवान के पास पहुंचना इसलिए है, क्योंकि जो भगवान में हैं, वे माया में फंस गए हैं। आप कृपया करके फिर अपना सेवा में लगा लीजिए।<br />
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:वसुदेव कींकरं पतितं मां विषमे भवाम्बुधौ।<br><br />
:कृपया तव पाद-पङ्कज-स्थिता-धूलि-सदृशं विचिन्तय॥<br><br />
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हे चैतन्य महाप्रभु, हमलोगों को सिखाया है कि भगवान से क्या चीज़ की प्रार्थना करनी चाहिए। तो भगवान नंद-तनुजा भगवान जब इधर आए थे, नंद महाराज के पुत्र होकर वृंदावन में ठहरे थे, इसको भगवान को नंद नंदन बोलने से बड़ी खुशी होती है भगवान को। इसलिए चैतन्य महाप्रभु हमलोगों को सिखाए हैं। अयि नंद-तनुजा कृष्ण, नंद नंदन की बात बताई। वसुदेव उससे और भगवान खुश होते हैं, नंद-तनुजा। कृपया तव पाद-पङ्कज-स्थिता-धूलि-सदृशं विचिन्तय पतितं कींकरं मां।<br />
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मैं किसी कारण से यह जो भौतिक समुद्र है, भौतिक जगत, इसको भाव समुद्र कहते हैं। भाव का अर्थ होता है जन्म-मृत्यु, एक बार मरो और एक बार फिर जन्म लो, और वह एक किसिम का जन्म नहीं, अनेक प्रकार के ८४ लाख योनियों में भ्रमण करना पड़ता है। इसलिए नाम है भाव समुद्र, न जाने क्या जन्म हो जाएगा। इसको समझना चाहिए, मनुष्य जीवन इसलिए है, जो यह भाव समुद्र में देहांत प्राप्ति, एक शरीर छोड़कर एक शरीर लेना पड़ता है, और उसमें हमें तैयार होना चाहिए कि किस प्रकार शरीर आगे हमें मिलेगा। भगवान गीता में बताया है, यदि आप तैयार होने को चाहते हैं, तो यह निश्चित कर लीजिए कि कहां जाना चाहते हैं। यदि आप स्वर्गलोक आदि, अच्छे अच्छे जगह हैं, स्वर्गलोक, जनलोक, महालोक, सत्यलोक, ये चतुर्दश भुवन हैं, और नीचे भी हैं। तला, अताल, पाताल, विताल, तलातल, रसातल, इस प्रकार हैं। सब भूर भुवः स्वः। ॐ भूर्भुवः स्वः तत्सवितुर्वरेण्यं भर्गो देवस्य।<br />
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आप लोग जो गायत्री जपते हैं, ॐ भूर्भुवः स्वः तत्सवितुर्वरेण्यं भर्गो देवस्य, ये जो ऊंचे लोक में जाना चाहते हैं, जा सकते हैं। यान्ति देवव्रता देवान्, देवताओं का उपासन कीजिए। आप ऐसे एरोप्लेन चल करके चंद्रलोक में जाएंगे, तो यह संभव नहीं है। आपको तैयार होने पड़ेंगे। यदि आप लोग चंद्रलोक में जाना चाहते हैं, उसका साधना शास्त्र में विधि है, कर्मकांड के विचार से आप चंद्रलोक में जा सकते हैं, और उधर जाने से आपको—मानो हमलोग का चाह महीना, उनका एक दिन, इस प्रकार १०,००० वर्ष आयु उधर मिल सकता है, और इधर से हजारों गुना ज्यादा यह सब मिल सकता है। इसलिए कहा जाता है, स्वर्गलोक, जनलोक, महालोक, तपालोक, ब्रह्मालोक। यदि आप उच्च लोक में जाना चाहते हैं, तो उस प्रकार प्रस्तुत होइए। यान्ति देवव्रता देवान्। यान्ति पित्रव्रता पितृण्।<br />
पितृलोक में आप जाना चाहते हैं, श्रद्धा पुण्यादी कर्मकांडों में विचार करके, और यदि आप इधर ही रहना चाहते हैं, यह हमारा देश है, यह भारतवर्ष है, यह इंग्लैंड है, आजकल नेशनलिज़्म खूब चलता है। यान्ति भूतैर्ज्य भूतानि। और यदि आप चाहते हैं, जो हमारा पास चले आए, मद्-याजिनोऽपि माम्। तो भगवान भक्त हो जाएं, फिर भगवान के पास चले जाएंगे। यह आपको विचार है, कहां जाना है। तथा देहंतर-प्राप्तिर्।<br />
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इसके लिए तैयार होना चाहिए। यान्ति देवव्रता देवान्, यह मनुष्य जीवन का यह कर्तव्य है, ऐसा खाली पशु जैसा जीवन यापन करना, और भगवान भगवान कुछ है नहीं, खाओ पियो मजा करो, यह पशु जीवन है, यह उचित नहीं है। इसलिए जो भगवान को समझाने के लिए प्रयत्न नहीं करते हैं, उसको असुर कहा गया है, और असुर लोग चार प्रकार के होते हैं। एक तो होता है, दुष्कृति—जो पापी केवल पाप कर्म करते हैं, दुष्कृति, और एक मूढ़—मूढ़ का अर्थ होता है, गधा, जो कुछ नहीं समझता है। भगवान है नहीं, कैसे बोलोगे? यद्यपि भगवान है नहीं, यह आप नहीं कह सकते, थोड़ा विचार करना पड़ेगा। आप देखिए, आप अपना शरीर से ही विचार कर सकते हैं। यह जो आपका शरीर है, या हमारा शरीर है, हम बहुत होशियार करते हैं। जब तक हम जीवित हैं, कोई हमारा बाल भी पकड़ लेता है, बहुत गुस्सा हो जाते हैं, और यही शरीर रहेगा, और भगवान का अंश है जीवात्मा, यह शरीर छोड़ जाएगा। यह शरीर में कोई जूता भी लगाए, तो कोई कुछ बोलेगा नहीं। जैसे शरीर है, मैं जीवात्मा रहने के कारण इस शरीर का इज्जत है। इसलिए यह जो विराट रूप शरीर है, कॉस्मिक मैनिफेस्टेशन, इसमें भी परमात्मा है, इसलिए इसका इज्जत है। इसलिए इस समय पे सूर्य उदय होता है, सब नियम, और भगवान खुद बोल रहे हैं, मायाध्यक्षेण प्रकृतिः सूयते स-चराचरम्। तो जैसा मैं यह शरीर में मौजूद हूं, इसलिए शरीर ठीक काम देता है, और इससे आगे बढ़िए। ऑफिस में जाइए, गवर्नमेंट जाइए, मिनिस्टर साहब हैं, प्रेसिडेंट साहब हैं, इसलिए<br />
प्रह्लाद महाराज नरसिंहदेव से बताया था जो महाराज व्यक्तिगत तो हमारा कोई दुख नहीं है क्यूंकि जब हम आपकी वंदना करता हूं तो हम सुखी हो जाता हूं।नैवोद्विजे पर दुरात्यय-वैतरण्यास त्वद्-विर्य-गायन-महमृत-मग्न-चित्तः। तुमको मालूम होता है कि दुखी है हां जरूर दुखी है क्यूं। सोचे ततो विमुख-चेतस माया-सुखय भ्रम उद्वहतो विमुधान। मैं इसलिए दुखी हूं क्यूंकि ये जो मूढ़ है ये आपको मानता ही नहीं ये दुखी है इसलिए मैं दुखी हूं जिसको किस तरह से दिखाया जाए कि सुखी हो जाए। वैष्णव का अर्थ होता है पर दुःख दुःखी — जो खुद के लिए दुखी नहीं, दूसरे के लिए दुखी हो — वही शुद्ध भक्त है। वैसे तो पर दुःख दुःखी पर मूर्ख लोग भगवान को भूल करके दुख उठा रहा है। दिन भर सुअर के जैसा परिश्रम करते हैं दो रोटी खाने के लिए और उसमें भी अनेक दुख हैं। ये समझ नहीं पाते हैं, बस यही जीवन है।<br />
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और शास्त्र मना करते हैं देखो जी, तुमको मनुष्य जीवन मिले हैं ये सुअर, कुक्कुर जैसा परिश्रम करने के लिए? गधा जैसा आजकल सब रिक्शा ठेलता है और ठेला भी ठेलता है और इतना परिश्रम करता है दो रोटी के लिए। उनको और उत्तेजित किया जाता है जाओ और परिश्रम करो और परिश्रम करो वो घोड़ा का काम करता है, गधा का काम करता है उसमें भी बोलता है अभी तुम्हारा परिश्रम ठीक नहीं, और करो और करो। ये कोई मनुष्य जीवन है क्या? मनुष्य जीवन होगा कि आराम से जो भगवान खाने को दिया है भगवान बहुत खाने को दिया है, खाने को कम नहीं है, क्यूंकि शास्त्र में कहते हैं एको बहूनां विदधाति कामान् नित्यो नित्यानाम् चेतनस् चेतनानाम्। भगवान भी नित्य वस्तु है और जीव जो है वो भी नित्य वस्तु है न हन्यते हन्यमाने शरीर।<br />
भगवान भी कभी मरता नहीं, जीव भी कभी मरता नहीं। बाक़ी अंतर क्या है? जो भगवान का शरीर फर्कता नहीं है, हमारा शरीर फर्कता है इसलिए हमको मालूम होता है जीव मरता है, नहीं भगवान इसलिए सिखाते हैं न हन्यते हन्यमाने शरीर। ऐसा न समझो कि शरीर जिसका नष्ट हो गया वो मर गया नहीं वो भगवान का अंश है ममैवांशो जीव-लोके।<br />
जो भगवान का क्वालिटी है वो जीव का भी है जैसे सोना है और सोना का टुकड़ा है दोनों एक ही है ऐसा नहीं है सोना का टुकड़ा होने से लोहा हो गया तो इसी प्रकार ममैवांशो जीव-भूतः।<br />
जो भगवान का क्वालिटी है वो जीवात्मा का भी है। शुद्ध हिसाब से है फिर आप लोग समझ सकते हैं। बाकी माया का आवरण से ये जो भौतिक आवरण है... और मन, बुद्धि और अहंकार सूक्ष्म में शरीर और स्थूल शरीर से वो जो आवरित हो गया उसका नाम है "भाव रोग" उससे छुट्टी होनी चाहिए। इसलिए भगवान आते हैं उद्देश्य है। ये जो तुम्हारा चित्त शरीर है जैसा हमारा शरीर है जैसा हमारा<br />
सत-चिद्-आनन्द विग्रहः। तुम्हारा भी ऐसा शरीर वो है। तुम क्यों इधर इतना तकलीफ़ उठाते हो? तुम हमारे पास आओ तुम तो हमारा पुत्र है।<br />
जैसे एक धनी आदमी है उसका पुत्र पागल हो गया बाप तो चाहता है ये पागल को किस तरह लाया जाए घर में आके आराम से रहे और हमारा तो संपत्ति बहुत है।वो अपना खाए पिए मज़ा करे ये बेवकूफ जैसा पागल हो गया क्या किया जाए? रास्ते में घूमता है नंगा होकर के और अनेक प्रकार के दुख उठाते हैं तो पिता इसलिए बड़ा परेशान रहता है।इसी प्रकार भगवान भी परेशान हैं ये जो पागल होकर के इधर आकर के सुखी होना चाहते हैं इसलिए भगवान आते हैं, आकर के समझाते हैं <br />
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:यदा यदा हि धर्मस्य ग्लानिर्भवति भारत<br><br />
:अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्<br><br />
:परित्राणाय साधूनां विनाशाय च दुष्कृताम्<br><br />
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किस लिए भगवान आते हैं? जो देवता हैं भगवान का भजन करता है उनकी इच्छा हैभगवान का भजन हो। यद्यपि भक्त जो हैं इच्छा करते हैं भगवान हमको दर्शन दे अबकी इच्छा तो जरूर रहती है यदि भगवान का एक दफा दर्शन हो जाए। इसलिए भगवान आते हैं विनाशाय च दुष्कृताम्। वो भगवान की इतना शक्तियाँ हैं जिसको चाहे विनाश कर सकते हैं परंतु भक्त के लिए आते हैं परित्राणाय साधूनां विनाशाय च दुष्कृताम्। तो भगवान जो असुर हैं उसको कहते हैं तो देखो जी, ये ठीक नहीं है भगवान है हम हैं अहमादिर् हि देवानां। अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते। इति मत्वा भजन्ते माम्॥<br />
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सब बात सिखाए हैं। ये जो असुर लोग कहते हैं भगवान है नहीं उनको सिखाते हैं। भगवान नहीं मैं हूँ देखो मैं हूँ प्रेमाञ्जन-छुरित-भक्ति-विलोचन दर्शन करो और फिर सर्व-धर्मान्परित्यज्य<br />
ये जो आसुरी धर्म तुम स्वीकार किया है और जन्म जन्मांतर केवल दुख उठाते हो और मनुष्य जीवन जो मिला है तभी कुछ सुख है।और इस जन्म के बाद तुम्हारा जन्म हो जाएगा जानवर का जन्म हो जाएगा तो कितना दुख उठाओगे ये सब सोचो और सोच करके सर्व-धर्मान्परित्यज्य ये सब तुम जो प्लान बनाया है ये सब कुछ काम होगा नहीं मामेकं शरणं व्रज।अहं त्वां सर्व-पापेभ्यो मोक्षयिष्यामि॥<br />
मैं तुमको जितना पाप किया है भोगने से मैं तुमको सब उद्धार कर दूंगा। इसलिए भगवान कृष्णचंद्र आते हैं और हमको समझते हैं और भगवत भक्ति — किस तरह से भगवान क्या चीज़ है उस तरह से उसको समझाने के लिए ये सातवां अध्याय में भगवान बताते हैं <br />
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:मय्यासक्तमना पार्थयोगं<br><br />
:युञ्जन्मदाश्रय<br><br />
:असंशयं समग्रं मां<br><br />
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आश्रय लेकर अभ्यास करो असंशयं जो असुर होते हैं वो जिज्ञासु और ज्ञानी जो आर्त और अर्थार्थी ज्यादा गृहस्थ लोग होते हैं क्योंकि गृहस्थ आश्रम में ही दुख है आज ये नहीं है आज वो नहीं है है, जो और चाहिए, और चाहिए उसका नाम है अर्थार्थी और अर्थ तो होती है धन कम हो गया तो दुखी होते हैं ये काम नहीं चलता है अर्थार्थी।<br />
तो संन्यासी लोग जिज्ञासु होते हैं 4 प्रकार के व्यक्ति जिज्ञासु, ज्ञानी, अर्थः, अर्थार्थी, चतुर्-विद्धा भक्तंते माम्।<br />
तो ज्ञानी, जिज्ञासु वो तो भगवान क्या चीज़ है उसको समझना चाहते हैं बड़े-बड़े सब दार्शनिक विचार रखते हैं वो लोग नहीं हैं भगवान को एकदम उड़ा नहीं देते हैं नास्तिक जो है वो उड़ा देते हैं भगवान है नहीं वो तो महापापी होते हैं।<br />
और सुकृतिनः वो जिज्ञासु होते हैं जो वास्तविक भगवान हैं, हैं क्या? जरूर होंगे मालूम तो होता है......प्रोफ़ेसर आइंस्टीन वो स्वीकार किया था हम जितना आगे बढ़ रहे हैं हम देख रहे हैं भगवान हैं ये बड़ा वैज्ञानिक है... (समाप्त)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=730717_-_Conversation_with_John_-_London&diff=780436730717 - Conversation with John - London2025-05-26T13:39:34Z<p>Anurag: </p>
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<div>[[Category:1973 - Conversations]]<br />
[[Category:1973 - Lectures and Conversations]]<br />
[[Category:1973 - Lectures, Conversations and Letters]]<br />
[[Category:1973-07 - Lectures, Conversations and Letters]]<br />
[[Category:Conversations - Europe]]<br />
[[Category:Conversations - Europe, England - London]]<br />
[[Category:Lectures, Conversations and Letters - Europe]]<br />
[[Category:Lectures, Conversations and Letters - Europe, England - London]]<br />
[[Category:1973 - New Audio - Released in May 2025]]<br />
[[Category:1973 - New Transcriptions - Released in May 2025]]<br />
[[Category:Audio Files 90.01 Minutes or More]]<br />
<div style="float:left">[[File:Go-previous.png|link=Category:Conversations - by Date]]'''[[:Category:Conversations - by Date|Conversations by Date]], [[:Category:1973 - Conversations|1973]]'''</div><br />
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<div class="code">730717R2-LONDON - July 17, 1973 - 90:37 Minutes</div><br />
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<mp3player>https://s3.amazonaws.com/vanipedia/full/1973/730718R2-LONDON.mp3</mp3player><br />
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'''Prabhupāda:''' So, Baha’i faith, what is the objective of the Baha’i faith?<br />
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'''John:''' The objective? We are all the universal commonwealth of nations. We are all flowers in one garden.<br />
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'''Prabhupāda:''' (to Ranchor:) You come here. What does he say?<br />
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'''Ranchor:''' Well he’s been explaining to me that Baha’i, or Baha’u’llah who is the founder of the Baha’i faith, he synthesized all the teachings of the persons he called the nine great teachers, of whom Kṛṣṇa is included within those nine, and he synthesised these teachings to present to the world the recognised way of living peacefully on the world for God realisation for the next 25,000 years. Each 25,000 years presuming a new teaching is given for that period of time. And... <br />
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'''Prabhupāda:''' What is the ultimate goal?<br />
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'''John:''' The ultimate goal? God realisation of the infinite oneness of man.<br />
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'''Ranchor:''' He has explained to me that he has experienced what he considers to be Brahman, but that he knows… He has experienced what he considers to be Brahman. But, he knows that there’s something beyond that.<br />
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'''Prabhupāda:'''You have realised it like that? That Brahma, that Brahma?<br />
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'''Ranchor:''' Brahman yes.<br />
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Prabhupäda:You have used this? Brahma is a Sanskrit word.<br />
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'''John:''' I didn’t use this word, no. Because a word… An experience to me is an experience, a word is… Like an apple out there, until you experience the apple, you never know the flavour, until you experience, an experience it remains a word.<br />
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'''Prabhupāda:'''So that means you have experienced what is God?<br />
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'''John:''' I wouldn’t like to say that what I experienced was God.<br />
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'''Ranchor:''' He says he experienced the light, the divine light, but that he knows that is not the complete experience. He knows he must search further. But he considers, or Baha’u’llah taught, that God himself is unknowable.<br />
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'''Prabhupāda:'''Unknowable?<br />
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'''Ranchor:''' Unknowable?<br />
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'''Prabhupāda:'''Then why should we try to realize it?<br />
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'''John:''' Try to realize it.<br />
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'''Prabhupāda:'''No, if it is unknowable, then what is the use of attempting to know Him? <br />
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'''Ranchor:''' He has not answered that question.<br />
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'''Prabhupāda:'''That should be clear. If God is unknowable, then why should we attempt to know Him? <br />
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'''John:''' Well, at this present moment, at this juncture in my (indistinct) life, I felt, God, personally, is unknowable.<br />
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'''Prabhupāda:'''(to Ranchor:) He realised God?<br />
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'''Ranchor:''' No, he doesn’t claim to have realised God.<br />
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'''Prabhupāda:'''But one side you say that God cannot be realised.<br />
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'''John:''' I didn’t say this.<br />
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'''Prabhupāda:'''He said unknowable?<br />
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'''Ranchor:''' He explained that Baha’u’llah has taught that God is unknowable.<br />
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'''Prabhupāda:'''If He is unknowable, then why there is a attempt to know Him?<br />
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Srutakirti: He said that the ultimate goal of the faith is God realisation, but now you are saying He is unknowable.<br />
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'''John:''' Our oneness with God.<br />
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'''Prabhupāda:'''Oneness?<br />
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'''John:''' Oneness with God.<br />
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'''Prabhupāda:'''Now we are different?<br />
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'''John:''' I can’t define God. <br />
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'''Prabhupāda:'''You don’t define?<br />
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'''John:''' I can’t define God. Because God is... <br />
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'''Prabhupāda:'''What is this?<br />
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'''John:''' God is a word, you see, this is the point, from my understanding. And my understanding.<br />
<br />
'''Prabhupāda:'''Your understanding may be defective.<br />
<br />
'''John:''' Right.<br />
<br />
'''Prabhupāda:'''But the thing is, if God is not knowable, then why there should be attempt to know Him?<br />
<br />
'''John:''' To become one with reality? We are all going towards, we are all serving, trying to serve.<br />
<br />
'''Prabhupāda:'''Is there any statement by the original founder what is the nature of God?<br />
<br />
'''John:''' Energy? Light?<br />
<br />
'''Ranchor:''' Is there any statement by the original founder of the faith what is the nature of God? Is there any statement that he has made? In other words Baha’u’llah, who is God?<br />
<br />
'''John:''' What is God? Well Baha’u’llah, who was the founder of the Baha’i faith was the Pen of God, and what he has written is purely the reflection, because Baha’u’llah, what it means, is that he was the glory of God, not God, but the glory of God, the reflection of God.<br />
<br />
'''Prabhupāda:'''That’s nice, that’s nice. But he is reflection of God—reflection means that here is a thing, and in the mirror the exact reflection is there. Just like if you see your face, the reflection in the mirror…<br />
<br />
'''John:''' Mmm.<br />
<br />
'''Prabhupāda:'''So, the reflection in the mirror is exactly like your face. The face is the reality, and the reflection is a shadow. But it gives the idea of the reality. Is it not?<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:'''Similarly, if you say that Baha’u’llah is reflection of God, then from the reflection we can understand what is God. <br />
'''John:''' As we become more receptive, as we understand more?<br />
<br />
'''Prabhupāda:'''Yes, more or less, more or less. When the reflection is there, we can understand the reality. Just like my face: I do not see it. But when I keep a mirror before me, the reflection of the face is there, then I can see, oh here is a spot, or here is this, here is this. So, although I cannot see my face, but when it is reflected, I can see it. And from the reflection I can describe the features of my face. Is it clear?<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:'''So, if Baha’i is reflection, then from him we can understand God. <br />
<br />
'''John:''' Yes, I can accept this point, because this makes a sort of way to know God. <br />
<br />
'''Prabhupāda:'''So, what statement he has given about God? That is my point. <br />
<br />
'''John:''' What statement? <br />
<br />
'''Prabhupāda:'''Because if he is reflection—you have said reflection—reflection will give you an idea of the face.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:'''So, what is the difficulty to give any definition or statement about God? <br />
<br />
'''John:''' Well then, does this mean then that we are all, and everything is, reflections if God?<br />
<br />
'''Prabhupāda:'''Yes. <br />
<br />
'''John:''' In that broader, infinite sense? <br />
<br />
'''Prabhupāda:'''Yes. Yes, that’s nice. Reflection. In the Christian faith also, they say that man is made after God. We also say. Just like our Kṛṣṇa, God. So, as Kṛṣṇa has got two hands, we have got two hands, Kṛṣṇa has got two legs, we have got two legs, Kṛṣṇa has got a head, we have got a head. So, we can understand from the reflection, we are reflection, we can understand God is a person. Is it not? God is a person. Like me. Is it not clear?<br />
<br />
'''John:''' Yes, well this is true, what He said. It is from the clay that made you.<br />
<br />
'''Prabhupāda:'''Yes. If I am reflection of God, you are reflection of God, then you, me, everyone of us, is person, therefore God is person. God is not imperson. This is the first statement. <br />
<br />
'''John:''' Yes, well this is one point which I’ve been trying to clarify. <br />
<br />
'''Prabhupāda:'''Yes, it is already clarified, because if I am reflection of God, I am a person, then God must be a person. It is already clear.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:'''Is it not? God is person. As we accept. bhakte person. Now, it is to be understood what kind of person He is? What is the difference between His personality and my personality? That is to be understood. If I am reflection, then I am a person. So, God must be a person, if I am reflection of God. Now just to be understood, what kind of person He is? Is it exactly like me? Or He is different from me?<br />
<br />
'''John:''' Different.<br />
<br />
'''Prabhupāda:'''Yes.<br />
<br />
'''John:''' In what way, a degree or refinement? <br />
<br />
'''Prabhupāda:'''Yes. Thank you. Yes. He is unlimited, we are limited. That is the difference. He is person, I am also person, that’s a fact. But He is the supreme person. Nobody can excel Him. That is stated in the Bhagavad-gétä. Matah parataram nanyat. He’s person. Just like, I am a person, my disciples they are also persons, but my disciple consider me as greater person. Similarly, I consider my spiritual master as greater person. So, greater, greater, greater, greater, greater. When you have come to the person when there is no more greater than him, then he is God. Then he is God. Here I am greater than him, but my spiritual master is greater than me, his spiritual master is greater than him, go on, go on, go on. When you come to the ultimate person, and when he see that there is no more other greater than him, then he is God. <br />
<br />
'''John:''' I can realize this to a point. Because I—I might be completely wrong, I probably am...<br />
<br />
'''Prabhupāda:'''This is philosophy. The supreme person, above whom there is no more greater person<br />
<br />
'''John:''' Is there no degree of refinement?<br />
<br />
'''Prabhupāda:'''Yes, that I said. Just like I am a little more advanced, therefore they accept me as their spiritual master, similarly I accept guru. Guru, guru, means heavy. Heavy, heavy—you do understand? <br />
<br />
'''John:''' Yes, heavy, weight.<br />
<br />
'''Prabhupāda:'''Yes, weight. So, guru means heavy. So, I am heavier than my disciple, my guru maharaja is heavier. In this way, when you go to the supreme person, no more heavier than him. He is the heaviest of all. He is God. That is our philosophy. Éçvaraù parama Krsna. We get information from Vedas that parama, the supreme, isvara, controller, is Kṛṣṇa. His name is Kṛṣṇa. Éçvaraù parama Kṛṣṇa. Isvara means controller. So, I am controlling my disciples, my guru maharaja is controlling me, his guru maharaja is controlling. In this way, we are controller and controlled. Both. <br />
John. Uhum.<br />
<br />
'''Prabhupāda:'''I am controlling somebody, but I am controlled by somebody else. This is my position. <br />
<br />
John. Uhum, yes.<br />
<br />
'''Prabhupāda:'''In this way, when you find a person who is simply controller, not controlled by anyone else, he is God. He is God. Very simple definition. He is simply controller, he is not controlled. Nobody controls him. Then he is God. This is simple understanding of God.<br />
John. Uhum.<br />
<br />
'''Prabhupāda:'''Therefore, it is said, Éçvaraù parama Kṛṣṇa. Para means supreme. He has no controller. He is not controlled. By anyone. Therefore, He is God. Éçvaraù parama Kṛṣṇa. So, He’s a person sat-cit-ananda vigraha. Vigraha means person. So, that is clear, because we are reflection of God. So, I am a person, God must be a person. That is clear. But His personality and my personality, different. At least at the present moment, so long I am in the material world, my personality is there, but my body is not exactly like Kṛṣṇa. Kṛṣṇa’s body is sat-cit-ananda. Sat means eternal, cit means full of knowledge, and ananda means full of bliss. My body is not sat-cit-ananda. It is not eternal. It is temporary. Therefore, different from God’s body. My body is not full of knowledge, because I do not know even, what is going on within my body. But it is going on, but I do not know. Therefore, my body is full of ignorance. So, it is temporary, it is full of ignorance, and it is not full of bliss. It is full of miserable conditions. I have got disease, I get old age, I get death, I take my birth, I have got mental anxieties, I have got bodily pains and pleasure, I am afflicted by others. So many. So, there is no ananda, there is no bliss. Therefore, my body is different from God’s, Kṛṣṇa’s, body. He is sat-cit-ananda vigraha. Although He is person, I am person, that’s alright, but at the present moment my body is different from Him. <br />
<br />
<br />
Then what is my position? My position is, if I am real reflection, then how I am covered by something by which I have got a body which is not permanent, not blissful, not full of knowledge? So, that covering is called maya. Just like you are covered by your coat. This coat is not your identity. You are mister such-and-such. I ask you mister such-and-such, I don’t ask you mister black coat or blue coat, no. This body is just like that. It is like a dress. Within this body, my reality is there. That is soul. The soul is as good in quality as the Lord, because I am part and parcel of God. Therefore, my attempt should be how to get out of this temporary body, miserable condition without any bliss, and get back my original body, which is as good in quality as that of God. This should be the attempt of human life. Developed consciousness. <br />
In the animal life they cannot do it, because they have no developed consciousness. In the human life we have got developed consciousness, therefore out attempt should be made how to get back, or revive, our original consciousness, or original body. That is perfection of life. That original consciousness is Kṛṣṇa consciousness: that I am part and parcel of Kṛṣṇa, or God. I am fallen in this my condition of life, so let me revive my original position and go back to home back to Godhead. <br />
<br />
'''John:''' Could you explain what that experience that I experienced, that I was pointing out earlier on, back in 1940? Due to an accident they gave me anaesthetic and the experience was the sounds of the great bell ringing. Which eventually…<br />
<br />
'''Prabhupāda:'''You experienced?<br />
<br />
'''John:''' Yeah. <br />
<br />
'''Ranchor:''' He described experiencing dazzling light.<br />
<br />
'''John:''' Yes, from a pinpoint this light grew and grew and grew until it eventually burst into a thousand million lights. And then the sounds of the bells, it went…<br />
<br />
'''Prabhupāda:'''(Aside:) Let him come if he wants. What is that?<br />
<br />
'''Ranchor:''' Sound of bells ringing. Bells…<br />
<br />
'''John:''' Yes, these large (indistinct) bells, vibrations, they gradually tinkled outwards, until there was just a tinkle, and there was a breath of wind blowing…<br />
<br />
'''Prabhupāda:'''That’s nice. You experienced this?<br />
<br />
'''John:''' Yes.<br />
<br />
'''Ranchor:''' Yes.<br />
<br />
'''Prabhupāda:'''There was a place where bells are ringing?<br />
<br />
'''Ranchor:''' He experienced merging into. <br />
<br />
'''John:''' Big bells were ringing first with a deep dong, then there was a gradual tinkling off to a mere tinkle, then it just went into a breeze, like a sshhh, like a breeze blowing, like the sand on a seashore…<br />
<br />
'''Prabhupāda:'''So, there is breeze, there is sea, there is bell, so there are varieties. So, you have to accept that the spiritual world is full of varieties. <br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:'''It is not impersonal. That’s nice. As you say that there was breeze, there was sand-beach, there were bells—these are varieties. So, we also say that the spiritual world is full of spiritual varieties. <br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:'''<br />
:cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-<br />
:lakṣāvṛteṣu surabhīr abhipālayantam<br />
:lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ<br />
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi<br />
:(Bs 5.29)<br />
<br />
<br />
God, Govindam, the supreme Lord, is very fond of tending cows, surabhi cows, as cowherd’s boy surabhir abhipalayantam. And he is always surrounded by many thousands of goddesses of fortune. They are called gopis. And the house in that spiritual world is made of touchstone Cintamini prakara. Kalpa vriksa, there are trees, but they are desire trees—not like this tree—you can ask anything from that tree, it will supply. <br />
So, these are the description of the spiritual world. The spiritual world, or the abode of God, the kingdom of God, is not void or impersonal. There are varieties, as exactly we experience varieties in this world, but that variety is of spirit, not of matter. Spirit means having knowledge, that is spirit. Just like here, this table, this is material, it has no knowledge. Suppose I want to move this table little this way or that way, so I don’t require to move it. As soon as I wish, I ask the table, ‘Please move this way,’ it will move. Just like I ask my disciple, ‘Please move,’ he will move. This is spirit. So, the spiritual world means there are varieties exactly like this, but they are all full of knowledge. Knowledge.<br />
<br />
'''John:''' Which is infinitely expanding?<br />
<br />
'''Prabhupāda:''' Yes, expanding. Knowledge means, whatever he desires he does. That is knowledge.<br />
<br />
'''John:''' This would relate then to the eternal progress which is open to every soul.<br />
<br />
'''Prabhupāda:''' Progress? There is no question of progress.<br />
<br />
'''John:''' Or evolution?<br />
<br />
'''Prabhupāda:''' There is varieties.<br />
<br />
'''John:''' Varieties.<br />
<br />
'''Prabhupāda:''' Varieties. Just like this flower is a variety. The table is a variety. So, progress from here, from matter we make progress to the spiritual world. That is progress. But here all the varieties, because they are material, they are temporary. There the varieties are not temporary—eternal. Here this flower, it will wither, dry, because it is made of material energy. But there the flower, ever fresh. Ever fresh. It will never wither. The tree is ever fresh. The trees are always full with fruits. Not only one kind of fruit, but whatever fruit you like you can get from that tree. These are the description of the spiritual world.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' And there the supreme person is surabhir abhipalayantam. He is acting like a cowherd boy. Venum kvanantam. He is blowing on his flute. Barhavatamsam. He has got a peacock feather on his head. Ananda cinmaya rasa. Here we taste everything because there is some mellow. I take a fruit because there is some taste, but that taste is temporary. Even if I taste a nice fruit, the fruit will be finished, or there are many fruits, my taste will be finished. It will come to an end. Therefore, it is material. Suppose you give me mango. I can eat mango, very nice taste. Then mango is finished. There was one mango. But if there are many mangos, then I cannot eat. After eating one mango, two mango, my capacity to taste, finished. So here there is taste, mellow, that is temporary.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' Finished. But there the taste never finishes. Neither the tasting object is finishing. That is spiritual.<br />
<br />
'''John:''' Is this what you call spiritual growth?<br />
<br />
'''Prabhupāda:''' Spiritual world. There is spiritual world. Just like this is material world. There is similar world beyond the sky, spiritual world. There also in the spiritual world there are also planets, and they are all spiritual planets. So as in this planet or any other planet there are varieties, there are also varieties. The only difference is, they are not temporary. They are eternal. Here in this material world everything is temporary, it will be finished. Your body is temporary, because it will be finished. (aside) come on. It will not stay. But there the body is never finished. Once you enter, you get eternal body. Eternal bliss. Eternal knowledge. Everything eternal.<br />
<br />
'''John:''' Then where does the point of reincarnation come in if one has this…<br />
<br />
'''Prabhupāda:''' Incarnation means when somebody comes from there, that is incarnation. Just like I come from India. Similarly, the supreme Lord Kṛṣṇa sometimes comes from there.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' To teach us. When you forget Kṛṣṇa, He comes. It is said, yada yada hi dharmasya glanir bhavati bharata. He comes personally, He sends his representative, just like Baha’i, he also spoke about God.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' So, sometimes He comes personally, sometimes He sends his representative, just to revive our God consciousness. This is called…<br />
<br />
'''John:''' Comes from age to age?<br />
<br />
'''Prabhupāda:''' Yes. So here we have forgotten God, there God is personally present. So therefore, sometimes He comes, sometimes He sends his representative. So, the representative, according to the time, atmosphere, and people, he speaks about God as far as they can understand. But here also we have got different varieties of people, who can understand more than the other. Therefore, we find the representative sometimes speaks differently because there are different persons. Just like, Jesus Christ said, ‘Thou shalt not kill.’ This means he was speaking to a group of people who were number one killers. Their business was to kill. Not very first-class men. If in a society the member simply kills, that means not very civilized man. In the civilized society the killing is not allowed, but they were killing. Therefore, to stop that killing, sinful activities—that was the main preaching. So, Lord Jesus Christ spoke only that thing, that if these rascals stop killing someday, they will be able to understand what is God. Let them first of all stop these sinful activities.<br />
<br />
'''Prabhupāda:''' So, Lord Buddha also said. Ahimsa. He did not say anything more, because they will not be able to understand. Because, such sinful men, what they will understand about God? Those who are busy in killing, then what they will understand God? Therefore, the preaching is, ‘Thou shalt not kill.’ Let them stop that, then there will be opportunity for understanding God.<br />
<br />
'''Prabhupāda:''' So as soon is this statement is there that thou shalt not kill, that means he was preaching not amongst very high class men. So, any class of men, they should be given some idea, but as far as they can understand. Therefore, we sometimes find the different types of preaching by different representatives of God.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' But, anyone preaching, he says about the glories of God. That is the sign of God’s representative. If he speaks about the glories of the Lord, he does not call himself as God, then he is representative of God. He is the confidential servant of God. Kintu prabhu yah priyah eva tasya. Such spiritual master is very dear. He speaks according to the time, circumstances, people, differently, but he speaks about God. That is the sign of becoming representative of God.<br />
<br />
(pause)<br />
'''Ranchor:''' Um he, one, um, one thing which he could not properly understand was what distinguishes Kṛṣṇa consciousness from the teachings of the other representatives of Kṛṣṇa. What distinguishes their teachings from the…<br />
<br />
'''Prabhupāda:''' Distinctions I have already explained. Others they preach the same Kṛṣṇa consciousness according to the circumstances.<br />
<br />
'''John:''' Uhum, from the time in which…<br />
<br />
'''Prabhupāda:''' Yes, where he is speaking. There are in Kṛṣṇa consciousness many things to be understood. The first understanding is God is great and I am God’s subordinate. God is predominator, I am predominated. This is basic principle of God consciousness. Now, what is my relationship with God? How I can serve Him? What are the varieties of service? There are so many things, unlimited—God is unlimited. So, to know about Him is also unlimited.<br />
<br />
The first knowledge is that I am maintained or predominated by God. God is the supreme predominator, controller, maintainer of all of us. This is the preliminary knowledge.<br />
<br />
Then, I am part and parcel of God, therefore I am qualitatively one with God. But He is unlimitedly powerful, I am limited. This is second stage.<br />
<br />
Then the third stage, when one realises that I am eternal servant of God, he begins service. That is devotional service. That is the beginning of self-realisation, and realisation of God. So as one advances in devotional service, he understands God, he understands himself, he understands the whole thing. Is that clear?<br />
<br />
'''John:''' So regardless of name…<br />
<br />
'''Prabhupāda:''' God has got thousands and thousands of names.<br />
<br />
'''John:''' (gasp) Yes.<br />
<br />
'''Prabhupāda:''' But He has got one chief name, and that name is Kṛṣṇa. Otherwise he has got thousands and thousands of names.<br />
<br />
'''John:''' Well this is the point, you see.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''John:''' And this is the great stumbling block of humanity.<br />
<br />
'''Prabhupāda:''' No.<br />
<br />
'''John:''' It is, in a lot of respects.<br />
<br />
'''Prabhupāda:''' No. God has got many names…<br />
<br />
'''John:''' Unless this realisation, it’s a great split.<br />
<br />
'''Prabhupāda:''' Many names. But the chief name is Kṛṣṇa. Kṛṣṇa means all-attractive.<br />
<br />
'''John:''' Yes. But the state I am worried about is that God has thousands of names, God is manifest within the whole of creation…<br />
<br />
'''Prabhupāda:''' Yes, God is manifest in you, God is manifest in him, God is manifest in this flower, God is manifest in this table. Because God is manifest... we know this table, material table, is made of material things, but these material things are energy of God.<br />
<br />
'''John:''' Hm.<br />
<br />
'''Prabhupāda:''' Therefore, it has got relationship with God. Spiritual being—this is also another energy of God. So, material energy is called external energy, and spiritual energy, as we are living entities, marginal. So, there is material world. God has got connection. God is manifest in material world, but not very distinctly. One who can understand, just like, we cannot see the sun in the sky, but one who has got knowledge, he knows the sun is not yet set. He can understand the sun is there by the sunlight. Similarly, by seeing the energy of Kṛṣṇa, we can understand what is Kṛṣṇa. The more you understand about the energy, the more you understand clearly Kṛṣṇa.<br />
<br />
'''John:''' But only thing I see and I experience is a great confusion going on in the world around us in this level, this plane of existence where, seeing this beautiful bouquet, which is unified into a beautiful creation…<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''John:''' …which we all are. Yet there are so many diversions and divergences in the individual consciousness, whether or not harmonising, whether or not really getting together in this great universal knowledge and understanding.<br />
<br />
'''Prabhupāda:''' Yes. They can be harmonised, when they come to God consciousness. Now, because one hasn't or has forgotten God, he is seeing simply this matter, material. Just like the scientists: they have no experience of God; they are simply dealing with the matter. They are thinking matter is all in all. They are unaware of the fact that matter is an energy of God. That they do not—that is imperfectness of knowledge.<br />
<br />
So, God is realised by perfection of knowledge. Those who are imperfect, they cannot realize God. God is there, even to the imperfect person. Just like this flower. This flower is present both to the perfect person and the imperfect person: so God’s energy is present; the perfect person can understand that it is made of God’s energy, and imperfect person says, they do not see God behind this, they see that it is the nature is working. That is the difference. The eyes of the perfect person is different from the eyes of the imperfect person. Just like, if there is an electric fan, just like in our childhood we used to think that there is a ghost within this fan. But one who knows, he does not find any ghost: he knows that it is running by the electric energy, which is coming from the electric powerhouse. So, the ignorant are also seeing the fan, and the man in knowledge is also seeing the fan, but their seeing is different. The perfect man is seeing in a different way than the imperfect man. So, the whole thing is present before the perfect and the imperfect. One who is imperfect, he is seeing in a different way, and the perfect is seeing in another. That is the difference. But the object of seeing is the same.<br />
<br />
What is that verse? ‘Yo mam pasyati sarvatra, sarvam mam pasyati.’ Find out.<br />
<br />
(pours glass of water)<br />
<br />
'''Pradyumna:'''<br />
:yo māṁ paśyati sarvatra<br />
:sarvaṁ ca mayi paśyati<br />
:tasyāhaṁ na praṇaśyāmi<br />
:sa ca me na praṇaśyati<br />
:([[BG 6.30 (1972)|BG 6.30]])<br />
<br />
:"For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me."<br />
<br />
'''Prabhupāda:''' That’s it. That is permanent relationship with God. A devotee is seeing everywhere God. God is everywhere and everything is in God. Therefore, God is never missed by him. He is seeing this flower, but he is seeing this flower in God. And God is in the flower. God is in the flower means God’s energy is there. And it is resting in God; it has no separate existence. Sarvam ca mayi pasyati: it is not independent. It is dependent on existence of God. So, therefore, one who is seeing in that way, he is never missing God. He is always with God, God conscious. That is Kṛṣṇa consciousness. He is never missing God. There is similar verse in the Brahma-samhita:<br />
<br />
:premanjana churita bhaktivilocanena<br />
:santa sadaiva hrdayesu vilokayanti<br />
:yam syamasundaram acintya guna svarupam<br />
:govindam adi purusam tam aham bhajami<br />
<br />
<br />
A devotee who has developed love of Godhead, his eyes are filled with God consciousness. Therefore, he is always seeing Syamasundaram, Kṛṣṇa. He is not for a moment seeing anything else except Syamasundar, except God. Premanjana churita bhaktivilocanena santa sadaiva—sadaiva means always, constantly. Santa sadaiva hrdayesu vilokayanti—as soon as he wants to see God within heart, immediately he sees Kṛṣṇa—immediately. This is the position of a perfect devotee. He is always seeing God, nothing but God. What is there? But one who has not developed that sense, he sees this table, this flower, differently. But in everything a devotee sees God.<br />
There is crude example: just like you have got a loveable child, and he is out of your sight. But as soon as you see his, some, toy, ‘Oh, this toy belongs to my child.’ Immediately you see your child, with the toy. As soon as you see the little shoe of your child, you immediately see the child. Is it not? So, it is a question of loving. If you have developed the loving sense, then you can see God everywhere. That is the criterion. So, therefore, our business is to develop that dormant love for Godhead.<br />
<br />
'''John:''' (intake of breath)<br />
<br />
'''Prabhupāda:''' And any religious system which helps in developing that loving attitude, that is first class. That is first class religion. Not these rituals. But the training, how one is developing that attitude of love of Godhead. That is the criterion. It doesn’t matter whether this is Hindu religion, Muslim religion, this religion—but it is actually helping the follower to develop love of Godhead. That is fine. Otherwise it is simply waste of time. That is the test: how much one is developing his love of Godhead. Otherwise, srama eva hi kevalam:<br />
<br />
:dharma svanustita pumsam visvaksena kathasu yat<br />
:notpadayet yadi ratim srama eva hi kevalam<br />
:(SB. 1.2.8)<br />
<br />
If he does not develop love of Godhead by following the principles of his religion, then it is simply waste of time. That’s all.<br />
<br />
'''John:''' So, in action, in love, devotion. Action without love, devotion, is not action.<br />
<br />
'''Prabhupāda:''' Uh?<br />
<br />
'''John:''' Would you say then that action without love and devotion is non-action?<br />
<br />
'''Prabhupāda:''' No. Devotion is action. If I love you, then I shall give you to eat.<br />
<br />
'''John:''' True.<br />
<br />
'''Prabhupāda:''' So that is action. That is action, it is not inaction.<br />
<br />
'''John:''' But, er…<br />
<br />
'''Prabhupāda:''' If I love you, then whatever you are giving me I shall take.<br />
<br />
'''John:''' Mhmm. Yes, I can accept this.<br />
<br />
'''Prabhupāda:''' I open my mind to you: ‘I am feeling like this, what is your advice?’ Because I love you, therefore I disclose my mind to you. So, love means not inaction.<br />
<br />
:dadāti pratigṛhṇāti<br />
:guhyam ākhyāti pṛcchati<br />
:bhuṅkte bhojayate caiva<br />
:ṣaḍ-vidhaṁ prīti-lakṣaṇam<br />
:(Upadeśāmṛta 4)<br />
<br />
These are the six symptoms of love, that give and take, eat and give him to eat, and open your mind and hear from him.<br />
<br />
'''John:''' Mhmm.<br />
<br />
'''Prabhupāda:''' These are the six exchange of activities when there is love.<br />
<br />
'''John:''' Mhmm.<br />
<br />
'''Prabhupāda:''' Love is not inactive.<br />
<br />
'''John:''' True. Then action can be smothered with personal things, which doesn’t stem from love. Then it becomes annulled?<br />
<br />
'''Prabhupāda:''' What is that?<br />
<br />
'''Ranchor:''' He was asking, his original question was, if there is activity without love, is that something…<br />
<br />
'''Prabhupāda:''' No—There is activity without love, and there is activity with love. But the activity with love is different from activity without love. When I do not love, I simply act for taking my necessities from God: ‘Oh God, give us our daily bread,’ finish. He does not think that I also have to give something to God. That he does not think. There is no love. He wants to take from God. If God gives him, satisfies his senses, then he accepts God. But he does not want to satisfy the senses of God. There is no love. There is simply approach to God, but there is no love. Love, the extreme love, is that I shall give everything to God, I shall not accept anything from God. That is real love.<br />
Just like gopis. They wanted to give everything to Kṛṣṇa, but they never prayed to Kṛṣṇa for their personal benefit. Never. That is the highest, topmost love.<br />
<br />
'''John:''' Complete surrender.<br />
<br />
'''Prabhupāda:''' Yes… Ahaituki apratihata yenatma samprasidati: that is pure satisfaction of our self. Give him little prasadam from me. You can give. You can take too—those who are visitors. No, they will take later on. You take. That's alright.<br />
(Pause then break in recording)<br />
<br />
'''Ranchor:''' …temple in the hippy area of London where all the hippies who have completely been degraded to the lowest stages of life—they are so degraded that they…<br />
<br />
'''Prabhupāda:''' They are coming? In our temple?<br />
<br />
'''Ranchor:''' Yes, in a small temple which we have—not at Bury Place.<br />
<br />
'''Prabhupāda:''' Yes. They are coming?<br />
<br />
'''Ranchor:''' Yes, every evening.<br />
<br />
'''Prabhupāda:''' They are chanting?<br />
<br />
'''Ranchor:''' Sometimes.<br />
<br />
'''Prabhupāda:''' Not always?<br />
<br />
'''Ranchor:''' No.<br />
<br />
'''Prabhupāda:''' Try to induce them to chant, then everything will come out okay. Simply induce them to chant. And don’t attempt anything more.<br />
<br />
'''Ranchor:''' They like the prasadam very much.<br />
<br />
'''Prabhupāda:''' Yes. Give them prasadam and let them chant. That will make them gradually. So prasadam you can distribute. You can have Pancatattva picture, and offer—sri Kṛṣṇa caitanya prabhu nityananda—and give them prasadam. And chant the Pancatattva sri Kṛṣṇa caitanya prabhu nityananda and hare Kṛṣṇa hare Kṛṣṇa Kṛṣṇa Kṛṣṇa. Two songs, that’s all. Simple method. Then gradually everything will be alright. So, are you doing that?<br />
<br />
'''Ranchor:''' Yes. Those who do chant Hare Kṛṣṇa, they enjoy very much to chant.<br />
<br />
'''Prabhupāda:''' Then that’s alright. Let them hear, then they gradually they will chant. That will make them alright. Don’t talk amongst them about philosophy, they will not understand.<br />
<br />
'''Ranchor:''' Yes, I’ve found that.<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''Ranchor:''' I’ve found it very difficult to explain to them –<br />
<br />
'''Prabhupāda:''' No. There is no need of talking philosophy. Simply you chant, and let them join. That’s all.<br />
<br />
'''John:''' May I ask what is your mode of chanting. Is it to raise the vibrations the spirit within…?<br />
<br />
'''Prabhupāda:''' Yes, by this vibration he’ll be purified. His heart will be cleansed. Yes. It is a cleansing method. Just like before coming in here we cleanse this room nicely. That is first business. So, the materially contaminated living entity have got heaps of garbage’s within the mind. By this vibration everything will be cleared gradually. And when the mind is clear, they will understand. Then at that time if you speak something about God, they will understand. And before being cleansed, they will not understand. So, first cleansing, ceto darpana marjanam. Go on cleansing.<br />
<br />
'''John:''' We have to do this personally too?<br />
<br />
'''Prabhupāda:''' It will be perfect. Once, twice.<br />
<br />
'''Ranchor:''' Is it also beneficial for them to hear the stories of Kṛṣṇa?<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''Ranchor:''' It is also beneficial for them to hear the stories of Kṛṣṇa? From the Kṛṣṇa Book?<br />
<br />
'''Prabhupāda:''' Yes. But chanting will be more enthusiastically accepted. The reciting the narration of Kṛṣṇa, that is also as good as chanting. But for them this chanting will be more effective. Therefore, this chanting, kirtan, kirtan, go on with kirtan as much time as you can.<br />
<br />
'''John:''' Do you introduce music in your chanting?<br />
<br />
'''Prabhupāda:''' Yes, we chant with music, with this mridanga. Not very much. Karatal, mridanga, that is sufficient.<br />
<br />
'''John:''' Harmonic music, you know?<br />
<br />
'''Prabhupāda:''' Yes. That means it brings them in the ecstasy. Simply by khol karatal, that is sufficient.<br />
<br />
'''John:''' Any aid which would raise the vibration to bring them within…<br />
<br />
'''Prabhupāda:''' That’s chanting loudly Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Rama Hare Rama Rama Rama Hare Hare. That vibration if you chant loudly, that will change the whole atmosphere, immediately. By sabda brahma. (Pause) Vasudev is in India?<br />
<br />
'''Pradyumna:''' Los Angeles.<br />
<br />
'''Prabhupāda:''' Los Angeles, oh.<br />
<br />
'''Pradyumna:''' He is suppose to help redecorate the new, the Temple. He is living in new apartment there across the street.<br />
<br />
'''Prabhupāda:''' His wife is there?<br />
<br />
'''Pradyumna:''' Yes. And I think son.<br />
<br />
'''John:''' Can you see the ultimate goal, when the whole humanity will be united?<br />
<br />
'''Prabhupāda:''' This is imagination. They will never. And to attempt for such thing is simply waste of time.<br />
<br />
'''John:''' Then you feel the golden age, then, you come to the golden and the thing will, go again… It might come to this great spiritual high. And then start to go over the summit.<br />
<br />
'''Prabhupāda:''' Golden age means that people are not bad, but there is no question of unity.<br />
<br />
'''John:''' You don’t feel there be ever…<br />
<br />
'''Prabhupāda:''' No that is not possible in this material world. Because the material world is being conducted by the three modes of material nature: satya-guna, tamo-guëa, rajo-guëa. So, there will be varieties of men and living entities always. So, there cannot be unity.<br />
There can be unity on this platform of God consciousness, but not that everyone will be interested. That is not possible. If they take, but that is if, on condition–but that it will never come to be.<br />
<br />
'''John:''' True. It’s a degree of elevation, recognition?<br />
<br />
'''Prabhupāda:''' Yes. So, not everyone will be elevated. Therefore, there cannot be any unity.<br />
<br />
'''John:''' So, we must (indistinct)–and serving and stimulate, stimulate…<br />
<br />
'''Prabhupāda:''' Yes. Just like this body. The tendency is to become old and then finished. (Sanskrit) Things are going on towards end. So, when the time (indistinct) will be ended. Now vanquished. So, that is the nature of material existence. Deteriorates, gradually. But this improvement means the improvement of the soul. The soul is covered now, but it can be improved by spiritual consciousness. Therefore, that is required. If one has to work for improvement, he has to work on the spiritual platform, Kṛṣṇa consciousness. Materially if he works, that will be failure. That is not possible.<br />
<br />
'''John:''' No, I don’t mean on a material level, I mean…<br />
<br />
'''Prabhupāda:''' Material level, just like yesterday one gentleman came, on Sunday. He is attempting to cure leprosy. He is spending his energy for this purpose. So, I said this is simply waste of time. You cannot cure the leprosies. Leprosies will go on, even if you cure one or two men, what is their benefit? So your attempt will be simply futile. So, anyone is attempting on this material platform, just like these rascals United Nations, they are trying to be united. This is rascaldom. It will never be possible. They want to make a show. Just like (indistinct), Daridra narayan-seva. There is another rascaldom. For a hundred years they are attempting for daridra narayan-seva. The daridras are there. And they are becoming enfattened by raising subscription in the name of.<br />
Similarly, this man also, he has raised subscription for clearing leprosy, but he is rich himself. No leper will be cured, and not a farthing will be expended for the leprosy. This is going on.<br />
<br />
'''John:''' If this is the case then, we would accept the situation which we’re in, people being born into the world, they’re growing away from the light, and then eventually either they grow away from the light, that far. It brings this great division of humanity, and depending upon the influence of the parent, or the influence of the society that they’re born into, this has a possibility of teaching the child towards spirituality or Kṛṣṇa consciousness.<br />
<br />
'''Prabhupāda:''' That is possible. You can teach, but you cannot expect that everyone will be able to take that teaching. That is not possible.<br />
<br />
'''John:''' I see.<br />
<br />
'''Prabhupāda:''' Your attempt should be to teach. That is good attempt, to teach about God consciousness. But other, material platform, it is not possible. Material platform, we will never be united, that is not possible.<br />
<br />
'''John:''' No, true. But what I was trying to express was if, in the hope that eventually, somewhere out there, in time…<br />
<br />
'''Prabhupāda:''' You can hope, but that is hope against hope.<br />
<br />
'''John:''' They won’t become aware of spiritual consciousness?<br />
<br />
'''Prabhupāda:''' Spiritual consciousness they will be aware; I am speaking on the material platform.<br />
<br />
'''John:''' Ah, I beg your pardon.<br />
<br />
'''Prabhupāda:''' Spiritual consciousness they will be.<br />
<br />
'''John:''' This is what I…<br />
<br />
'''Prabhupāda:''' In any condition of life, if one is eager to take up Kṛṣṇa consciousness, that is possible. That is possible.<br />
<br />
'''John:''' Because there’s a point in your life…<br />
<br />
'''Prabhupāda:''' Ahaituki, these very words—ahaituki apratihata—spiritual consciousness can advance without any check. That is possible.<br />
<br />
'''John:''' Well, will that condition eventually come when it will be a greater majority than it is at the moment in the world, when people are aware of spiritual consciousness?<br />
<br />
'''Prabhupāda:''' Yes, let us hope like that. When the majority of the people are spiritually conscious, then this whole world will be spiritual conscious.<br />
<br />
'''John:''' Well, won’t this then bring humanity closer together, and eventually bring…<br />
<br />
'''Prabhupāda:''' Why humanity? All living entities.<br />
<br />
'''John:''' All living entities, yes.<br />
<br />
'''Prabhupāda:''' Yes. Spiritually means all living entities.<br />
<br />
'''John:''' The great problem, as I see it, is that the great agony in the world is caused by man upon earth, though the lack of spiritual consciousness.<br />
<br />
'''Prabhupāda:''' Yes, therefore we are spreading this Kṛṣṇa consciousness. Our business. That is spiritual consciousness.<br />
<br />
'''John:''' We’re going towards a goal which will bring about enlightenment and peace.<br />
<br />
'''Prabhupāda:''' Yes. As soon as one becomes spiritually conscious, he becomes peaceful. Otherwise there is no peace. There is no question of peace.<br />
<br />
'''John:''' So, this is the goal.<br />
<br />
'''Prabhupāda:''' Yes. The goal is to understand what is God. What is my relationship with God.<br />
<br />
'''John:''' But not in a selfish way, surely.<br />
<br />
'''Prabhupāda:''' When one comes to God, he is no more selfish. He is broadminded, mahatma, he is called mahatma. A God conscious man, he is never selfish. He is broadminded.<br />
<br />
'''John:''' So, it’s how much we work now, and how much we work to pull together now, is the foundation.<br />
<br />
'''Prabhupāda:''' Another point is, unless the person is free from sinful activities, he cannot understand God. (pause)<br />
<br />
'''John:''' What does one do to be a follower?<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''John:''' What does one do to be with you, working with you?<br />
<br />
'''Prabhupāda:''' What is that?<br />
<br />
'''Ranchor:''' What does one do to become a disciple?<br />
<br />
'''Prabhupāda:''' Suffering is due to sinful activities.<br />
<br />
'''Devotee:''' His question is, to work with you, and the movement, what does one have to do?<br />
<br />
'''Prabhupāda:''' We welcome everyone.<br />
<br />
'''John:''' You see, because I’m already working, and disposed to Baha’u’llah and the followers of Baha’u’llah.<br />
<br />
'''Prabhupāda:''' First of all, you have to understand our philosophy.<br />
<br />
'''John:''' Now I’m trying to sort out a situation in my own life.<br />
<br />
'''Prabhupāda:''' If you are interested, then you come to us.<br />
<br />
'''John:''' Mm.<br />
<br />
'''Prabhupāda:''' Live with us, try to understand the philosophy. Then there is proposal to work with us. You are welcome. You can live here, attend our class, ask, and try to understand the philosophy. This way, when you understand the philosophy, then there is question of working. So, you are welcome. You can live here we have got sufficient place. You can live here. You can attend the class. Read our books. Put question when you do not understand. In this way. That is working with us. Then, when you are competent, then we want, then you can go, open a center. Or you can remain here. We give all freedom. But there is difficulty here, that you cannot smoke, you cannot drink, even tea, coffee. These are prohibited. Here there is no meat eating. So, outsiders sometimes they feel inconvenienced. Those who are addicted to drink tea, coffee, to smoke, meat eating, they’ll find difficult. We don’t allow these things.<br />
<br />
'''John:''' You have a set covenant; you know which is a moral code?<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''Pradyumna:''' We have our moral (indistinct) have rules and regulations?<br />
<br />
'''Bhajahari:''' We have four principles, they are no gambling, no intoxication, no illicit sex life, no animal foodstuffs (indistinct).<br />
<br />
'''Prabhupāda:''' (aside:) (indistinct) you coming.<br />
<br />
'''John:''' I’m wrong but I’ll just asked our friend a question, my brother. How can one serve God without serving humanity?<br />
<br />
'''Prabhupāda:''' If you serve God, humanity is automatically served. Just like if you water the root of the tree, the leaves of the tree are automatically served. You don’t require to make separate endeavour. Just like we are preaching Kṛṣṇa consciousness. Is it not service to humanity, all over the world?<br />
<br />
'''John:''' Exactly.<br />
<br />
'''Prabhupāda:''' We are giving them Kṛṣṇa consciousness, giving them prasadam, giving them shelter. Is it not service to the humanity?<br />
<br />
'''John:''' Exactly.<br />
<br />
'''Prabhupāda:''' So, this is automatically done. We don’t require to make a separate attempt. Everything is done, complete. If one takes to Kṛṣṇa consciousness.<br />
<br />
'''John:''' Can one lose sight of the process?<br />
<br />
'''Prabhupāda:''' Sarvarhanam acyute’ja. Arhanam means worship. So, everything becomes worshiped. Acyute’ja, by serving Acyuta, by worshipping Acyuta, Kṛṣṇa. Tatha sarvarhanam acyute’ja, pranopar’acyutad’indriyanam. Just like if you supply foodstuffs to the stomach, all the parts of the body become embryonic. Similarly, if you serve God, then everything is God’s part and parcel, so everything becomes served.<br />
<br />
'''John:''' So, there must always be an object of devotion, and the objects of devotion are infinite.<br />
<br />
'''Prabhupāda:''' Mmm?<br />
<br />
'''John:''' So, there must always be the object of devotion. And the objects of devotion are infinite.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Ranchor:''' Man’s position as an infinitesimal part and parcel of Kṛṣṇa’s energy is to render service to Kṛṣṇa. The part should render service to the whole. But if the individual part is trying to satisfy itself independently of the whole, independently of Kṛṣṇa, then he can never find satisfaction.<br />
<br />
'''John:''' Agreed, but if he’s never enlightened, how can he ever find satisfaction?<br />
<br />
'''Ranchor:''' The enlightenment can come, because Kṛṣṇa sends His representative to provide that enlightenment.<br />
<br />
'''John:''' What happens when they ignore this?<br />
<br />
'''Ranchor:''' Then…<br />
<br />
'''John:''' Not in a single situation, but in a manifold situation. American situation, Great Britain, French, where you get two great surges of power, one against the other.<br />
<br />
'''Ranchor:''' This is the material world.<br />
<br />
'''Prabhupāda:''' Find that verse, vyavasāyātmikā buddhir ekeha kuru-nandana. bahu-śākhā hy anantāś ca buddhayo ’vyavasāyinām. <br />
([[BG 2.41 (1972)|BG 2.41]])<br />
<br />
'''John:''' (indistinct) Where you stand in this situation, whether you accept that situation, or you don’t accept that situation, you either join forces with the thing you are against or for.<br />
<br />
'''Pradyumna:''' (reads)<br />
<br />
:vyavasāyātmikā buddhir<br />
:ekeha kuru-nandana<br />
:bahu-śākhā hy anantāś ca<br />
:buddhayo ’vyavasāyinām<br />
:([[BG 2.41 (1972)|BG 2.41]])<br />
<br />
"Those who are on this path are resolute in purpose and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched."<br />
<br />
'''Prabhupāda:''' Explain.<br />
<br />
'''Pradyumna:''' (reads purport) “A strong faith in Kṛṣṇa consciousness..." (continues full purport)<br />
<br />
(break)<br />
<br />
'''John:''' ...situation to serve.<br />
<br />
'''Ranchor:''' That is our choice. Either we can serve māyā, Kṛṣṇa’s material energy, in order to try to gain satisfaction for ourselves, or else we can serve Kṛṣṇa directly. In this way we can automatically gain satisfaction, because Kṛṣṇa, the root of the tree, is being watered. So automatically we find satisfaction. But if we wish to serve ourselves, to serve our own interests, then we can come again and again. We can be born in different species of life to enjoy according to our desires.<br />
<br />
'''Prabhupāda:''' Not to enjoy but to suffer. (laughter) There is not enjoyment. Where is enjoyment?<br />
<br />
'''Ranchor:''' Real enjoyment comes from serving Kṛṣṇa.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Ranchor:''' The illusion of enjoyment is there. The foolish man thinks that he is enjoying, just like the pig is tasting stool, but he is thinking that this is enjoyment.<br />
<br />
'''John:''' Yes, right, exactly.<br />
<br />
'''Ranchor:''' So, in this society very few people can understand that I am suffering. That is actually the beginning of intelligent life, of civilized human life.<br />
<br />
'''Prabhupāda:''' Māyā means accepting suffering as enjoyment. This is māyā. The man is working day and night hard, and eating a small piece of bread, a cup of tea, and he is thinking he is enjoying. I have seen it. One publisher in New York. He is working so hard that he has no time, and he was eating a cup of tea and one sandwich, that’s all. But he is thinking that he is enjoying. This is māyā. He is working hard but he is thinking he is enjoying. He does not think that if I am enjoying, then why I have to work so hard?<br />
<br />
'''John:''' It’s the thing you're striving to work for, isn’t it?<br />
<br />
'''Prabhupāda:''' Huh?<br />
<br />
'''John:''' It’s the thing called love for.<br />
<br />
'''Prabhupāda:''' For working?<br />
<br />
'''John:''' What you are devoted to. It can be either money, a goal, or God, or your wife or family, infinite varieties of devotion.<br />
<br />
'''Prabhupāda:''' No. To work for Kṛṣṇa, that is natural.<br />
<br />
'''John:''' Pardon?<br />
<br />
'''Prabhupāda:''' That is natural. Just like, your hand, part and parcel of your body, it is working. You are putting your hand in your pockets, you are getting your handkerchief. So, it is working. That is natural. But if your hand is engaged for polishing my shoes, is that natural?<br />
<br />
'''John:''' It could be done and motivised, because of the love for you.<br />
<br />
'''Prabhupāda:''' But first of all, your hand is meant for working for you. That is natural. But if your hand is engaged for working for others, without working for you, is that natural?<br />
<br />
'''John:''' Devotion surely.<br />
<br />
'''Prabhupāda:''' Hmm? What is this?<br />
<br />
'''Ranchor:''' He says, devotion…<br />
<br />
'''Prabhupāda:''' What is this devotion? If your hand is engaged for other purposes, not for your own purposes, is that natural?<br />
<br />
'''John:''' Well, you do it for the love of the person, or the love or the devotion…<br />
<br />
'''Prabhupāda:''' Love it may be, but how long you can do? You are putting your hand in the pocket, taking the handkerchief, that is natural, you can do it perpetually. But if your hand is engaged for some other purpose, not for your body’s purpose, how long you can be engaged? You will be tired.<br />
<br />
'''John:''' It’s infinite isn’t it?<br />
<br />
'''Prabhupāda:''' It is a simple thing. Your hand cannot be engaged for any other purpose. Your hand can be engaged for your purpose. Therefore, if we are part and parcel of Kṛṣṇa, we can be perpetually engaged in Kṛṣṇa’s service. Not in maya’s service—that is troublesome.<br />
<br />
'''John:''' I see your point. So, whatever you lay your hands to is done with love, your serving Kṛṣṇa.<br />
<br />
'''Prabhupāda:''' Then you cannot love anyone else, except Kṛṣṇa.<br />
<br />
'''John:''' That’s what I mean.<br />
<br />
'''Prabhupāda:''' Yes. To love anyone else, that is unnatural. But if you love Kṛṣṇa, then all others are loved. That is another thing. These things are understood when you are actually engaged in the service of Kṛṣṇa. These are revelation.<br />
<br />
'''John:''' In the recording, do you want?<br />
<br />
'''Prabhupāda:''' So, this may be published.<br />
<br />
'''John:''' It is good. Which means you need fuel for fire, if you want fire to burn, one must be devoted to the fire, to come away from the cold to the heat of the fire. (break) The first time you come under a master, or a mistress, and you go from grade to another. This is a perpetual, continual process. When you stop going to school, when you wish to leave school and to do your own thing within the world, to cut out and go your own way. And when you do that you become lost in a situation which can be a quagmire. But, sometime I feel that in your life you come to a situation, you come to a realisation, where you realize that you made a mistake and you must go back to school, start learning the true essence of school, the true essence of life.<br />
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'''Ranchor:''' And then the devotee, when he is receiving knowledge form, the spiritual master, he considers himself to eternally be learning from his spiritual master. At no time can he ever leave the instructions behind. At no time is he ever qualified simply to exits without the guidance of his spiritual master.<br />
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'''John:''' But this too, you see, is learning.<br />
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'''Prabhupāda:''' They are applying the spreading of Kṛṣṇa consciousness. This is application, practical. They are not only learning Kṛṣṇa consciousness, but they are teaching Kṛṣṇa consciousness, for the benefit of humanity.<br />
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'''Bhajahari:''' This evening we have a festival in a nearby town, a Hare Kṛṣṇa festival.<br />
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'''John:''' But you understand me in this concept? It’s pointless learning a trade if you’re never going to apply it.<br />
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'''Prabhupāda:''' Yes, that we are doing. We are applying.<br />
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'''John:''' Because there’s a lot of things going on where they learn, play the piano, they never play it to the public. Nobody’s ever hearing this piece of music, but they play to their own selves in a room. They have a beautiful gift of God, they’ve developed it to the highest pitch, but what joy are they giving it to the world? They are keeping it all to themselves, never letting this joy come out. This great love they have for music, which is of God, they’re keeping it all within themselves, and not letting nothing come out. They play in a silent room by themselves. A lot of people pray, you know? They get it together with God, to be saved. It’s like a person sitting in a room, playing the piano to themselves. In a soundproof room. Nobody’s getting the benefit of this beautiful thing, which is of God.<br />
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'''Ranchor:''' When Lord Chaitanya inaugurated this movement five hundred years ago, his idea was simply that we should spread the chanting of Hare Kṛṣṇa so that everybody could partake in that chanting of the holy names of God. Because, as Srila Prabhupäda has explained, that simply by chanting Kṛṣṇa’s names, one can…<br />
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'''Prabhupāda:''' Talking, also, about Kṛṣṇa. We are talking, just like we are referring to Bhagavad-gétä, and Bhagavat, this is also chanting. When you talk about Kṛṣṇa, about His teaching, about Himself, that is also chanting.<br />
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'''Ranchor:''' By practising this, glorifying God—kirtan literally means to glorify—by chanting the glories of God in this way, everyone can partake. That is the greatest realisation of our spiritual life, that we should wish to tell others. And Kṛṣṇa, at the end of Kṛṣṇa declared that, ‘My devotee, who is teaching this science, of the Bhagavad-gétä, to the other devotees, he is dearest of all to Me. He is the topmost devotee. So, actually, the highest ideals of this movement are that we should preach Kṛṣṇa consciousness. Not simply that we should retire, into the forest, and practise this on our own. But that we should spread it. And in that way our own realisation will increase.<br />
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'''John:''' Well you know in America, they’ve got bags of money, they come to this country. They strip this country, they strip the world, bare of all the priceless creations. They call them priceless creations, they take them back to their selves and they lock them up, and they say this is mine.<br />
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'''Ranchor:''' But the only things that they can take are the things which are actually worth nothing.<br />
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'''John:''' Yes, but the point is, you see, that all these beautiful things that are created from man’s creation. Along comes somebody (indistinct) pick up the Bhagavat, and to pick up all these things, lock them up and say this is mine. They pick up all the readings and the teachings of Bhagavat and put it within their own cellar and say this is mine. You know? Same as the guy that’s picking up the picture, pearl of great price, and says this is mine. What is his function?<br />
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'''Ranchor:''' Nobody can stop the teachings of God being made known to the people, because that is God’s wish.<br />
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'''Prabhupāda:''' When you talk of Kṛṣṇa, it is not of the mind or intelligence.<br />
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'''John:''' No but you understand me?<br />
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'''Prabhupāda:''' It is spiritual. It is completely beyond intelligence. People, generally, they do not understand what is soul, what is spirit. It is beyond intelligence. Beyond this gross body there is subtle mind. Beyond the subtle mind there is intelligence. And beyond intelligence there is spirit soul. So, when you talk of Kṛṣṇa consciousness, we talk on that platform, the spiritual platform. Not on the platform of intellectual, not on the platform of mental speculation.<br />
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'''John:''' This is the point. You see, this is the thing that’s going on in the world. We are…<br />
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'''Prabhupāda:''' In the world there is going on mental speculation, and intellectual (indistinct), but they have no knowledge of the spiritual platform. That is the defect.<br />
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'''John:''' And this is the dividing line from the higher consciousness.<br />
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'''Prabhupāda:''' Yes. They will take spiritual platform as mental platform. They mistake it. That is not. Mental platform is also material. Intellectual platform is also material. Spiritual platform is transcendental to all these platforms.<br />
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'''John:''' This the tragedy then. That the abuse of all the creative energy of man. The waste.<br />
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'''Ranchor:''' In the Vedic civilisation, the civilisation that existed prior to five thousand years ago, which was centred upon service to God, in that civilisation all the arts and sciences were used for the glorification of God.<br />
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'''John:''' This I can accept, but the point is what’s the point. If you know this other set-up is going to waste(?). What’s the point of going to work? If you know this other set-up’s going to abuse your energies. In only that direction.<br />
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'''Ranchor:''' They can’t diminish our service to Kṛṣṇa. Anyone who renders even the smallest service to Kṛṣṇa—that can never be destroyed. The potency of that service is always there. So, no matter how small our service to Kṛṣṇa is, the effect will be there. Nobody can destroy it. So simultaneously our business also is that we can enlighten those persons who would destroy our service to Kṛṣṇa. That can be done. It’s not impossible. That is why this movement is in existence. Because actually, simply if people can chant Hare Kṛṣṇa, and if they can read Śrīla Prabhupāda’s books, then that will help them to understand that this life is meant for serving Kṛṣṇa. It is not meant for serving ourselves. And unity will come. But never complete unity. Peacefulness will come. (indisinct)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=Category:1973_-_New_Audio_-_Released_in_May_2025&diff=780435Category:1973 - New Audio - Released in May 20252025-05-26T13:38:09Z<p>Anurag: Created page with "Category:1973 - Lectures and Conversations Category:New Audio and Transcription Releases"</p>
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<div>[[Category:1973 - Lectures and Conversations]]<br />
[[Category:New Audio and Transcription Releases]]</div>Anuraghttps://dev.vanisource.org/w/index.php?title=Category:1973_-_New_Transcriptions_-_Released_in_May_2025&diff=780434Category:1973 - New Transcriptions - Released in May 20252025-05-26T13:37:25Z<p>Anurag: Created page with "Category:1973 - Lectures and Conversations Category:New Audio and Transcription Releases"</p>
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<div>[[Category:1973 - Lectures and Conversations]]<br />
[[Category:New Audio and Transcription Releases]]</div>Anuraghttps://dev.vanisource.org/w/index.php?title=730717_-_Conversation_with_John_-_London&diff=780433730717 - Conversation with John - London2025-05-26T13:17:19Z<p>Anurag: Created page with "Category:1973 - Conversations Category:1973 - Lectures and Conversations Category:1973 - Lectures, Conversations and Letters Category:1973-07 - Lectures, Conversations and Letters Category:Conversations - Europe Category:Conversations - Europe, England - London Category:Lectures, Conversations and Letters - Europe Category:Lectures, Conversations and Letters - Europe, England - London Category:1973 - New Audio - Released in May 2025 ..."</p>
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<div>[[Category:1973 - Conversations]]<br />
[[Category:1973 - Lectures and Conversations]]<br />
[[Category:1973 - Lectures, Conversations and Letters]]<br />
[[Category:1973-07 - Lectures, Conversations and Letters]]<br />
[[Category:Conversations - Europe]]<br />
[[Category:Conversations - Europe, England - London]]<br />
[[Category:Lectures, Conversations and Letters - Europe]]<br />
[[Category:Lectures, Conversations and Letters - Europe, England - London]]<br />
[[Category:1973 - New Audio - Released in May 2025]]<br />
[[Category:1973 - New Transcriptions - Released in May 2025]]<br />
[[Category:Audio Files 90.01 Minutes or More]]<br />
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<div class="code">730717R2-LONDON - July 17, 1973 - 90:37 Minutes</div><br />
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<mp3player>https://s3.amazonaws.com/vanipedia/full/1973/730718R2-LONDON.mp3</mp3player><br />
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'''Prabhupāda:''' So, Baha’i faith, what is the objective of the Baha’i faith?<br />
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'''John:''' The objective? We are all the universal commonwealth of nations. We are all flowers in one garden.<br />
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'''Prabhupāda:''' (to Ranchor:) You come here. What does he say?<br />
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'''Ranchor:''' Well he’s been explaining to me that Baha’i, or Baha’u’llah who is the founder of the Baha’i faith, he synthesized all the teachings of the persons he called the nine great teachers, of whom Kṛṣṇa is included within those nine, and he synthesised these teachings to present to the world the recognised way of living peacefully on the world for God realisation for the next 25,000 years. Each 25,000 years presuming a new teaching is given for that period of time. And... <br />
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'''Prabhupāda:''' What is the ultimate goal?<br />
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'''John:''' The ultimate goal? God realisation of the infinite oneness of man.<br />
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'''Ranchor:''' He has explained to me that he has experienced what he considers to be Brahman, but that he knows… He has experienced what he considers to be Brahman. But, he knows that there’s something beyond that.<br />
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'''Prabhupāda:'''You have realised it like that? That Brahma, that Brahma?<br />
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'''Ranchor:''' Brahman yes.<br />
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Prabhupäda:You have used this? Brahma is a Sanskrit word.<br />
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'''John:''' I didn’t use this word, no. Because a word… An experience to me is an experience, a word is… Like an apple out there, until you experience the apple, you never know the flavour, until you experience, an experience it remains a word.<br />
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'''Prabhupāda:'''So that means you have experienced what is God?<br />
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'''John:''' I wouldn’t like to say that what I experienced was God.<br />
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'''Ranchor:''' He says he experienced the light, the divine light, but that he knows that is not the complete experience. He knows he must search further. But he considers, or Baha’u’llah taught, that God himself is unknowable.<br />
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'''Prabhupāda:'''Unknowable?<br />
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'''Ranchor:''' Unknowable?<br />
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'''Prabhupāda:'''Then why should we try to realize it?<br />
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'''John:''' Try to realize it.<br />
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'''Prabhupāda:'''No, if it is unknowable, then what is the use of attempting to know Him? <br />
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'''Ranchor:''' He has not answered that question.<br />
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'''Prabhupāda:'''That should be clear. If God is unknowable, then why should we attempt to know Him? <br />
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'''John:''' Well, at this present moment, at this juncture in my (indistinct) life, I felt, God, personally, is unknowable.<br />
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'''Prabhupāda:'''(to Ranchor:) He realised God?<br />
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'''Ranchor:''' No, he doesn’t claim to have realised God.<br />
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'''Prabhupāda:'''But one side you say that God cannot be realised.<br />
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'''John:''' I didn’t say this.<br />
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'''Prabhupāda:'''He said unknowable?<br />
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'''Ranchor:''' He explained that Baha’u’llah has taught that God is unknowable.<br />
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'''Prabhupāda:'''If He is unknowable, then why there is a attempt to know Him?<br />
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Srutakirti: He said that the ultimate goal of the faith is God realisation, but now you are saying He is unknowable.<br />
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'''John:''' Our oneness with God.<br />
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'''Prabhupāda:'''Oneness?<br />
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'''John:''' Oneness with God.<br />
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'''Prabhupāda:'''Now we are different?<br />
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'''John:''' I can’t define God. <br />
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'''Prabhupāda:'''You don’t define?<br />
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'''John:''' I can’t define God. Because God is... <br />
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'''Prabhupāda:'''What is this?<br />
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'''John:''' God is a word, you see, this is the point, from my understanding. And my understanding.<br />
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'''Prabhupāda:'''Your understanding may be defective.<br />
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'''John:''' Right.<br />
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'''Prabhupāda:'''But the thing is, if God is not knowable, then why there should be attempt to know Him?<br />
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'''John:''' To become one with reality? We are all going towards, we are all serving, trying to serve.<br />
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'''Prabhupāda:'''Is there any statement by the original founder what is the nature of God?<br />
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'''John:''' Energy? Light?<br />
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'''Ranchor:''' Is there any statement by the original founder of the faith what is the nature of God? Is there any statement that he has made? In other words Baha’u’llah, who is God?<br />
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'''John:''' What is God? Well Baha’u’llah, who was the founder of the Baha’i faith was the Pen of God, and what he has written is purely the reflection, because Baha’u’llah, what it means, is that he was the glory of God, not God, but the glory of God, the reflection of God.<br />
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'''Prabhupāda:'''That’s nice, that’s nice. But he is reflection of God—reflection means that here is a thing, and in the mirror the exact reflection is there. Just like if you see your face, the reflection in the mirror…<br />
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'''John:''' Mmm.<br />
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'''Prabhupāda:'''So, the reflection in the mirror is exactly like your face. The face is the reality, and the reflection is a shadow. But it gives the idea of the reality. Is it not?<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:'''Similarly, if you say that Baha’u’llah is reflection of God, then from the reflection we can understand what is God. <br />
'''John:''' As we become more receptive, as we understand more?<br />
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'''Prabhupāda:'''Yes, more or less, more or less. When the reflection is there, we can understand the reality. Just like my face: I do not see it. But when I keep a mirror before me, the reflection of the face is there, then I can see, oh here is a spot, or here is this, here is this. So, although I cannot see my face, but when it is reflected, I can see it. And from the reflection I can describe the features of my face. Is it clear?<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:'''So, if Baha’i is reflection, then from him we can understand God. <br />
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'''John:''' Yes, I can accept this point, because this makes a sort of way to know God. <br />
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'''Prabhupāda:'''So, what statement he has given about God? That is my point. <br />
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'''John:''' What statement? <br />
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'''Prabhupāda:'''Because if he is reflection—you have said reflection—reflection will give you an idea of the face.<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:'''So, what is the difficulty to give any definition or statement about God? <br />
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'''John:''' Well then, does this mean then that we are all, and everything is, reflections if God?<br />
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'''Prabhupāda:'''Yes. <br />
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'''John:''' In that broader, infinite sense? <br />
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'''Prabhupāda:'''Yes. Yes, that’s nice. Reflection. In the Christian faith also, they say that man is made after God. We also say. Just like our Kṛṣṇa, God. So, as Kṛṣṇa has got two hands, we have got two hands, Kṛṣṇa has got two legs, we have got two legs, Kṛṣṇa has got a head, we have got a head. So, we can understand from the reflection, we are reflection, we can understand God is a person. Is it not? God is a person. Like me. Is it not clear?<br />
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'''John:''' Yes, well this is true, what He said. It is from the clay that made you.<br />
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'''Prabhupāda:'''Yes. If I am reflection of God, you are reflection of God, then you, me, everyone of us, is person, therefore God is person. God is not imperson. This is the first statement. <br />
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'''John:''' Yes, well this is one point which I’ve been trying to clarify. <br />
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'''Prabhupāda:'''Yes, it is already clarified, because if I am reflection of God, I am a person, then God must be a person. It is already clear.<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:'''Is it not? God is person. As we accept. bhakte person. Now, it is to be understood what kind of person He is? What is the difference between His personality and my personality? That is to be understood. If I am reflection, then I am a person. So, God must be a person, if I am reflection of God. Now just to be understood, what kind of person He is? Is it exactly like me? Or He is different from me?<br />
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'''John:''' Different.<br />
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'''Prabhupāda:'''Yes.<br />
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'''John:''' In what way, a degree or refinement? <br />
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'''Prabhupāda:'''Yes. Thank you. Yes. He is unlimited, we are limited. That is the difference. He is person, I am also person, that’s a fact. But He is the supreme person. Nobody can excel Him. That is stated in the Bhagavad-gétä. Matah parataram nanyat. He’s person. Just like, I am a person, my disciples they are also persons, but my disciple consider me as greater person. Similarly, I consider my spiritual master as greater person. So, greater, greater, greater, greater, greater. When you have come to the person when there is no more greater than him, then he is God. Then he is God. Here I am greater than him, but my spiritual master is greater than me, his spiritual master is greater than him, go on, go on, go on. When you come to the ultimate person, and when he see that there is no more other greater than him, then he is God. <br />
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'''John:''' I can realize this to a point. Because I—I might be completely wrong, I probably am...<br />
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'''Prabhupāda:'''This is philosophy. The supreme person, above whom there is no more greater person<br />
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'''John:''' Is there no degree of refinement?<br />
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'''Prabhupāda:'''Yes, that I said. Just like I am a little more advanced, therefore they accept me as their spiritual master, similarly I accept guru. Guru, guru, means heavy. Heavy, heavy—you do understand? <br />
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'''John:''' Yes, heavy, weight.<br />
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'''Prabhupāda:'''Yes, weight. So, guru means heavy. So, I am heavier than my disciple, my guru maharaja is heavier. In this way, when you go to the supreme person, no more heavier than him. He is the heaviest of all. He is God. That is our philosophy. Éçvaraù parama Krsna. We get information from Vedas that parama, the supreme, isvara, controller, is Kṛṣṇa. His name is Kṛṣṇa. Éçvaraù parama Kṛṣṇa. Isvara means controller. So, I am controlling my disciples, my guru maharaja is controlling me, his guru maharaja is controlling. In this way, we are controller and controlled. Both. <br />
John. Uhum.<br />
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'''Prabhupāda:'''I am controlling somebody, but I am controlled by somebody else. This is my position. <br />
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John. Uhum, yes.<br />
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'''Prabhupāda:'''In this way, when you find a person who is simply controller, not controlled by anyone else, he is God. He is God. Very simple definition. He is simply controller, he is not controlled. Nobody controls him. Then he is God. This is simple understanding of God.<br />
John. Uhum.<br />
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'''Prabhupāda:'''Therefore, it is said, Éçvaraù parama Kṛṣṇa. Para means supreme. He has no controller. He is not controlled. By anyone. Therefore, He is God. Éçvaraù parama Kṛṣṇa. So, He’s a person sat-cit-ananda vigraha. Vigraha means person. So, that is clear, because we are reflection of God. So, I am a person, God must be a person. That is clear. But His personality and my personality, different. At least at the present moment, so long I am in the material world, my personality is there, but my body is not exactly like Kṛṣṇa. Kṛṣṇa’s body is sat-cit-ananda. Sat means eternal, cit means full of knowledge, and ananda means full of bliss. My body is not sat-cit-ananda. It is not eternal. It is temporary. Therefore, different from God’s body. My body is not full of knowledge, because I do not know even, what is going on within my body. But it is going on, but I do not know. Therefore, my body is full of ignorance. So, it is temporary, it is full of ignorance, and it is not full of bliss. It is full of miserable conditions. I have got disease, I get old age, I get death, I take my birth, I have got mental anxieties, I have got bodily pains and pleasure, I am afflicted by others. So many. So, there is no ananda, there is no bliss. Therefore, my body is different from God’s, Kṛṣṇa’s, body. He is sat-cit-ananda vigraha. Although He is person, I am person, that’s alright, but at the present moment my body is different from Him. <br />
<br />
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Then what is my position? My position is, if I am real reflection, then how I am covered by something by which I have got a body which is not permanent, not blissful, not full of knowledge? So, that covering is called maya. Just like you are covered by your coat. This coat is not your identity. You are mister such-and-such. I ask you mister such-and-such, I don’t ask you mister black coat or blue coat, no. This body is just like that. It is like a dress. Within this body, my reality is there. That is soul. The soul is as good in quality as the Lord, because I am part and parcel of God. Therefore, my attempt should be how to get out of this temporary body, miserable condition without any bliss, and get back my original body, which is as good in quality as that of God. This should be the attempt of human life. Developed consciousness. <br />
In the animal life they cannot do it, because they have no developed consciousness. In the human life we have got developed consciousness, therefore out attempt should be made how to get back, or revive, our original consciousness, or original body. That is perfection of life. That original consciousness is Kṛṣṇa consciousness: that I am part and parcel of Kṛṣṇa, or God. I am fallen in this my condition of life, so let me revive my original position and go back to home back to Godhead. <br />
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'''John:''' Could you explain what that experience that I experienced, that I was pointing out earlier on, back in 1940? Due to an accident they gave me anaesthetic and the experience was the sounds of the great bell ringing. Which eventually…<br />
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'''Prabhupāda:'''You experienced?<br />
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'''John:''' Yeah. <br />
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'''Ranchor:''' He described experiencing dazzling light.<br />
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'''John:''' Yes, from a pinpoint this light grew and grew and grew until it eventually burst into a thousand million lights. And then the sounds of the bells, it went…<br />
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'''Prabhupāda:'''(Aside:) Let him come if he wants. What is that?<br />
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'''Ranchor:''' Sound of bells ringing. Bells…<br />
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'''John:''' Yes, these large (indistinct) bells, vibrations, they gradually tinkled outwards, until there was just a tinkle, and there was a breath of wind blowing…<br />
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'''Prabhupāda:'''That’s nice. You experienced this?<br />
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'''John:''' Yes.<br />
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'''Ranchor:''' Yes.<br />
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'''Prabhupāda:'''There was a place where bells are ringing?<br />
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'''Ranchor:''' He experienced merging into. <br />
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'''John:''' Big bells were ringing first with a deep dong, then there was a gradual tinkling off to a mere tinkle, then it just went into a breeze, like a sshhh, like a breeze blowing, like the sand on a seashore…<br />
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'''Prabhupāda:'''So, there is breeze, there is sea, there is bell, so there are varieties. So, you have to accept that the spiritual world is full of varieties. <br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:'''It is not impersonal. That’s nice. As you say that there was breeze, there was sand-beach, there were bells—these are varieties. So, we also say that the spiritual world is full of spiritual varieties. <br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:'''<br />
:cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-<br />
:lakṣāvṛteṣu surabhīr abhipālayantam<br />
:lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ<br />
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi<br />
:(Bs 5.29)<br />
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<br />
God, Govindam, the supreme Lord, is very fond of tending cows, surabhi cows, as cowherd’s boy surabhir abhipalayantam. And he is always surrounded by many thousands of goddesses of fortune. They are called gopis. And the house in that spiritual world is made of touchstone Cintamini prakara. Kalpa vriksa, there are trees, but they are desire trees—not like this tree—you can ask anything from that tree, it will supply. <br />
So, these are the description of the spiritual world. The spiritual world, or the abode of God, the kingdom of God, is not void or impersonal. There are varieties, as exactly we experience varieties in this world, but that variety is of spirit, not of matter. Spirit means having knowledge, that is spirit. Just like here, this table, this is material, it has no knowledge. Suppose I want to move this table little this way or that way, so I don’t require to move it. As soon as I wish, I ask the table, ‘Please move this way,’ it will move. Just like I ask my disciple, ‘Please move,’ he will move. This is spirit. So, the spiritual world means there are varieties exactly like this, but they are all full of knowledge. Knowledge.<br />
<br />
'''John:''' Which is infinitely expanding?<br />
<br />
'''Prabhupāda:''' Yes, expanding. Knowledge means, whatever he desires he does. That is knowledge.<br />
<br />
'''John:''' This would relate then to the eternal progress which is open to every soul.<br />
<br />
'''Prabhupāda:''' Progress? There is no question of progress.<br />
<br />
'''John:''' Or evolution?<br />
<br />
'''Prabhupāda:''' There is varieties.<br />
<br />
'''John:''' Varieties.<br />
<br />
'''Prabhupāda:''' Varieties. Just like this flower is a variety. The table is a variety. So, progress from here, from matter we make progress to the spiritual world. That is progress. But here all the varieties, because they are material, they are temporary. There the varieties are not temporary—eternal. Here this flower, it will wither, dry, because it is made of material energy. But there the flower, ever fresh. Ever fresh. It will never wither. The tree is ever fresh. The trees are always full with fruits. Not only one kind of fruit, but whatever fruit you like you can get from that tree. These are the description of the spiritual world.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' And there the supreme person is surabhir abhipalayantam. He is acting like a cowherd boy. Venum kvanantam. He is blowing on his flute. Barhavatamsam. He has got a peacock feather on his head. Ananda cinmaya rasa. Here we taste everything because there is some mellow. I take a fruit because there is some taste, but that taste is temporary. Even if I taste a nice fruit, the fruit will be finished, or there are many fruits, my taste will be finished. It will come to an end. Therefore, it is material. Suppose you give me mango. I can eat mango, very nice taste. Then mango is finished. There was one mango. But if there are many mangos, then I cannot eat. After eating one mango, two mango, my capacity to taste, finished. So here there is taste, mellow, that is temporary.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' Finished. But there the taste never finishes. Neither the tasting object is finishing. That is spiritual.<br />
<br />
'''John:''' Is this what you call spiritual growth?<br />
<br />
'''Prabhupāda:''' Spiritual world. There is spiritual world. Just like this is material world. There is similar world beyond the sky, spiritual world. There also in the spiritual world there are also planets, and they are all spiritual planets. So as in this planet or any other planet there are varieties, there are also varieties. The only difference is, they are not temporary. They are eternal. Here in this material world everything is temporary, it will be finished. Your body is temporary, because it will be finished. (aside) come on. It will not stay. But there the body is never finished. Once you enter, you get eternal body. Eternal bliss. Eternal knowledge. Everything eternal.<br />
<br />
'''John:''' Then where does the point of reincarnation come in if one has this…<br />
<br />
'''Prabhupāda:''' Incarnation means when somebody comes from there, that is incarnation. Just like I come from India. Similarly, the supreme Lord Kṛṣṇa sometimes comes from there.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' To teach us. When you forget Kṛṣṇa, He comes. It is said, yada yada hi dharmasya glanir bhavati bharata. He comes personally, He sends his representative, just like Baha’i, he also spoke about God.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' So, sometimes He comes personally, sometimes He sends his representative, just to revive our God consciousness. This is called…<br />
<br />
'''John:''' Comes from age to age?<br />
<br />
'''Prabhupāda:''' Yes. So here we have forgotten God, there God is personally present. So therefore, sometimes He comes, sometimes He sends his representative. So, the representative, according to the time, atmosphere, and people, he speaks about God as far as they can understand. But here also we have got different varieties of people, who can understand more than the other. Therefore, we find the representative sometimes speaks differently because there are different persons. Just like, Jesus Christ said, ‘Thou shalt not kill.’ This means he was speaking to a group of people who were number one killers. Their business was to kill. Not very first-class men. If in a society the member simply kills, that means not very civilized man. In the civilized society the killing is not allowed, but they were killing. Therefore, to stop that killing, sinful activities—that was the main preaching. So, Lord Jesus Christ spoke only that thing, that if these rascals stop killing someday, they will be able to understand what is God. Let them first of all stop these sinful activities.<br />
<br />
'''Prabhupāda:''' So, Lord Buddha also said. Ahimsa. He did not say anything more, because they will not be able to understand. Because, such sinful men, what they will understand about God? Those who are busy in killing, then what they will understand God? Therefore, the preaching is, ‘Thou shalt not kill.’ Let them stop that, then there will be opportunity for understanding God.<br />
<br />
'''Prabhupāda:''' So as soon is this statement is there that thou shalt not kill, that means he was preaching not amongst very high class men. So, any class of men, they should be given some idea, but as far as they can understand. Therefore, we sometimes find the different types of preaching by different representatives of God.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' But, anyone preaching, he says about the glories of God. That is the sign of God’s representative. If he speaks about the glories of the Lord, he does not call himself as God, then he is representative of God. He is the confidential servant of God. Kintu prabhu yah priyah eva tasya. Such spiritual master is very dear. He speaks according to the time, circumstances, people, differently, but he speaks about God. That is the sign of becoming representative of God.<br />
<br />
(pause)<br />
'''Ranchor:''' Um he, one, um, one thing which he could not properly understand was what distinguishes Kṛṣṇa consciousness from the teachings of the other representatives of Kṛṣṇa. What distinguishes their teachings from the…<br />
<br />
'''Prabhupāda:''' Distinctions I have already explained. Others they preach the same Kṛṣṇa consciousness according to the circumstances.<br />
<br />
'''John:''' Uhum, from the time in which…<br />
<br />
'''Prabhupāda:''' Yes, where he is speaking. There are in Kṛṣṇa consciousness many things to be understood. The first understanding is God is great and I am God’s subordinate. God is predominator, I am predominated. This is basic principle of God consciousness. Now, what is my relationship with God? How I can serve Him? What are the varieties of service? There are so many things, unlimited—God is unlimited. So, to know about Him is also unlimited.<br />
<br />
The first knowledge is that I am maintained or predominated by God. God is the supreme predominator, controller, maintainer of all of us. This is the preliminary knowledge.<br />
<br />
Then, I am part and parcel of God, therefore I am qualitatively one with God. But He is unlimitedly powerful, I am limited. This is second stage.<br />
<br />
Then the third stage, when one realises that I am eternal servant of God, he begins service. That is devotional service. That is the beginning of self-realisation, and realisation of God. So as one advances in devotional service, he understands God, he understands himself, he understands the whole thing. Is that clear?<br />
<br />
'''John:''' So regardless of name…<br />
<br />
'''Prabhupāda:''' God has got thousands and thousands of names.<br />
<br />
'''John:''' (gasp) Yes.<br />
<br />
'''Prabhupāda:''' But He has got one chief name, and that name is Kṛṣṇa. Otherwise he has got thousands and thousands of names.<br />
<br />
'''John:''' Well this is the point, you see.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''John:''' And this is the great stumbling block of humanity.<br />
<br />
'''Prabhupāda:''' No.<br />
<br />
'''John:''' It is, in a lot of respects.<br />
<br />
'''Prabhupāda:''' No. God has got many names…<br />
<br />
'''John:''' Unless this realisation, it’s a great split.<br />
<br />
'''Prabhupāda:''' Many names. But the chief name is Kṛṣṇa. Kṛṣṇa means all-attractive.<br />
<br />
'''John:''' Yes. But the state I am worried about is that God has thousands of names, God is manifest within the whole of creation…<br />
<br />
'''Prabhupāda:''' Yes, God is manifest in you, God is manifest in him, God is manifest in this flower, God is manifest in this table. Because God is manifest... we know this table, material table, is made of material things, but these material things are energy of God.<br />
<br />
'''John:''' Hm.<br />
<br />
'''Prabhupāda:''' Therefore, it has got relationship with God. Spiritual being—this is also another energy of God. So, material energy is called external energy, and spiritual energy, as we are living entities, marginal. So, there is material world. God has got connection. God is manifest in material world, but not very distinctly. One who can understand, just like, we cannot see the sun in the sky, but one who has got knowledge, he knows the sun is not yet set. He can understand the sun is there by the sunlight. Similarly, by seeing the energy of Kṛṣṇa, we can understand what is Kṛṣṇa. The more you understand about the energy, the more you understand clearly Kṛṣṇa.<br />
<br />
'''John:''' But only thing I see and I experience is a great confusion going on in the world around us in this level, this plane of existence where, seeing this beautiful bouquet, which is unified into a beautiful creation…<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''John:''' …which we all are. Yet there are so many diversions and divergences in the individual consciousness, whether or not harmonising, whether or not really getting together in this great universal knowledge and understanding.<br />
<br />
'''Prabhupāda:''' Yes. They can be harmonised, when they come to God consciousness. Now, because one hasn't or has forgotten God, he is seeing simply this matter, material. Just like the scientists: they have no experience of God; they are simply dealing with the matter. They are thinking matter is all in all. They are unaware of the fact that matter is an energy of God. That they do not—that is imperfectness of knowledge.<br />
<br />
So, God is realised by perfection of knowledge. Those who are imperfect, they cannot realize God. God is there, even to the imperfect person. Just like this flower. This flower is present both to the perfect person and the imperfect person: so God’s energy is present; the perfect person can understand that it is made of God’s energy, and imperfect person says, they do not see God behind this, they see that it is the nature is working. That is the difference. The eyes of the perfect person is different from the eyes of the imperfect person. Just like, if there is an electric fan, just like in our childhood we used to think that there is a ghost within this fan. But one who knows, he does not find any ghost: he knows that it is running by the electric energy, which is coming from the electric powerhouse. So, the ignorant are also seeing the fan, and the man in knowledge is also seeing the fan, but their seeing is different. The perfect man is seeing in a different way than the imperfect man. So, the whole thing is present before the perfect and the imperfect. One who is imperfect, he is seeing in a different way, and the perfect is seeing in another. That is the difference. But the object of seeing is the same.<br />
<br />
What is that verse? ‘Yo mam pasyati sarvatra, sarvam mam pasyati.’ Find out.<br />
<br />
(pours glass of water)<br />
<br />
'''Pradyumna:'''<br />
:yo māṁ paśyati sarvatra<br />
:sarvaṁ ca mayi paśyati<br />
:tasyāhaṁ na praṇaśyāmi<br />
:sa ca me na praṇaśyati<br />
:([[BG 6.30 (1972)|BG 6.30]])<br />
<br />
:"For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me."<br />
<br />
'''Prabhupāda:''' That’s it. That is permanent relationship with God. A devotee is seeing everywhere God. God is everywhere and everything is in God. Therefore, God is never missed by him. He is seeing this flower, but he is seeing this flower in God. And God is in the flower. God is in the flower means God’s energy is there. And it is resting in God; it has no separate existence. Sarvam ca mayi pasyati: it is not independent. It is dependent on existence of God. So, therefore, one who is seeing in that way, he is never missing God. He is always with God, God conscious. That is Kṛṣṇa consciousness. He is never missing God. There is similar verse in the Brahma-samhita:<br />
<br />
:premanjana churita bhaktivilocanena<br />
:santa sadaiva hrdayesu vilokayanti<br />
:yam syamasundaram acintya guna svarupam<br />
:govindam adi purusam tam aham bhajami<br />
<br />
<br />
A devotee who has developed love of Godhead, his eyes are filled with God consciousness. Therefore, he is always seeing Syamasundaram, Kṛṣṇa. He is not for a moment seeing anything else except Syamasundar, except God. Premanjana churita bhaktivilocanena santa sadaiva—sadaiva means always, constantly. Santa sadaiva hrdayesu vilokayanti—as soon as he wants to see God within heart, immediately he sees Kṛṣṇa—immediately. This is the position of a perfect devotee. He is always seeing God, nothing but God. What is there? But one who has not developed that sense, he sees this table, this flower, differently. But in everything a devotee sees God.<br />
There is crude example: just like you have got a loveable child, and he is out of your sight. But as soon as you see his, some, toy, ‘Oh, this toy belongs to my child.’ Immediately you see your child, with the toy. As soon as you see the little shoe of your child, you immediately see the child. Is it not? So, it is a question of loving. If you have developed the loving sense, then you can see God everywhere. That is the criterion. So, therefore, our business is to develop that dormant love for Godhead.<br />
<br />
'''John:''' (intake of breath)<br />
<br />
'''Prabhupāda:''' And any religious system which helps in developing that loving attitude, that is first class. That is first class religion. Not these rituals. But the training, how one is developing that attitude of love of Godhead. That is the criterion. It doesn’t matter whether this is Hindu religion, Muslim religion, this religion—but it is actually helping the follower to develop love of Godhead. That is fine. Otherwise it is simply waste of time. That is the test: how much one is developing his love of Godhead. Otherwise, srama eva hi kevalam:<br />
<br />
:dharma svanustita pumsam visvaksena kathasu yat<br />
:notpadayet yadi ratim srama eva hi kevalam<br />
:(SB. 1.2.8)<br />
<br />
If he does not develop love of Godhead by following the principles of his religion, then it is simply waste of time. That’s all.<br />
<br />
'''John:''' So, in action, in love, devotion. Action without love, devotion, is not action.<br />
<br />
'''Prabhupāda:''' Uh?<br />
<br />
'''John:''' Would you say then that action without love and devotion is non-action?<br />
<br />
'''Prabhupāda:''' No. Devotion is action. If I love you, then I shall give you to eat.<br />
<br />
'''John:''' True.<br />
<br />
'''Prabhupāda:''' So that is action. That is action, it is not inaction.<br />
<br />
'''John:''' But, er…<br />
<br />
'''Prabhupāda:''' If I love you, then whatever you are giving me I shall take.<br />
<br />
'''John:''' Mhmm. Yes, I can accept this.<br />
<br />
'''Prabhupāda:''' I open my mind to you: ‘I am feeling like this, what is your advice?’ Because I love you, therefore I disclose my mind to you. So, love means not inaction.<br />
<br />
:dadāti pratigṛhṇāti<br />
:guhyam ākhyāti pṛcchati<br />
:bhuṅkte bhojayate caiva<br />
:ṣaḍ-vidhaṁ prīti-lakṣaṇam<br />
:(Upadeśāmṛta 4)<br />
<br />
These are the six symptoms of love, that give and take, eat and give him to eat, and open your mind and hear from him.<br />
<br />
'''John:''' Mhmm.<br />
<br />
'''Prabhupāda:''' These are the six exchange of activities when there is love.<br />
<br />
'''John:''' Mhmm.<br />
<br />
'''Prabhupāda:''' Love is not inactive.<br />
<br />
'''John:''' True. Then action can be smothered with personal things, which doesn’t stem from love. Then it becomes annulled?<br />
<br />
'''Prabhupāda:''' What is that?<br />
<br />
'''Ranchor:''' He was asking, his original question was, if there is activity without love, is that something…<br />
<br />
'''Prabhupāda:''' No—There is activity without love, and there is activity with love. But the activity with love is different from activity without love. When I do not love, I simply act for taking my necessities from God: ‘Oh God, give us our daily bread,’ finish. He does not think that I also have to give something to God. That he does not think. There is no love. He wants to take from God. If God gives him, satisfies his senses, then he accepts God. But he does not want to satisfy the senses of God. There is no love. There is simply approach to God, but there is no love. Love, the extreme love, is that I shall give everything to God, I shall not accept anything from God. That is real love.<br />
Just like gopis. They wanted to give everything to Kṛṣṇa, but they never prayed to Kṛṣṇa for their personal benefit. Never. That is the highest, topmost love.<br />
<br />
'''John:''' Complete surrender.<br />
<br />
'''Prabhupāda:''' Yes… Ahaituki apratihata yenatma samprasidati: that is pure satisfaction of our self. Give him little prasadam from me. You can give. You can take too—those who are visitors. No, they will take later on. You take. That's alright.<br />
(Pause then break in recording)<br />
<br />
'''Ranchor:''' …temple in the hippy area of London where all the hippies who have completely been degraded to the lowest stages of life—they are so degraded that they…<br />
<br />
'''Prabhupāda:''' They are coming? In our temple?<br />
<br />
'''Ranchor:''' Yes, in a small temple which we have—not at Bury Place.<br />
<br />
'''Prabhupāda:''' Yes. They are coming?<br />
<br />
'''Ranchor:''' Yes, every evening.<br />
<br />
'''Prabhupāda:''' They are chanting?<br />
<br />
'''Ranchor:''' Sometimes.<br />
<br />
'''Prabhupāda:''' Not always?<br />
<br />
'''Ranchor:''' No.<br />
<br />
'''Prabhupāda:''' Try to induce them to chant, then everything will come out okay. Simply induce them to chant. And don’t attempt anything more.<br />
<br />
'''Ranchor:''' They like the prasadam very much.<br />
<br />
'''Prabhupāda:''' Yes. Give them prasadam and let them chant. That will make them gradually. So prasadam you can distribute. You can have Pancatattva picture, and offer—sri Kṛṣṇa caitanya prabhu nityananda—and give them prasadam. And chant the Pancatattva sri Kṛṣṇa caitanya prabhu nityananda and hare Kṛṣṇa hare Kṛṣṇa Kṛṣṇa Kṛṣṇa. Two songs, that’s all. Simple method. Then gradually everything will be alright. So, are you doing that?<br />
<br />
'''Ranchor:''' Yes. Those who do chant Hare Kṛṣṇa, they enjoy very much to chant.<br />
<br />
'''Prabhupāda:''' Then that’s alright. Let them hear, then they gradually they will chant. That will make them alright. Don’t talk amongst them about philosophy, they will not understand.<br />
<br />
'''Ranchor:''' Yes, I’ve found that.<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''Ranchor:''' I’ve found it very difficult to explain to them –<br />
<br />
'''Prabhupāda:''' No. There is no need of talking philosophy. Simply you chant, and let them join. That’s all.<br />
<br />
'''John:''' May I ask what is your mode of chanting. Is it to raise the vibrations the spirit within…?<br />
<br />
'''Prabhupāda:''' Yes, by this vibration he’ll be purified. His heart will be cleansed. Yes. It is a cleansing method. Just like before coming in here we cleanse this room nicely. That is first business. So, the materially contaminated living entity have got heaps of garbage’s within the mind. By this vibration everything will be cleared gradually. And when the mind is clear, they will understand. Then at that time if you speak something about God, they will understand. And before being cleansed, they will not understand. So, first cleansing, ceto darpana marjanam. Go on cleansing.<br />
<br />
'''John:''' We have to do this personally too?<br />
<br />
'''Prabhupāda:''' It will be perfect. Once, twice.<br />
<br />
'''Ranchor:''' Is it also beneficial for them to hear the stories of Kṛṣṇa?<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''Ranchor:''' It is also beneficial for them to hear the stories of Kṛṣṇa? From the Kṛṣṇa Book?<br />
<br />
'''Prabhupāda:''' Yes. But chanting will be more enthusiastically accepted. The reciting the narration of Kṛṣṇa, that is also as good as chanting. But for them this chanting will be more effective. Therefore, this chanting, kirtan, kirtan, go on with kirtan as much time as you can.<br />
<br />
'''John:''' Do you introduce music in your chanting?<br />
<br />
'''Prabhupāda:''' Yes, we chant with music, with this mridanga. Not very much. Karatal, mridanga, that is sufficient.<br />
<br />
'''John:''' Harmonic music, you know?<br />
<br />
'''Prabhupāda:''' Yes. That means it brings them in the ecstasy. Simply by khol karatal, that is sufficient.<br />
<br />
'''John:''' Any aid which would raise the vibration to bring them within…<br />
<br />
'''Prabhupāda:''' That’s chanting loudly Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Rama Hare Rama Rama Rama Hare Hare. That vibration if you chant loudly, that will change the whole atmosphere, immediately. By sabda brahma. (Pause) Vasudev is in India?<br />
<br />
'''Pradyumna:''' Los Angeles.<br />
<br />
'''Prabhupāda:''' Los Angeles, oh.<br />
<br />
'''Pradyumna:''' He is suppose to help redecorate the new, the Temple. He is living in new apartment there across the street.<br />
<br />
'''Prabhupāda:''' His wife is there?<br />
<br />
'''Pradyumna:''' Yes. And I think son.<br />
<br />
'''John:''' Can you see the ultimate goal, when the whole humanity will be united?<br />
<br />
'''Prabhupāda:''' This is imagination. They will never. And to attempt for such thing is simply waste of time.<br />
<br />
'''John:''' Then you feel the golden age, then, you come to the golden and the thing will, go again… It might come to this great spiritual high. And then start to go over the summit.<br />
<br />
'''Prabhupāda:''' Golden age means that people are not bad, but there is no question of unity.<br />
<br />
'''John:''' You don’t feel there be ever…<br />
<br />
'''Prabhupāda:''' No that is not possible in this material world. Because the material world is being conducted by the three modes of material nature: satya-guna, tamo-guëa, rajo-guëa. So, there will be varieties of men and living entities always. So, there cannot be unity.<br />
There can be unity on this platform of God consciousness, but not that everyone will be interested. That is not possible. If they take, but that is if, on condition–but that it will never come to be.<br />
<br />
'''John:''' True. It’s a degree of elevation, recognition?<br />
<br />
'''Prabhupāda:''' Yes. So, not everyone will be elevated. Therefore, there cannot be any unity.<br />
<br />
'''John:''' So, we must (indistinct)–and serving and stimulate, stimulate…<br />
<br />
'''Prabhupāda:''' Yes. Just like this body. The tendency is to become old and then finished. (Sanskrit) Things are going on towards end. So, when the time (indistinct) will be ended. Now vanquished. So, that is the nature of material existence. Deteriorates, gradually. But this improvement means the improvement of the soul. The soul is covered now, but it can be improved by spiritual consciousness. Therefore, that is required. If one has to work for improvement, he has to work on the spiritual platform, Kṛṣṇa consciousness. Materially if he works, that will be failure. That is not possible.<br />
<br />
'''John:''' No, I don’t mean on a material level, I mean…<br />
<br />
'''Prabhupāda:''' Material level, just like yesterday one gentleman came, on Sunday. He is attempting to cure leprosy. He is spending his energy for this purpose. So, I said this is simply waste of time. You cannot cure the leprosies. Leprosies will go on, even if you cure one or two men, what is their benefit? So your attempt will be simply futile. So, anyone is attempting on this material platform, just like these rascals United Nations, they are trying to be united. This is rascaldom. It will never be possible. They want to make a show. Just like (indistinct), Daridra narayan-seva. There is another rascaldom. For a hundred years they are attempting for daridra narayan-seva. The daridras are there. And they are becoming enfattened by raising subscription in the name of.<br />
Similarly, this man also, he has raised subscription for clearing leprosy, but he is rich himself. No leper will be cured, and not a farthing will be expended for the leprosy. This is going on.<br />
<br />
'''John:''' If this is the case then, we would accept the situation which we’re in, people being born into the world, they’re growing away from the light, and then eventually either they grow away from the light, that far. It brings this great division of humanity, and depending upon the influence of the parent, or the influence of the society that they’re born into, this has a possibility of teaching the child towards spirituality or Kṛṣṇa consciousness.<br />
<br />
'''Prabhupāda:''' That is possible. You can teach, but you cannot expect that everyone will be able to take that teaching. That is not possible.<br />
<br />
'''John:''' I see.<br />
<br />
'''Prabhupāda:''' Your attempt should be to teach. That is good attempt, to teach about God consciousness. But other, material platform, it is not possible. Material platform, we will never be united, that is not possible.<br />
<br />
'''John:''' No, true. But what I was trying to express was if, in the hope that eventually, somewhere out there, in time…<br />
<br />
'''Prabhupāda:''' You can hope, but that is hope against hope.<br />
<br />
'''John:''' They won’t become aware of spiritual consciousness?<br />
<br />
'''Prabhupāda:''' Spiritual consciousness they will be aware; I am speaking on the material platform.<br />
<br />
'''John:''' Ah, I beg your pardon.<br />
<br />
'''Prabhupāda:''' Spiritual consciousness they will be.<br />
<br />
'''John:''' This is what I…<br />
<br />
'''Prabhupāda:''' In any condition of life, if one is eager to take up Kṛṣṇa consciousness, that is possible. That is possible.<br />
<br />
'''John:''' Because there’s a point in your life…<br />
<br />
'''Prabhupāda:''' Ahaituki, these very words—ahaituki apratihata—spiritual consciousness can advance without any check. That is possible.<br />
<br />
'''John:''' Well, will that condition eventually come when it will be a greater majority than it is at the moment in the world, when people are aware of spiritual consciousness?<br />
<br />
'''Prabhupāda:''' Yes, let us hope like that. When the majority of the people are spiritually conscious, then this whole world will be spiritual conscious.<br />
<br />
'''John:''' Well, won’t this then bring humanity closer together, and eventually bring…<br />
<br />
'''Prabhupāda:''' Why humanity? All living entities.<br />
<br />
'''John:''' All living entities, yes.<br />
<br />
'''Prabhupāda:''' Yes. Spiritually means all living entities.<br />
<br />
'''John:''' The great problem, as I see it, is that the great agony in the world is caused by man upon earth, though the lack of spiritual consciousness.<br />
<br />
'''Prabhupāda:''' Yes, therefore we are spreading this Kṛṣṇa consciousness. Our business. That is spiritual consciousness.<br />
<br />
'''John:''' We’re going towards a goal which will bring about enlightenment and peace.<br />
<br />
'''Prabhupāda:''' Yes. As soon as one becomes spiritually conscious, he becomes peaceful. Otherwise there is no peace. There is no question of peace.<br />
<br />
'''John:''' So, this is the goal.<br />
<br />
'''Prabhupāda:''' Yes. The goal is to understand what is God. What is my relationship with God.<br />
<br />
'''John:''' But not in a selfish way, surely.<br />
<br />
'''Prabhupāda:''' When one comes to God, he is no more selfish. He is broadminded, mahatma, he is called mahatma. A God conscious man, he is never selfish. He is broadminded.<br />
<br />
'''John:''' So, it’s how much we work now, and how much we work to pull together now, is the foundation.<br />
<br />
'''Prabhupāda:''' Another point is, unless the person is free from sinful activities, he cannot understand God. (pause)<br />
<br />
'''John:''' What does one do to be a follower?<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''John:''' What does one do to be with you, working with you?<br />
<br />
'''Prabhupāda:''' What is that?<br />
<br />
'''Ranchor:''' What does one do to become a disciple?<br />
<br />
'''Prabhupāda:''' Suffering is due to sinful activities.<br />
<br />
'''Devotee:''' His question is, to work with you, and the movement, what does one have to do?<br />
<br />
'''Prabhupāda:''' We welcome everyone.<br />
<br />
'''John:''' You see, because I’m already working, and disposed to Baha’u’llah and the followers of Baha’u’llah.<br />
<br />
'''Prabhupāda:''' First of all, you have to understand our philosophy.<br />
<br />
'''John:''' Now I’m trying to sort out a situation in my own life.<br />
<br />
'''Prabhupāda:''' If you are interested, then you come to us.<br />
<br />
'''John:''' Mm.<br />
<br />
'''Prabhupāda:''' Live with us, try to understand the philosophy. Then there is proposal to work with us. You are welcome. You can live here, attend our class, ask, and try to understand the philosophy. This way, when you understand the philosophy, then there is question of working. So, you are welcome. You can live here we have got sufficient place. You can live here. You can attend the class. Read our books. Put question when you do not understand. In this way. That is working with us. Then, when you are competent, then we want, then you can go, open a center. Or you can remain here. We give all freedom. But there is difficulty here, that you cannot smoke, you cannot drink, even tea, coffee. These are prohibited. Here there is no meat eating. So, outsiders sometimes they feel inconvenienced. Those who are addicted to drink tea, coffee, to smoke, meat eating, they’ll find difficult. We don’t allow these things.<br />
<br />
'''John:''' You have a set covenant; you know which is a moral code?<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''Pradyumna:''' We have our moral (indistinct) have rules and regulations?<br />
<br />
'''Bhajahari:''' We have four principles, they are no gambling, no intoxication, no illicit sex life, no animal foodstuffs (indistinct).<br />
<br />
'''Prabhupāda:''' (aside:) (indistinct) you coming.<br />
<br />
'''John:''' I’m wrong but I’ll just asked our friend a question, my brother. How can one serve God without serving humanity?<br />
<br />
'''Prabhupāda:''' If you serve God, humanity is automatically served. Just like if you water the root of the tree, the leaves of the tree are automatically served. You don’t require to make separate endeavour. Just like we are preaching Kṛṣṇa consciousness. Is it not service to humanity, all over the world?<br />
<br />
'''John:''' Exactly.<br />
<br />
'''Prabhupāda:''' We are giving them Kṛṣṇa consciousness, giving them prasadam, giving them shelter. Is it not service to the humanity?<br />
<br />
'''John:''' Exactly.<br />
<br />
'''Prabhupāda:''' So, this is automatically done. We don’t require to make a separate attempt. Everything is done, complete. If one takes to Kṛṣṇa consciousness.<br />
<br />
'''John:''' Can one lose sight of the process?<br />
<br />
'''Prabhupāda:''' Sarvarhanam acyute’ja. Arhanam means worship. So, everything becomes worshiped. Acyute’ja, by serving Acyuta, by worshipping Acyuta, Kṛṣṇa. Tatha sarvarhanam acyute’ja, pranopar’acyutad’indriyanam. Just like if you supply foodstuffs to the stomach, all the parts of the body become embryonic. Similarly, if you serve God, then everything is God’s part and parcel, so everything becomes served.<br />
<br />
'''John:''' So, there must always be an object of devotion, and the objects of devotion are infinite.<br />
<br />
'''Prabhupāda:''' Mmm?<br />
<br />
'''John:''' So, there must always be the object of devotion. And the objects of devotion are infinite.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Ranchor:''' Man’s position as an infinitesimal part and parcel of Kṛṣṇa’s energy is to render service to Kṛṣṇa. The part should render service to the whole. But if the individual part is trying to satisfy itself independently of the whole, independently of Kṛṣṇa, then he can never find satisfaction.<br />
<br />
'''John:''' Agreed, but if he’s never enlightened, how can he ever find satisfaction?<br />
<br />
'''Ranchor:''' The enlightenment can come, because Kṛṣṇa sends His representative to provide that enlightenment.<br />
<br />
'''John:''' What happens when they ignore this?<br />
<br />
'''Ranchor:''' Then…<br />
<br />
'''John:''' Not in a single situation, but in a manifold situation. American situation, Great Britain, French, where you get two great surges of power, one against the other.<br />
<br />
'''Ranchor:''' This is the material world.<br />
<br />
'''Prabhupāda:''' Find that verse, vyavasāyātmikā buddhir ekeha kuru-nandana. bahu-śākhā hy anantāś ca buddhayo ’vyavasāyinām. <br />
([[BG 2.41 (1972)|BG 2.41]])<br />
<br />
'''John:''' (indistinct) Where you stand in this situation, whether you accept that situation, or you don’t accept that situation, you either join forces with the thing you are against or for.<br />
<br />
'''Pradyumna:''' (reads)<br />
<br />
:vyavasāyātmikā buddhir<br />
:ekeha kuru-nandana<br />
:bahu-śākhā hy anantāś ca<br />
:buddhayo ’vyavasāyinām<br />
:([[BG 2.41 (1972)|BG 2.41]])<br />
<br />
"Those who are on this path are resolute in purpose and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched."<br />
<br />
'''Prabhupāda:''' Explain.<br />
<br />
'''Pradyumna:''' (reads purport) “A strong faith in Kṛṣṇa consciousness..." (continues full purport)<br />
<br />
(break)<br />
<br />
'''John:''' ...situation to serve.<br />
<br />
'''Ranchor:''' That is our choice. Either we can serve māyā, Kṛṣṇa’s material energy, in order to try to gain satisfaction for ourselves, or else we can serve Kṛṣṇa directly. In this way we can automatically gain satisfaction, because Kṛṣṇa, the root of the tree, is being watered. So automatically we find satisfaction. But if we wish to serve ourselves, to serve our own interests, then we can come again and again. We can be born in different species of life to enjoy according to our desires.<br />
<br />
'''Prabhupāda:''' Not to enjoy but to suffer. (laughter) There is not enjoyment. Where is enjoyment?<br />
<br />
'''Ranchor:''' Real enjoyment comes from serving Kṛṣṇa.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Ranchor:''' The illusion of enjoyment is there. The foolish man thinks that he is enjoying, just like the pig is tasting stool, but he is thinking that this is enjoyment.<br />
<br />
'''John:''' Yes, right, exactly.<br />
<br />
'''Ranchor:''' So, in this society very few people can understand that I am suffering. That is actually the beginning of intelligent life, of civilized human life.<br />
<br />
'''Prabhupāda:''' Māyā means accepting suffering as enjoyment. This is māyā. The man is working day and night hard, and eating a small piece of bread, a cup of tea, and he is thinking he is enjoying. I have seen it. One publisher in New York. He is working so hard that he has no time, and he was eating a cup of tea and one sandwich, that’s all. But he is thinking that he is enjoying. This is māyā. He is working hard but he is thinking he is enjoying. He does not think that if I am enjoying, then why I have to work so hard?<br />
<br />
'''John:''' It’s the thing you're striving to work for, isn’t it?<br />
<br />
'''Prabhupāda:''' Huh?<br />
<br />
'''John:''' It’s the thing called love for.<br />
<br />
'''Prabhupāda:''' For working?<br />
<br />
'''John:''' What you are devoted to. It can be either money, a goal, or God, or your wife or family, infinite varieties of devotion.<br />
<br />
'''Prabhupāda:''' No. To work for Kṛṣṇa, that is natural.<br />
<br />
'''John:''' Pardon?<br />
<br />
'''Prabhupāda:''' That is natural. Just like, your hand, part and parcel of your body, it is working. You are putting your hand in your pockets, you are getting your handkerchief. So, it is working. That is natural. But if your hand is engaged for polishing my shoes, is that natural?<br />
<br />
'''John:''' It could be done and motivised, because of the love for you.<br />
<br />
'''Prabhupāda:''' But first of all, your hand is meant for working for you. That is natural. But if your hand is engaged for working for others, without working for you, is that natural?<br />
<br />
'''John:''' Devotion surely.<br />
<br />
'''Prabhupāda:''' Hmm? What is this?<br />
<br />
'''Ranchor:''' He says, devotion…<br />
<br />
'''Prabhupāda:''' What is this devotion? If your hand is engaged for other purposes, not for your own purposes, is that natural?<br />
<br />
'''John:''' Well, you do it for the love of the person, or the love or the devotion…<br />
<br />
'''Prabhupāda:''' Love it may be, but how long you can do? You are putting your hand in the pocket, taking the handkerchief, that is natural, you can do it perpetually. But if your hand is engaged for some other purpose, not for your body’s purpose, how long you can be engaged? You will be tired.<br />
<br />
'''John:''' It’s infinite isn’t it?<br />
<br />
'''Prabhupāda:''' It is a simple thing. Your hand cannot be engaged for any other purpose. Your hand can be engaged for your purpose. Therefore, if we are part and parcel of Kṛṣṇa, we can be perpetually engaged in Kṛṣṇa’s service. Not in maya’s service—that is troublesome.<br />
<br />
'''John:''' I see your point. So, whatever you lay your hands to is done with love, your serving Kṛṣṇa.<br />
<br />
'''Prabhupāda:''' Then you cannot love anyone else, except Kṛṣṇa.<br />
<br />
'''John:''' That’s what I mean.<br />
<br />
'''Prabhupāda:''' Yes. To love anyone else, that is unnatural. But if you love Kṛṣṇa, then all others are loved. That is another thing. These things are understood when you are actually engaged in the service of Kṛṣṇa. These are revelation.<br />
<br />
'''John:''' In the recording, do you want?<br />
<br />
'''Prabhupāda:''' So, this may be published.<br />
<br />
'''John:''' It is good. Which means you need fuel for fire, if you want fire to burn, one must be devoted to the fire, to come away from the cold to the heat of the fire. (break) The first time you come under a master, or a mistress, and you go from grade to another. This is a perpetual, continual process. When you stop going to school, when you wish to leave school and to do your own thing within the world, to cut out and go your own way. And when you do that you become lost in a situation which can be a quagmire. But, sometime I feel that in your life you come to a situation, you come to a realisation, where you realize that you made a mistake and you must go back to school, start learning the true essence of school, the true essence of life.<br />
<br />
'''Ranchor:''' And then the devotee, when he is receiving knowledge form, the spiritual master, he considers himself to eternally be learning from his spiritual master. At no time can he ever leave the instructions behind. At no time is he ever qualified simply to exits without the guidance of his spiritual master.<br />
<br />
'''John:''' But this too, you see, is learning.<br />
<br />
'''Prabhupāda:''' They are applying the spreading of Kṛṣṇa consciousness. This is application, practical. They are not only learning Kṛṣṇa consciousness, but they are teaching Kṛṣṇa consciousness, for the benefit of humanity.<br />
<br />
'''Bhajahari:''' This evening we have a festival in a nearby town, a Hare Kṛṣṇa festival.<br />
<br />
'''John:''' But you understand me in this concept? It’s pointless learning a trade if you’re never going to apply it.<br />
<br />
'''Prabhupāda:''' Yes, that we are doing. We are applying.<br />
<br />
'''John:''' Because there’s a lot of things going on where they learn, play the piano, they never play it to the public. Nobody’s ever hearing this piece of music, but they play to their own selves in a room. They have a beautiful gift of God, they’ve developed it to the highest pitch, but what joy are they giving it to the world? They are keeping it all to themselves, never letting this joy come out. This great love they have for music, which is of God, they’re keeping it all within themselves, and not letting nothing come out. They play in a silent room by themselves. A lot of people pray, you know? They get it together with God, to be saved. It’s like a person sitting in a room, playing the piano to themselves. In a soundproof room. Nobody’s getting the benefit of this beautiful thing, which is of God.<br />
<br />
'''Ranchor:''' When Lord Chaitanya inaugurated this movement five hundred years ago, his idea was simply that we should spread the chanting of Hare Kṛṣṇa so that everybody could partake in that chanting of the holy names of God. Because, as Srila Prabhupäda has explained, that simply by chanting Kṛṣṇa’s names, one can…<br />
<br />
'''Prabhupāda:''' Talking, also, about Kṛṣṇa. We are talking, just like we are referring to Bhagavad-gétä, and Bhagavat, this is also chanting. When you talk about Kṛṣṇa, about His teaching, about Himself, that is also chanting.<br />
<br />
'''Ranchor:''' By practising this, glorifying God—kirtan literally means to glorify—by chanting the glories of God in this way, everyone can partake. That is the greatest realisation of our spiritual life, that we should wish to tell others. And Kṛṣṇa, at the end of Kṛṣṇa declared that, ‘My devotee, who is teaching this science, of the Bhagavad-gétä, to the other devotees, he is dearest of all to Me. He is the topmost devotee. So, actually, the highest ideals of this movement are that we should preach Kṛṣṇa consciousness. Not simply that we should retire, into the forest, and practise this on our own. But that we should spread it. And in that way our own realisation will increase.<br />
<br />
'''John:''' Well you know in America, they’ve got bags of money, they come to this country. They strip this country, they strip the world, bare of all the priceless creations. They call them priceless creations, they take them back to their selves and they lock them up, and they say this is mine.<br />
<br />
'''Ranchor:''' But the only things that they can take are the things which are actually worth nothing.<br />
<br />
'''John:''' Yes, but the point is, you see, that all these beautiful things that are created from man’s creation. Along comes somebody (indistinct) pick up the Bhagavat, and to pick up all these things, lock them up and say this is mine. They pick up all the readings and the teachings of Bhagavat and put it within their own cellar and say this is mine. You know? Same as the guy that’s picking up the picture, pearl of great price, and says this is mine. What is his function?<br />
<br />
'''Ranchor:''' Nobody can stop the teachings of God being made known to the people, because that is God’s wish.<br />
<br />
'''Prabhupāda:''' When you talk of Kṛṣṇa, it is not of the mind or intelligence.<br />
<br />
'''John:''' No but you understand me?<br />
<br />
'''Prabhupāda:''' It is spiritual. It is completely beyond intelligence. People, generally, they do not understand what is soul, what is spirit. It is beyond intelligence. Beyond this gross body there is subtle mind. Beyond the subtle mind there is intelligence. And beyond intelligence there is spirit soul. So, when you talk of Kṛṣṇa consciousness, we talk on that platform, the spiritual platform. Not on the platform of intellectual, not on the platform of mental speculation.<br />
<br />
'''John:''' This is the point. You see, this is the thing that’s going on in the world. We are…<br />
<br />
'''Prabhupāda:''' In the world there is going on mental speculation, and intellectual (indistinct), but they have no knowledge of the spiritual platform. That is the defect.<br />
<br />
'''John:''' And this is the dividing line from the higher consciousness.<br />
<br />
'''Prabhupāda:''' Yes. They will take spiritual platform as mental platform. They mistake it. That is not. Mental platform is also material. Intellectual platform is also material. Spiritual platform is transcendental to all these platforms.<br />
<br />
'''John:''' This the tragedy then. That the abuse of all the creative energy of man. The waste.<br />
<br />
'''Ranchor:''' In the Vedic civilisation, the civilisation that existed prior to five thousand years ago, which was centred upon service to God, in that civilisation all the arts and sciences were used for the glorification of God.<br />
<br />
'''John:''' This I can accept, but the point is what’s the point. If you know this other set-up is going to waste(?). What’s the point of going to work? If you know this other set-up’s going to abuse your energies. In only that direction.<br />
<br />
'''Ranchor:''' They can’t diminish our service to Kṛṣṇa. Anyone who renders even the smallest service to Kṛṣṇa—that can never be destroyed. The potency of that service is always there. So, no matter how small our service to Kṛṣṇa is, the effect will be there. Nobody can destroy it. So simultaneously our business also is that we can enlighten those persons who would destroy our service to Kṛṣṇa. That can be done. It’s not impossible. That is why this movement is in existence. Because actually, simply if people can chant Hare Kṛṣṇa, and if they can read Śrīla Prabhupāda’s books, then that will help them to understand that this life is meant for serving Kṛṣṇa. It is not meant for serving ourselves. And unity will come. But never complete unity. Peacefulness will come. (indisinct)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=User:Anurag&diff=780432User:Anurag2025-05-26T13:02:49Z<p>Anurag: </p>
<hr />
<div>'''Prabhupāda:''' So, Baha’i faith, what is the objective of the Baha’i faith?<br />
<br />
'''John:''' The objective? We are all the universal commonwealth of nations. We are all flowers in one garden.<br />
<br />
'''Prabhupāda:''' (to Ranchor:) You come here. What does he say?<br />
<br />
'''Ranchor:''' Well he’s been explaining to me that Baha’i, or Baha’u’llah who is the founder of the Baha’i faith, he synthesized all the teachings of the persons he called the nine great teachers, of whom Kṛṣṇa is included within those nine, and he synthesised these teachings to present to the world the recognised way of living peacefully on the world for God realisation for the next 25,000 years. Each 25,000 years presuming a new teaching is given for that period of time. And... <br />
<br />
'''Prabhupāda:''' What is the ultimate goal?<br />
<br />
'''John:''' The ultimate goal? God realisation of the infinite oneness of man.<br />
<br />
'''Ranchor:''' He has explained to me that he has experienced what he considers to be Brahman, but that he knows… He has experienced what he considers to be Brahman. But, he knows that there’s something beyond that.<br />
<br />
'''Prabhupāda:'''You have realised it like that? That Brahma, that Brahma?<br />
<br />
'''Ranchor:''' Brahman yes.<br />
<br />
Prabhupäda:You have used this? Brahma is a Sanskrit word.<br />
<br />
'''John:''' I didn’t use this word, no. Because a word… An experience to me is an experience, a word is… Like an apple out there, until you experience the apple, you never know the flavour, until you experience, an experience it remains a word.<br />
<br />
'''Prabhupāda:'''So that means you have experienced what is God?<br />
<br />
'''John:''' I wouldn’t like to say that what I experienced was God.<br />
<br />
'''Ranchor:''' He says he experienced the light, the divine light, but that he knows that is not the complete experience. He knows he must search further. But he considers, or Baha’u’llah taught, that God himself is unknowable.<br />
<br />
'''Prabhupāda:'''Unknowable?<br />
<br />
'''Ranchor:''' Unknowable?<br />
<br />
'''Prabhupāda:'''Then why should we try to realize it?<br />
<br />
'''John:''' Try to realize it.<br />
<br />
'''Prabhupāda:'''No, if it is unknowable, then what is the use of attempting to know Him? <br />
<br />
'''Ranchor:''' He has not answered that question.<br />
<br />
'''Prabhupāda:'''That should be clear. If God is unknowable, then why should we attempt to know Him? <br />
<br />
'''John:''' Well, at this present moment, at this juncture in my (indistinct) life, I felt, God, personally, is unknowable.<br />
<br />
'''Prabhupāda:'''(to Ranchor:) He realised God?<br />
<br />
'''Ranchor:''' No, he doesn’t claim to have realised God.<br />
<br />
'''Prabhupāda:'''But one side you say that God cannot be realised.<br />
<br />
'''John:''' I didn’t say this.<br />
<br />
'''Prabhupāda:'''He said unknowable?<br />
<br />
'''Ranchor:''' He explained that Baha’u’llah has taught that God is unknowable.<br />
<br />
'''Prabhupāda:'''If He is unknowable, then why there is a attempt to know Him?<br />
<br />
Srutakirti: He said that the ultimate goal of the faith is God realisation, but now you are saying He is unknowable.<br />
<br />
'''John:''' Our oneness with God.<br />
<br />
'''Prabhupāda:'''Oneness?<br />
<br />
'''John:''' Oneness with God.<br />
<br />
'''Prabhupāda:'''Now we are different?<br />
<br />
'''John:''' I can’t define God. <br />
<br />
'''Prabhupāda:'''You don’t define?<br />
<br />
'''John:''' I can’t define God. Because God is... <br />
<br />
'''Prabhupāda:'''What is this?<br />
<br />
'''John:''' God is a word, you see, this is the point, from my understanding. And my understanding.<br />
<br />
'''Prabhupāda:'''Your understanding may be defective.<br />
<br />
'''John:''' Right.<br />
<br />
'''Prabhupāda:'''But the thing is, if God is not knowable, then why there should be attempt to know Him?<br />
<br />
'''John:''' To become one with reality? We are all going towards, we are all serving, trying to serve.<br />
<br />
'''Prabhupāda:'''Is there any statement by the original founder what is the nature of God?<br />
<br />
'''John:''' Energy? Light?<br />
<br />
'''Ranchor:''' Is there any statement by the original founder of the faith what is the nature of God? Is there any statement that he has made? In other words Baha’u’llah, who is God?<br />
<br />
'''John:''' What is God? Well Baha’u’llah, who was the founder of the Baha’i faith was the Pen of God, and what he has written is purely the reflection, because Baha’u’llah, what it means, is that he was the glory of God, not God, but the glory of God, the reflection of God.<br />
<br />
'''Prabhupāda:'''That’s nice, that’s nice. But he is reflection of God—reflection means that here is a thing, and in the mirror the exact reflection is there. Just like if you see your face, the reflection in the mirror…<br />
<br />
'''John:''' Mmm.<br />
<br />
'''Prabhupāda:'''So, the reflection in the mirror is exactly like your face. The face is the reality, and the reflection is a shadow. But it gives the idea of the reality. Is it not?<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:'''Similarly, if you say that Baha’u’llah is reflection of God, then from the reflection we can understand what is God. <br />
'''John:''' As we become more receptive, as we understand more?<br />
<br />
'''Prabhupāda:'''Yes, more or less, more or less. When the reflection is there, we can understand the reality. Just like my face: I do not see it. But when I keep a mirror before me, the reflection of the face is there, then I can see, oh here is a spot, or here is this, here is this. So, although I cannot see my face, but when it is reflected, I can see it. And from the reflection I can describe the features of my face. Is it clear?<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:'''So, if Baha’i is reflection, then from him we can understand God. <br />
<br />
'''John:''' Yes, I can accept this point, because this makes a sort of way to know God. <br />
<br />
'''Prabhupāda:'''So, what statement he has given about God? That is my point. <br />
<br />
'''John:''' What statement? <br />
<br />
'''Prabhupāda:'''Because if he is reflection—you have said reflection—reflection will give you an idea of the face.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:'''So, what is the difficulty to give any definition or statement about God? <br />
<br />
'''John:''' Well then, does this mean then that we are all, and everything is, reflections if God?<br />
<br />
'''Prabhupāda:'''Yes. <br />
<br />
'''John:''' In that broader, infinite sense? <br />
<br />
'''Prabhupāda:'''Yes. Yes, that’s nice. Reflection. In the Christian faith also, they say that man is made after God. We also say. Just like our Kṛṣṇa, God. So, as Kṛṣṇa has got two hands, we have got two hands, Kṛṣṇa has got two legs, we have got two legs, Kṛṣṇa has got a head, we have got a head. So, we can understand from the reflection, we are reflection, we can understand God is a person. Is it not? God is a person. Like me. Is it not clear?<br />
<br />
'''John:''' Yes, well this is true, what He said. It is from the clay that made you.<br />
<br />
'''Prabhupāda:'''Yes. If I am reflection of God, you are reflection of God, then you, me, everyone of us, is person, therefore God is person. God is not imperson. This is the first statement. <br />
<br />
'''John:''' Yes, well this is one point which I’ve been trying to clarify. <br />
<br />
'''Prabhupāda:'''Yes, it is already clarified, because if I am reflection of God, I am a person, then God must be a person. It is already clear.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:'''Is it not? God is person. As we accept. bhakte person. Now, it is to be understood what kind of person He is? What is the difference between His personality and my personality? That is to be understood. If I am reflection, then I am a person. So, God must be a person, if I am reflection of God. Now just to be understood, what kind of person He is? Is it exactly like me? Or He is different from me?<br />
<br />
'''John:''' Different.<br />
<br />
'''Prabhupāda:'''Yes.<br />
<br />
'''John:''' In what way, a degree or refinement? <br />
<br />
'''Prabhupāda:'''Yes. Thank you. Yes. He is unlimited, we are limited. That is the difference. He is person, I am also person, that’s a fact. But He is the supreme person. Nobody can excel Him. That is stated in the Bhagavad-gétä. Matah parataram nanyat. He’s person. Just like, I am a person, my disciples they are also persons, but my disciple consider me as greater person. Similarly, I consider my spiritual master as greater person. So, greater, greater, greater, greater, greater. When you have come to the person when there is no more greater than him, then he is God. Then he is God. Here I am greater than him, but my spiritual master is greater than me, his spiritual master is greater than him, go on, go on, go on. When you come to the ultimate person, and when he see that there is no more other greater than him, then he is God. <br />
<br />
'''John:''' I can realize this to a point. Because I—I might be completely wrong, I probably am...<br />
<br />
'''Prabhupāda:'''This is philosophy. The supreme person, above whom there is no more greater person<br />
<br />
'''John:''' Is there no degree of refinement?<br />
<br />
'''Prabhupāda:'''Yes, that I said. Just like I am a little more advanced, therefore they accept me as their spiritual master, similarly I accept guru. Guru, guru, means heavy. Heavy, heavy—you do understand? <br />
<br />
'''John:''' Yes, heavy, weight.<br />
<br />
'''Prabhupāda:'''Yes, weight. So, guru means heavy. So, I am heavier than my disciple, my guru maharaja is heavier. In this way, when you go to the supreme person, no more heavier than him. He is the heaviest of all. He is God. That is our philosophy. Éçvaraù parama Krsna. We get information from Vedas that parama, the supreme, isvara, controller, is Kṛṣṇa. His name is Kṛṣṇa. Éçvaraù parama Kṛṣṇa. Isvara means controller. So, I am controlling my disciples, my guru maharaja is controlling me, his guru maharaja is controlling. In this way, we are controller and controlled. Both. <br />
John. Uhum.<br />
<br />
'''Prabhupāda:'''I am controlling somebody, but I am controlled by somebody else. This is my position. <br />
<br />
John. Uhum, yes.<br />
<br />
'''Prabhupāda:'''In this way, when you find a person who is simply controller, not controlled by anyone else, he is God. He is God. Very simple definition. He is simply controller, he is not controlled. Nobody controls him. Then he is God. This is simple understanding of God.<br />
John. Uhum.<br />
<br />
'''Prabhupāda:'''Therefore, it is said, Éçvaraù parama Kṛṣṇa. Para means supreme. He has no controller. He is not controlled. By anyone. Therefore, He is God. Éçvaraù parama Kṛṣṇa. So, He’s a person sat-cit-ananda vigraha. Vigraha means person. So, that is clear, because we are reflection of God. So, I am a person, God must be a person. That is clear. But His personality and my personality, different. At least at the present moment, so long I am in the material world, my personality is there, but my body is not exactly like Kṛṣṇa. Kṛṣṇa’s body is sat-cit-ananda. Sat means eternal, cit means full of knowledge, and ananda means full of bliss. My body is not sat-cit-ananda. It is not eternal. It is temporary. Therefore, different from God’s body. My body is not full of knowledge, because I do not know even, what is going on within my body. But it is going on, but I do not know. Therefore, my body is full of ignorance. So, it is temporary, it is full of ignorance, and it is not full of bliss. It is full of miserable conditions. I have got disease, I get old age, I get death, I take my birth, I have got mental anxieties, I have got bodily pains and pleasure, I am afflicted by others. So many. So, there is no ananda, there is no bliss. Therefore, my body is different from God’s, Kṛṣṇa’s, body. He is sat-cit-ananda vigraha. Although He is person, I am person, that’s alright, but at the present moment my body is different from Him. <br />
<br />
<br />
Then what is my position? My position is, if I am real reflection, then how I am covered by something by which I have got a body which is not permanent, not blissful, not full of knowledge? So, that covering is called maya. Just like you are covered by your coat. This coat is not your identity. You are mister such-and-such. I ask you mister such-and-such, I don’t ask you mister black coat or blue coat, no. This body is just like that. It is like a dress. Within this body, my reality is there. That is soul. The soul is as good in quality as the Lord, because I am part and parcel of God. Therefore, my attempt should be how to get out of this temporary body, miserable condition without any bliss, and get back my original body, which is as good in quality as that of God. This should be the attempt of human life. Developed consciousness. <br />
In the animal life they cannot do it, because they have no developed consciousness. In the human life we have got developed consciousness, therefore out attempt should be made how to get back, or revive, our original consciousness, or original body. That is perfection of life. That original consciousness is Kṛṣṇa consciousness: that I am part and parcel of Kṛṣṇa, or God. I am fallen in this my condition of life, so let me revive my original position and go back to home back to Godhead. <br />
<br />
'''John:''' Could you explain what that experience that I experienced, that I was pointing out earlier on, back in 1940? Due to an accident they gave me anaesthetic and the experience was the sounds of the great bell ringing. Which eventually…<br />
<br />
'''Prabhupāda:'''You experienced?<br />
<br />
'''John:''' Yeah. <br />
<br />
'''Ranchor:''' He described experiencing dazzling light.<br />
<br />
'''John:''' Yes, from a pinpoint this light grew and grew and grew until it eventually burst into a thousand million lights. And then the sounds of the bells, it went…<br />
<br />
'''Prabhupāda:'''(Aside:) Let him come if he wants. What is that?<br />
<br />
'''Ranchor:''' Sound of bells ringing. Bells…<br />
<br />
'''John:''' Yes, these large (indistinct) bells, vibrations, they gradually tinkled outwards, until there was just a tinkle, and there was a breath of wind blowing…<br />
<br />
'''Prabhupāda:'''That’s nice. You experienced this?<br />
<br />
'''John:''' Yes.<br />
<br />
'''Ranchor:''' Yes.<br />
<br />
'''Prabhupāda:'''There was a place where bells are ringing?<br />
<br />
'''Ranchor:''' He experienced merging into. <br />
<br />
'''John:''' Big bells were ringing first with a deep dong, then there was a gradual tinkling off to a mere tinkle, then it just went into a breeze, like a sshhh, like a breeze blowing, like the sand on a seashore…<br />
<br />
'''Prabhupāda:'''So, there is breeze, there is sea, there is bell, so there are varieties. So, you have to accept that the spiritual world is full of varieties. <br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:'''It is not impersonal. That’s nice. As you say that there was breeze, there was sand-beach, there were bells—these are varieties. So, we also say that the spiritual world is full of spiritual varieties. <br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:'''<br />
:cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-<br />
:lakṣāvṛteṣu surabhīr abhipālayantam<br />
:lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ<br />
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi<br />
:(Bs 5.29)<br />
<br />
<br />
God, Govindam, the supreme Lord, is very fond of tending cows, surabhi cows, as cowherd’s boy surabhir abhipalayantam. And he is always surrounded by many thousands of goddesses of fortune. They are called gopis. And the house in that spiritual world is made of touchstone Cintamini prakara. Kalpa vriksa, there are trees, but they are desire trees—not like this tree—you can ask anything from that tree, it will supply. <br />
So, these are the description of the spiritual world. The spiritual world, or the abode of God, the kingdom of God, is not void or impersonal. There are varieties, as exactly we experience varieties in this world, but that variety is of spirit, not of matter. Spirit means having knowledge, that is spirit. Just like here, this table, this is material, it has no knowledge. Suppose I want to move this table little this way or that way, so I don’t require to move it. As soon as I wish, I ask the table, ‘Please move this way,’ it will move. Just like I ask my disciple, ‘Please move,’ he will move. This is spirit. So, the spiritual world means there are varieties exactly like this, but they are all full of knowledge. Knowledge.<br />
<br />
'''John:''' Which is infinitely expanding?<br />
<br />
'''Prabhupāda:''' Yes, expanding. Knowledge means, whatever he desires he does. That is knowledge.<br />
<br />
'''John:''' This would relate then to the eternal progress which is open to every soul.<br />
<br />
'''Prabhupāda:''' Progress? There is no question of progress.<br />
<br />
'''John:''' Or evolution?<br />
<br />
'''Prabhupāda:''' There is varieties.<br />
<br />
'''John:''' Varieties.<br />
<br />
'''Prabhupāda:''' Varieties. Just like this flower is a variety. The table is a variety. So, progress from here, from matter we make progress to the spiritual world. That is progress. But here all the varieties, because they are material, they are temporary. There the varieties are not temporary—eternal. Here this flower, it will wither, dry, because it is made of material energy. But there the flower, ever fresh. Ever fresh. It will never wither. The tree is ever fresh. The trees are always full with fruits. Not only one kind of fruit, but whatever fruit you like you can get from that tree. These are the description of the spiritual world.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' And there the supreme person is surabhir abhipalayantam. He is acting like a cowherd boy. Venum kvanantam. He is blowing on his flute. Barhavatamsam. He has got a peacock feather on his head. Ananda cinmaya rasa. Here we taste everything because there is some mellow. I take a fruit because there is some taste, but that taste is temporary. Even if I taste a nice fruit, the fruit will be finished, or there are many fruits, my taste will be finished. It will come to an end. Therefore, it is material. Suppose you give me mango. I can eat mango, very nice taste. Then mango is finished. There was one mango. But if there are many mangos, then I cannot eat. After eating one mango, two mango, my capacity to taste, finished. So here there is taste, mellow, that is temporary.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' Finished. But there the taste never finishes. Neither the tasting object is finishing. That is spiritual.<br />
<br />
'''John:''' Is this what you call spiritual growth?<br />
<br />
'''Prabhupāda:''' Spiritual world. There is spiritual world. Just like this is material world. There is similar world beyond the sky, spiritual world. There also in the spiritual world there are also planets, and they are all spiritual planets. So as in this planet or any other planet there are varieties, there are also varieties. The only difference is, they are not temporary. They are eternal. Here in this material world everything is temporary, it will be finished. Your body is temporary, because it will be finished. (aside) come on. It will not stay. But there the body is never finished. Once you enter, you get eternal body. Eternal bliss. Eternal knowledge. Everything eternal.<br />
<br />
'''John:''' Then where does the point of reincarnation come in if one has this…<br />
<br />
'''Prabhupāda:''' Incarnation means when somebody comes from there, that is incarnation. Just like I come from India. Similarly, the supreme Lord Kṛṣṇa sometimes comes from there.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' To teach us. When you forget Kṛṣṇa, He comes. It is said, yada yada hi dharmasya glanir bhavati bharata. He comes personally, He sends his representative, just like Baha’i, he also spoke about God.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' So, sometimes He comes personally, sometimes He sends his representative, just to revive our God consciousness. This is called…<br />
<br />
'''John:''' Comes from age to age?<br />
<br />
'''Prabhupāda:''' Yes. So here we have forgotten God, there God is personally present. So therefore, sometimes He comes, sometimes He sends his representative. So, the representative, according to the time, atmosphere, and people, he speaks about God as far as they can understand. But here also we have got different varieties of people, who can understand more than the other. Therefore, we find the representative sometimes speaks differently because there are different persons. Just like, Jesus Christ said, ‘Thou shalt not kill.’ This means he was speaking to a group of people who were number one killers. Their business was to kill. Not very first-class men. If in a society the member simply kills, that means not very civilized man. In the civilized society the killing is not allowed, but they were killing. Therefore, to stop that killing, sinful activities—that was the main preaching. So, Lord Jesus Christ spoke only that thing, that if these rascals stop killing someday, they will be able to understand what is God. Let them first of all stop these sinful activities.<br />
<br />
'''Prabhupāda:''' So, Lord Buddha also said. Ahimsa. He did not say anything more, because they will not be able to understand. Because, such sinful men, what they will understand about God? Those who are busy in killing, then what they will understand God? Therefore, the preaching is, ‘Thou shalt not kill.’ Let them stop that, then there will be opportunity for understanding God.<br />
<br />
'''Prabhupāda:''' So as soon is this statement is there that thou shalt not kill, that means he was preaching not amongst very high class men. So, any class of men, they should be given some idea, but as far as they can understand. Therefore, we sometimes find the different types of preaching by different representatives of God.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' But, anyone preaching, he says about the glories of God. That is the sign of God’s representative. If he speaks about the glories of the Lord, he does not call himself as God, then he is representative of God. He is the confidential servant of God. Kintu prabhu yah priyah eva tasya. Such spiritual master is very dear. He speaks according to the time, circumstances, people, differently, but he speaks about God. That is the sign of becoming representative of God.<br />
<br />
(pause)<br />
'''Ranchor:''' Um he, one, um, one thing which he could not properly understand was what distinguishes Kṛṣṇa consciousness from the teachings of the other representatives of Kṛṣṇa. What distinguishes their teachings from the…<br />
<br />
'''Prabhupāda:''' Distinctions I have already explained. Others they preach the same Kṛṣṇa consciousness according to the circumstances.<br />
<br />
'''John:''' Uhum, from the time in which…<br />
<br />
'''Prabhupāda:''' Yes, where he is speaking. There are in Kṛṣṇa consciousness many things to be understood. The first understanding is God is great and I am God’s subordinate. God is predominator, I am predominated. This is basic principle of God consciousness. Now, what is my relationship with God? How I can serve Him? What are the varieties of service? There are so many things, unlimited—God is unlimited. So, to know about Him is also unlimited.<br />
<br />
The first knowledge is that I am maintained or predominated by God. God is the supreme predominator, controller, maintainer of all of us. This is the preliminary knowledge.<br />
<br />
Then, I am part and parcel of God, therefore I am qualitatively one with God. But He is unlimitedly powerful, I am limited. This is second stage.<br />
<br />
Then the third stage, when one realises that I am eternal servant of God, he begins service. That is devotional service. That is the beginning of self-realisation, and realisation of God. So as one advances in devotional service, he understands God, he understands himself, he understands the whole thing. Is that clear?<br />
<br />
'''John:''' So regardless of name…<br />
<br />
'''Prabhupāda:''' God has got thousands and thousands of names.<br />
<br />
'''John:''' (gasp) Yes.<br />
<br />
'''Prabhupāda:''' But He has got one chief name, and that name is Kṛṣṇa. Otherwise he has got thousands and thousands of names.<br />
<br />
'''John:''' Well this is the point, you see.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''John:''' And this is the great stumbling block of humanity.<br />
<br />
'''Prabhupāda:''' No.<br />
<br />
'''John:''' It is, in a lot of respects.<br />
<br />
'''Prabhupāda:''' No. God has got many names…<br />
<br />
'''John:''' Unless this realisation, it’s a great split.<br />
<br />
'''Prabhupāda:''' Many names. But the chief name is Kṛṣṇa. Kṛṣṇa means all-attractive.<br />
<br />
'''John:''' Yes. But the state I am worried about is that God has thousands of names, God is manifest within the whole of creation…<br />
<br />
'''Prabhupāda:''' Yes, God is manifest in you, God is manifest in him, God is manifest in this flower, God is manifest in this table. Because God is manifest... we know this table, material table, is made of material things, but these material things are energy of God.<br />
<br />
'''John:''' Hm.<br />
<br />
'''Prabhupāda:''' Therefore, it has got relationship with God. Spiritual being—this is also another energy of God. So, material energy is called external energy, and spiritual energy, as we are living entities, marginal. So, there is material world. God has got connection. God is manifest in material world, but not very distinctly. One who can understand, just like, we cannot see the sun in the sky, but one who has got knowledge, he knows the sun is not yet set. He can understand the sun is there by the sunlight. Similarly, by seeing the energy of Kṛṣṇa, we can understand what is Kṛṣṇa. The more you understand about the energy, the more you understand clearly Kṛṣṇa.<br />
<br />
'''John:''' But only thing I see and I experience is a great confusion going on in the world around us in this level, this plane of existence where, seeing this beautiful bouquet, which is unified into a beautiful creation…<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''John:''' …which we all are. Yet there are so many diversions and divergences in the individual consciousness, whether or not harmonising, whether or not really getting together in this great universal knowledge and understanding.<br />
<br />
'''Prabhupāda:''' Yes. They can be harmonised, when they come to God consciousness. Now, because one hasn't or has forgotten God, he is seeing simply this matter, material. Just like the scientists: they have no experience of God; they are simply dealing with the matter. They are thinking matter is all in all. They are unaware of the fact that matter is an energy of God. That they do not—that is imperfectness of knowledge.<br />
<br />
So, God is realised by perfection of knowledge. Those who are imperfect, they cannot realize God. God is there, even to the imperfect person. Just like this flower. This flower is present both to the perfect person and the imperfect person: so God’s energy is present; the perfect person can understand that it is made of God’s energy, and imperfect person says, they do not see God behind this, they see that it is the nature is working. That is the difference. The eyes of the perfect person is different from the eyes of the imperfect person. Just like, if there is an electric fan, just like in our childhood we used to think that there is a ghost within this fan. But one who knows, he does not find any ghost: he knows that it is running by the electric energy, which is coming from the electric powerhouse. So, the ignorant are also seeing the fan, and the man in knowledge is also seeing the fan, but their seeing is different. The perfect man is seeing in a different way than the imperfect man. So, the whole thing is present before the perfect and the imperfect. One who is imperfect, he is seeing in a different way, and the perfect is seeing in another. That is the difference. But the object of seeing is the same.<br />
<br />
What is that verse? ‘Yo mam pasyati sarvatra, sarvam mam pasyati.’ Find out.<br />
<br />
(pours glass of water)<br />
<br />
'''Pradyumna:'''<br />
:yo māṁ paśyati sarvatra<br />
:sarvaṁ ca mayi paśyati<br />
:tasyāhaṁ na praṇaśyāmi<br />
:sa ca me na praṇaśyati<br />
:([[BG 6.30 (1972)|BG 6.30]])<br />
<br />
:"For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me."<br />
<br />
'''Prabhupāda:''' That’s it. That is permanent relationship with God. A devotee is seeing everywhere God. God is everywhere and everything is in God. Therefore, God is never missed by him. He is seeing this flower, but he is seeing this flower in God. And God is in the flower. God is in the flower means God’s energy is there. And it is resting in God; it has no separate existence. Sarvam ca mayi pasyati: it is not independent. It is dependent on existence of God. So, therefore, one who is seeing in that way, he is never missing God. He is always with God, God conscious. That is Kṛṣṇa consciousness. He is never missing God. There is similar verse in the Brahma-samhita:<br />
<br />
:premanjana churita bhaktivilocanena<br />
:santa sadaiva hrdayesu vilokayanti<br />
:yam syamasundaram acintya guna svarupam<br />
:govindam adi purusam tam aham bhajami<br />
<br />
<br />
A devotee who has developed love of Godhead, his eyes are filled with God consciousness. Therefore, he is always seeing Syamasundaram, Kṛṣṇa. He is not for a moment seeing anything else except Syamasundar, except God. Premanjana churita bhaktivilocanena santa sadaiva—sadaiva means always, constantly. Santa sadaiva hrdayesu vilokayanti—as soon as he wants to see God within heart, immediately he sees Kṛṣṇa—immediately. This is the position of a perfect devotee. He is always seeing God, nothing but God. What is there? But one who has not developed that sense, he sees this table, this flower, differently. But in everything a devotee sees God.<br />
There is crude example: just like you have got a loveable child, and he is out of your sight. But as soon as you see his, some, toy, ‘Oh, this toy belongs to my child.’ Immediately you see your child, with the toy. As soon as you see the little shoe of your child, you immediately see the child. Is it not? So, it is a question of loving. If you have developed the loving sense, then you can see God everywhere. That is the criterion. So, therefore, our business is to develop that dormant love for Godhead.<br />
<br />
'''John:''' (intake of breath)<br />
<br />
'''Prabhupāda:''' And any religious system which helps in developing that loving attitude, that is first class. That is first class religion. Not these rituals. But the training, how one is developing that attitude of love of Godhead. That is the criterion. It doesn’t matter whether this is Hindu religion, Muslim religion, this religion—but it is actually helping the follower to develop love of Godhead. That is fine. Otherwise it is simply waste of time. That is the test: how much one is developing his love of Godhead. Otherwise, srama eva hi kevalam:<br />
<br />
:dharma svanustita pumsam visvaksena kathasu yat<br />
:notpadayet yadi ratim srama eva hi kevalam<br />
:(SB. 1.2.8)<br />
<br />
If he does not develop love of Godhead by following the principles of his religion, then it is simply waste of time. That’s all.<br />
<br />
'''John:''' So, in action, in love, devotion. Action without love, devotion, is not action.<br />
<br />
'''Prabhupāda:''' Uh?<br />
<br />
'''John:''' Would you say then that action without love and devotion is non-action?<br />
<br />
'''Prabhupāda:''' No. Devotion is action. If I love you, then I shall give you to eat.<br />
<br />
'''John:''' True.<br />
<br />
'''Prabhupāda:''' So that is action. That is action, it is not inaction.<br />
<br />
'''John:''' But, er…<br />
<br />
'''Prabhupāda:''' If I love you, then whatever you are giving me I shall take.<br />
<br />
'''John:''' Mhmm. Yes, I can accept this.<br />
<br />
'''Prabhupāda:''' I open my mind to you: ‘I am feeling like this, what is your advice?’ Because I love you, therefore I disclose my mind to you. So, love means not inaction.<br />
<br />
:dadāti pratigṛhṇāti<br />
:guhyam ākhyāti pṛcchati<br />
:bhuṅkte bhojayate caiva<br />
:ṣaḍ-vidhaṁ prīti-lakṣaṇam<br />
:(Upadeśāmṛta 4)<br />
<br />
These are the six symptoms of love, that give and take, eat and give him to eat, and open your mind and hear from him.<br />
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'''John:''' Mhmm.<br />
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'''Prabhupāda:''' These are the six exchange of activities when there is love.<br />
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'''John:''' Mhmm.<br />
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'''Prabhupāda:''' Love is not inactive.<br />
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'''John:''' True. Then action can be smothered with personal things, which doesn’t stem from love. Then it becomes annulled?<br />
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'''Prabhupāda:''' What is that?<br />
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'''Ranchor:''' He was asking, his original question was, if there is activity without love, is that something…<br />
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'''Prabhupāda:''' No—There is activity without love, and there is activity with love. But the activity with love is different from activity without love. When I do not love, I simply act for taking my necessities from God: ‘Oh God, give us our daily bread,’ finish. He does not think that I also have to give something to God. That he does not think. There is no love. He wants to take from God. If God gives him, satisfies his senses, then he accepts God. But he does not want to satisfy the senses of God. There is no love. There is simply approach to God, but there is no love. Love, the extreme love, is that I shall give everything to God, I shall not accept anything from God. That is real love.<br />
Just like gopis. They wanted to give everything to Kṛṣṇa, but they never prayed to Kṛṣṇa for their personal benefit. Never. That is the highest, topmost love.<br />
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'''John:''' Complete surrender.<br />
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'''Prabhupāda:''' Yes… Ahaituki apratihata yenatma samprasidati: that is pure satisfaction of our self. Give him little prasadam from me. You can give. You can take too—those who are visitors. No, they will take later on. You take. That's alright.<br />
(Pause then break in recording)<br />
<br />
'''Ranchor:''' …temple in the hippy area of London where all the hippies who have completely been degraded to the lowest stages of life—they are so degraded that they…<br />
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'''Prabhupāda:''' They are coming? In our temple?<br />
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'''Ranchor:''' Yes, in a small temple which we have—not at Bury Place.<br />
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'''Prabhupāda:''' Yes. They are coming?<br />
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'''Ranchor:''' Yes, every evening.<br />
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'''Prabhupāda:''' They are chanting?<br />
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'''Ranchor:''' Sometimes.<br />
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'''Prabhupāda:''' Not always?<br />
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'''Ranchor:''' No.<br />
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'''Prabhupāda:''' Try to induce them to chant, then everything will come out okay. Simply induce them to chant. And don’t attempt anything more.<br />
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'''Ranchor:''' They like the prasadam very much.<br />
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'''Prabhupāda:''' Yes. Give them prasadam and let them chant. That will make them gradually. So prasadam you can distribute. You can have Pancatattva picture, and offer—sri Kṛṣṇa caitanya prabhu nityananda—and give them prasadam. And chant the Pancatattva sri Kṛṣṇa caitanya prabhu nityananda and hare Kṛṣṇa hare Kṛṣṇa Kṛṣṇa Kṛṣṇa. Two songs, that’s all. Simple method. Then gradually everything will be alright. So, are you doing that?<br />
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'''Ranchor:''' Yes. Those who do chant Hare Kṛṣṇa, they enjoy very much to chant.<br />
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'''Prabhupāda:''' Then that’s alright. Let them hear, then they gradually they will chant. That will make them alright. Don’t talk amongst them about philosophy, they will not understand.<br />
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'''Ranchor:''' Yes, I’ve found that.<br />
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'''Prabhupāda:''' Mm?<br />
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'''Ranchor:''' I’ve found it very difficult to explain to them –<br />
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'''Prabhupāda:''' No. There is no need of talking philosophy. Simply you chant, and let them join. That’s all.<br />
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'''John:''' May I ask what is your mode of chanting. Is it to raise the vibrations the spirit within…?<br />
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'''Prabhupāda:''' Yes, by this vibration he’ll be purified. His heart will be cleansed. Yes. It is a cleansing method. Just like before coming in here we cleanse this room nicely. That is first business. So, the materially contaminated living entity have got heaps of garbage’s within the mind. By this vibration everything will be cleared gradually. And when the mind is clear, they will understand. Then at that time if you speak something about God, they will understand. And before being cleansed, they will not understand. So, first cleansing, ceto darpana marjanam. Go on cleansing.<br />
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'''John:''' We have to do this personally too?<br />
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'''Prabhupāda:''' It will be perfect. Once, twice.<br />
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'''Ranchor:''' Is it also beneficial for them to hear the stories of Kṛṣṇa?<br />
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'''Prabhupāda:''' Mm?<br />
<br />
'''Ranchor:''' It is also beneficial for them to hear the stories of Kṛṣṇa? From the Kṛṣṇa Book?<br />
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'''Prabhupāda:''' Yes. But chanting will be more enthusiastically accepted. The reciting the narration of Kṛṣṇa, that is also as good as chanting. But for them this chanting will be more effective. Therefore, this chanting, kirtan, kirtan, go on with kirtan as much time as you can.<br />
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'''John:''' Do you introduce music in your chanting?<br />
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'''Prabhupāda:''' Yes, we chant with music, with this mridanga. Not very much. Karatal, mridanga, that is sufficient.<br />
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'''John:''' Harmonic music, you know?<br />
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'''Prabhupāda:''' Yes. That means it brings them in the ecstasy. Simply by khol karatal, that is sufficient.<br />
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'''John:''' Any aid which would raise the vibration to bring them within…<br />
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'''Prabhupāda:''' That’s chanting loudly Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Rama Hare Rama Rama Rama Hare Hare. That vibration if you chant loudly, that will change the whole atmosphere, immediately. By sabda brahma. (Pause) Vasudev is in India?<br />
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'''Pradyumna:''' Los Angeles.<br />
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'''Prabhupāda:''' Los Angeles, oh.<br />
<br />
'''Pradyumna:''' He is suppose to help redecorate the new, the Temple. He is living in new apartment there across the street.<br />
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'''Prabhupāda:''' His wife is there?<br />
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'''Pradyumna:''' Yes. And I think son.<br />
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'''John:''' Can you see the ultimate goal, when the whole humanity will be united?<br />
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'''Prabhupāda:''' This is imagination. They will never. And to attempt for such thing is simply waste of time.<br />
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'''John:''' Then you feel the golden age, then, you come to the golden and the thing will, go again… It might come to this great spiritual high. And then start to go over the summit.<br />
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'''Prabhupāda:''' Golden age means that people are not bad, but there is no question of unity.<br />
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'''John:''' You don’t feel there be ever…<br />
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'''Prabhupāda:''' No that is not possible in this material world. Because the material world is being conducted by the three modes of material nature: satya-guna, tamo-guëa, rajo-guëa. So, there will be varieties of men and living entities always. So, there cannot be unity.<br />
There can be unity on this platform of God consciousness, but not that everyone will be interested. That is not possible. If they take, but that is if, on condition–but that it will never come to be.<br />
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'''John:''' True. It’s a degree of elevation, recognition?<br />
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'''Prabhupāda:''' Yes. So, not everyone will be elevated. Therefore, there cannot be any unity.<br />
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'''John:''' So, we must (indistinct)–and serving and stimulate, stimulate…<br />
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'''Prabhupāda:''' Yes. Just like this body. The tendency is to become old and then finished. (Sanskrit) Things are going on towards end. So, when the time (indistinct) will be ended. Now vanquished. So, that is the nature of material existence. Deteriorates, gradually. But this improvement means the improvement of the soul. The soul is covered now, but it can be improved by spiritual consciousness. Therefore, that is required. If one has to work for improvement, he has to work on the spiritual platform, Kṛṣṇa consciousness. Materially if he works, that will be failure. That is not possible.<br />
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'''John:''' No, I don’t mean on a material level, I mean…<br />
<br />
'''Prabhupāda:''' Material level, just like yesterday one gentleman came, on Sunday. He is attempting to cure leprosy. He is spending his energy for this purpose. So, I said this is simply waste of time. You cannot cure the leprosies. Leprosies will go on, even if you cure one or two men, what is their benefit? So your attempt will be simply futile. So, anyone is attempting on this material platform, just like these rascals United Nations, they are trying to be united. This is rascaldom. It will never be possible. They want to make a show. Just like (indistinct), Daridra narayan-seva. There is another rascaldom. For a hundred years they are attempting for daridra narayan-seva. The daridras are there. And they are becoming enfattened by raising subscription in the name of.<br />
Similarly, this man also, he has raised subscription for clearing leprosy, but he is rich himself. No leper will be cured, and not a farthing will be expended for the leprosy. This is going on.<br />
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'''John:''' If this is the case then, we would accept the situation which we’re in, people being born into the world, they’re growing away from the light, and then eventually either they grow away from the light, that far. It brings this great division of humanity, and depending upon the influence of the parent, or the influence of the society that they’re born into, this has a possibility of teaching the child towards spirituality or Kṛṣṇa consciousness.<br />
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'''Prabhupāda:''' That is possible. You can teach, but you cannot expect that everyone will be able to take that teaching. That is not possible.<br />
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'''John:''' I see.<br />
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'''Prabhupāda:''' Your attempt should be to teach. That is good attempt, to teach about God consciousness. But other, material platform, it is not possible. Material platform, we will never be united, that is not possible.<br />
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'''John:''' No, true. But what I was trying to express was if, in the hope that eventually, somewhere out there, in time…<br />
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'''Prabhupāda:''' You can hope, but that is hope against hope.<br />
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'''John:''' They won’t become aware of spiritual consciousness?<br />
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'''Prabhupāda:''' Spiritual consciousness they will be aware; I am speaking on the material platform.<br />
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'''John:''' Ah, I beg your pardon.<br />
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'''Prabhupāda:''' Spiritual consciousness they will be.<br />
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'''John:''' This is what I…<br />
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'''Prabhupāda:''' In any condition of life, if one is eager to take up Kṛṣṇa consciousness, that is possible. That is possible.<br />
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'''John:''' Because there’s a point in your life…<br />
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'''Prabhupāda:''' Ahaituki, these very words—ahaituki apratihata—spiritual consciousness can advance without any check. That is possible.<br />
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'''John:''' Well, will that condition eventually come when it will be a greater majority than it is at the moment in the world, when people are aware of spiritual consciousness?<br />
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'''Prabhupāda:''' Yes, let us hope like that. When the majority of the people are spiritually conscious, then this whole world will be spiritual conscious.<br />
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'''John:''' Well, won’t this then bring humanity closer together, and eventually bring…<br />
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'''Prabhupāda:''' Why humanity? All living entities.<br />
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'''John:''' All living entities, yes.<br />
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'''Prabhupāda:''' Yes. Spiritually means all living entities.<br />
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'''John:''' The great problem, as I see it, is that the great agony in the world is caused by man upon earth, though the lack of spiritual consciousness.<br />
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'''Prabhupāda:''' Yes, therefore we are spreading this Kṛṣṇa consciousness. Our business. That is spiritual consciousness.<br />
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'''John:''' We’re going towards a goal which will bring about enlightenment and peace.<br />
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'''Prabhupāda:''' Yes. As soon as one becomes spiritually conscious, he becomes peaceful. Otherwise there is no peace. There is no question of peace.<br />
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'''John:''' So, this is the goal.<br />
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'''Prabhupāda:''' Yes. The goal is to understand what is God. What is my relationship with God.<br />
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'''John:''' But not in a selfish way, surely.<br />
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'''Prabhupāda:''' When one comes to God, he is no more selfish. He is broadminded, mahatma, he is called mahatma. A God conscious man, he is never selfish. He is broadminded.<br />
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'''John:''' So, it’s how much we work now, and how much we work to pull together now, is the foundation.<br />
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'''Prabhupāda:''' Another point is, unless the person is free from sinful activities, he cannot understand God. (pause)<br />
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'''John:''' What does one do to be a follower?<br />
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'''Prabhupāda:''' Mm?<br />
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'''John:''' What does one do to be with you, working with you?<br />
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'''Prabhupāda:''' What is that?<br />
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'''Ranchor:''' What does one do to become a disciple?<br />
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'''Prabhupāda:''' Suffering is due to sinful activities.<br />
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'''Devotee:''' His question is, to work with you, and the movement, what does one have to do?<br />
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'''Prabhupāda:''' We welcome everyone.<br />
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'''John:''' You see, because I’m already working, and disposed to Baha’u’llah and the followers of Baha’u’llah.<br />
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'''Prabhupāda:''' First of all, you have to understand our philosophy.<br />
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'''John:''' Now I’m trying to sort out a situation in my own life.<br />
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'''Prabhupāda:''' If you are interested, then you come to us.<br />
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'''John:''' Mm.<br />
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'''Prabhupāda:''' Live with us, try to understand the philosophy. Then there is proposal to work with us. You are welcome. You can live here, attend our class, ask, and try to understand the philosophy. This way, when you understand the philosophy, then there is question of working. So, you are welcome. You can live here we have got sufficient place. You can live here. You can attend the class. Read our books. Put question when you do not understand. In this way. That is working with us. Then, when you are competent, then we want, then you can go, open a center. Or you can remain here. We give all freedom. But there is difficulty here, that you cannot smoke, you cannot drink, even tea, coffee. These are prohibited. Here there is no meat eating. So, outsiders sometimes they feel inconvenienced. Those who are addicted to drink tea, coffee, to smoke, meat eating, they’ll find difficult. We don’t allow these things.<br />
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'''John:''' You have a set covenant; you know which is a moral code?<br />
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'''Prabhupāda:''' Mm?<br />
<br />
'''Pradyumna:''' We have our moral (indistinct) have rules and regulations?<br />
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'''Bhajahari:''' We have four principles, they are no gambling, no intoxication, no illicit sex life, no animal foodstuffs (indistinct).<br />
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'''Prabhupāda:''' (aside:) (indistinct) you coming.<br />
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'''John:''' I’m wrong but I’ll just asked our friend a question, my brother. How can one serve God without serving humanity?<br />
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'''Prabhupāda:''' If you serve God, humanity is automatically served. Just like if you water the root of the tree, the leaves of the tree are automatically served. You don’t require to make separate endeavour. Just like we are preaching Kṛṣṇa consciousness. Is it not service to humanity, all over the world?<br />
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'''John:''' Exactly.<br />
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'''Prabhupāda:''' We are giving them Kṛṣṇa consciousness, giving them prasadam, giving them shelter. Is it not service to the humanity?<br />
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'''John:''' Exactly.<br />
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'''Prabhupāda:''' So, this is automatically done. We don’t require to make a separate attempt. Everything is done, complete. If one takes to Kṛṣṇa consciousness.<br />
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'''John:''' Can one lose sight of the process?<br />
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'''Prabhupāda:''' Sarvarhanam acyute’ja. Arhanam means worship. So, everything becomes worshiped. Acyute’ja, by serving Acyuta, by worshipping Acyuta, Kṛṣṇa. Tatha sarvarhanam acyute’ja, pranopar’acyutad’indriyanam. Just like if you supply foodstuffs to the stomach, all the parts of the body become embryonic. Similarly, if you serve God, then everything is God’s part and parcel, so everything becomes served.<br />
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'''John:''' So, there must always be an object of devotion, and the objects of devotion are infinite.<br />
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'''Prabhupāda:''' Mmm?<br />
<br />
'''John:''' So, there must always be the object of devotion. And the objects of devotion are infinite.<br />
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'''Prabhupāda:''' Yes.<br />
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'''Ranchor:''' Man’s position as an infinitesimal part and parcel of Kṛṣṇa’s energy is to render service to Kṛṣṇa. The part should render service to the whole. But if the individual part is trying to satisfy itself independently of the whole, independently of Kṛṣṇa, then he can never find satisfaction.<br />
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'''John:''' Agreed, but if he’s never enlightened, how can he ever find satisfaction?<br />
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'''Ranchor:''' The enlightenment can come, because Kṛṣṇa sends His representative to provide that enlightenment.<br />
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'''John:''' What happens when they ignore this?<br />
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'''Ranchor:''' Then…<br />
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'''John:''' Not in a single situation, but in a manifold situation. American situation, Great Britain, French, where you get two great surges of power, one against the other.<br />
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'''Ranchor:''' This is the material world.<br />
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'''Prabhupāda:''' Find that verse, vyavasāyātmikā buddhir ekeha kuru-nandana. bahu-śākhā hy anantāś ca buddhayo ’vyavasāyinām. <br />
([[BG 2.41 (1972)|BG 2.41]])<br />
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'''John:''' (indistinct) Where you stand in this situation, whether you accept that situation, or you don’t accept that situation, you either join forces with the thing you are against or for.<br />
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'''Pradyumna:''' (reads)<br />
<br />
:vyavasāyātmikā buddhir<br />
:ekeha kuru-nandana<br />
:bahu-śākhā hy anantāś ca<br />
:buddhayo ’vyavasāyinām<br />
:([[BG 2.41 (1972)|BG 2.41]])<br />
<br />
"Those who are on this path are resolute in purpose and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched."<br />
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'''Prabhupāda:''' Explain.<br />
<br />
'''Pradyumna:''' (reads purport) “A strong faith in Kṛṣṇa consciousness..." (continues full purport)<br />
<br />
(break)<br />
<br />
'''John:''' ...situation to serve.<br />
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'''Ranchor:''' That is our choice. Either we can serve māyā, Kṛṣṇa’s material energy, in order to try to gain satisfaction for ourselves, or else we can serve Kṛṣṇa directly. In this way we can automatically gain satisfaction, because Kṛṣṇa, the root of the tree, is being watered. So automatically we find satisfaction. But if we wish to serve ourselves, to serve our own interests, then we can come again and again. We can be born in different species of life to enjoy according to our desires.<br />
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'''Prabhupāda:''' Not to enjoy but to suffer. (laughter) There is not enjoyment. Where is enjoyment?<br />
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'''Ranchor:''' Real enjoyment comes from serving Kṛṣṇa.<br />
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'''Prabhupāda:''' Yes.<br />
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'''Ranchor:''' The illusion of enjoyment is there. The foolish man thinks that he is enjoying, just like the pig is tasting stool, but he is thinking that this is enjoyment.<br />
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'''John:''' Yes, right, exactly.<br />
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'''Ranchor:''' So, in this society very few people can understand that I am suffering. That is actually the beginning of intelligent life, of civilized human life.<br />
<br />
'''Prabhupāda:''' Māyā means accepting suffering as enjoyment. This is māyā. The man is working day and night hard, and eating a small piece of bread, a cup of tea, and he is thinking he is enjoying. I have seen it. One publisher in New York. He is working so hard that he has no time, and he was eating a cup of tea and one sandwich, that’s all. But he is thinking that he is enjoying. This is māyā. He is working hard but he is thinking he is enjoying. He does not think that if I am enjoying, then why I have to work so hard?<br />
<br />
'''John:''' It’s the thing you're striving to work for, isn’t it?<br />
<br />
'''Prabhupāda:''' Huh?<br />
<br />
'''John:''' It’s the thing called love for.<br />
<br />
'''Prabhupāda:''' For working?<br />
<br />
'''John:''' What you are devoted to. It can be either money, a goal, or God, or your wife or family, infinite varieties of devotion.<br />
<br />
'''Prabhupāda:''' No. To work for Kṛṣṇa, that is natural.<br />
<br />
'''John:''' Pardon?<br />
<br />
'''Prabhupāda:''' That is natural. Just like, your hand, part and parcel of your body, it is working. You are putting your hand in your pockets, you are getting your handkerchief. So, it is working. That is natural. But if your hand is engaged for polishing my shoes, is that natural?<br />
<br />
'''John:''' It could be done and motivised, because of the love for you.<br />
<br />
'''Prabhupāda:''' But first of all, your hand is meant for working for you. That is natural. But if your hand is engaged for working for others, without working for you, is that natural?<br />
<br />
'''John:''' Devotion surely.<br />
<br />
'''Prabhupāda:''' Hmm? What is this?<br />
<br />
'''Ranchor:''' He says, devotion…<br />
<br />
'''Prabhupāda:''' What is this devotion? If your hand is engaged for other purposes, not for your own purposes, is that natural?<br />
<br />
'''John:''' Well, you do it for the love of the person, or the love or the devotion…<br />
<br />
'''Prabhupāda:''' Love it may be, but how long you can do? You are putting your hand in the pocket, taking the handkerchief, that is natural, you can do it perpetually. But if your hand is engaged for some other purpose, not for your body’s purpose, how long you can be engaged? You will be tired.<br />
<br />
'''John:''' It’s infinite isn’t it?<br />
<br />
'''Prabhupāda:''' It is a simple thing. Your hand cannot be engaged for any other purpose. Your hand can be engaged for your purpose. Therefore, if we are part and parcel of Kṛṣṇa, we can be perpetually engaged in Kṛṣṇa’s service. Not in maya’s service—that is troublesome.<br />
<br />
'''John:''' I see your point. So, whatever you lay your hands to is done with love, your serving Kṛṣṇa.<br />
<br />
'''Prabhupāda:''' Then you cannot love anyone else, except Kṛṣṇa.<br />
<br />
'''John:''' That’s what I mean.<br />
<br />
'''Prabhupāda:''' Yes. To love anyone else, that is unnatural. But if you love Kṛṣṇa, then all others are loved. That is another thing. These things are understood when you are actually engaged in the service of Kṛṣṇa. These are revelation.<br />
<br />
'''John:''' In the recording, do you want?<br />
<br />
'''Prabhupāda:''' So, this may be published.<br />
<br />
'''John:''' It is good. Which means you need fuel for fire, if you want fire to burn, one must be devoted to the fire, to come away from the cold to the heat of the fire. (break) The first time you come under a master, or a mistress, and you go from grade to another. This is a perpetual, continual process. When you stop going to school, when you wish to leave school and to do your own thing within the world, to cut out and go your own way. And when you do that you become lost in a situation which can be a quagmire. But, sometime I feel that in your life you come to a situation, you come to a realisation, where you realize that you made a mistake and you must go back to school, start learning the true essence of school, the true essence of life.<br />
<br />
'''Ranchor:''' And then the devotee, when he is receiving knowledge form, the spiritual master, he considers himself to eternally be learning from his spiritual master. At no time can he ever leave the instructions behind. At no time is he ever qualified simply to exits without the guidance of his spiritual master.<br />
<br />
'''John:''' But this too, you see, is learning.<br />
<br />
'''Prabhupāda:''' They are applying the spreading of Kṛṣṇa consciousness. This is application, practical. They are not only learning Kṛṣṇa consciousness, but they are teaching Kṛṣṇa consciousness, for the benefit of humanity.<br />
<br />
'''Bhajahari:''' This evening we have a festival in a nearby town, a Hare Kṛṣṇa festival.<br />
<br />
'''John:''' But you understand me in this concept? It’s pointless learning a trade if you’re never going to apply it.<br />
<br />
'''Prabhupāda:''' Yes, that we are doing. We are applying.<br />
<br />
'''John:''' Because there’s a lot of things going on where they learn, play the piano, they never play it to the public. Nobody’s ever hearing this piece of music, but they play to their own selves in a room. They have a beautiful gift of God, they’ve developed it to the highest pitch, but what joy are they giving it to the world? They are keeping it all to themselves, never letting this joy come out. This great love they have for music, which is of God, they’re keeping it all within themselves, and not letting nothing come out. They play in a silent room by themselves. A lot of people pray, you know? They get it together with God, to be saved. It’s like a person sitting in a room, playing the piano to themselves. In a soundproof room. Nobody’s getting the benefit of this beautiful thing, which is of God.<br />
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'''Ranchor:''' When Lord Chaitanya inaugurated this movement five hundred years ago, his idea was simply that we should spread the chanting of Hare Kṛṣṇa so that everybody could partake in that chanting of the holy names of God. Because, as Srila Prabhupäda has explained, that simply by chanting Kṛṣṇa’s names, one can…<br />
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'''Prabhupāda:''' Talking, also, about Kṛṣṇa. We are talking, just like we are referring to Bhagavad-gétä, and Bhagavat, this is also chanting. When you talk about Kṛṣṇa, about His teaching, about Himself, that is also chanting.<br />
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'''Ranchor:''' By practising this, glorifying God—kirtan literally means to glorify—by chanting the glories of God in this way, everyone can partake. That is the greatest realisation of our spiritual life, that we should wish to tell others. And Kṛṣṇa, at the end of Kṛṣṇa declared that, ‘My devotee, who is teaching this science, of the Bhagavad-gétä, to the other devotees, he is dearest of all to Me. He is the topmost devotee. So, actually, the highest ideals of this movement are that we should preach Kṛṣṇa consciousness. Not simply that we should retire, into the forest, and practise this on our own. But that we should spread it. And in that way our own realisation will increase.<br />
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'''John:''' Well you know in America, they’ve got bags of money, they come to this country. They strip this country, they strip the world, bare of all the priceless creations. They call them priceless creations, they take them back to their selves and they lock them up, and they say this is mine.<br />
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'''Ranchor:''' But the only things that they can take are the things which are actually worth nothing.<br />
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'''John:''' Yes, but the point is, you see, that all these beautiful things that are created from man’s creation. Along comes somebody (indistinct) pick up the Bhagavat, and to pick up all these things, lock them up and say this is mine. They pick up all the readings and the teachings of Bhagavat and put it within their own cellar and say this is mine. You know? Same as the guy that’s picking up the picture, pearl of great price, and says this is mine. What is his function?<br />
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'''Ranchor:''' Nobody can stop the teachings of God being made known to the people, because that is God’s wish.<br />
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'''Prabhupāda:''' When you talk of Kṛṣṇa, it is not of the mind or intelligence.<br />
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'''John:''' No but you understand me?<br />
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'''Prabhupāda:''' It is spiritual. It is completely beyond intelligence. People, generally, they do not understand what is soul, what is spirit. It is beyond intelligence. Beyond this gross body there is subtle mind. Beyond the subtle mind there is intelligence. And beyond intelligence there is spirit soul. So, when you talk of Kṛṣṇa consciousness, we talk on that platform, the spiritual platform. Not on the platform of intellectual, not on the platform of mental speculation.<br />
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'''John:''' This is the point. You see, this is the thing that’s going on in the world. We are…<br />
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'''Prabhupāda:''' In the world there is going on mental speculation, and intellectual (indistinct), but they have no knowledge of the spiritual platform. That is the defect.<br />
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'''John:''' And this is the dividing line from the higher consciousness.<br />
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'''Prabhupāda:''' Yes. They will take spiritual platform as mental platform. They mistake it. That is not. Mental platform is also material. Intellectual platform is also material. Spiritual platform is transcendental to all these platforms.<br />
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'''John:''' This the tragedy then. That the abuse of all the creative energy of man. The waste.<br />
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'''Ranchor:''' In the Vedic civilisation, the civilisation that existed prior to five thousand years ago, which was centred upon service to God, in that civilisation all the arts and sciences were used for the glorification of God.<br />
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'''John:''' This I can accept, but the point is what’s the point. If you know this other set-up is going to waste(?). What’s the point of going to work? If you know this other set-up’s going to abuse your energies. In only that direction.<br />
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'''Ranchor:''' They can’t diminish our service to Kṛṣṇa. Anyone who renders even the smallest service to Kṛṣṇa—that can never be destroyed. The potency of that service is always there. So, no matter how small our service to Kṛṣṇa is, the effect will be there. Nobody can destroy it. So simultaneously our business also is that we can enlighten those persons who would destroy our service to Kṛṣṇa. That can be done. It’s not impossible. That is why this movement is in existence. Because actually, simply if people can chant Hare Kṛṣṇa, and if they can read Śrīla Prabhupāda’s books, then that will help them to understand that this life is meant for serving Kṛṣṇa. It is not meant for serving ourselves. And unity will come. But never complete unity. Peacefulness will come. (indisinct)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=User:Anurag&diff=780431User:Anurag2025-05-26T13:01:48Z<p>Anurag: </p>
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<div>'''Prabhupāda:''' So, Baha’i faith, what is the objective of the Baha’i faith?<br />
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'''John:''' The objective? We are all the universal commonwealth of nations. We are all flowers in one garden.<br />
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'''Prabhupāda:'''(to Ranchor:) You come here. What does he say?<br />
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'''Ranchor:''' Well he’s been explaining to me that Baha’i, or Baha’u’llah who is the founder of the Baha’i faith, he synthesized all the teachings of the persons he called the nine great teachers, of whom Kṛṣṇa is included within those nine, and he synthesised these teachings to present to the world the recognised way of living peacefully on the world for God realisation for the next 25,000 years. Each 25,000 years presuming a new teaching is given for that period of time. And... <br />
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'''Prabhupāda:'''What is the ultimate goal?<br />
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'''John:''' The ultimate goal? God realisation of the infinite oneness of man.<br />
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'''Ranchor:''' He has explained to me that he has experienced what he considers to be Brahman, but that he knows… He has experienced what he considers to be Brahman. But, he knows that there’s something beyond that.<br />
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'''Prabhupāda:'''You have realised it like that? That Brahma, that Brahma?<br />
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'''Ranchor:''' Brahman yes.<br />
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Prabhupäda:You have used this? Brahma is a Sanskrit word.<br />
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'''John:''' I didn’t use this word, no. Because a word… An experience to me is an experience, a word is… Like an apple out there, until you experience the apple, you never know the flavour, until you experience, an experience it remains a word.<br />
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'''Prabhupāda:'''So that means you have experienced what is God?<br />
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'''John:''' I wouldn’t like to say that what I experienced was God.<br />
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'''Ranchor:''' He says he experienced the light, the divine light, but that he knows that is not the complete experience. He knows he must search further. But he considers, or Baha’u’llah taught, that God himself is unknowable.<br />
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'''Prabhupāda:'''Unknowable?<br />
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'''Ranchor:''' Unknowable?<br />
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'''Prabhupāda:'''Then why should we try to realize it?<br />
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'''John:''' Try to realize it.<br />
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'''Prabhupāda:'''No, if it is unknowable, then what is the use of attempting to know Him? <br />
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'''Ranchor:''' He has not answered that question.<br />
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'''Prabhupāda:'''That should be clear. If God is unknowable, then why should we attempt to know Him? <br />
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'''John:''' Well, at this present moment, at this juncture in my (indistinct) life, I felt, God, personally, is unknowable.<br />
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'''Prabhupāda:'''(to Ranchor:) He realised God?<br />
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'''Ranchor:''' No, he doesn’t claim to have realised God.<br />
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'''Prabhupāda:'''But one side you say that God cannot be realised.<br />
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'''John:''' I didn’t say this.<br />
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'''Prabhupāda:'''He said unknowable?<br />
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'''Ranchor:''' He explained that Baha’u’llah has taught that God is unknowable.<br />
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'''Prabhupāda:'''If He is unknowable, then why there is a attempt to know Him?<br />
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Srutakirti: He said that the ultimate goal of the faith is God realisation, but now you are saying He is unknowable.<br />
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'''John:''' Our oneness with God.<br />
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'''Prabhupāda:'''Oneness?<br />
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'''John:''' Oneness with God.<br />
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'''Prabhupāda:'''Now we are different?<br />
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'''John:''' I can’t define God. <br />
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'''Prabhupāda:'''You don’t define?<br />
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'''John:''' I can’t define God. Because God is... <br />
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'''Prabhupāda:'''What is this?<br />
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'''John:''' God is a word, you see, this is the point, from my understanding. And my understanding.<br />
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'''Prabhupāda:'''Your understanding may be defective.<br />
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'''John:''' Right.<br />
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'''Prabhupāda:'''But the thing is, if God is not knowable, then why there should be attempt to know Him?<br />
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'''John:''' To become one with reality? We are all going towards, we are all serving, trying to serve.<br />
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'''Prabhupāda:'''Is there any statement by the original founder what is the nature of God?<br />
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'''John:''' Energy? Light?<br />
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'''Ranchor:''' Is there any statement by the original founder of the faith what is the nature of God? Is there any statement that he has made? In other words Baha’u’llah, who is God?<br />
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'''John:''' What is God? Well Baha’u’llah, who was the founder of the Baha’i faith was the Pen of God, and what he has written is purely the reflection, because Baha’u’llah, what it means, is that he was the glory of God, not God, but the glory of God, the reflection of God.<br />
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'''Prabhupāda:'''That’s nice, that’s nice. But he is reflection of God—reflection means that here is a thing, and in the mirror the exact reflection is there. Just like if you see your face, the reflection in the mirror…<br />
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'''John:''' Mmm.<br />
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'''Prabhupāda:'''So, the reflection in the mirror is exactly like your face. The face is the reality, and the reflection is a shadow. But it gives the idea of the reality. Is it not?<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:'''Similarly, if you say that Baha’u’llah is reflection of God, then from the reflection we can understand what is God. <br />
'''John:''' As we become more receptive, as we understand more?<br />
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'''Prabhupāda:'''Yes, more or less, more or less. When the reflection is there, we can understand the reality. Just like my face: I do not see it. But when I keep a mirror before me, the reflection of the face is there, then I can see, oh here is a spot, or here is this, here is this. So, although I cannot see my face, but when it is reflected, I can see it. And from the reflection I can describe the features of my face. Is it clear?<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:'''So, if Baha’i is reflection, then from him we can understand God. <br />
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'''John:''' Yes, I can accept this point, because this makes a sort of way to know God. <br />
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'''Prabhupāda:'''So, what statement he has given about God? That is my point. <br />
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'''John:''' What statement? <br />
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'''Prabhupāda:'''Because if he is reflection—you have said reflection—reflection will give you an idea of the face.<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:'''So, what is the difficulty to give any definition or statement about God? <br />
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'''John:''' Well then, does this mean then that we are all, and everything is, reflections if God?<br />
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'''Prabhupāda:'''Yes. <br />
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'''John:''' In that broader, infinite sense? <br />
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'''Prabhupāda:'''Yes. Yes, that’s nice. Reflection. In the Christian faith also, they say that man is made after God. We also say. Just like our Kṛṣṇa, God. So, as Kṛṣṇa has got two hands, we have got two hands, Kṛṣṇa has got two legs, we have got two legs, Kṛṣṇa has got a head, we have got a head. So, we can understand from the reflection, we are reflection, we can understand God is a person. Is it not? God is a person. Like me. Is it not clear?<br />
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'''John:''' Yes, well this is true, what He said. It is from the clay that made you.<br />
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'''Prabhupāda:'''Yes. If I am reflection of God, you are reflection of God, then you, me, everyone of us, is person, therefore God is person. God is not imperson. This is the first statement. <br />
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'''John:''' Yes, well this is one point which I’ve been trying to clarify. <br />
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'''Prabhupāda:'''Yes, it is already clarified, because if I am reflection of God, I am a person, then God must be a person. It is already clear.<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:'''Is it not? God is person. As we accept. bhakte person. Now, it is to be understood what kind of person He is? What is the difference between His personality and my personality? That is to be understood. If I am reflection, then I am a person. So, God must be a person, if I am reflection of God. Now just to be understood, what kind of person He is? Is it exactly like me? Or He is different from me?<br />
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'''John:''' Different.<br />
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'''Prabhupāda:'''Yes.<br />
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'''John:''' In what way, a degree or refinement? <br />
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'''Prabhupāda:'''Yes. Thank you. Yes. He is unlimited, we are limited. That is the difference. He is person, I am also person, that’s a fact. But He is the supreme person. Nobody can excel Him. That is stated in the Bhagavad-gétä. Matah parataram nanyat. He’s person. Just like, I am a person, my disciples they are also persons, but my disciple consider me as greater person. Similarly, I consider my spiritual master as greater person. So, greater, greater, greater, greater, greater. When you have come to the person when there is no more greater than him, then he is God. Then he is God. Here I am greater than him, but my spiritual master is greater than me, his spiritual master is greater than him, go on, go on, go on. When you come to the ultimate person, and when he see that there is no more other greater than him, then he is God. <br />
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'''John:''' I can realize this to a point. Because I—I might be completely wrong, I probably am...<br />
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'''Prabhupāda:'''This is philosophy. The supreme person, above whom there is no more greater person<br />
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'''John:''' Is there no degree of refinement?<br />
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'''Prabhupāda:'''Yes, that I said. Just like I am a little more advanced, therefore they accept me as their spiritual master, similarly I accept guru. Guru, guru, means heavy. Heavy, heavy—you do understand? <br />
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'''John:''' Yes, heavy, weight.<br />
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'''Prabhupāda:'''Yes, weight. So, guru means heavy. So, I am heavier than my disciple, my guru maharaja is heavier. In this way, when you go to the supreme person, no more heavier than him. He is the heaviest of all. He is God. That is our philosophy. Éçvaraù parama Krsna. We get information from Vedas that parama, the supreme, isvara, controller, is Kṛṣṇa. His name is Kṛṣṇa. Éçvaraù parama Kṛṣṇa. Isvara means controller. So, I am controlling my disciples, my guru maharaja is controlling me, his guru maharaja is controlling. In this way, we are controller and controlled. Both. <br />
John. Uhum.<br />
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'''Prabhupāda:'''I am controlling somebody, but I am controlled by somebody else. This is my position. <br />
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John. Uhum, yes.<br />
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'''Prabhupāda:'''In this way, when you find a person who is simply controller, not controlled by anyone else, he is God. He is God. Very simple definition. He is simply controller, he is not controlled. Nobody controls him. Then he is God. This is simple understanding of God.<br />
John. Uhum.<br />
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'''Prabhupāda:'''Therefore, it is said, Éçvaraù parama Kṛṣṇa. Para means supreme. He has no controller. He is not controlled. By anyone. Therefore, He is God. Éçvaraù parama Kṛṣṇa. So, He’s a person sat-cit-ananda vigraha. Vigraha means person. So, that is clear, because we are reflection of God. So, I am a person, God must be a person. That is clear. But His personality and my personality, different. At least at the present moment, so long I am in the material world, my personality is there, but my body is not exactly like Kṛṣṇa. Kṛṣṇa’s body is sat-cit-ananda. Sat means eternal, cit means full of knowledge, and ananda means full of bliss. My body is not sat-cit-ananda. It is not eternal. It is temporary. Therefore, different from God’s body. My body is not full of knowledge, because I do not know even, what is going on within my body. But it is going on, but I do not know. Therefore, my body is full of ignorance. So, it is temporary, it is full of ignorance, and it is not full of bliss. It is full of miserable conditions. I have got disease, I get old age, I get death, I take my birth, I have got mental anxieties, I have got bodily pains and pleasure, I am afflicted by others. So many. So, there is no ananda, there is no bliss. Therefore, my body is different from God’s, Kṛṣṇa’s, body. He is sat-cit-ananda vigraha. Although He is person, I am person, that’s alright, but at the present moment my body is different from Him. <br />
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Then what is my position? My position is, if I am real reflection, then how I am covered by something by which I have got a body which is not permanent, not blissful, not full of knowledge? So, that covering is called maya. Just like you are covered by your coat. This coat is not your identity. You are mister such-and-such. I ask you mister such-and-such, I don’t ask you mister black coat or blue coat, no. This body is just like that. It is like a dress. Within this body, my reality is there. That is soul. The soul is as good in quality as the Lord, because I am part and parcel of God. Therefore, my attempt should be how to get out of this temporary body, miserable condition without any bliss, and get back my original body, which is as good in quality as that of God. This should be the attempt of human life. Developed consciousness. <br />
In the animal life they cannot do it, because they have no developed consciousness. In the human life we have got developed consciousness, therefore out attempt should be made how to get back, or revive, our original consciousness, or original body. That is perfection of life. That original consciousness is Kṛṣṇa consciousness: that I am part and parcel of Kṛṣṇa, or God. I am fallen in this my condition of life, so let me revive my original position and go back to home back to Godhead. <br />
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'''John:''' Could you explain what that experience that I experienced, that I was pointing out earlier on, back in 1940? Due to an accident they gave me anaesthetic and the experience was the sounds of the great bell ringing. Which eventually…<br />
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'''Prabhupāda:'''You experienced?<br />
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'''John:''' Yeah. <br />
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'''Ranchor:''' He described experiencing dazzling light.<br />
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'''John:''' Yes, from a pinpoint this light grew and grew and grew until it eventually burst into a thousand million lights. And then the sounds of the bells, it went…<br />
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'''Prabhupāda:'''(Aside:) Let him come if he wants. What is that?<br />
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'''Ranchor:''' Sound of bells ringing. Bells…<br />
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'''John:''' Yes, these large (indistinct) bells, vibrations, they gradually tinkled outwards, until there was just a tinkle, and there was a breath of wind blowing…<br />
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'''Prabhupāda:'''That’s nice. You experienced this?<br />
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'''John:''' Yes.<br />
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'''Ranchor:''' Yes.<br />
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'''Prabhupāda:'''There was a place where bells are ringing?<br />
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'''Ranchor:''' He experienced merging into. <br />
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'''John:''' Big bells were ringing first with a deep dong, then there was a gradual tinkling off to a mere tinkle, then it just went into a breeze, like a sshhh, like a breeze blowing, like the sand on a seashore…<br />
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'''Prabhupāda:'''So, there is breeze, there is sea, there is bell, so there are varieties. So, you have to accept that the spiritual world is full of varieties. <br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:'''It is not impersonal. That’s nice. As you say that there was breeze, there was sand-beach, there were bells—these are varieties. So, we also say that the spiritual world is full of spiritual varieties. <br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:'''<br />
:cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-<br />
:lakṣāvṛteṣu surabhīr abhipālayantam<br />
:lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ<br />
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi<br />
:(Bs 5.29)<br />
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God, Govindam, the supreme Lord, is very fond of tending cows, surabhi cows, as cowherd’s boy surabhir abhipalayantam. And he is always surrounded by many thousands of goddesses of fortune. They are called gopis. And the house in that spiritual world is made of touchstone Cintamini prakara. Kalpa vriksa, there are trees, but they are desire trees—not like this tree—you can ask anything from that tree, it will supply. <br />
So, these are the description of the spiritual world. The spiritual world, or the abode of God, the kingdom of God, is not void or impersonal. There are varieties, as exactly we experience varieties in this world, but that variety is of spirit, not of matter. Spirit means having knowledge, that is spirit. Just like here, this table, this is material, it has no knowledge. Suppose I want to move this table little this way or that way, so I don’t require to move it. As soon as I wish, I ask the table, ‘Please move this way,’ it will move. Just like I ask my disciple, ‘Please move,’ he will move. This is spirit. So, the spiritual world means there are varieties exactly like this, but they are all full of knowledge. Knowledge.<br />
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'''John:''' Which is infinitely expanding?<br />
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'''Prabhupāda:''' Yes, expanding. Knowledge means, whatever he desires he does. That is knowledge.<br />
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'''John:''' This would relate then to the eternal progress which is open to every soul.<br />
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'''Prabhupāda:''' Progress? There is no question of progress.<br />
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'''John:''' Or evolution?<br />
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'''Prabhupāda:''' There is varieties.<br />
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'''John:''' Varieties.<br />
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'''Prabhupāda:''' Varieties. Just like this flower is a variety. The table is a variety. So, progress from here, from matter we make progress to the spiritual world. That is progress. But here all the varieties, because they are material, they are temporary. There the varieties are not temporary—eternal. Here this flower, it will wither, dry, because it is made of material energy. But there the flower, ever fresh. Ever fresh. It will never wither. The tree is ever fresh. The trees are always full with fruits. Not only one kind of fruit, but whatever fruit you like you can get from that tree. These are the description of the spiritual world.<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:''' And there the supreme person is surabhir abhipalayantam. He is acting like a cowherd boy. Venum kvanantam. He is blowing on his flute. Barhavatamsam. He has got a peacock feather on his head. Ananda cinmaya rasa. Here we taste everything because there is some mellow. I take a fruit because there is some taste, but that taste is temporary. Even if I taste a nice fruit, the fruit will be finished, or there are many fruits, my taste will be finished. It will come to an end. Therefore, it is material. Suppose you give me mango. I can eat mango, very nice taste. Then mango is finished. There was one mango. But if there are many mangos, then I cannot eat. After eating one mango, two mango, my capacity to taste, finished. So here there is taste, mellow, that is temporary.<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:''' Finished. But there the taste never finishes. Neither the tasting object is finishing. That is spiritual.<br />
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'''John:''' Is this what you call spiritual growth?<br />
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'''Prabhupāda:''' Spiritual world. There is spiritual world. Just like this is material world. There is similar world beyond the sky, spiritual world. There also in the spiritual world there are also planets, and they are all spiritual planets. So as in this planet or any other planet there are varieties, there are also varieties. The only difference is, they are not temporary. They are eternal. Here in this material world everything is temporary, it will be finished. Your body is temporary, because it will be finished. (aside) come on. It will not stay. But there the body is never finished. Once you enter, you get eternal body. Eternal bliss. Eternal knowledge. Everything eternal.<br />
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'''John:''' Then where does the point of reincarnation come in if one has this…<br />
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'''Prabhupāda:''' Incarnation means when somebody comes from there, that is incarnation. Just like I come from India. Similarly, the supreme Lord Kṛṣṇa sometimes comes from there.<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:''' To teach us. When you forget Kṛṣṇa, He comes. It is said, yada yada hi dharmasya glanir bhavati bharata. He comes personally, He sends his representative, just like Baha’i, he also spoke about God.<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:''' So, sometimes He comes personally, sometimes He sends his representative, just to revive our God consciousness. This is called…<br />
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'''John:''' Comes from age to age?<br />
<br />
'''Prabhupāda:''' Yes. So here we have forgotten God, there God is personally present. So therefore, sometimes He comes, sometimes He sends his representative. So, the representative, according to the time, atmosphere, and people, he speaks about God as far as they can understand. But here also we have got different varieties of people, who can understand more than the other. Therefore, we find the representative sometimes speaks differently because there are different persons. Just like, Jesus Christ said, ‘Thou shalt not kill.’ This means he was speaking to a group of people who were number one killers. Their business was to kill. Not very first-class men. If in a society the member simply kills, that means not very civilized man. In the civilized society the killing is not allowed, but they were killing. Therefore, to stop that killing, sinful activities—that was the main preaching. So, Lord Jesus Christ spoke only that thing, that if these rascals stop killing someday, they will be able to understand what is God. Let them first of all stop these sinful activities.<br />
<br />
'''Prabhupāda:''' So, Lord Buddha also said. Ahimsa. He did not say anything more, because they will not be able to understand. Because, such sinful men, what they will understand about God? Those who are busy in killing, then what they will understand God? Therefore, the preaching is, ‘Thou shalt not kill.’ Let them stop that, then there will be opportunity for understanding God.<br />
<br />
'''Prabhupāda:''' So as soon is this statement is there that thou shalt not kill, that means he was preaching not amongst very high class men. So, any class of men, they should be given some idea, but as far as they can understand. Therefore, we sometimes find the different types of preaching by different representatives of God.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' But, anyone preaching, he says about the glories of God. That is the sign of God’s representative. If he speaks about the glories of the Lord, he does not call himself as God, then he is representative of God. He is the confidential servant of God. Kintu prabhu yah priyah eva tasya. Such spiritual master is very dear. He speaks according to the time, circumstances, people, differently, but he speaks about God. That is the sign of becoming representative of God.<br />
<br />
(pause)<br />
'''Ranchor:''' Um he, one, um, one thing which he could not properly understand was what distinguishes Kṛṣṇa consciousness from the teachings of the other representatives of Kṛṣṇa. What distinguishes their teachings from the…<br />
<br />
'''Prabhupāda:''' Distinctions I have already explained. Others they preach the same Kṛṣṇa consciousness according to the circumstances.<br />
<br />
'''John:''' Uhum, from the time in which…<br />
<br />
'''Prabhupāda:''' Yes, where he is speaking. There are in Kṛṣṇa consciousness many things to be understood. The first understanding is God is great and I am God’s subordinate. God is predominator, I am predominated. This is basic principle of God consciousness. Now, what is my relationship with God? How I can serve Him? What are the varieties of service? There are so many things, unlimited—God is unlimited. So, to know about Him is also unlimited.<br />
<br />
The first knowledge is that I am maintained or predominated by God. God is the supreme predominator, controller, maintainer of all of us. This is the preliminary knowledge.<br />
<br />
Then, I am part and parcel of God, therefore I am qualitatively one with God. But He is unlimitedly powerful, I am limited. This is second stage.<br />
<br />
Then the third stage, when one realises that I am eternal servant of God, he begins service. That is devotional service. That is the beginning of self-realisation, and realisation of God. So as one advances in devotional service, he understands God, he understands himself, he understands the whole thing. Is that clear?<br />
<br />
'''John:''' So regardless of name…<br />
<br />
'''Prabhupāda:''' God has got thousands and thousands of names.<br />
<br />
'''John:''' (gasp) Yes.<br />
<br />
'''Prabhupāda:''' But He has got one chief name, and that name is Kṛṣṇa. Otherwise he has got thousands and thousands of names.<br />
<br />
'''John:''' Well this is the point, you see.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''John:''' And this is the great stumbling block of humanity.<br />
<br />
'''Prabhupāda:''' No.<br />
<br />
'''John:''' It is, in a lot of respects.<br />
<br />
'''Prabhupāda:''' No. God has got many names…<br />
<br />
'''John:''' Unless this realisation, it’s a great split.<br />
<br />
'''Prabhupāda:''' Many names. But the chief name is Kṛṣṇa. Kṛṣṇa means all-attractive.<br />
<br />
'''John:''' Yes. But the state I am worried about is that God has thousands of names, God is manifest within the whole of creation…<br />
<br />
'''Prabhupāda:''' Yes, God is manifest in you, God is manifest in him, God is manifest in this flower, God is manifest in this table. Because God is manifest... we know this table, material table, is made of material things, but these material things are energy of God.<br />
<br />
'''John:''' Hm.<br />
<br />
'''Prabhupāda:''' Therefore, it has got relationship with God. Spiritual being—this is also another energy of God. So, material energy is called external energy, and spiritual energy, as we are living entities, marginal. So, there is material world. God has got connection. God is manifest in material world, but not very distinctly. One who can understand, just like, we cannot see the sun in the sky, but one who has got knowledge, he knows the sun is not yet set. He can understand the sun is there by the sunlight. Similarly, by seeing the energy of Kṛṣṇa, we can understand what is Kṛṣṇa. The more you understand about the energy, the more you understand clearly Kṛṣṇa.<br />
<br />
'''John:''' But only thing I see and I experience is a great confusion going on in the world around us in this level, this plane of existence where, seeing this beautiful bouquet, which is unified into a beautiful creation…<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''John:''' …which we all are. Yet there are so many diversions and divergences in the individual consciousness, whether or not harmonising, whether or not really getting together in this great universal knowledge and understanding.<br />
<br />
'''Prabhupāda:''' Yes. They can be harmonised, when they come to God consciousness. Now, because one hasn't or has forgotten God, he is seeing simply this matter, material. Just like the scientists: they have no experience of God; they are simply dealing with the matter. They are thinking matter is all in all. They are unaware of the fact that matter is an energy of God. That they do not—that is imperfectness of knowledge.<br />
<br />
So, God is realised by perfection of knowledge. Those who are imperfect, they cannot realize God. God is there, even to the imperfect person. Just like this flower. This flower is present both to the perfect person and the imperfect person: so God’s energy is present; the perfect person can understand that it is made of God’s energy, and imperfect person says, they do not see God behind this, they see that it is the nature is working. That is the difference. The eyes of the perfect person is different from the eyes of the imperfect person. Just like, if there is an electric fan, just like in our childhood we used to think that there is a ghost within this fan. But one who knows, he does not find any ghost: he knows that it is running by the electric energy, which is coming from the electric powerhouse. So, the ignorant are also seeing the fan, and the man in knowledge is also seeing the fan, but their seeing is different. The perfect man is seeing in a different way than the imperfect man. So, the whole thing is present before the perfect and the imperfect. One who is imperfect, he is seeing in a different way, and the perfect is seeing in another. That is the difference. But the object of seeing is the same.<br />
<br />
What is that verse? ‘Yo mam pasyati sarvatra, sarvam mam pasyati.’ Find out.<br />
<br />
(pours glass of water)<br />
<br />
'''Pradyumna:'''<br />
:yo māṁ paśyati sarvatra<br />
:sarvaṁ ca mayi paśyati<br />
:tasyāhaṁ na praṇaśyāmi<br />
:sa ca me na praṇaśyati<br />
:([[BG 6.30 (1972)|BG 6.30]])<br />
<br />
:"For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me."<br />
<br />
'''Prabhupāda:''' That’s it. That is permanent relationship with God. A devotee is seeing everywhere God. God is everywhere and everything is in God. Therefore, God is never missed by him. He is seeing this flower, but he is seeing this flower in God. And God is in the flower. God is in the flower means God’s energy is there. And it is resting in God; it has no separate existence. Sarvam ca mayi pasyati: it is not independent. It is dependent on existence of God. So, therefore, one who is seeing in that way, he is never missing God. He is always with God, God conscious. That is Kṛṣṇa consciousness. He is never missing God. There is similar verse in the Brahma-samhita:<br />
<br />
:premanjana churita bhaktivilocanena<br />
:santa sadaiva hrdayesu vilokayanti<br />
:yam syamasundaram acintya guna svarupam<br />
:govindam adi purusam tam aham bhajami<br />
<br />
<br />
A devotee who has developed love of Godhead, his eyes are filled with God consciousness. Therefore, he is always seeing Syamasundaram, Kṛṣṇa. He is not for a moment seeing anything else except Syamasundar, except God. Premanjana churita bhaktivilocanena santa sadaiva—sadaiva means always, constantly. Santa sadaiva hrdayesu vilokayanti—as soon as he wants to see God within heart, immediately he sees Kṛṣṇa—immediately. This is the position of a perfect devotee. He is always seeing God, nothing but God. What is there? But one who has not developed that sense, he sees this table, this flower, differently. But in everything a devotee sees God.<br />
There is crude example: just like you have got a loveable child, and he is out of your sight. But as soon as you see his, some, toy, ‘Oh, this toy belongs to my child.’ Immediately you see your child, with the toy. As soon as you see the little shoe of your child, you immediately see the child. Is it not? So, it is a question of loving. If you have developed the loving sense, then you can see God everywhere. That is the criterion. So, therefore, our business is to develop that dormant love for Godhead.<br />
<br />
'''John:''' (intake of breath)<br />
<br />
'''Prabhupāda:''' And any religious system which helps in developing that loving attitude, that is first class. That is first class religion. Not these rituals. But the training, how one is developing that attitude of love of Godhead. That is the criterion. It doesn’t matter whether this is Hindu religion, Muslim religion, this religion—but it is actually helping the follower to develop love of Godhead. That is fine. Otherwise it is simply waste of time. That is the test: how much one is developing his love of Godhead. Otherwise, srama eva hi kevalam:<br />
<br />
:dharma svanustita pumsam visvaksena kathasu yat<br />
:notpadayet yadi ratim srama eva hi kevalam<br />
:(SB. 1.2.8)<br />
<br />
If he does not develop love of Godhead by following the principles of his religion, then it is simply waste of time. That’s all.<br />
<br />
'''John:''' So, in action, in love, devotion. Action without love, devotion, is not action.<br />
<br />
'''Prabhupāda:''' Uh?<br />
<br />
'''John:''' Would you say then that action without love and devotion is non-action?<br />
<br />
'''Prabhupāda:''' No. Devotion is action. If I love you, then I shall give you to eat.<br />
<br />
'''John:''' True.<br />
<br />
'''Prabhupāda:''' So that is action. That is action, it is not inaction.<br />
<br />
'''John:''' But, er…<br />
<br />
'''Prabhupāda:''' If I love you, then whatever you are giving me I shall take.<br />
<br />
'''John:''' Mhmm. Yes, I can accept this.<br />
<br />
'''Prabhupāda:''' I open my mind to you: ‘I am feeling like this, what is your advice?’ Because I love you, therefore I disclose my mind to you. So, love means not inaction.<br />
<br />
:dadāti pratigṛhṇāti<br />
:guhyam ākhyāti pṛcchati<br />
:bhuṅkte bhojayate caiva<br />
:ṣaḍ-vidhaṁ prīti-lakṣaṇam<br />
:(Upadeśāmṛta 4)<br />
<br />
These are the six symptoms of love, that give and take, eat and give him to eat, and open your mind and hear from him.<br />
<br />
'''John:''' Mhmm.<br />
<br />
'''Prabhupāda:''' These are the six exchange of activities when there is love.<br />
<br />
'''John:''' Mhmm.<br />
<br />
'''Prabhupāda:''' Love is not inactive.<br />
<br />
'''John:''' True. Then action can be smothered with personal things, which doesn’t stem from love. Then it becomes annulled?<br />
<br />
'''Prabhupāda:''' What is that?<br />
<br />
'''Ranchor:''' He was asking, his original question was, if there is activity without love, is that something…<br />
<br />
'''Prabhupāda:''' No—There is activity without love, and there is activity with love. But the activity with love is different from activity without love. When I do not love, I simply act for taking my necessities from God: ‘Oh God, give us our daily bread,’ finish. He does not think that I also have to give something to God. That he does not think. There is no love. He wants to take from God. If God gives him, satisfies his senses, then he accepts God. But he does not want to satisfy the senses of God. There is no love. There is simply approach to God, but there is no love. Love, the extreme love, is that I shall give everything to God, I shall not accept anything from God. That is real love.<br />
Just like gopis. They wanted to give everything to Kṛṣṇa, but they never prayed to Kṛṣṇa for their personal benefit. Never. That is the highest, topmost love.<br />
<br />
'''John:''' Complete surrender.<br />
<br />
'''Prabhupāda:''' Yes… Ahaituki apratihata yenatma samprasidati: that is pure satisfaction of our self. Give him little prasadam from me. You can give. You can take too—those who are visitors. No, they will take later on. You take. That's alright.<br />
(Pause then break in recording)<br />
<br />
'''Ranchor:''' …temple in the hippy area of London where all the hippies who have completely been degraded to the lowest stages of life—they are so degraded that they…<br />
<br />
'''Prabhupāda:''' They are coming? In our temple?<br />
<br />
'''Ranchor:''' Yes, in a small temple which we have—not at Bury Place.<br />
<br />
'''Prabhupāda:''' Yes. They are coming?<br />
<br />
'''Ranchor:''' Yes, every evening.<br />
<br />
'''Prabhupāda:''' They are chanting?<br />
<br />
'''Ranchor:''' Sometimes.<br />
<br />
'''Prabhupāda:''' Not always?<br />
<br />
'''Ranchor:''' No.<br />
<br />
'''Prabhupāda:''' Try to induce them to chant, then everything will come out okay. Simply induce them to chant. And don’t attempt anything more.<br />
<br />
'''Ranchor:''' They like the prasadam very much.<br />
<br />
'''Prabhupāda:''' Yes. Give them prasadam and let them chant. That will make them gradually. So prasadam you can distribute. You can have Pancatattva picture, and offer—sri Kṛṣṇa caitanya prabhu nityananda—and give them prasadam. And chant the Pancatattva sri Kṛṣṇa caitanya prabhu nityananda and hare Kṛṣṇa hare Kṛṣṇa Kṛṣṇa Kṛṣṇa. Two songs, that’s all. Simple method. Then gradually everything will be alright. So, are you doing that?<br />
<br />
'''Ranchor:''' Yes. Those who do chant Hare Kṛṣṇa, they enjoy very much to chant.<br />
<br />
'''Prabhupāda:''' Then that’s alright. Let them hear, then they gradually they will chant. That will make them alright. Don’t talk amongst them about philosophy, they will not understand.<br />
<br />
'''Ranchor:''' Yes, I’ve found that.<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''Ranchor:''' I’ve found it very difficult to explain to them –<br />
<br />
'''Prabhupāda:''' No. There is no need of talking philosophy. Simply you chant, and let them join. That’s all.<br />
<br />
'''John:''' May I ask what is your mode of chanting. Is it to raise the vibrations the spirit within…?<br />
<br />
'''Prabhupāda:''' Yes, by this vibration he’ll be purified. His heart will be cleansed. Yes. It is a cleansing method. Just like before coming in here we cleanse this room nicely. That is first business. So, the materially contaminated living entity have got heaps of garbage’s within the mind. By this vibration everything will be cleared gradually. And when the mind is clear, they will understand. Then at that time if you speak something about God, they will understand. And before being cleansed, they will not understand. So, first cleansing, ceto darpana marjanam. Go on cleansing.<br />
<br />
'''John:''' We have to do this personally too?<br />
<br />
'''Prabhupāda:''' It will be perfect. Once, twice.<br />
<br />
'''Ranchor:''' Is it also beneficial for them to hear the stories of Kṛṣṇa?<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''Ranchor:''' It is also beneficial for them to hear the stories of Kṛṣṇa? From the Kṛṣṇa Book?<br />
<br />
'''Prabhupāda:''' Yes. But chanting will be more enthusiastically accepted. The reciting the narration of Kṛṣṇa, that is also as good as chanting. But for them this chanting will be more effective. Therefore, this chanting, kirtan, kirtan, go on with kirtan as much time as you can.<br />
<br />
'''John:''' Do you introduce music in your chanting?<br />
<br />
'''Prabhupāda:''' Yes, we chant with music, with this mridanga. Not very much. Karatal, mridanga, that is sufficient.<br />
<br />
'''John:''' Harmonic music, you know?<br />
<br />
'''Prabhupāda:''' Yes. That means it brings them in the ecstasy. Simply by khol karatal, that is sufficient.<br />
<br />
'''John:''' Any aid which would raise the vibration to bring them within…<br />
<br />
'''Prabhupāda:''' That’s chanting loudly Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Rama Hare Rama Rama Rama Hare Hare. That vibration if you chant loudly, that will change the whole atmosphere, immediately. By sabda brahma. (Pause) Vasudev is in India?<br />
<br />
'''Pradyumna:''' Los Angeles.<br />
<br />
'''Prabhupāda:''' Los Angeles, oh.<br />
<br />
'''Pradyumna:''' He is suppose to help redecorate the new, the Temple. He is living in new apartment there across the street.<br />
<br />
'''Prabhupāda:''' His wife is there?<br />
<br />
'''Pradyumna:''' Yes. And I think son.<br />
<br />
'''John:''' Can you see the ultimate goal, when the whole humanity will be united?<br />
<br />
'''Prabhupāda:''' This is imagination. They will never. And to attempt for such thing is simply waste of time.<br />
<br />
'''John:''' Then you feel the golden age, then, you come to the golden and the thing will, go again… It might come to this great spiritual high. And then start to go over the summit.<br />
<br />
'''Prabhupāda:''' Golden age means that people are not bad, but there is no question of unity.<br />
<br />
'''John:''' You don’t feel there be ever…<br />
<br />
'''Prabhupāda:''' No that is not possible in this material world. Because the material world is being conducted by the three modes of material nature: satya-guna, tamo-guëa, rajo-guëa. So, there will be varieties of men and living entities always. So, there cannot be unity.<br />
There can be unity on this platform of God consciousness, but not that everyone will be interested. That is not possible. If they take, but that is if, on condition–but that it will never come to be.<br />
<br />
'''John:''' True. It’s a degree of elevation, recognition?<br />
<br />
'''Prabhupāda:''' Yes. So, not everyone will be elevated. Therefore, there cannot be any unity.<br />
<br />
'''John:''' So, we must (indistinct)–and serving and stimulate, stimulate…<br />
<br />
'''Prabhupāda:''' Yes. Just like this body. The tendency is to become old and then finished. (Sanskrit) Things are going on towards end. So, when the time (indistinct) will be ended. Now vanquished. So, that is the nature of material existence. Deteriorates, gradually. But this improvement means the improvement of the soul. The soul is covered now, but it can be improved by spiritual consciousness. Therefore, that is required. If one has to work for improvement, he has to work on the spiritual platform, Kṛṣṇa consciousness. Materially if he works, that will be failure. That is not possible.<br />
<br />
'''John:''' No, I don’t mean on a material level, I mean…<br />
<br />
'''Prabhupāda:''' Material level, just like yesterday one gentleman came, on Sunday. He is attempting to cure leprosy. He is spending his energy for this purpose. So, I said this is simply waste of time. You cannot cure the leprosies. Leprosies will go on, even if you cure one or two men, what is their benefit? So your attempt will be simply futile. So, anyone is attempting on this material platform, just like these rascals United Nations, they are trying to be united. This is rascaldom. It will never be possible. They want to make a show. Just like (indistinct), Daridra narayan-seva. There is another rascaldom. For a hundred years they are attempting for daridra narayan-seva. The daridras are there. And they are becoming enfattened by raising subscription in the name of.<br />
Similarly, this man also, he has raised subscription for clearing leprosy, but he is rich himself. No leper will be cured, and not a farthing will be expended for the leprosy. This is going on.<br />
<br />
'''John:''' If this is the case then, we would accept the situation which we’re in, people being born into the world, they’re growing away from the light, and then eventually either they grow away from the light, that far. It brings this great division of humanity, and depending upon the influence of the parent, or the influence of the society that they’re born into, this has a possibility of teaching the child towards spirituality or Kṛṣṇa consciousness.<br />
<br />
'''Prabhupāda:''' That is possible. You can teach, but you cannot expect that everyone will be able to take that teaching. That is not possible.<br />
<br />
'''John:''' I see.<br />
<br />
'''Prabhupāda:''' Your attempt should be to teach. That is good attempt, to teach about God consciousness. But other, material platform, it is not possible. Material platform, we will never be united, that is not possible.<br />
<br />
'''John:''' No, true. But what I was trying to express was if, in the hope that eventually, somewhere out there, in time…<br />
<br />
'''Prabhupāda:''' You can hope, but that is hope against hope.<br />
<br />
'''John:''' They won’t become aware of spiritual consciousness?<br />
<br />
'''Prabhupāda:''' Spiritual consciousness they will be aware; I am speaking on the material platform.<br />
<br />
'''John:''' Ah, I beg your pardon.<br />
<br />
'''Prabhupāda:''' Spiritual consciousness they will be.<br />
<br />
'''John:''' This is what I…<br />
<br />
'''Prabhupāda:''' In any condition of life, if one is eager to take up Kṛṣṇa consciousness, that is possible. That is possible.<br />
<br />
'''John:''' Because there’s a point in your life…<br />
<br />
'''Prabhupāda:''' Ahaituki, these very words—ahaituki apratihata—spiritual consciousness can advance without any check. That is possible.<br />
<br />
'''John:''' Well, will that condition eventually come when it will be a greater majority than it is at the moment in the world, when people are aware of spiritual consciousness?<br />
<br />
'''Prabhupāda:''' Yes, let us hope like that. When the majority of the people are spiritually conscious, then this whole world will be spiritual conscious.<br />
<br />
'''John:''' Well, won’t this then bring humanity closer together, and eventually bring…<br />
<br />
'''Prabhupāda:''' Why humanity? All living entities.<br />
<br />
'''John:''' All living entities, yes.<br />
<br />
'''Prabhupāda:''' Yes. Spiritually means all living entities.<br />
<br />
'''John:''' The great problem, as I see it, is that the great agony in the world is caused by man upon earth, though the lack of spiritual consciousness.<br />
<br />
'''Prabhupāda:''' Yes, therefore we are spreading this Kṛṣṇa consciousness. Our business. That is spiritual consciousness.<br />
<br />
'''John:''' We’re going towards a goal which will bring about enlightenment and peace.<br />
<br />
'''Prabhupāda:''' Yes. As soon as one becomes spiritually conscious, he becomes peaceful. Otherwise there is no peace. There is no question of peace.<br />
<br />
'''John:''' So, this is the goal.<br />
<br />
'''Prabhupāda:''' Yes. The goal is to understand what is God. What is my relationship with God.<br />
<br />
'''John:''' But not in a selfish way, surely.<br />
<br />
'''Prabhupāda:''' When one comes to God, he is no more selfish. He is broadminded, mahatma, he is called mahatma. A God conscious man, he is never selfish. He is broadminded.<br />
<br />
'''John:''' So, it’s how much we work now, and how much we work to pull together now, is the foundation.<br />
<br />
'''Prabhupāda:''' Another point is, unless the person is free from sinful activities, he cannot understand God. (pause)<br />
<br />
'''John:''' What does one do to be a follower?<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''John:''' What does one do to be with you, working with you?<br />
<br />
'''Prabhupāda:''' What is that?<br />
<br />
'''Ranchor:''' What does one do to become a disciple?<br />
<br />
'''Prabhupāda:''' Suffering is due to sinful activities.<br />
<br />
'''Devotee:''' His question is, to work with you, and the movement, what does one have to do?<br />
<br />
'''Prabhupāda:''' We welcome everyone.<br />
<br />
'''John:''' You see, because I’m already working, and disposed to Baha’u’llah and the followers of Baha’u’llah.<br />
<br />
'''Prabhupāda:''' First of all, you have to understand our philosophy.<br />
<br />
'''John:''' Now I’m trying to sort out a situation in my own life.<br />
<br />
'''Prabhupāda:''' If you are interested, then you come to us.<br />
<br />
'''John:''' Mm.<br />
<br />
'''Prabhupāda:''' Live with us, try to understand the philosophy. Then there is proposal to work with us. You are welcome. You can live here, attend our class, ask, and try to understand the philosophy. This way, when you understand the philosophy, then there is question of working. So, you are welcome. You can live here we have got sufficient place. You can live here. You can attend the class. Read our books. Put question when you do not understand. In this way. That is working with us. Then, when you are competent, then we want, then you can go, open a center. Or you can remain here. We give all freedom. But there is difficulty here, that you cannot smoke, you cannot drink, even tea, coffee. These are prohibited. Here there is no meat eating. So, outsiders sometimes they feel inconvenienced. Those who are addicted to drink tea, coffee, to smoke, meat eating, they’ll find difficult. We don’t allow these things.<br />
<br />
'''John:''' You have a set covenant; you know which is a moral code?<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''Pradyumna:''' We have our moral (indistinct) have rules and regulations?<br />
<br />
'''Bhajahari:''' We have four principles, they are no gambling, no intoxication, no illicit sex life, no animal foodstuffs (indistinct).<br />
<br />
'''Prabhupāda:''' (aside:) (indistinct) you coming.<br />
<br />
'''John:''' I’m wrong but I’ll just asked our friend a question, my brother. How can one serve God without serving humanity?<br />
<br />
'''Prabhupāda:''' If you serve God, humanity is automatically served. Just like if you water the root of the tree, the leaves of the tree are automatically served. You don’t require to make separate endeavour. Just like we are preaching Kṛṣṇa consciousness. Is it not service to humanity, all over the world?<br />
<br />
'''John:''' Exactly.<br />
<br />
'''Prabhupāda:''' We are giving them Kṛṣṇa consciousness, giving them prasadam, giving them shelter. Is it not service to the humanity?<br />
<br />
'''John:''' Exactly.<br />
<br />
'''Prabhupāda:''' So, this is automatically done. We don’t require to make a separate attempt. Everything is done, complete. If one takes to Kṛṣṇa consciousness.<br />
<br />
'''John:''' Can one lose sight of the process?<br />
<br />
'''Prabhupāda:''' Sarvarhanam acyute’ja. Arhanam means worship. So, everything becomes worshiped. Acyute’ja, by serving Acyuta, by worshipping Acyuta, Kṛṣṇa. Tatha sarvarhanam acyute’ja, pranopar’acyutad’indriyanam. Just like if you supply foodstuffs to the stomach, all the parts of the body become embryonic. Similarly, if you serve God, then everything is God’s part and parcel, so everything becomes served.<br />
<br />
'''John:''' So, there must always be an object of devotion, and the objects of devotion are infinite.<br />
<br />
'''Prabhupāda:''' Mmm?<br />
<br />
'''John:''' So, there must always be the object of devotion. And the objects of devotion are infinite.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Ranchor:''' Man’s position as an infinitesimal part and parcel of Kṛṣṇa’s energy is to render service to Kṛṣṇa. The part should render service to the whole. But if the individual part is trying to satisfy itself independently of the whole, independently of Kṛṣṇa, then he can never find satisfaction.<br />
<br />
'''John:''' Agreed, but if he’s never enlightened, how can he ever find satisfaction?<br />
<br />
'''Ranchor:''' The enlightenment can come, because Kṛṣṇa sends His representative to provide that enlightenment.<br />
<br />
'''John:''' What happens when they ignore this?<br />
<br />
'''Ranchor:''' Then…<br />
<br />
'''John:''' Not in a single situation, but in a manifold situation. American situation, Great Britain, French, where you get two great surges of power, one against the other.<br />
<br />
'''Ranchor:''' This is the material world.<br />
<br />
'''Prabhupāda:''' Find that verse, vyavasāyātmikā buddhir ekeha kuru-nandana. bahu-śākhā hy anantāś ca buddhayo ’vyavasāyinām. <br />
([[BG 2.41 (1972)|BG 2.41]])<br />
<br />
'''John:''' (indistinct) Where you stand in this situation, whether you accept that situation, or you don’t accept that situation, you either join forces with the thing you are against or for.<br />
<br />
'''Pradyumna:''' (reads)<br />
<br />
:vyavasāyātmikā buddhir<br />
:ekeha kuru-nandana<br />
:bahu-śākhā hy anantāś ca<br />
:buddhayo ’vyavasāyinām<br />
:([[BG 2.41 (1972)|BG 2.41]])<br />
<br />
"Those who are on this path are resolute in purpose and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched."<br />
<br />
'''Prabhupāda:''' Explain.<br />
<br />
'''Pradyumna:''' (reads purport) “A strong faith in Kṛṣṇa consciousness..." (continues full purport)<br />
<br />
(break)<br />
<br />
'''John:''' ...situation to serve.<br />
<br />
'''Ranchor:''' That is our choice. Either we can serve māyā, Kṛṣṇa’s material energy, in order to try to gain satisfaction for ourselves, or else we can serve Kṛṣṇa directly. In this way we can automatically gain satisfaction, because Kṛṣṇa, the root of the tree, is being watered. So automatically we find satisfaction. But if we wish to serve ourselves, to serve our own interests, then we can come again and again. We can be born in different species of life to enjoy according to our desires.<br />
<br />
'''Prabhupāda:''' Not to enjoy but to suffer. (laughter) There is not enjoyment. Where is enjoyment?<br />
<br />
'''Ranchor:''' Real enjoyment comes from serving Kṛṣṇa.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Ranchor:''' The illusion of enjoyment is there. The foolish man thinks that he is enjoying, just like the pig is tasting stool, but he is thinking that this is enjoyment.<br />
<br />
'''John:''' Yes, right, exactly.<br />
<br />
'''Ranchor:''' So, in this society very few people can understand that I am suffering. That is actually the beginning of intelligent life, of civilized human life.<br />
<br />
'''Prabhupāda:''' Māyā means accepting suffering as enjoyment. This is māyā. The man is working day and night hard, and eating a small piece of bread, a cup of tea, and he is thinking he is enjoying. I have seen it. One publisher in New York. He is working so hard that he has no time, and he was eating a cup of tea and one sandwich, that’s all. But he is thinking that he is enjoying. This is māyā. He is working hard but he is thinking he is enjoying. He does not think that if I am enjoying, then why I have to work so hard?<br />
<br />
'''John:''' It’s the thing you're striving to work for, isn’t it?<br />
<br />
'''Prabhupāda:''' Huh?<br />
<br />
'''John:''' It’s the thing called love for.<br />
<br />
'''Prabhupāda:''' For working?<br />
<br />
'''John:''' What you are devoted to. It can be either money, a goal, or God, or your wife or family, infinite varieties of devotion.<br />
<br />
'''Prabhupāda:''' No. To work for Kṛṣṇa, that is natural.<br />
<br />
'''John:''' Pardon?<br />
<br />
'''Prabhupāda:''' That is natural. Just like, your hand, part and parcel of your body, it is working. You are putting your hand in your pockets, you are getting your handkerchief. So, it is working. That is natural. But if your hand is engaged for polishing my shoes, is that natural?<br />
<br />
'''John:''' It could be done and motivised, because of the love for you.<br />
<br />
'''Prabhupāda:''' But first of all, your hand is meant for working for you. That is natural. But if your hand is engaged for working for others, without working for you, is that natural?<br />
<br />
'''John:''' Devotion surely.<br />
<br />
'''Prabhupāda:''' Hmm? What is this?<br />
<br />
'''Ranchor:''' He says, devotion…<br />
<br />
'''Prabhupāda:''' What is this devotion? If your hand is engaged for other purposes, not for your own purposes, is that natural?<br />
<br />
'''John:''' Well, you do it for the love of the person, or the love or the devotion…<br />
<br />
'''Prabhupāda:''' Love it may be, but how long you can do? You are putting your hand in the pocket, taking the handkerchief, that is natural, you can do it perpetually. But if your hand is engaged for some other purpose, not for your body’s purpose, how long you can be engaged? You will be tired.<br />
<br />
'''John:''' It’s infinite isn’t it?<br />
<br />
'''Prabhupāda:''' It is a simple thing. Your hand cannot be engaged for any other purpose. Your hand can be engaged for your purpose. Therefore, if we are part and parcel of Kṛṣṇa, we can be perpetually engaged in Kṛṣṇa’s service. Not in maya’s service—that is troublesome.<br />
<br />
'''John:''' I see your point. So, whatever you lay your hands to is done with love, your serving Kṛṣṇa.<br />
<br />
'''Prabhupāda:''' Then you cannot love anyone else, except Kṛṣṇa.<br />
<br />
'''John:''' That’s what I mean.<br />
<br />
'''Prabhupāda:''' Yes. To love anyone else, that is unnatural. But if you love Kṛṣṇa, then all others are loved. That is another thing. These things are understood when you are actually engaged in the service of Kṛṣṇa. These are revelation.<br />
<br />
'''John:''' In the recording, do you want?<br />
<br />
'''Prabhupāda:''' So, this may be published.<br />
<br />
'''John:''' It is good. Which means you need fuel for fire, if you want fire to burn, one must be devoted to the fire, to come away from the cold to the heat of the fire. (break) The first time you come under a master, or a mistress, and you go from grade to another. This is a perpetual, continual process. When you stop going to school, when you wish to leave school and to do your own thing within the world, to cut out and go your own way. And when you do that you become lost in a situation which can be a quagmire. But, sometime I feel that in your life you come to a situation, you come to a realisation, where you realize that you made a mistake and you must go back to school, start learning the true essence of school, the true essence of life.<br />
<br />
'''Ranchor:''' And then the devotee, when he is receiving knowledge form, the spiritual master, he considers himself to eternally be learning from his spiritual master. At no time can he ever leave the instructions behind. At no time is he ever qualified simply to exits without the guidance of his spiritual master.<br />
<br />
'''John:''' But this too, you see, is learning.<br />
<br />
'''Prabhupāda:''' They are applying the spreading of Kṛṣṇa consciousness. This is application, practical. They are not only learning Kṛṣṇa consciousness, but they are teaching Kṛṣṇa consciousness, for the benefit of humanity.<br />
<br />
'''Bhajahari:''' This evening we have a festival in a nearby town, a Hare Kṛṣṇa festival.<br />
<br />
'''John:''' But you understand me in this concept? It’s pointless learning a trade if you’re never going to apply it.<br />
<br />
'''Prabhupāda:''' Yes, that we are doing. We are applying.<br />
<br />
'''John:''' Because there’s a lot of things going on where they learn, play the piano, they never play it to the public. Nobody’s ever hearing this piece of music, but they play to their own selves in a room. They have a beautiful gift of God, they’ve developed it to the highest pitch, but what joy are they giving it to the world? They are keeping it all to themselves, never letting this joy come out. This great love they have for music, which is of God, they’re keeping it all within themselves, and not letting nothing come out. They play in a silent room by themselves. A lot of people pray, you know? They get it together with God, to be saved. It’s like a person sitting in a room, playing the piano to themselves. In a soundproof room. Nobody’s getting the benefit of this beautiful thing, which is of God.<br />
<br />
'''Ranchor:''' When Lord Chaitanya inaugurated this movement five hundred years ago, his idea was simply that we should spread the chanting of Hare Kṛṣṇa so that everybody could partake in that chanting of the holy names of God. Because, as Srila Prabhupäda has explained, that simply by chanting Kṛṣṇa’s names, one can…<br />
<br />
'''Prabhupāda:''' Talking, also, about Kṛṣṇa. We are talking, just like we are referring to Bhagavad-gétä, and Bhagavat, this is also chanting. When you talk about Kṛṣṇa, about His teaching, about Himself, that is also chanting.<br />
<br />
'''Ranchor:''' By practising this, glorifying God—kirtan literally means to glorify—by chanting the glories of God in this way, everyone can partake. That is the greatest realisation of our spiritual life, that we should wish to tell others. And Kṛṣṇa, at the end of Kṛṣṇa declared that, ‘My devotee, who is teaching this science, of the Bhagavad-gétä, to the other devotees, he is dearest of all to Me. He is the topmost devotee. So, actually, the highest ideals of this movement are that we should preach Kṛṣṇa consciousness. Not simply that we should retire, into the forest, and practise this on our own. But that we should spread it. And in that way our own realisation will increase.<br />
<br />
'''John:''' Well you know in America, they’ve got bags of money, they come to this country. They strip this country, they strip the world, bare of all the priceless creations. They call them priceless creations, they take them back to their selves and they lock them up, and they say this is mine.<br />
<br />
'''Ranchor:''' But the only things that they can take are the things which are actually worth nothing.<br />
<br />
'''John:''' Yes, but the point is, you see, that all these beautiful things that are created from man’s creation. Along comes somebody (indistinct) pick up the Bhagavat, and to pick up all these things, lock them up and say this is mine. They pick up all the readings and the teachings of Bhagavat and put it within their own cellar and say this is mine. You know? Same as the guy that’s picking up the picture, pearl of great price, and says this is mine. What is his function?<br />
<br />
'''Ranchor:''' Nobody can stop the teachings of God being made known to the people, because that is God’s wish.<br />
<br />
'''Prabhupāda:''' When you talk of Kṛṣṇa, it is not of the mind or intelligence.<br />
<br />
'''John:''' No but you understand me?<br />
<br />
'''Prabhupāda:''' It is spiritual. It is completely beyond intelligence. People, generally, they do not understand what is soul, what is spirit. It is beyond intelligence. Beyond this gross body there is subtle mind. Beyond the subtle mind there is intelligence. And beyond intelligence there is spirit soul. So, when you talk of Kṛṣṇa consciousness, we talk on that platform, the spiritual platform. Not on the platform of intellectual, not on the platform of mental speculation.<br />
<br />
'''John:''' This is the point. You see, this is the thing that’s going on in the world. We are…<br />
<br />
'''Prabhupāda:''' In the world there is going on mental speculation, and intellectual (indistinct), but they have no knowledge of the spiritual platform. That is the defect.<br />
<br />
'''John:''' And this is the dividing line from the higher consciousness.<br />
<br />
'''Prabhupāda:''' Yes. They will take spiritual platform as mental platform. They mistake it. That is not. Mental platform is also material. Intellectual platform is also material. Spiritual platform is transcendental to all these platforms.<br />
<br />
'''John:''' This the tragedy then. That the abuse of all the creative energy of man. The waste.<br />
<br />
'''Ranchor:''' In the Vedic civilisation, the civilisation that existed prior to five thousand years ago, which was centred upon service to God, in that civilisation all the arts and sciences were used for the glorification of God.<br />
<br />
'''John:''' This I can accept, but the point is what’s the point. If you know this other set-up is going to waste(?). What’s the point of going to work? If you know this other set-up’s going to abuse your energies. In only that direction.<br />
<br />
'''Ranchor:''' They can’t diminish our service to Kṛṣṇa. Anyone who renders even the smallest service to Kṛṣṇa—that can never be destroyed. The potency of that service is always there. So, no matter how small our service to Kṛṣṇa is, the effect will be there. Nobody can destroy it. So simultaneously our business also is that we can enlighten those persons who would destroy our service to Kṛṣṇa. That can be done. It’s not impossible. That is why this movement is in existence. Because actually, simply if people can chant Hare Kṛṣṇa, and if they can read Śrīla Prabhupāda’s books, then that will help them to understand that this life is meant for serving Kṛṣṇa. It is not meant for serving ourselves. And unity will come. But never complete unity. Peacefulness will come. (indisinct)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=User:Anurag&diff=780430User:Anurag2025-05-26T12:55:56Z<p>Anurag: </p>
<hr />
<div>'''Prabhupāda:''' So, Baha’i faith, what is the objective of the Baha’i faith?<br />
<br />
'''John:''' The objective? We are all the universal commonwealth of nations. We are all flowers in one garden.<br />
<br />
'''Prabhupāda:'''(to Ranchor:) You come here. What does he say?<br />
<br />
'''Ranchor:''' Well he’s been explaining to me that Baha’i, or Baha’u’llah who is the founder of the Baha’i faith, he synthesized all the teachings of the persons he called the nine great teachers, of whom Kṛṣṇa is included within those nine, and he synthesised these teachings to present to the world the recognised way of living peacefully on the world for God realisation for the next 25,000 years. Each 25,000 years presuming a new teaching is given for that period of time. And... <br />
<br />
'''Prabhupāda:'''What is the ultimate goal?<br />
<br />
'''John:''' The ultimate goal? God realisation of the infinite oneness of man.<br />
<br />
'''Ranchor:''' He has explained to me that he has experienced what he considers to be Brahman, but that he knows… He has experienced what he considers to be Brahman. But, he knows that there’s something beyond that.<br />
<br />
'''Prabhupāda:'''You have realised it like that? That Brahma, that Brahma?<br />
<br />
'''Ranchor:''' Brahman yes.<br />
<br />
Prabhupäda:You have used this? Brahma is a Sanskrit word.<br />
<br />
'''John:''' I didn’t use this word, no. Because a word… An experience to me is an experience, a word is… Like an apple out there, until you experience the apple, you never know the flavour, until you experience, an experience it remains a word.<br />
<br />
'''Prabhupāda:'''So that means you have experienced what is God?<br />
<br />
'''John:''' I wouldn’t like to say that what I experienced was God.<br />
<br />
'''Ranchor:''' He says he experienced the light, the divine light, but that he knows that is not the complete experience. He knows he must search further. But he considers, or Baha’u’llah taught, that God himself is unknowable.<br />
<br />
'''Prabhupāda:'''Unknowable?<br />
<br />
'''Ranchor:''' Unknowable?<br />
<br />
'''Prabhupāda:'''Then why should we try to realize it?<br />
<br />
'''John:''' Try to realize it.<br />
<br />
'''Prabhupāda:'''No, if it is unknowable, then what is the use of attempting to know Him? <br />
<br />
'''Ranchor:''' He has not answered that question.<br />
<br />
'''Prabhupāda:'''That should be clear. If God is unknowable, then why should we attempt to know Him? <br />
<br />
'''John:''' Well, at this present moment, at this juncture in my (indistinct) life, I felt, God, personally, is unknowable.<br />
<br />
'''Prabhupāda:'''(to Ranchor:) He realised God?<br />
<br />
'''Ranchor:''' No, he doesn’t claim to have realised God.<br />
<br />
'''Prabhupāda:'''But one side you say that God cannot be realised.<br />
<br />
'''John:''' I didn’t say this.<br />
<br />
'''Prabhupāda:'''He said unknowable?<br />
<br />
'''Ranchor:''' He explained that Baha’u’llah has taught that God is unknowable.<br />
<br />
'''Prabhupāda:'''If He is unknowable, then why there is a attempt to know Him?<br />
<br />
Srutakirti: He said that the ultimate goal of the faith is God realisation, but now you are saying He is unknowable.<br />
<br />
'''John:''' Our oneness with God.<br />
<br />
'''Prabhupāda:'''Oneness?<br />
<br />
'''John:''' Oneness with God.<br />
<br />
'''Prabhupāda:'''Now we are different?<br />
<br />
'''John:''' I can’t define God. <br />
<br />
'''Prabhupāda:'''You don’t define?<br />
<br />
'''John:''' I can’t define God. Because God is... <br />
<br />
'''Prabhupāda:'''What is this?<br />
<br />
'''John:''' God is a word, you see, this is the point, from my understanding. And my understanding.<br />
<br />
'''Prabhupāda:'''Your understanding may be defective.<br />
<br />
'''John:''' Right.<br />
<br />
'''Prabhupāda:'''But the thing is, if God is not knowable, then why there should be attempt to know Him?<br />
<br />
'''John:''' To become one with reality? We are all going towards, we are all serving, trying to serve.<br />
<br />
'''Prabhupāda:'''Is there any statement by the original founder what is the nature of God?<br />
<br />
'''John:''' Energy? Light?<br />
<br />
'''Ranchor:''' Is there any statement by the original founder of the faith what is the nature of God? Is there any statement that he has made? In other words Baha’u’llah, who is God?<br />
<br />
'''John:''' What is God? Well Baha’u’llah, who was the founder of the Baha’i faith was the Pen of God, and what he has written is purely the reflection, because Baha’u’llah, what it means, is that he was the glory of God, not God, but the glory of God, the reflection of God.<br />
<br />
'''Prabhupāda:'''That’s nice, that’s nice. But he is reflection of God—reflection means that here is a thing, and in the mirror the exact reflection is there. Just like if you see your face, the reflection in the mirror…<br />
<br />
'''John:''' Mmm.<br />
<br />
'''Prabhupāda:'''So, the reflection in the mirror is exactly like your face. The face is the reality, and the reflection is a shadow. But it gives the idea of the reality. Is it not?<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:'''Similarly, if you say that Baha’u’llah is reflection of God, then from the reflection we can understand what is God. <br />
'''John:''' As we become more receptive, as we understand more?<br />
<br />
'''Prabhupāda:'''Yes, more or less, more or less. When the reflection is there, we can understand the reality. Just like my face: I do not see it. But when I keep a mirror before me, the reflection of the face is there, then I can see, oh here is a spot, or here is this, here is this. So, although I cannot see my face, but when it is reflected, I can see it. And from the reflection I can describe the features of my face. Is it clear?<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:'''So, if Baha’i is reflection, then from him we can understand God. <br />
<br />
'''John:''' Yes, I can accept this point, because this makes a sort of way to know God. <br />
<br />
'''Prabhupāda:'''So, what statement he has given about God? That is my point. <br />
<br />
'''John:''' What statement? <br />
<br />
'''Prabhupāda:'''Because if he is reflection—you have said reflection—reflection will give you an idea of the face.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:'''So, what is the difficulty to give any definition or statement about God? <br />
<br />
'''John:''' Well then, does this mean then that we are all, and everything is, reflections if God?<br />
<br />
'''Prabhupāda:'''Yes. <br />
<br />
'''John:''' In that broader, infinite sense? <br />
<br />
'''Prabhupāda:'''Yes. Yes, that’s nice. Reflection. In the Christian faith also, they say that man is made after God. We also say. Just like our Kṛṣṇa, God. So, as Kṛṣṇa has got two hands, we have got two hands, Kṛṣṇa has got two legs, we have got two legs, Kṛṣṇa has got a head, we have got a head. So, we can understand from the reflection, we are reflection, we can understand God is a person. Is it not? God is a person. Like me. Is it not clear?<br />
<br />
'''John:''' Yes, well this is true, what He said. It is from the clay that made you.<br />
<br />
'''Prabhupāda:'''Yes. If I am reflection of God, you are reflection of God, then you, me, everyone of us, is person, therefore God is person. God is not imperson. This is the first statement. <br />
<br />
'''John:''' Yes, well this is one point which I’ve been trying to clarify. <br />
<br />
'''Prabhupāda:'''Yes, it is already clarified, because if I am reflection of God, I am a person, then God must be a person. It is already clear.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:'''Is it not? God is person. As we accept. bhakte person. Now, it is to be understood what kind of person He is? What is the difference between His personality and my personality? That is to be understood. If I am reflection, then I am a person. So, God must be a person, if I am reflection of God. Now just to be understood, what kind of person He is? Is it exactly like me? Or He is different from me?<br />
<br />
'''John:''' Different.<br />
<br />
'''Prabhupāda:'''Yes.<br />
<br />
'''John:''' In what way, a degree or refinement? <br />
<br />
'''Prabhupāda:'''Yes. Thank you. Yes. He is unlimited, we are limited. That is the difference. He is person, I am also person, that’s a fact. But He is the supreme person. Nobody can excel Him. That is stated in the Bhagavad-gétä. Matah parataram nanyat. He’s person. Just like, I am a person, my disciples they are also persons, but my disciple consider me as greater person. Similarly, I consider my spiritual master as greater person. So, greater, greater, greater, greater, greater. When you have come to the person when there is no more greater than him, then he is God. Then he is God. Here I am greater than him, but my spiritual master is greater than me, his spiritual master is greater than him, go on, go on, go on. When you come to the ultimate person, and when he see that there is no more other greater than him, then he is God. <br />
<br />
'''John:''' I can realize this to a point. Because I—I might be completely wrong, I probably am...<br />
<br />
'''Prabhupāda:'''This is philosophy. The supreme person, above whom there is no more greater person<br />
<br />
'''John:''' Is there no degree of refinement?<br />
<br />
'''Prabhupāda:'''Yes, that I said. Just like I am a little more advanced, therefore they accept me as their spiritual master, similarly I accept guru. Guru, guru, means heavy. Heavy, heavy—you do understand? <br />
<br />
'''John:''' Yes, heavy, weight.<br />
<br />
'''Prabhupāda:'''Yes, weight. So, guru means heavy. So, I am heavier than my disciple, my guru maharaja is heavier. In this way, when you go to the supreme person, no more heavier than him. He is the heaviest of all. He is God. That is our philosophy. Éçvaraù parama Krsna. We get information from Vedas that parama, the supreme, isvara, controller, is Kṛṣṇa. His name is Kṛṣṇa. Éçvaraù parama Kṛṣṇa. Isvara means controller. So, I am controlling my disciples, my guru maharaja is controlling me, his guru maharaja is controlling. In this way, we are controller and controlled. Both. <br />
John. Uhum.<br />
<br />
'''Prabhupāda:'''I am controlling somebody, but I am controlled by somebody else. This is my position. <br />
<br />
John. Uhum, yes.<br />
<br />
'''Prabhupāda:'''In this way, when you find a person who is simply controller, not controlled by anyone else, he is God. He is God. Very simple definition. He is simply controller, he is not controlled. Nobody controls him. Then he is God. This is simple understanding of God.<br />
John. Uhum.<br />
<br />
'''Prabhupāda:'''Therefore, it is said, Éçvaraù parama Kṛṣṇa. Para means supreme. He has no controller. He is not controlled. By anyone. Therefore, He is God. Éçvaraù parama Kṛṣṇa. So, He’s a person sat-cit-ananda vigraha. Vigraha means person. So, that is clear, because we are reflection of God. So, I am a person, God must be a person. That is clear. But His personality and my personality, different. At least at the present moment, so long I am in the material world, my personality is there, but my body is not exactly like Kṛṣṇa. Kṛṣṇa’s body is sat-cit-ananda. Sat means eternal, cit means full of knowledge, and ananda means full of bliss. My body is not sat-cit-ananda. It is not eternal. It is temporary. Therefore, different from God’s body. My body is not full of knowledge, because I do not know even, what is going on within my body. But it is going on, but I do not know. Therefore, my body is full of ignorance. So, it is temporary, it is full of ignorance, and it is not full of bliss. It is full of miserable conditions. I have got disease, I get old age, I get death, I take my birth, I have got mental anxieties, I have got bodily pains and pleasure, I am afflicted by others. So many. So, there is no ananda, there is no bliss. Therefore, my body is different from God’s, Kṛṣṇa’s, body. He is sat-cit-ananda vigraha. Although He is person, I am person, that’s alright, but at the present moment my body is different from Him. <br />
<br />
<br />
Then what is my position? My position is, if I am real reflection, then how I am covered by something by which I have got a body which is not permanent, not blissful, not full of knowledge? So, that covering is called maya. Just like you are covered by your coat. This coat is not your identity. You are mister such-and-such. I ask you mister such-and-such, I don’t ask you mister black coat or blue coat, no. This body is just like that. It is like a dress. Within this body, my reality is there. That is soul. The soul is as good in quality as the Lord, because I am part and parcel of God. Therefore, my attempt should be how to get out of this temporary body, miserable condition without any bliss, and get back my original body, which is as good in quality as that of God. This should be the attempt of human life. Developed consciousness. <br />
In the animal life they cannot do it, because they have no developed consciousness. In the human life we have got developed consciousness, therefore out attempt should be made how to get back, or revive, our original consciousness, or original body. That is perfection of life. That original consciousness is Kṛṣṇa consciousness: that I am part and parcel of Kṛṣṇa, or God. I am fallen in this my condition of life, so let me revive my original position and go back to home back to Godhead. <br />
<br />
'''John:''' Could you explain what that experience that I experienced, that I was pointing out earlier on, back in 1940? Due to an accident they gave me anaesthetic and the experience was the sounds of the great bell ringing. Which eventually…<br />
<br />
'''Prabhupāda:'''You experienced?<br />
<br />
'''John:''' Yeah. <br />
<br />
'''Ranchor:''' He described experiencing dazzling light.<br />
<br />
'''John:''' Yes, from a pinpoint this light grew and grew and grew until it eventually burst into a thousand million lights. And then the sounds of the bells, it went…<br />
<br />
'''Prabhupāda:'''(Aside:) Let him come if he wants. What is that?<br />
<br />
'''Ranchor:''' Sound of bells ringing. Bells…<br />
<br />
'''John:''' Yes, these large (indistinct) bells, vibrations, they gradually tinkled outwards, until there was just a tinkle, and there was a breath of wind blowing…<br />
<br />
'''Prabhupāda:'''That’s nice. You experienced this?<br />
<br />
'''John:''' Yes.<br />
<br />
'''Ranchor:''' Yes.<br />
<br />
'''Prabhupāda:'''There was a place where bells are ringing?<br />
<br />
'''Ranchor:''' He experienced merging into. <br />
<br />
'''John:''' Big bells were ringing first with a deep dong, then there was a gradual tinkling off to a mere tinkle, then it just went into a breeze, like a sshhh, like a breeze blowing, like the sand on a seashore…<br />
<br />
'''Prabhupāda:'''So, there is breeze, there is sea, there is bell, so there are varieties. So, you have to accept that the spiritual world is full of varieties. <br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:'''It is not impersonal. That’s nice. As you say that there was breeze, there was sand-beach, there were bells—these are varieties. So, we also say that the spiritual world is full of spiritual varieties. <br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:'''<br />
:cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-<br />
:lakṣāvṛteṣu surabhīr abhipālayantam<br />
:lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ<br />
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi<br />
:(Bs 5.29)<br />
<br />
<br />
God, Govindam, the supreme Lord, is very fond of tending cows, surabhi cows, as cowherd’s boy surabhir abhipalayantam. And he is always surrounded by many thousands of goddesses of fortune. They are called gopis. And the house in that spiritual world is made of touchstone Cintamini prakara. Kalpa vriksa, there are trees, but they are desire trees—not like this tree—you can ask anything from that tree, it will supply. <br />
So, these are the description of the spiritual world. The spiritual world, or the abode of God, the kingdom of God, is not void or impersonal. There are varieties, as exactly we experience varieties in this world, but that variety is of spirit, not of matter. Spirit means having knowledge, that is spirit. Just like here, this table, this is material, it has no knowledge. Suppose I want to move this table little this way or that way, so I don’t require to move it. As soon as I wish, I ask the table, ‘Please move this way,’ it will move. Just like I ask my disciple, ‘Please move,’ he will move. This is spirit. So, the spiritual world means there are varieties exactly like this, but they are all full of knowledge. Knowledge.<br />
<br />
'''John:''' Which is infinitely expanding?<br />
<br />
'''Prabhupāda:''' Yes, expanding. Knowledge means, whatever he desires he does. That is knowledge.<br />
<br />
'''John:''' This would relate then to the eternal progress which is open to every soul.<br />
<br />
'''Prabhupāda:''' Progress? There is no question of progress.<br />
<br />
'''John:''' Or evolution?<br />
<br />
'''Prabhupāda:''' There is varieties.<br />
<br />
'''John:''' Varieties.<br />
<br />
'''Prabhupāda:''' Varieties. Just like this flower is a variety. The table is a variety. So, progress from here, from matter we make progress to the spiritual world. That is progress. But here all the varieties, because they are material, they are temporary. There the varieties are not temporary—eternal. Here this flower, it will wither, dry, because it is made of material energy. But there the flower, ever fresh. Ever fresh. It will never wither. The tree is ever fresh. The trees are always full with fruits. Not only one kind of fruit, but whatever fruit you like you can get from that tree. These are the description of the spiritual world.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' And there the supreme person is surabhir abhipalayantam. He is acting like a cowherd boy. Venum kvanantam. He is blowing on his flute. Barhavatamsam. He has got a peacock feather on his head. Ananda cinmaya rasa. Here we taste everything because there is some mellow. I take a fruit because there is some taste, but that taste is temporary. Even if I taste a nice fruit, the fruit will be finished, or there are many fruits, my taste will be finished. It will come to an end. Therefore, it is material. Suppose you give me mango. I can eat mango, very nice taste. Then mango is finished. There was one mango. But if there are many mangos, then I cannot eat. After eating one mango, two mango, my capacity to taste, finished. So here there is taste, mellow, that is temporary.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' Finished. But there the taste never finishes. Neither the tasting object is finishing. That is spiritual.<br />
<br />
'''John:''' Is this what you call spiritual growth?<br />
<br />
'''Prabhupāda:''' Spiritual world. There is spiritual world. Just like this is material world. There is similar world beyond the sky, spiritual world. There also in the spiritual world there are also planets, and they are all spiritual planets. So as in this planet or any other planet there are varieties, there are also varieties. The only difference is, they are not temporary. They are eternal. Here in this material world everything is temporary, it will be finished. Your body is temporary, because it will be finished. (aside) come on. It will not stay. But there the body is never finished. Once you enter, you get eternal body. Eternal bliss. Eternal knowledge. Everything eternal.<br />
<br />
'''John:''' Then where does the point of reincarnation come in if one has this…<br />
<br />
'''Prabhupāda:''' Incarnation means when somebody comes from there, that is incarnation. Just like I come from India. Similarly, the supreme Lord Kṛṣṇa sometimes comes from there.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' To teach us. When you forget Kṛṣṇa, He comes. It is said, yada yada hi dharmasya glanir bhavati bharata. He comes personally, He sends his representative, just like Baha’i, he also spoke about God.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' So, sometimes He comes personally, sometimes He sends his representative, just to revive our God consciousness. This is called…<br />
<br />
'''John:''' Comes from age to age?<br />
<br />
'''Prabhupāda:''' Yes. So here we have forgotten God, there God is personally present. So therefore, sometimes He comes, sometimes He sends his representative. So, the representative, according to the time, atmosphere, and people, he speaks about God as far as they can understand. But here also we have got different varieties of people, who can understand more than the other. Therefore, we find the representative sometimes speaks differently because there are different persons. Just like, Jesus Christ said, ‘Thou shalt not kill.’ This means he was speaking to a group of people who were number one killers. Their business was to kill. Not very first-class men. If in a society the member simply kills, that means not very civilized man. In the civilized society the killing is not allowed, but they were killing. Therefore, to stop that killing, sinful activities—that was the main preaching. So, Lord Jesus Christ spoke only that thing, that if these rascals stop killing someday, they will be able to understand what is God. Let them first of all stop these sinful activities.<br />
<br />
'''Prabhupāda:''' So, Lord Buddha also said. Ahimsa. He did not say anything more, because they will not be able to understand. Because, such sinful men, what they will understand about God? Those who are busy in killing, then what they will understand God? Therefore, the preaching is, ‘Thou shalt not kill.’ Let them stop that, then there will be opportunity for understanding God.<br />
<br />
'''Prabhupāda:''' So as soon is this statement is there that thou shalt not kill, that means he was preaching not amongst very high class men. So, any class of men, they should be given some idea, but as far as they can understand. Therefore, we sometimes find the different types of preaching by different representatives of God.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' But, anyone preaching, he says about the glories of God. That is the sign of God’s representative. If he speaks about the glories of the Lord, he does not call himself as God, then he is representative of God. He is the confidential servant of God. Kintu prabhu yah priyah eva tasya. Such spiritual master is very dear. He speaks according to the time, circumstances, people, differently, but he speaks about God. That is the sign of becoming representative of God.<br />
<br />
(pause)<br />
'''Ranchor:''' Um he, one, um, one thing which he could not properly understand was what distinguishes Kṛṣṇa consciousness from the teachings of the other representatives of Kṛṣṇa. What distinguishes their teachings from the…<br />
<br />
'''Prabhupāda:''' Distinctions I have already explained. Others they preach the same Kṛṣṇa consciousness according to the circumstances.<br />
<br />
'''John:''' Uhum, from the time in which…<br />
<br />
'''Prabhupāda:''' Yes, where he is speaking. There are in Kṛṣṇa consciousness many things to be understood. The first understanding is God is great and I am God’s subordinate. God is predominator, I am predominated. This is basic principle of God consciousness. Now, what is my relationship with God? How I can serve Him? What are the varieties of service? There are so many things, unlimited—God is unlimited. So, to know about Him is also unlimited.<br />
<br />
The first knowledge is that I am maintained or predominated by God. God is the supreme predominator, controller, maintainer of all of us. This is the preliminary knowledge.<br />
<br />
Then, I am part and parcel of God, therefore I am qualitatively one with God. But He is unlimitedly powerful, I am limited. This is second stage.<br />
<br />
Then the third stage, when one realises that I am eternal servant of God, he begins service. That is devotional service. That is the beginning of self-realisation, and realisation of God. So as one advances in devotional service, he understands God, he understands himself, he understands the whole thing. Is that clear?<br />
<br />
'''John:''' So regardless of name…<br />
<br />
'''Prabhupāda:''' God has got thousands and thousands of names.<br />
<br />
'''John:''' (gasp) Yes.<br />
<br />
'''Prabhupāda:''' But He has got one chief name, and that name is Kṛṣṇa. Otherwise he has got thousands and thousands of names.<br />
<br />
'''John:''' Well this is the point, you see.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''John:''' And this is the great stumbling block of humanity.<br />
<br />
'''Prabhupāda:''' No.<br />
<br />
'''John:''' It is, in a lot of respects.<br />
<br />
'''Prabhupāda:''' No. God has got many names…<br />
<br />
'''John:''' Unless this realisation, it’s a great split.<br />
<br />
'''Prabhupāda:''' Many names. But the chief name is Kṛṣṇa. Kṛṣṇa means all-attractive.<br />
<br />
'''John:''' Yes. But the state I am worried about is that God has thousands of names, God is manifest within the whole of creation…<br />
<br />
'''Prabhupāda:''' Yes, God is manifest in you, God is manifest in him, God is manifest in this flower, God is manifest in this table. Because God is manifest... we know this table, material table, is made of material things, but these material things are energy of God.<br />
<br />
'''John:''' Hm.<br />
<br />
'''Prabhupāda:''' Therefore, it has got relationship with God. Spiritual being—this is also another energy of God. So, material energy is called external energy, and spiritual energy, as we are living entities, marginal. So, there is material world. God has got connection. God is manifest in material world, but not very distinctly. One who can understand, just like, we cannot see the sun in the sky, but one who has got knowledge, he knows the sun is not yet set. He can understand the sun is there by the sunlight. Similarly, by seeing the energy of Kṛṣṇa, we can understand what is Kṛṣṇa. The more you understand about the energy, the more you understand clearly Kṛṣṇa.<br />
<br />
'''John:''' But only thing I see and I experience is a great confusion going on in the world around us in this level, this plane of existence where, seeing this beautiful bouquet, which is unified into a beautiful creation…<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''John:''' …which we all are. Yet there are so many diversions and divergences in the individual consciousness, whether or not harmonising, whether or not really getting together in this great universal knowledge and understanding.<br />
<br />
'''Prabhupāda:''' Yes. They can be harmonised, when they come to God consciousness. Now, because one hasn't or has forgotten God, he is seeing simply this matter, material. Just like the scientists: they have no experience of God; they are simply dealing with the matter. They are thinking matter is all in all. They are unaware of the fact that matter is an energy of God. That they do not—that is imperfectness of knowledge.<br />
<br />
So, God is realised by perfection of knowledge. Those who are imperfect, they cannot realize God. God is there, even to the imperfect person. Just like this flower. This flower is present both to the perfect person and the imperfect person: so God’s energy is present; the perfect person can understand that it is made of God’s energy, and imperfect person says, they do not see God behind this, they see that it is the nature is working. That is the difference. The eyes of the perfect person is different from the eyes of the imperfect person. Just like, if there is an electric fan, just like in our childhood we used to think that there is a ghost within this fan. But one who knows, he does not find any ghost: he knows that it is running by the electric energy, which is coming from the electric powerhouse. So, the ignorant are also seeing the fan, and the man in knowledge is also seeing the fan, but their seeing is different. The perfect man is seeing in a different way than the imperfect man. So, the whole thing is present before the perfect and the imperfect. One who is imperfect, he is seeing in a different way, and the perfect is seeing in another. That is the difference. But the object of seeing is the same.<br />
<br />
What is that verse? ‘Yo mam pasyati sarvatra, sarvam mam pasyati.’ Find out.<br />
<br />
(pours glass of water)<br />
<br />
'''Pradyumna:'''<br />
:yo māṁ paśyati sarvatra<br />
:sarvaṁ ca mayi paśyati<br />
:tasyāhaṁ na praṇaśyāmi<br />
:sa ca me na praṇaśyati<br />
:([[BG 6.30 (1972)|BG 6.30]])<br />
<br />
:"For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me."<br />
<br />
'''Prabhupāda:''' That’s it. That is permanent relationship with God. A devotee is seeing everywhere God. God is everywhere and everything is in God. Therefore, God is never missed by him. He is seeing this flower, but he is seeing this flower in God. And God is in the flower. God is in the flower means God’s energy is there. And it is resting in God; it has no separate existence. Sarvam ca mayi pasyati: it is not independent. It is dependent on existence of God. So, therefore, one who is seeing in that way, he is never missing God. He is always with God, God conscious. That is Kṛṣṇa consciousness. He is never missing God. There is similar verse in the Brahma-samhita:<br />
<br />
:premanjana churita bhaktivilocanena<br />
:santa sadaiva hrdayesu vilokayanti<br />
:yam syamasundaram acintya guna svarupam<br />
:govindam adi purusam tam aham bhajami<br />
<br />
<br />
A devotee who has developed love of Godhead, his eyes are filled with God consciousness. Therefore, he is always seeing Syamasundaram, Kṛṣṇa. He is not for a moment seeing anything else except Syamasundar, except God. Premanjana churita bhaktivilocanena santa sadaiva—sadaiva means always, constantly. Santa sadaiva hrdayesu vilokayanti—as soon as he wants to see God within heart, immediately he sees Kṛṣṇa—immediately. This is the position of a perfect devotee. He is always seeing God, nothing but God. What is there? But one who has not developed that sense, he sees this table, this flower, differently. But in everything a devotee sees God.<br />
There is crude example: just like you have got a loveable child, and he is out of your sight. But as soon as you see his, some, toy, ‘Oh, this toy belongs to my child.’ Immediately you see your child, with the toy. As soon as you see the little shoe of your child, you immediately see the child. Is it not? So, it is a question of loving. If you have developed the loving sense, then you can see God everywhere. That is the criterion. So, therefore, our business is to develop that dormant love for Godhead.<br />
<br />
'''John:''' (intake of breath)<br />
<br />
'''Prabhupāda:''' And any religious system which helps in developing that loving attitude, that is first class. That is first class religion. Not these rituals. But the training, how one is developing that attitude of love of Godhead. That is the criterion. It doesn’t matter whether this is Hindu religion, Muslim religion, this religion—but it is actually helping the follower to develop love of Godhead. That is fine. Otherwise it is simply waste of time. That is the test: how much one is developing his love of Godhead. Otherwise, srama eva hi kevalam:<br />
<br />
:dharma svanustita pumsam visvaksena kathasu yat<br />
:notpadayet yadi ratim srama eva hi kevalam<br />
:(SB. 1.2.8)<br />
<br />
If he does not develop love of Godhead by following the principles of his religion, then it is simply waste of time. That’s all.<br />
<br />
'''John:''' So, in action, in love, devotion. Action without love, devotion, is not action.<br />
<br />
'''Prabhupāda:''' Uh?<br />
<br />
'''John:''' Would you say then that action without love and devotion is non-action?<br />
<br />
'''Prabhupāda:''' No. Devotion is action. If I love you, then I shall give you to eat.<br />
<br />
'''John:''' True.<br />
<br />
'''Prabhupāda:''' So that is action. That is action, it is not inaction.<br />
<br />
'''John:''' But, er…<br />
<br />
'''Prabhupāda:''' If I love you, then whatever you are giving me I shall take.<br />
<br />
'''John:''' Mhmm. Yes, I can accept this.<br />
<br />
'''Prabhupāda:''' I open my mind to you: ‘I am feeling like this, what is your advice?’ Because I love you, therefore I disclose my mind to you. So, love means not inaction.<br />
<br />
:dadati pratighrinati bhunkte bhojayate<br />
:guhyam akyati pricchati ca<br />
:saradi na priti laksanam<br />
:(Upadeçämåta 4)<br />
<br />
These are the six symptoms of love, that give and take, eat and give him to eat, and open your mind and hear from him.<br />
<br />
'''John:''' Mhmm.<br />
<br />
'''Prabhupāda:''' These are the six exchange of activities when there is love.<br />
<br />
'''John:''' Mhmm.<br />
<br />
'''Prabhupāda:''' Love is not inactive.<br />
<br />
'''John:''' True. Then action can be smothered with personal things, which doesn’t stem from love. Then it becomes annulled?<br />
<br />
'''Prabhupāda:''' What is that?<br />
<br />
'''Ranchor:''' He was asking, his original question was, if there is activity without love, is that something…<br />
<br />
'''Prabhupāda:''' No—There is activity without love, and there is activity with love. But the activity with love is different from activity without love. When I do not love, I simply act for taking my necessities from God: ‘Oh God, give us our daily bread,’ finish. He does not think that I also have to give something to God. That he does not think. There is no love. He wants to take from God. If God gives him, satisfies his senses, then he accepts God. But he does not want to satisfy the senses of God. There is no love. There is simply approach to God, but there is no love. Love, the extreme love, is that I shall give everything to God, I shall not accept anything from God. That is real love.<br />
Just like gopis. They wanted to give everything to Kṛṣṇa, but they never prayed to Kṛṣṇa for their personal benefit. Never. That is the highest, topmost love.<br />
<br />
'''John:''' Complete surrender.<br />
<br />
'''Prabhupāda:''' Yes… Ahaituki apratihata yenatma samprasidati: that is pure satisfaction of our self. Give him little prasadam from me. You can give. You can take too—those who are visitors. No, they will take later on. You take. That's alright.<br />
(Pause then break in recording)<br />
<br />
'''Ranchor:''' …temple in the hippy area of London where all the hippies who have completely been degraded to the lowest stages of life—they are so degraded that they…<br />
<br />
'''Prabhupāda:''' They are coming? In our temple?<br />
<br />
'''Ranchor:''' Yes, in a small temple which we have—not at Bury Place.<br />
<br />
'''Prabhupāda:''' Yes. They are coming?<br />
<br />
'''Ranchor:''' Yes, every evening.<br />
<br />
'''Prabhupāda:''' They are chanting?<br />
<br />
'''Ranchor:''' Sometimes.<br />
<br />
'''Prabhupāda:''' Not always?<br />
<br />
'''Ranchor:''' No.<br />
<br />
'''Prabhupāda:''' Try to induce them to chant, then everything will come out okay. Simply induce them to chant. And don’t attempt anything more.<br />
<br />
'''Ranchor:''' They like the prasadam very much.<br />
<br />
'''Prabhupāda:''' Yes. Give them prasadam and let them chant. That will make them gradually. So prasadam you can distribute. You can have Pancatattva picture, and offer—sri Kṛṣṇa caitanya prabhu nityananda—and give them prasadam. And chant the Pancatattva sri Kṛṣṇa caitanya prabhu nityananda and hare Kṛṣṇa hare Kṛṣṇa Kṛṣṇa Kṛṣṇa. Two songs, that’s all. Simple method. Then gradually everything will be alright. So, are you doing that?<br />
<br />
'''Ranchor:''' Yes. Those who do chant Hare Kṛṣṇa, they enjoy very much to chant.<br />
<br />
'''Prabhupāda:''' Then that’s alright. Let them hear, then they gradually they will chant. That will make them alright. Don’t talk amongst them about philosophy, they will not understand.<br />
<br />
'''Ranchor:''' Yes, I’ve found that.<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''Ranchor:''' I’ve found it very difficult to explain to them –<br />
<br />
'''Prabhupāda:''' No. There is no need of talking philosophy. Simply you chant, and let them join. That’s all.<br />
<br />
'''John:''' May I ask what is your mode of chanting. Is it to raise the vibrations the spirit within…?<br />
<br />
'''Prabhupāda:''' Yes, by this vibration he’ll be purified. His heart will be cleansed. Yes. It is a cleansing method. Just like before coming in here we cleanse this room nicely. That is first business. So, the materially contaminated living entity have got heaps of garbage’s within the mind. By this vibration everything will be cleared gradually. And when the mind is clear, they will understand. Then at that time if you speak something about God, they will understand. And before being cleansed, they will not understand. So, first cleansing, ceto darpana marjanam. Go on cleansing.<br />
<br />
'''John:''' We have to do this personally too?<br />
<br />
'''Prabhupāda:''' It will be perfect. Once, twice.<br />
<br />
'''Ranchor:''' Is it also beneficial for them to hear the stories of Kṛṣṇa?<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''Ranchor:''' It is also beneficial for them to hear the stories of Kṛṣṇa? From the Kṛṣṇa Book?<br />
<br />
'''Prabhupāda:''' Yes. But chanting will be more enthusiastically accepted. The reciting the narration of Kṛṣṇa, that is also as good as chanting. But for them this chanting will be more effective. Therefore, this chanting, kirtan, kirtan, go on with kirtan as much time as you can.<br />
<br />
'''John:''' Do you introduce music in your chanting?<br />
<br />
'''Prabhupāda:''' Yes, we chant with music, with this mridanga. Not very much. Karatal, mridanga, that is sufficient.<br />
<br />
'''John:''' Harmonic music, you know?<br />
<br />
'''Prabhupāda:''' Yes. That means it brings them in the ecstasy. Simply by khol karatal, that is sufficient.<br />
<br />
'''John:''' Any aid which would raise the vibration to bring them within…<br />
<br />
'''Prabhupāda:''' That’s chanting loudly Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Rama Hare Rama Rama Rama Hare Hare. That vibration if you chant loudly, that will change the whole atmosphere, immediately. By sabda brahma. (Pause) Vasudev is in India?<br />
<br />
'''Pradyumna:''' Los Angeles.<br />
<br />
'''Prabhupāda:''' Los Angeles, oh.<br />
<br />
'''Pradyumna:''' He is suppose to help redecorate the new, the Temple. He is living in new apartment there across the street.<br />
<br />
'''Prabhupāda:''' His wife is there?<br />
<br />
'''Pradyumna:''' Yes. And I think son.<br />
<br />
'''John:''' Can you see the ultimate goal, when the whole humanity will be united?<br />
<br />
'''Prabhupāda:''' This is imagination. They will never. And to attempt for such thing is simply waste of time.<br />
<br />
'''John:''' Then you feel the golden age, then, you come to the golden and the thing will, go again… It might come to this great spiritual high. And then start to go over the summit.<br />
<br />
'''Prabhupāda:''' Golden age means that people are not bad, but there is no question of unity.<br />
<br />
'''John:''' You don’t feel there be ever…<br />
<br />
'''Prabhupāda:''' No that is not possible in this material world. Because the material world is being conducted by the three modes of material nature: satya-guna, tamo-guëa, rajo-guëa. So, there will be varieties of men and living entities always. So, there cannot be unity.<br />
There can be unity on this platform of God consciousness, but not that everyone will be interested. That is not possible. If they take, but that is if, on condition–but that it will never come to be.<br />
<br />
'''John:''' True. It’s a degree of elevation, recognition?<br />
<br />
'''Prabhupāda:''' Yes. So, not everyone will be elevated. Therefore, there cannot be any unity.<br />
<br />
'''John:''' So, we must (indistinct)–and serving and stimulate, stimulate…<br />
<br />
'''Prabhupāda:''' Yes. Just like this body. The tendency is to become old and then finished. (Sanskrit) Things are going on towards end. So, when the time (indistinct) will be ended. Now vanquished. So, that is the nature of material existence. Deteriorates, gradually. But this improvement means the improvement of the soul. The soul is covered now, but it can be improved by spiritual consciousness. Therefore, that is required. If one has to work for improvement, he has to work on the spiritual platform, Kṛṣṇa consciousness. Materially if he works, that will be failure. That is not possible.<br />
<br />
'''John:''' No, I don’t mean on a material level, I mean…<br />
<br />
'''Prabhupāda:''' Material level, just like yesterday one gentleman came, on Sunday. He is attempting to cure leprosy. He is spending his energy for this purpose. So, I said this is simply waste of time. You cannot cure the leprosies. Leprosies will go on, even if you cure one or two men, what is their benefit? So your attempt will be simply futile. So, anyone is attempting on this material platform, just like these rascals United Nations, they are trying to be united. This is rascaldom. It will never be possible. They want to make a show. Just like (indistinct), Daridra narayan-seva. There is another rascaldom. For a hundred years they are attempting for daridra narayan-seva. The daridras are there. And they are becoming enfattened by raising subscription in the name of.<br />
Similarly, this man also, he has raised subscription for clearing leprosy, but he is rich himself. No leper will be cured, and not a farthing will be expended for the leprosy. This is going on.<br />
<br />
'''John:''' If this is the case then, we would accept the situation which we’re in, people being born into the world, they’re growing away from the light, and then eventually either they grow away from the light, that far. It brings this great division of humanity, and depending upon the influence of the parent, or the influence of the society that they’re born into, this has a possibility of teaching the child towards spirituality or Kṛṣṇa consciousness.<br />
<br />
'''Prabhupāda:''' That is possible. You can teach, but you cannot expect that everyone will be able to take that teaching. That is not possible.<br />
<br />
'''John:''' I see.<br />
<br />
'''Prabhupāda:''' Your attempt should be to teach. That is good attempt, to teach about God consciousness. But other, material platform, it is not possible. Material platform, we will never be united, that is not possible.<br />
<br />
'''John:''' No, true. But what I was trying to express was if, in the hope that eventually, somewhere out there, in time…<br />
<br />
'''Prabhupāda:''' You can hope, but that is hope against hope.<br />
<br />
'''John:''' They won’t become aware of spiritual consciousness?<br />
<br />
'''Prabhupāda:''' Spiritual consciousness they will be aware; I am speaking on the material platform.<br />
<br />
'''John:''' Ah, I beg your pardon.<br />
<br />
'''Prabhupāda:''' Spiritual consciousness they will be.<br />
<br />
'''John:''' This is what I…<br />
<br />
'''Prabhupāda:''' In any condition of life, if one is eager to take up Kṛṣṇa consciousness, that is possible. That is possible.<br />
<br />
'''John:''' Because there’s a point in your life…<br />
<br />
'''Prabhupāda:''' Ahaituki, these very words—ahaituki apratihata—spiritual consciousness can advance without any check. That is possible.<br />
<br />
'''John:''' Well, will that condition eventually come when it will be a greater majority than it is at the moment in the world, when people are aware of spiritual consciousness?<br />
<br />
'''Prabhupāda:''' Yes, let us hope like that. When the majority of the people are spiritually conscious, then this whole world will be spiritual conscious.<br />
<br />
'''John:''' Well, won’t this then bring humanity closer together, and eventually bring…<br />
<br />
'''Prabhupāda:''' Why humanity? All living entities.<br />
<br />
'''John:''' All living entities, yes.<br />
<br />
'''Prabhupāda:''' Yes. Spiritually means all living entities.<br />
<br />
'''John:''' The great problem, as I see it, is that the great agony in the world is caused by man upon earth, though the lack of spiritual consciousness.<br />
<br />
'''Prabhupāda:''' Yes, therefore we are spreading this Kṛṣṇa consciousness. Our business. That is spiritual consciousness.<br />
<br />
'''John:''' We’re going towards a goal which will bring about enlightenment and peace.<br />
<br />
'''Prabhupāda:''' Yes. As soon as one becomes spiritually conscious, he becomes peaceful. Otherwise there is no peace. There is no question of peace.<br />
<br />
'''John:''' So, this is the goal.<br />
<br />
'''Prabhupāda:''' Yes. The goal is to understand what is God. What is my relationship with God.<br />
<br />
'''John:''' But not in a selfish way, surely.<br />
<br />
'''Prabhupāda:''' When one comes to God, he is no more selfish. He is broadminded, mahatma, he is called mahatma. A God conscious man, he is never selfish. He is broadminded.<br />
<br />
'''John:''' So, it’s how much we work now, and how much we work to pull together now, is the foundation.<br />
<br />
'''Prabhupāda:''' Another point is, unless the person is free from sinful activities, he cannot understand God. (pause)<br />
<br />
'''John:''' What does one do to be a follower?<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''John:''' What does one do to be with you, working with you?<br />
<br />
'''Prabhupāda:''' What is that?<br />
<br />
'''Ranchor:''' What does one do to become a disciple?<br />
<br />
'''Prabhupāda:''' Suffering is due to sinful activities.<br />
<br />
'''Devotee:''' His question is, to work with you, and the movement, what does one have to do?<br />
<br />
'''Prabhupāda:''' We welcome everyone.<br />
<br />
'''John:''' You see, because I’m already working, and disposed to Baha’u’llah and the followers of Baha’u’llah.<br />
<br />
'''Prabhupāda:''' First of all, you have to understand our philosophy.<br />
<br />
'''John:''' Now I’m trying to sort out a situation in my own life.<br />
<br />
'''Prabhupāda:''' If you are interested, then you come to us.<br />
<br />
'''John:''' Mm.<br />
<br />
'''Prabhupāda:''' Live with us, try to understand the philosophy. Then there is proposal to work with us. You are welcome. You can live here, attend our class, ask, and try to understand the philosophy. This way, when you understand the philosophy, then there is question of working. So, you are welcome. You can live here we have got sufficient place. You can live here. You can attend the class. Read our books. Put question when you do not understand. In this way. That is working with us. Then, when you are competent, then we want, then you can go, open a center. Or you can remain here. We give all freedom. But there is difficulty here, that you cannot smoke, you cannot drink, even tea, coffee. These are prohibited. Here there is no meat eating. So, outsiders sometimes they feel inconvenienced. Those who are addicted to drink tea, coffee, to smoke, meat eating, they’ll find difficult. We don’t allow these things.<br />
<br />
'''John:''' You have a set covenant; you know which is a moral code?<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''Pradyumna:''' We have our moral (indistinct) have rules and regulations?<br />
<br />
'''Bhajahari:''' We have four principles, they are no gambling, no intoxication, no illicit sex life, no animal foodstuffs (indistinct).<br />
<br />
'''Prabhupāda:''' (aside:) (indistinct) you coming.<br />
<br />
'''John:''' I’m wrong but I’ll just asked our friend a question, my brother. How can one serve God without serving humanity?<br />
<br />
'''Prabhupāda:''' If you serve God, humanity is automatically served. Just like if you water the root of the tree, the leaves of the tree are automatically served. You don’t require to make separate endeavour. Just like we are preaching Kṛṣṇa consciousness. Is it not service to humanity, all over the world?<br />
<br />
'''John:''' Exactly.<br />
<br />
'''Prabhupāda:''' We are giving them Kṛṣṇa consciousness, giving them prasadam, giving them shelter. Is it not service to the humanity?<br />
<br />
'''John:''' Exactly.<br />
<br />
'''Prabhupāda:''' So, this is automatically done. We don’t require to make a separate attempt. Everything is done, complete. If one takes to Kṛṣṇa consciousness.<br />
<br />
'''John:''' Can one lose sight of the process?<br />
<br />
'''Prabhupāda:''' Sarvarhanam acyute’ja. Arhanam means worship. So, everything becomes worshiped. Acyute’ja, by serving Acyuta, by worshipping Acyuta, Kṛṣṇa. Tatha sarvarhanam acyute’ja, pranopar’acyutad’indriyanam. Just like if you supply foodstuffs to the stomach, all the parts of the body become embryonic. Similarly, if you serve God, then everything is God’s part and parcel, so everything becomes served.<br />
<br />
'''John:''' So, there must always be an object of devotion, and the objects of devotion are infinite.<br />
<br />
'''Prabhupāda:''' Mmm?<br />
<br />
'''John:''' So, there must always be the object of devotion. And the objects of devotion are infinite.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Ranchor:''' Man’s position as an infinitesimal part and parcel of Kṛṣṇa’s energy is to render service to Kṛṣṇa. The part should render service to the whole. But if the individual part is trying to satisfy itself independently of the whole, independently of Kṛṣṇa, then he can never find satisfaction.<br />
<br />
'''John:''' Agreed, but if he’s never enlightened, how can he ever find satisfaction?<br />
<br />
'''Ranchor:''' The enlightenment can come, because Kṛṣṇa sends His representative to provide that enlightenment.<br />
<br />
'''John:''' What happens when they ignore this?<br />
<br />
'''Ranchor:''' Then…<br />
<br />
'''John:''' Not in a single situation, but in a manifold situation. American situation, Great Britain, French, where you get two great surges of power, one against the other.<br />
<br />
'''Ranchor:''' This is the material world.<br />
<br />
'''Prabhupāda:''' Find that verse, vyavasāyātmikā buddhir ekeha kuru-nandana. bahu-śākhā hy anantāś ca buddhayo ’vyavasāyinām. <br />
([[BG 2.41 (1972)|BG 2.41]])<br />
<br />
'''John:''' (indistinct) Where you stand in this situation, whether you accept that situation, or you don’t accept that situation, you either join forces with the thing you are against or for.<br />
<br />
'''Pradyumna:''' (reads)<br />
<br />
:vyavasāyātmikā buddhir<br />
:ekeha kuru-nandana<br />
:bahu-śākhā hy anantāś ca<br />
:buddhayo ’vyavasāyinām<br />
:([[BG 2.41 (1972)|BG 2.41]])<br />
<br />
"Those who are on this path are resolute in purpose and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched."<br />
<br />
'''Prabhupāda:''' Explain.<br />
<br />
'''Pradyumna:''' (reads purport) “A strong faith in Kṛṣṇa consciousness..." (continues full purport)<br />
<br />
(break)<br />
<br />
'''John:''' ...situation to serve.<br />
<br />
'''Ranchor:''' That is our choice. Either we can serve māyā, Kṛṣṇa’s material energy, in order to try to gain satisfaction for ourselves, or else we can serve Kṛṣṇa directly. In this way we can automatically gain satisfaction, because Kṛṣṇa, the root of the tree, is being watered. So automatically we find satisfaction. But if we wish to serve ourselves, to serve our own interests, then we can come again and again. We can be born in different species of life to enjoy according to our desires.<br />
<br />
'''Prabhupāda:''' Not to enjoy but to suffer. (laughter) There is not enjoyment. Where is enjoyment?<br />
<br />
'''Ranchor:''' Real enjoyment comes from serving Kṛṣṇa.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Ranchor:''' The illusion of enjoyment is there. The foolish man thinks that he is enjoying, just like the pig is tasting stool, but he is thinking that this is enjoyment.<br />
<br />
'''John:''' Yes, right, exactly.<br />
<br />
'''Ranchor:''' So, in this society very few people can understand that I am suffering. That is actually the beginning of intelligent life, of civilized human life.<br />
<br />
'''Prabhupāda:''' Māyā means accepting suffering as enjoyment. This is māyā. The man is working day and night hard, and eating a small piece of bread, a cup of tea, and he is thinking he is enjoying. I have seen it. One publisher in New York. He is working so hard that he has no time, and he was eating a cup of tea and one sandwich, that’s all. But he is thinking that he is enjoying. This is māyā. He is working hard but he is thinking he is enjoying. He does not think that if I am enjoying, then why I have to work so hard?<br />
<br />
'''John:''' It’s the thing you're striving to work for, isn’t it?<br />
<br />
'''Prabhupāda:''' Huh?<br />
<br />
'''John:''' It’s the thing called love for.<br />
<br />
'''Prabhupāda:''' For working?<br />
<br />
'''John:''' What you are devoted to. It can be either money, a goal, or God, or your wife or family, infinite varieties of devotion.<br />
<br />
'''Prabhupāda:''' No. To work for Kṛṣṇa, that is natural.<br />
<br />
'''John:''' Pardon?<br />
<br />
'''Prabhupāda:''' That is natural. Just like, your hand, part and parcel of your body, it is working. You are putting your hand in your pockets, you are getting your handkerchief. So, it is working. That is natural. But if your hand is engaged for polishing my shoes, is that natural?<br />
<br />
'''John:''' It could be done and motivised, because of the love for you.<br />
<br />
'''Prabhupāda:''' But first of all, your hand is meant for working for you. That is natural. But if your hand is engaged for working for others, without working for you, is that natural?<br />
<br />
'''John:''' Devotion surely.<br />
<br />
'''Prabhupāda:''' Hmm? What is this?<br />
<br />
'''Ranchor:''' He says, devotion…<br />
<br />
'''Prabhupāda:''' What is this devotion? If your hand is engaged for other purposes, not for your own purposes, is that natural?<br />
<br />
'''John:''' Well, you do it for the love of the person, or the love or the devotion…<br />
<br />
'''Prabhupāda:''' Love it may be, but how long you can do? You are putting your hand in the pocket, taking the handkerchief, that is natural, you can do it perpetually. But if your hand is engaged for some other purpose, not for your body’s purpose, how long you can be engaged? You will be tired.<br />
<br />
'''John:''' It’s infinite isn’t it?<br />
<br />
'''Prabhupāda:''' It is a simple thing. Your hand cannot be engaged for any other purpose. Your hand can be engaged for your purpose. Therefore, if we are part and parcel of Kṛṣṇa, we can be perpetually engaged in Kṛṣṇa’s service. Not in maya’s service—that is troublesome.<br />
<br />
'''John:''' I see your point. So, whatever you lay your hands to is done with love, your serving Kṛṣṇa.<br />
<br />
'''Prabhupāda:''' Then you cannot love anyone else, except Kṛṣṇa.<br />
<br />
'''John:''' That’s what I mean.<br />
<br />
'''Prabhupāda:''' Yes. To love anyone else, that is unnatural. But if you love Kṛṣṇa, then all others are loved. That is another thing. These things are understood when you are actually engaged in the service of Kṛṣṇa. These are revelation.<br />
<br />
'''John:''' In the recording, do you want?<br />
<br />
'''Prabhupāda:''' So, this may be published.<br />
<br />
'''John:''' It is good. Which means you need fuel for fire, if you want fire to burn, one must be devoted to the fire, to come away from the cold to the heat of the fire. (break) The first time you come under a master, or a mistress, and you go from grade to another. This is a perpetual, continual process. When you stop going to school, when you wish to leave school and to do your own thing within the world, to cut out and go your own way. And when you do that you become lost in a situation which can be a quagmire. But, sometime I feel that in your life you come to a situation, you come to a realisation, where you realize that you made a mistake and you must go back to school, start learning the true essence of school, the true essence of life.<br />
<br />
'''Ranchor:''' And then the devotee, when he is receiving knowledge form, the spiritual master, he considers himself to eternally be learning from his spiritual master. At no time can he ever leave the instructions behind. At no time is he ever qualified simply to exits without the guidance of his spiritual master.<br />
<br />
'''John:''' But this too, you see, is learning.<br />
<br />
'''Prabhupāda:''' They are applying the spreading of Kṛṣṇa consciousness. This is application, practical. They are not only learning Kṛṣṇa consciousness, but they are teaching Kṛṣṇa consciousness, for the benefit of humanity.<br />
<br />
'''Bhajahari:''' This evening we have a festival in a nearby town, a Hare Kṛṣṇa festival.<br />
<br />
'''John:''' But you understand me in this concept? It’s pointless learning a trade if you’re never going to apply it.<br />
<br />
'''Prabhupāda:''' Yes, that we are doing. We are applying.<br />
<br />
'''John:''' Because there’s a lot of things going on where they learn, play the piano, they never play it to the public. Nobody’s ever hearing this piece of music, but they play to their own selves in a room. They have a beautiful gift of God, they’ve developed it to the highest pitch, but what joy are they giving it to the world? They are keeping it all to themselves, never letting this joy come out. This great love they have for music, which is of God, they’re keeping it all within themselves, and not letting nothing come out. They play in a silent room by themselves. A lot of people pray, you know? They get it together with God, to be saved. It’s like a person sitting in a room, playing the piano to themselves. In a soundproof room. Nobody’s getting the benefit of this beautiful thing, which is of God.<br />
<br />
'''Ranchor:''' When Lord Chaitanya inaugurated this movement five hundred years ago, his idea was simply that we should spread the chanting of Hare Kṛṣṇa so that everybody could partake in that chanting of the holy names of God. Because, as Srila Prabhupäda has explained, that simply by chanting Kṛṣṇa’s names, one can…<br />
<br />
'''Prabhupāda:''' Talking, also, about Kṛṣṇa. We are talking, just like we are referring to Bhagavad-gétä, and Bhagavat, this is also chanting. When you talk about Kṛṣṇa, about His teaching, about Himself, that is also chanting.<br />
<br />
'''Ranchor:''' By practising this, glorifying God—kirtan literally means to glorify—by chanting the glories of God in this way, everyone can partake. That is the greatest realisation of our spiritual life, that we should wish to tell others. And Kṛṣṇa, at the end of Kṛṣṇa declared that, ‘My devotee, who is teaching this science, of the Bhagavad-gétä, to the other devotees, he is dearest of all to Me. He is the topmost devotee. So, actually, the highest ideals of this movement are that we should preach Kṛṣṇa consciousness. Not simply that we should retire, into the forest, and practise this on our own. But that we should spread it. And in that way our own realisation will increase.<br />
<br />
'''John:''' Well you know in America, they’ve got bags of money, they come to this country. They strip this country, they strip the world, bare of all the priceless creations. They call them priceless creations, they take them back to their selves and they lock them up, and they say this is mine.<br />
<br />
'''Ranchor:''' But the only things that they can take are the things which are actually worth nothing.<br />
<br />
'''John:''' Yes, but the point is, you see, that all these beautiful things that are created from man’s creation. Along comes somebody (indistinct) pick up the Bhagavat, and to pick up all these things, lock them up and say this is mine. They pick up all the readings and the teachings of Bhagavat and put it within their own cellar and say this is mine. You know? Same as the guy that’s picking up the picture, pearl of great price, and says this is mine. What is his function?<br />
<br />
'''Ranchor:''' Nobody can stop the teachings of God being made known to the people, because that is God’s wish.<br />
<br />
'''Prabhupāda:''' When you talk of Kṛṣṇa, it is not of the mind or intelligence.<br />
<br />
'''John:''' No but you understand me?<br />
<br />
'''Prabhupāda:''' It is spiritual. It is completely beyond intelligence. People, generally, they do not understand what is soul, what is spirit. It is beyond intelligence. Beyond this gross body there is subtle mind. Beyond the subtle mind there is intelligence. And beyond intelligence there is spirit soul. So, when you talk of Kṛṣṇa consciousness, we talk on that platform, the spiritual platform. Not on the platform of intellectual, not on the platform of mental speculation.<br />
<br />
'''John:''' This is the point. You see, this is the thing that’s going on in the world. We are…<br />
<br />
'''Prabhupāda:''' In the world there is going on mental speculation, and intellectual (indistinct), but they have no knowledge of the spiritual platform. That is the defect.<br />
<br />
'''John:''' And this is the dividing line from the higher consciousness.<br />
<br />
'''Prabhupāda:''' Yes. They will take spiritual platform as mental platform. They mistake it. That is not. Mental platform is also material. Intellectual platform is also material. Spiritual platform is transcendental to all these platforms.<br />
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'''John:''' This the tragedy then. That the abuse of all the creative energy of man. The waste.<br />
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'''Ranchor:''' In the Vedic civilisation, the civilisation that existed prior to five thousand years ago, which was centred upon service to God, in that civilisation all the arts and sciences were used for the glorification of God.<br />
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'''John:''' This I can accept, but the point is what’s the point. If you know this other set-up is going to waste(?). What’s the point of going to work? If you know this other set-up’s going to abuse your energies. In only that direction.<br />
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'''Ranchor:''' They can’t diminish our service to Kṛṣṇa. Anyone who renders even the smallest service to Kṛṣṇa—that can never be destroyed. The potency of that service is always there. So, no matter how small our service to Kṛṣṇa is, the effect will be there. Nobody can destroy it. So simultaneously our business also is that we can enlighten those persons who would destroy our service to Kṛṣṇa. That can be done. It’s not impossible. That is why this movement is in existence. Because actually, simply if people can chant Hare Kṛṣṇa, and if they can read Śrīla Prabhupāda’s books, then that will help them to understand that this life is meant for serving Kṛṣṇa. It is not meant for serving ourselves. And unity will come. But never complete unity. Peacefulness will come. (indisinct)</div>Anuraghttps://dev.vanisource.org/w/index.php?title=User:Anurag&diff=780429User:Anurag2025-05-26T12:46:17Z<p>Anurag: </p>
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<div>'''Prabhupāda:''' So, Baha’i faith, what is the objective of the Baha’i faith?<br />
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'''John:''' The objective? We are all the universal commonwealth of nations. We are all flowers in one garden.<br />
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'''Prabhupāda:'''(to Ranchor:) You come here. What does he say?<br />
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'''Ranchor:''' Well he’s been explaining to me that Baha’i, or Baha’u’llah who is the founder of the Baha’i faith, he synthesized all the teachings of the persons he called the nine great teachers, of whom Kṛṣṇa is included within those nine, and he synthesised these teachings to present to the world the recognised way of living peacefully on the world for God realisation for the next 25,000 years. Each 25,000 years presuming a new teaching is given for that period of time. And... <br />
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'''Prabhupāda:'''What is the ultimate goal?<br />
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'''John:''' The ultimate goal? God realisation of the infinite oneness of man.<br />
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'''Ranchor:''' He has explained to me that he has experienced what he considers to be Brahman, but that he knows… He has experienced what he considers to be Brahman. But, he knows that there’s something beyond that.<br />
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'''Prabhupāda:'''You have realised it like that? That Brahma, that Brahma?<br />
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'''Ranchor:''' Brahman yes.<br />
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Prabhupäda:You have used this? Brahma is a Sanskrit word.<br />
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'''John:''' I didn’t use this word, no. Because a word… An experience to me is an experience, a word is… Like an apple out there, until you experience the apple, you never know the flavour, until you experience, an experience it remains a word.<br />
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'''Prabhupāda:'''So that means you have experienced what is God?<br />
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'''John:''' I wouldn’t like to say that what I experienced was God.<br />
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'''Ranchor:''' He says he experienced the light, the divine light, but that he knows that is not the complete experience. He knows he must search further. But he considers, or Baha’u’llah taught, that God himself is unknowable.<br />
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'''Prabhupāda:'''Unknowable?<br />
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'''Ranchor:''' Unknowable?<br />
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'''Prabhupāda:'''Then why should we try to realize it?<br />
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'''John:''' Try to realize it.<br />
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'''Prabhupāda:'''No, if it is unknowable, then what is the use of attempting to know Him? <br />
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'''Ranchor:''' He has not answered that question.<br />
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'''Prabhupāda:'''That should be clear. If God is unknowable, then why should we attempt to know Him? <br />
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'''John:''' Well, at this present moment, at this juncture in my (indistinct) life, I felt, God, personally, is unknowable.<br />
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'''Prabhupāda:'''(to Ranchor:) He realised God?<br />
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'''Ranchor:''' No, he doesn’t claim to have realised God.<br />
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'''Prabhupāda:'''But one side you say that God cannot be realised.<br />
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'''John:''' I didn’t say this.<br />
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'''Prabhupāda:'''He said unknowable?<br />
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'''Ranchor:''' He explained that Baha’u’llah has taught that God is unknowable.<br />
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'''Prabhupāda:'''If He is unknowable, then why there is a attempt to know Him?<br />
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Srutakirti: He said that the ultimate goal of the faith is God realisation, but now you are saying He is unknowable.<br />
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'''John:''' Our oneness with God.<br />
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'''Prabhupāda:'''Oneness?<br />
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'''John:''' Oneness with God.<br />
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'''Prabhupāda:'''Now we are different?<br />
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'''John:''' I can’t define God. <br />
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'''Prabhupāda:'''You don’t define?<br />
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'''John:''' I can’t define God. Because God is... <br />
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'''Prabhupāda:'''What is this?<br />
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'''John:''' God is a word, you see, this is the point, from my understanding. And my understanding.<br />
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'''Prabhupāda:'''Your understanding may be defective.<br />
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'''John:''' Right.<br />
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'''Prabhupāda:'''But the thing is, if God is not knowable, then why there should be attempt to know Him?<br />
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'''John:''' To become one with reality? We are all going towards, we are all serving, trying to serve.<br />
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'''Prabhupāda:'''Is there any statement by the original founder what is the nature of God?<br />
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'''John:''' Energy? Light?<br />
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'''Ranchor:''' Is there any statement by the original founder of the faith what is the nature of God? Is there any statement that he has made? In other words Baha’u’llah, who is God?<br />
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'''John:''' What is God? Well Baha’u’llah, who was the founder of the Baha’i faith was the Pen of God, and what he has written is purely the reflection, because Baha’u’llah, what it means, is that he was the glory of God, not God, but the glory of God, the reflection of God.<br />
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'''Prabhupāda:'''That’s nice, that’s nice. But he is reflection of God—reflection means that here is a thing, and in the mirror the exact reflection is there. Just like if you see your face, the reflection in the mirror…<br />
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'''John:''' Mmm.<br />
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'''Prabhupāda:'''So, the reflection in the mirror is exactly like your face. The face is the reality, and the reflection is a shadow. But it gives the idea of the reality. Is it not?<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:'''Similarly, if you say that Baha’u’llah is reflection of God, then from the reflection we can understand what is God. <br />
'''John:''' As we become more receptive, as we understand more?<br />
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'''Prabhupāda:'''Yes, more or less, more or less. When the reflection is there, we can understand the reality. Just like my face: I do not see it. But when I keep a mirror before me, the reflection of the face is there, then I can see, oh here is a spot, or here is this, here is this. So, although I cannot see my face, but when it is reflected, I can see it. And from the reflection I can describe the features of my face. Is it clear?<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:'''So, if Baha’i is reflection, then from him we can understand God. <br />
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'''John:''' Yes, I can accept this point, because this makes a sort of way to know God. <br />
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'''Prabhupāda:'''So, what statement he has given about God? That is my point. <br />
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'''John:''' What statement? <br />
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'''Prabhupāda:'''Because if he is reflection—you have said reflection—reflection will give you an idea of the face.<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:'''So, what is the difficulty to give any definition or statement about God? <br />
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'''John:''' Well then, does this mean then that we are all, and everything is, reflections if God?<br />
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'''Prabhupāda:'''Yes. <br />
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'''John:''' In that broader, infinite sense? <br />
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'''Prabhupāda:'''Yes. Yes, that’s nice. Reflection. In the Christian faith also, they say that man is made after God. We also say. Just like our Kṛṣṇa, God. So, as Kṛṣṇa has got two hands, we have got two hands, Kṛṣṇa has got two legs, we have got two legs, Kṛṣṇa has got a head, we have got a head. So, we can understand from the reflection, we are reflection, we can understand God is a person. Is it not? God is a person. Like me. Is it not clear?<br />
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'''John:''' Yes, well this is true, what He said. It is from the clay that made you.<br />
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'''Prabhupāda:'''Yes. If I am reflection of God, you are reflection of God, then you, me, everyone of us, is person, therefore God is person. God is not imperson. This is the first statement. <br />
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'''John:''' Yes, well this is one point which I’ve been trying to clarify. <br />
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'''Prabhupāda:'''Yes, it is already clarified, because if I am reflection of God, I am a person, then God must be a person. It is already clear.<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:'''Is it not? God is person. As we accept. bhakte person. Now, it is to be understood what kind of person He is? What is the difference between His personality and my personality? That is to be understood. If I am reflection, then I am a person. So, God must be a person, if I am reflection of God. Now just to be understood, what kind of person He is? Is it exactly like me? Or He is different from me?<br />
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'''John:''' Different.<br />
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'''Prabhupāda:'''Yes.<br />
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'''John:''' In what way, a degree or refinement? <br />
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'''Prabhupāda:'''Yes. Thank you. Yes. He is unlimited, we are limited. That is the difference. He is person, I am also person, that’s a fact. But He is the supreme person. Nobody can excel Him. That is stated in the Bhagavad-gétä. Matah parataram nanyat. He’s person. Just like, I am a person, my disciples they are also persons, but my disciple consider me as greater person. Similarly, I consider my spiritual master as greater person. So, greater, greater, greater, greater, greater. When you have come to the person when there is no more greater than him, then he is God. Then he is God. Here I am greater than him, but my spiritual master is greater than me, his spiritual master is greater than him, go on, go on, go on. When you come to the ultimate person, and when he see that there is no more other greater than him, then he is God. <br />
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'''John:''' I can realize this to a point. Because I—I might be completely wrong, I probably am...<br />
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'''Prabhupāda:'''This is philosophy. The supreme person, above whom there is no more greater person<br />
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'''John:''' Is there no degree of refinement?<br />
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'''Prabhupāda:'''Yes, that I said. Just like I am a little more advanced, therefore they accept me as their spiritual master, similarly I accept guru. Guru, guru, means heavy. Heavy, heavy—you do understand? <br />
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'''John:''' Yes, heavy, weight.<br />
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'''Prabhupāda:'''Yes, weight. So, guru means heavy. So, I am heavier than my disciple, my guru maharaja is heavier. In this way, when you go to the supreme person, no more heavier than him. He is the heaviest of all. He is God. That is our philosophy. Éçvaraù parama Krsna. We get information from Vedas that parama, the supreme, isvara, controller, is Kṛṣṇa. His name is Kṛṣṇa. Éçvaraù parama Kṛṣṇa. Isvara means controller. So, I am controlling my disciples, my guru maharaja is controlling me, his guru maharaja is controlling. In this way, we are controller and controlled. Both. <br />
John. Uhum.<br />
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'''Prabhupāda:'''I am controlling somebody, but I am controlled by somebody else. This is my position. <br />
<br />
John. Uhum, yes.<br />
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'''Prabhupāda:'''In this way, when you find a person who is simply controller, not controlled by anyone else, he is God. He is God. Very simple definition. He is simply controller, he is not controlled. Nobody controls him. Then he is God. This is simple understanding of God.<br />
John. Uhum.<br />
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'''Prabhupāda:'''Therefore, it is said, Éçvaraù parama Kṛṣṇa. Para means supreme. He has no controller. He is not controlled. By anyone. Therefore, He is God. Éçvaraù parama Kṛṣṇa. So, He’s a person sat-cit-ananda vigraha. Vigraha means person. So, that is clear, because we are reflection of God. So, I am a person, God must be a person. That is clear. But His personality and my personality, different. At least at the present moment, so long I am in the material world, my personality is there, but my body is not exactly like Kṛṣṇa. Kṛṣṇa’s body is sat-cit-ananda. Sat means eternal, cit means full of knowledge, and ananda means full of bliss. My body is not sat-cit-ananda. It is not eternal. It is temporary. Therefore, different from God’s body. My body is not full of knowledge, because I do not know even, what is going on within my body. But it is going on, but I do not know. Therefore, my body is full of ignorance. So, it is temporary, it is full of ignorance, and it is not full of bliss. It is full of miserable conditions. I have got disease, I get old age, I get death, I take my birth, I have got mental anxieties, I have got bodily pains and pleasure, I am afflicted by others. So many. So, there is no ananda, there is no bliss. Therefore, my body is different from God’s, Kṛṣṇa’s, body. He is sat-cit-ananda vigraha. Although He is person, I am person, that’s alright, but at the present moment my body is different from Him. <br />
<br />
<br />
Then what is my position? My position is, if I am real reflection, then how I am covered by something by which I have got a body which is not permanent, not blissful, not full of knowledge? So, that covering is called maya. Just like you are covered by your coat. This coat is not your identity. You are mister such-and-such. I ask you mister such-and-such, I don’t ask you mister black coat or blue coat, no. This body is just like that. It is like a dress. Within this body, my reality is there. That is soul. The soul is as good in quality as the Lord, because I am part and parcel of God. Therefore, my attempt should be how to get out of this temporary body, miserable condition without any bliss, and get back my original body, which is as good in quality as that of God. This should be the attempt of human life. Developed consciousness. <br />
In the animal life they cannot do it, because they have no developed consciousness. In the human life we have got developed consciousness, therefore out attempt should be made how to get back, or revive, our original consciousness, or original body. That is perfection of life. That original consciousness is Kṛṣṇa consciousness: that I am part and parcel of Kṛṣṇa, or God. I am fallen in this my condition of life, so let me revive my original position and go back to home back to Godhead. <br />
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'''John:''' Could you explain what that experience that I experienced, that I was pointing out earlier on, back in 1940? Due to an accident they gave me anaesthetic and the experience was the sounds of the great bell ringing. Which eventually…<br />
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'''Prabhupāda:'''You experienced?<br />
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'''John:''' Yeah. <br />
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'''Ranchor:''' He described experiencing dazzling light.<br />
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'''John:''' Yes, from a pinpoint this light grew and grew and grew until it eventually burst into a thousand million lights. And then the sounds of the bells, it went…<br />
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'''Prabhupāda:'''(Aside:) Let him come if he wants. What is that?<br />
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'''Ranchor:''' Sound of bells ringing. Bells…<br />
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'''John:''' Yes, these large (indistinct) bells, vibrations, they gradually tinkled outwards, until there was just a tinkle, and there was a breath of wind blowing…<br />
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'''Prabhupāda:'''That’s nice. You experienced this?<br />
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'''John:''' Yes.<br />
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'''Ranchor:''' Yes.<br />
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'''Prabhupāda:'''There was a place where bells are ringing?<br />
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'''Ranchor:''' He experienced merging into. <br />
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'''John:''' Big bells were ringing first with a deep dong, then there was a gradual tinkling off to a mere tinkle, then it just went into a breeze, like a sshhh, like a breeze blowing, like the sand on a seashore…<br />
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'''Prabhupāda:'''So, there is breeze, there is sea, there is bell, so there are varieties. So, you have to accept that the spiritual world is full of varieties. <br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:'''It is not impersonal. That’s nice. As you say that there was breeze, there was sand-beach, there were bells—these are varieties. So, we also say that the spiritual world is full of spiritual varieties. <br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:'''<br />
cintämaëi-prakara-sadmasu kalpa-våkña-<br />
lakñävåteñu surabhér abhipälayantam<br />
lakñmé-sahasra-çata-sambhrama-sevyamänaà<br />
govindam ädi-puruñaà tam ahaà bhajämi<br />
(Bs 5.29)<br />
God, Govindam, the supreme Lord, is very fond of tending cows, surabhi cows, as cowherd’s boy surabhir abhipalayantam. And he is always surrounded by many thousands of goddesses of fortune. They are called gopis. And the house in that spiritual world is made of touchstone Cintamini prakara. Kalpa vriksa, there are trees, but they are desire trees—not like this tree—you can ask anything from that tree, it will supply. <br />
So, these are the description of the spiritual world. The spiritual world, or the abode of God, the kingdom of God, is not void or impersonal. There are varieties, as exactly we experience varieties in this world, but that variety is of spirit, not of matter. Spirit means having knowledge, that is spirit. Just like here, this table, this is material, it has no knowledge. Suppose I want to move this table little this way or that way, so I don’t require to move it. As soon as I wish, I ask the table, ‘Please move this way,’ it will move. Just like I ask my disciple, ‘Please move,’ he will move. This is spirit. So, the spiritual world means there are varieties exactly like this, but they are all full of knowledge. Knowledge.<br />
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'''John:''' Which is infinitely expanding?<br />
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'''Prabhupāda:''' Yes, expanding. Knowledge means, whatever he desires he does. That is knowledge.<br />
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'''John:''' This would relate then to the eternal progress which is open to every soul.<br />
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'''Prabhupāda:''' Progress? There is no question of progress.<br />
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'''John:''' Or evolution?<br />
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'''Prabhupāda:''' There is varieties.<br />
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'''John:''' Varieties.<br />
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'''Prabhupāda:''' Varieties. Just like this flower is a variety. The table is a variety. So, progress from here, from matter we make progress to the spiritual world. That is progress. But here all the varieties, because they are material, they are temporary. There the varieties are not temporary—eternal. Here this flower, it will wither, dry, because it is made of material energy. But there the flower, ever fresh. Ever fresh. It will never wither. The tree is ever fresh. The trees are always full with fruits. Not only one kind of fruit, but whatever fruit you like you can get from that tree. These are the description of the spiritual world.<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:''' And there the supreme person is surabhir abhipalayantam. He is acting like a cowherd boy. Venum kvanantam. He is blowing on his flute. Barhavatamsam. He has got a peacock feather on his head. Ananda cinmaya rasa. Here we taste everything because there is some mellow. I take a fruit because there is some taste, but that taste is temporary. Even if I taste a nice fruit, the fruit will be finished, or there are many fruits, my taste will be finished. It will come to an end. Therefore, it is material. Suppose you give me mango. I can eat mango, very nice taste. Then mango is finished. There was one mango. But if there are many mangos, then I cannot eat. After eating one mango, two mango, my capacity to taste, finished. So here there is taste, mellow, that is temporary.<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:''' Finished. But there the taste never finishes. Neither the tasting object is finishing. That is spiritual.<br />
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'''John:''' Is this what you call spiritual growth?<br />
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'''Prabhupāda:''' Spiritual world. There is spiritual world. Just like this is material world. There is similar world beyond the sky, spiritual world. There also in the spiritual world there are also planets, and they are all spiritual planets. So as in this planet or any other planet there are varieties, there are also varieties. The only difference is, they are not temporary. They are eternal. Here in this material world everything is temporary, it will be finished. Your body is temporary, because it will be finished. (aside) come on. It will not stay. But there the body is never finished. Once you enter, you get eternal body. Eternal bliss. Eternal knowledge. Everything eternal.<br />
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'''John:''' Then where does the point of reincarnation come in if one has this…<br />
<br />
'''Prabhupāda:''' Incarnation means when somebody comes from there, that is incarnation. Just like I come from India. Similarly, the supreme Lord Kṛṣṇa sometimes comes from there.<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:''' To teach us. When you forget Kṛṣṇa, He comes. It is said, yada yada hi dharmasya glanir bhavati bharata. He comes personally, He sends his representative, just like Baha’i, he also spoke about God.<br />
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'''John:''' Uhum.<br />
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'''Prabhupāda:''' So, sometimes He comes personally, sometimes He sends his representative, just to revive our God consciousness. This is called…<br />
<br />
'''John:''' Comes from age to age?<br />
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'''Prabhupāda:''' Yes. So here we have forgotten God, there God is personally present. So therefore, sometimes He comes, sometimes He sends his representative. So, the representative, according to the time, atmosphere, and people, he speaks about God as far as they can understand. But here also we have got different varieties of people, who can understand more than the other. Therefore, we find the representative sometimes speaks differently because there are different persons. Just like, Jesus Christ said, ‘Thou shalt not kill.’ This means he was speaking to a group of people who were number one killers. Their business was to kill. Not very first-class men. If in a society the member simply kills, that means not very civilized man. In the civilized society the killing is not allowed, but they were killing. Therefore, to stop that killing, sinful activities—that was the main preaching. So, Lord Jesus Christ spoke only that thing, that if these rascals stop killing someday, they will be able to understand what is God. Let them first of all stop these sinful activities.<br />
<br />
'''Prabhupāda:''' So, Lord Buddha also said. Ahimsa. He did not say anything more, because they will not be able to understand. Because, such sinful men, what they will understand about God? Those who are busy in killing, then what they will understand God? Therefore, the preaching is, ‘Thou shalt not kill.’ Let them stop that, then there will be opportunity for understanding God.<br />
<br />
'''Prabhupāda:''' So as soon is this statement is there that thou shalt not kill, that means he was preaching not amongst very high class men. So, any class of men, they should be given some idea, but as far as they can understand. Therefore, we sometimes find the different types of preaching by different representatives of God.<br />
<br />
'''John:''' Uhum.<br />
<br />
'''Prabhupāda:''' But, anyone preaching, he says about the glories of God. That is the sign of God’s representative. If he speaks about the glories of the Lord, he does not call himself as God, then he is representative of God. He is the confidential servant of God. Kintu prabhu yah priyah eva tasya. Such spiritual master is very dear. He speaks according to the time, circumstances, people, differently, but he speaks about God. That is the sign of becoming representative of God.<br />
<br />
(pause)<br />
'''Ranchor:''' Um he, one, um, one thing which he could not properly understand was what distinguishes Kṛṣṇa consciousness from the teachings of the other representatives of Kṛṣṇa. What distinguishes their teachings from the…<br />
<br />
'''Prabhupāda:''' Distinctions I have already explained. Others they preach the same Kṛṣṇa consciousness according to the circumstances.<br />
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'''John:''' Uhum, from the time in which…<br />
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'''Prabhupāda:''' Yes, where he is speaking. There are in Kṛṣṇa consciousness many things to be understood. The first understanding is God is great and I am God’s subordinate. God is predominator, I am predominated. This is basic principle of God consciousness. Now, what is my relationship with God? How I can serve Him? What are the varieties of service? There are so many things, unlimited—God is unlimited. So, to know about Him is also unlimited.<br />
<br />
The first knowledge is that I am maintained or predominated by God. God is the supreme predominator, controller, maintainer of all of us. This is the preliminary knowledge.<br />
<br />
Then, I am part and parcel of God, therefore I am qualitatively one with God. But He is unlimitedly powerful, I am limited. This is second stage.<br />
<br />
Then the third stage, when one realises that I am eternal servant of God, he begins service. That is devotional service. That is the beginning of self-realisation, and realisation of God. So as one advances in devotional service, he understands God, he understands himself, he understands the whole thing. Is that clear?<br />
<br />
'''John:''' So regardless of name…<br />
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'''Prabhupāda:''' God has got thousands and thousands of names.<br />
<br />
'''John:''' (gasp) Yes.<br />
<br />
'''Prabhupāda:''' But He has got one chief name, and that name is Kṛṣṇa. Otherwise he has got thousands and thousands of names.<br />
<br />
'''John:''' Well this is the point, you see.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''John:''' And this is the great stumbling block of humanity.<br />
<br />
'''Prabhupāda:''' No.<br />
<br />
'''John:''' It is, in a lot of respects.<br />
<br />
'''Prabhupāda:''' No. God has got many names…<br />
<br />
'''John:''' Unless this realisation, it’s a great split.<br />
<br />
'''Prabhupāda:''' Many names. But the chief name is Kṛṣṇa. Kṛṣṇa means all-attractive.<br />
<br />
'''John:''' Yes. But the state I am worried about is that God has thousands of names, God is manifest within the whole of creation…<br />
<br />
'''Prabhupāda:''' Yes, God is manifest in you, God is manifest in him, God is manifest in this flower, God is manifest in this table. Because God is manifest... we know this table, material table, is made of material things, but these material things are energy of God.<br />
<br />
'''John:''' Hm.<br />
<br />
'''Prabhupāda:''' Therefore, it has got relationship with God. Spiritual being—this is also another energy of God. So, material energy is called external energy, and spiritual energy, as we are living entities, marginal. So, there is material world. God has got connection. God is manifest in material world, but not very distinctly. One who can understand, just like, we cannot see the sun in the sky, but one who has got knowledge, he knows the sun is not yet set. He can understand the sun is there by the sunlight. Similarly, by seeing the energy of Kṛṣṇa, we can understand what is Kṛṣṇa. The more you understand about the energy, the more you understand clearly Kṛṣṇa.<br />
<br />
'''John:''' But only thing I see and I experience is a great confusion going on in the world around us in this level, this plane of existence where, seeing this beautiful bouquet, which is unified into a beautiful creation…<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''John:''' …which we all are. Yet there are so many diversions and divergences in the individual consciousness, whether or not harmonising, whether or not really getting together in this great universal knowledge and understanding.<br />
<br />
'''Prabhupāda:''' Yes. They can be harmonised, when they come to God consciousness. Now, because one hasn't or has forgotten God, he is seeing simply this matter, material. Just like the scientists: they have no experience of God; they are simply dealing with the matter. They are thinking matter is all in all. They are unaware of the fact that matter is an energy of God. That they do not—that is imperfectness of knowledge.<br />
<br />
So, God is realised by perfection of knowledge. Those who are imperfect, they cannot realize God. God is there, even to the imperfect person. Just like this flower. This flower is present both to the perfect person and the imperfect person: so God’s energy is present; the perfect person can understand that it is made of God’s energy, and imperfect person says, they do not see God behind this, they see that it is the nature is working. That is the difference. The eyes of the perfect person is different from the eyes of the imperfect person. Just like, if there is an electric fan, just like in our childhood we used to think that there is a ghost within this fan. But one who knows, he does not find any ghost: he knows that it is running by the electric energy, which is coming from the electric powerhouse. So, the ignorant are also seeing the fan, and the man in knowledge is also seeing the fan, but their seeing is different. The perfect man is seeing in a different way than the imperfect man. So, the whole thing is present before the perfect and the imperfect. One who is imperfect, he is seeing in a different way, and the perfect is seeing in another. That is the difference. But the object of seeing is the same.<br />
<br />
What is that verse? ‘Yo mam pasyati sarvatra, sarvam mam pasyati.’ Find out.<br />
<br />
(pours glass of water)<br />
<br />
'''Pradyumna:'''<br />
:yo mäà paçyati sarvatra<br />
:sarvaà ca mayi paçyati<br />
:tasyähaà na praëaçyämi<br />
:sa ca me na praëaçyati<br />
:(Bg. 6.30)<br />
:"For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me."<br />
<br />
'''Prabhupāda:''' That’s it. That is permanent relationship with God. A devotee is seeing everywhere God. God is everywhere and everything is in God. Therefore, God is never missed by him. He is seeing this flower, but he is seeing this flower in God. And God is in the flower. God is in the flower means God’s energy is there. And it is resting in God; it has no separate existence. Sarvam ca mayi pasyati: it is not independent. It is dependent on existence of God. So, therefore, one who is seeing in that way, he is never missing God. He is always with God, God conscious. That is Kṛṣṇa consciousness. He is never missing God. There is similar verse in the Brahma-samhita:<br />
premanjana churita bhaktivilocanena<br />
santa sadaiva hrdayesu vilokayanti<br />
yam syamasundaram acintya guna svarupam<br />
govindam adi purusam tam aham bhajami<br />
A devotee who has developed love of Godhead, his eyes are filled with God consciousness. Therefore, he is always seeing Syamasundaram, Kṛṣṇa. He is not for a moment seeing anything else except Syamasundar, except God. Premanjana churita bhaktivilocanena santa sadaiva—sadaiva means always, constantly. Santa sadaiva hrdayesu vilokayanti—as soon as he wants to see God within heart, immediately he sees Kṛṣṇa—immediately. This is the position of a perfect devotee. He is always seeing God, nothing but God. What is there? But one who has not developed that sense, he sees this table, this flower, differently. But in everything a devotee sees God.<br />
There is crude example: just like you have got a loveable child, and he is out of your sight. But as soon as you see his, some, toy, ‘Oh, this toy belongs to my child.’ Immediately you see your child, with the toy. As soon as you see the little shoe of your child, you immediately see the child. Is it not? So, it is a question of loving. If you have developed the loving sense, then you can see God everywhere. That is the criterion. So, therefore, our business is to develop that dormant love for Godhead.<br />
<br />
'''John:''' (intake of breath)<br />
<br />
'''Prabhupāda:''' And any religious system which helps in developing that loving attitude, that is first class. That is first class religion. Not these rituals. But the training, how one is developing that attitude of love of Godhead. That is the criterion. It doesn’t matter whether this is Hindu religion, Muslim religion, this religion—but it is actually helping the follower to develop love of Godhead. That is fine. Otherwise it is simply waste of time. That is the test: how much one is developing his love of Godhead. Otherwise, srama eva hi kevalam:<br />
dharma svanustita pumsam visvaksena kathasu yat<br />
notpadayet yadi ratim srama eva hi kevalam<br />
(SB. 1.2.8)<br />
If he does not develop love of Godhead by following the principles of his religion, then it is simply waste of time. That’s all.<br />
<br />
'''John:''' So, in action, in love, devotion. Action without love, devotion, is not action.<br />
<br />
'''Prabhupāda:''' Uh?<br />
<br />
'''John:''' Would you say then that action without love and devotion is non-action?<br />
<br />
'''Prabhupāda:''' No. Devotion is action. If I love you, then I shall give you to eat.<br />
<br />
'''John:''' True.<br />
<br />
'''Prabhupāda:''' So that is action. That is action, it is not inaction.<br />
<br />
'''John:''' But, er…<br />
<br />
'''Prabhupāda:''' If I love you, then whatever you are giving me I shall take.<br />
<br />
'''John:''' Mhmm. Yes, I can accept this.<br />
<br />
'''Prabhupāda:''' I open my mind to you: ‘I am feeling like this, what is your advice?’ Because I love you, therefore I disclose my mind to you. So, love means not inaction.<br />
dadati pratighrinati bhunkte bhojayate<br />
guhyam akyati pricchati ca<br />
saradi na priti laksanam<br />
(Upadeçämåta 4)<br />
These are the six symptoms of love, that give and take, eat and give him to eat, and open your mind and hear from him.<br />
<br />
'''John:''' Mhmm.<br />
<br />
'''Prabhupāda:''' These are the six exchange of activities when there is love.<br />
<br />
'''John:''' Mhmm.<br />
<br />
'''Prabhupāda:''' Love is not inactive.<br />
<br />
'''John:''' True. Then action can be smothered with personal things, which doesn’t stem from love. Then it becomes annulled?<br />
<br />
'''Prabhupāda:''' What is that?<br />
<br />
'''Ranchor:''' He was asking, his original question was, if there is activity without love, is that something…<br />
<br />
'''Prabhupāda:''' No—There is activity without love, and there is activity with love. But the activity with love is different from activity without love. When I do not love, I simply act for taking my necessities from God: ‘Oh God, give us our daily bread,’ finish. He does not think that I also have to give something to God. That he does not think. There is no love. He wants to take from God. If God gives him, satisfies his senses, then he accepts God. But he does not want to satisfy the senses of God. There is no love. There is simply approach to God, but there is no love. Love, the extreme love, is that I shall give everything to God, I shall not accept anything from God. That is real love.<br />
Just like gopis. They wanted to give everything to Kṛṣṇa, but they never prayed to Kṛṣṇa for their personal benefit. Never. That is the highest, topmost love.<br />
<br />
'''John:''' Complete surrender.<br />
<br />
'''Prabhupāda:''' Yes… Ahaituki apratihata yenatma samprasidati: that is pure satisfaction of our self. Give him little prasadam from me. You can give. You can take too—those who are visitors. No, they will take later on. You take. That's alright.<br />
(Pause then break in recording)<br />
<br />
'''Ranchor:''' …temple in the hippy area of London where all the hippies who have completely been degraded to the lowest stages of life—they are so degraded that they…<br />
<br />
'''Prabhupāda:''' They are coming? In our temple?<br />
<br />
'''Ranchor:''' Yes, in a small temple which we have—not at Bury Place.<br />
<br />
'''Prabhupāda:''' Yes. They are coming?<br />
<br />
'''Ranchor:''' Yes, every evening.<br />
<br />
'''Prabhupāda:''' They are chanting?<br />
<br />
'''Ranchor:''' Sometimes.<br />
<br />
'''Prabhupāda:''' Not always?<br />
<br />
'''Ranchor:''' No.<br />
<br />
'''Prabhupāda:''' Try to induce them to chant, then everything will come out okay. Simply induce them to chant. And don’t attempt anything more.<br />
<br />
'''Ranchor:''' They like the prasadam very much.<br />
<br />
'''Prabhupāda:''' Yes. Give them prasadam and let them chant. That will make them gradually. So prasadam you can distribute. You can have Pancatattva picture, and offer—sri Kṛṣṇa caitanya prabhu nityananda—and give them prasadam. And chant the Pancatattva sri Kṛṣṇa caitanya prabhu nityananda and hare Kṛṣṇa hare Kṛṣṇa Kṛṣṇa Kṛṣṇa. Two songs, that’s all. Simple method. Then gradually everything will be alright. So, are you doing that?<br />
<br />
'''Ranchor:''' Yes. Those who do chant Hare Kṛṣṇa, they enjoy very much to chant.<br />
<br />
'''Prabhupāda:''' Then that’s alright. Let them hear, then they gradually they will chant. That will make them alright. Don’t talk amongst them about philosophy, they will not understand.<br />
<br />
'''Ranchor:''' Yes, I’ve found that.<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''Ranchor:''' I’ve found it very difficult to explain to them –<br />
<br />
'''Prabhupāda:''' No. There is no need of talking philosophy. Simply you chant, and let them join. That’s all.<br />
<br />
'''John:''' May I ask what is your mode of chanting. Is it to raise the vibrations the spirit within…?<br />
<br />
'''Prabhupāda:''' Yes, by this vibration he’ll be purified. His heart will be cleansed. Yes. It is a cleansing method. Just like before coming in here we cleanse this room nicely. That is first business. So, the materially contaminated living entity have got heaps of garbage’s within the mind. By this vibration everything will be cleared gradually. And when the mind is clear, they will understand. Then at that time if you speak something about God, they will understand. And before being cleansed, they will not understand. So, first cleansing, ceto darpana marjanam. Go on cleansing.<br />
<br />
'''John:''' We have to do this personally too?<br />
<br />
'''Prabhupāda:''' It will be perfect. Once, twice.<br />
<br />
'''Ranchor:''' Is it also beneficial for them to hear the stories of Kṛṣṇa?<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''Ranchor:''' It is also beneficial for them to hear the stories of Kṛṣṇa? From the Kṛṣṇa Book?<br />
<br />
'''Prabhupāda:''' Yes. But chanting will be more enthusiastically accepted. The reciting the narration of Kṛṣṇa, that is also as good as chanting. But for them this chanting will be more effective. Therefore, this chanting, kirtan, kirtan, go on with kirtan as much time as you can.<br />
<br />
'''John:''' Do you introduce music in your chanting?<br />
<br />
'''Prabhupāda:''' Yes, we chant with music, with this mridanga. Not very much. Karatal, mridanga, that is sufficient.<br />
<br />
'''John:''' Harmonic music, you know?<br />
<br />
'''Prabhupāda:''' Yes. That means it brings them in the ecstasy. Simply by khol karatal, that is sufficient.<br />
<br />
'''John:''' Any aid which would raise the vibration to bring them within…<br />
<br />
'''Prabhupāda:''' That’s chanting loudly Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Rama Hare Rama Rama Rama Hare Hare. That vibration if you chant loudly, that will change the whole atmosphere, immediately. By sabda brahma. (Pause) Vasudev is in India?<br />
<br />
'''Pradyumna:''' Los Angeles.<br />
<br />
'''Prabhupāda:''' Los Angeles, oh.<br />
<br />
'''Pradyumna:''' He is suppose to help redecorate the new, the Temple. He is living in new apartment there across the street.<br />
<br />
'''Prabhupāda:''' His wife is there?<br />
<br />
'''Pradyumna:''' Yes. And I think son.<br />
<br />
'''John:''' Can you see the ultimate goal, when the whole humanity will be united?<br />
<br />
'''Prabhupāda:''' This is imagination. They will never. And to attempt for such thing is simply waste of time.<br />
<br />
'''John:''' Then you feel the golden age, then, you come to the golden and the thing will, go again… It might come to this great spiritual high. And then start to go over the summit.<br />
<br />
'''Prabhupāda:''' Golden age means that people are not bad, but there is no question of unity.<br />
<br />
'''John:''' You don’t feel there be ever…<br />
<br />
'''Prabhupāda:''' No that is not possible in this material world. Because the material world is being conducted by the three modes of material nature: satya-guna, tamo-guëa, rajo-guëa. So, there will be varieties of men and living entities always. So, there cannot be unity.<br />
There can be unity on this platform of God consciousness, but not that everyone will be interested. That is not possible. If they take, but that is if, on condition–but that it will never come to be.<br />
<br />
'''John:''' True. It’s a degree of elevation, recognition?<br />
<br />
'''Prabhupāda:''' Yes. So, not everyone will be elevated. Therefore, there cannot be any unity.<br />
<br />
'''John:''' So, we must (indistinct)–and serving and stimulate, stimulate…<br />
<br />
'''Prabhupāda:''' Yes. Just like this body. The tendency is to become old and then finished. (Sanskrit) Things are going on towards end. So, when the time (indistinct) will be ended. Now vanquished. So, that is the nature of material existence. Deteriorates, gradually. But this improvement means the improvement of the soul. The soul is covered now, but it can be improved by spiritual consciousness. Therefore, that is required. If one has to work for improvement, he has to work on the spiritual platform, Kṛṣṇa consciousness. Materially if he works, that will be failure. That is not possible.<br />
<br />
'''John:''' No, I don’t mean on a material level, I mean…<br />
<br />
'''Prabhupāda:''' Material level, just like yesterday one gentleman came, on Sunday. He is attempting to cure leprosy. He is spending his energy for this purpose. So, I said this is simply waste of time. You cannot cure the leprosies. Leprosies will go on, even if you cure one or two men, what is their benefit? So your attempt will be simply futile. So, anyone is attempting on this material platform, just like these rascals United Nations, they are trying to be united. This is rascaldom. It will never be possible. They want to make a show. Just like (indistinct), Daridra narayan-seva. There is another rascaldom. For a hundred years they are attempting for daridra narayan-seva. The daridras are there. And they are becoming enfattened by raising subscription in the name of.<br />
Similarly, this man also, he has raised subscription for clearing leprosy, but he is rich himself. No leper will be cured, and not a farthing will be expended for the leprosy. This is going on.<br />
<br />
'''John:''' If this is the case then, we would accept the situation which we’re in, people being born into the world, they’re growing away from the light, and then eventually either they grow away from the light, that far. It brings this great division of humanity, and depending upon the influence of the parent, or the influence of the society that they’re born into, this has a possibility of teaching the child towards spirituality or Kṛṣṇa consciousness.<br />
<br />
'''Prabhupāda:''' That is possible. You can teach, but you cannot expect that everyone will be able to take that teaching. That is not possible.<br />
<br />
'''John:''' I see.<br />
<br />
'''Prabhupāda:''' Your attempt should be to teach. That is good attempt, to teach about God consciousness. But other, material platform, it is not possible. Material platform, we will never be united, that is not possible.<br />
<br />
'''John:''' No, true. But what I was trying to express was if, in the hope that eventually, somewhere out there, in time…<br />
<br />
'''Prabhupāda:''' You can hope, but that is hope against hope.<br />
<br />
'''John:''' They won’t become aware of spiritual consciousness?<br />
<br />
'''Prabhupāda:''' Spiritual consciousness they will be aware; I am speaking on the material platform.<br />
<br />
'''John:''' Ah, I beg your pardon.<br />
<br />
'''Prabhupāda:''' Spiritual consciousness they will be.<br />
<br />
'''John:''' This is what I…<br />
<br />
'''Prabhupāda:''' In any condition of life, if one is eager to take up Kṛṣṇa consciousness, that is possible. That is possible.<br />
<br />
'''John:''' Because there’s a point in your life…<br />
<br />
'''Prabhupāda:''' Ahaituki, these very words—ahaituki apratihata—spiritual consciousness can advance without any check. That is possible.<br />
<br />
'''John:''' Well, will that condition eventually come when it will be a greater majority than it is at the moment in the world, when people are aware of spiritual consciousness?<br />
<br />
'''Prabhupāda:''' Yes, let us hope like that. When the majority of the people are spiritually conscious, then this whole world will be spiritual conscious.<br />
<br />
'''John:''' Well, won’t this then bring humanity closer together, and eventually bring…<br />
<br />
'''Prabhupāda:''' Why humanity? All living entities.<br />
<br />
'''John:''' All living entities, yes.<br />
<br />
'''Prabhupāda:''' Yes. Spiritually means all living entities.<br />
<br />
'''John:''' The great problem, as I see it, is that the great agony in the world is caused by man upon earth, though the lack of spiritual consciousness.<br />
<br />
'''Prabhupāda:''' Yes, therefore we are spreading this Kṛṣṇa consciousness. Our business. That is spiritual consciousness.<br />
<br />
'''John:''' We’re going towards a goal which will bring about enlightenment and peace.<br />
<br />
'''Prabhupāda:''' Yes. As soon as one becomes spiritually conscious, he becomes peaceful. Otherwise there is no peace. There is no question of peace.<br />
<br />
'''John:''' So, this is the goal.<br />
<br />
'''Prabhupāda:''' Yes. The goal is to understand what is God. What is my relationship with God.<br />
<br />
'''John:''' But not in a selfish way, surely.<br />
<br />
'''Prabhupāda:''' When one comes to God, he is no more selfish. He is broadminded, mahatma, he is called mahatma. A God conscious man, he is never selfish. He is broadminded.<br />
<br />
'''John:''' So, it’s how much we work now, and how much we work to pull together now, is the foundation.<br />
<br />
'''Prabhupāda:''' Another point is, unless the person is free from sinful activities, he cannot understand God. (pause)<br />
<br />
'''John:''' What does one do to be a follower?<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''John:''' What does one do to be with you, working with you?<br />
<br />
'''Prabhupāda:''' What is that?<br />
<br />
'''Ranchor:''' What does one do to become a disciple?<br />
<br />
'''Prabhupāda:''' Suffering is due to sinful activities.<br />
<br />
'''Devotee:''' His question is, to work with you, and the movement, what does one have to do?<br />
<br />
'''Prabhupāda:''' We welcome everyone.<br />
<br />
'''John:''' You see, because I’m already working, and disposed to Baha’u’llah and the followers of Baha’u’llah.<br />
<br />
'''Prabhupāda:''' First of all, you have to understand our philosophy.<br />
<br />
'''John:''' Now I’m trying to sort out a situation in my own life.<br />
<br />
'''Prabhupāda:''' If you are interested, then you come to us.<br />
<br />
'''John:''' Mm.<br />
<br />
'''Prabhupāda:''' Live with us, try to understand the philosophy. Then there is proposal to work with us. You are welcome. You can live here, attend our class, ask, and try to understand the philosophy. This way, when you understand the philosophy, then there is question of working. So, you are welcome. You can live here we have got sufficient place. You can live here. You can attend the class. Read our books. Put question when you do not understand. In this way. That is working with us. Then, when you are competent, then we want, then you can go, open a center. Or you can remain here. We give all freedom. But there is difficulty here, that you cannot smoke, you cannot drink, even tea, coffee. These are prohibited. Here there is no meat eating. So, outsiders sometimes they feel inconvenienced. Those who are addicted to drink tea, coffee, to smoke, meat eating, they’ll find difficult. We don’t allow these things.<br />
<br />
'''John:''' You have a set covenant; you know which is a moral code?<br />
<br />
'''Prabhupāda:''' Mm?<br />
<br />
'''Pradyumna:''' We have our moral (indistinct) have rules and regulations?<br />
<br />
'''Bhajahari:''' We have four principles, they are no gambling, no intoxication, no illicit sex life, no animal foodstuffs (indistinct).<br />
<br />
'''Prabhupāda:''' (aside:) (indistinct) you coming.<br />
<br />
'''John:''' I’m wrong but I’ll just asked our friend a question, my brother. How can one serve God without serving humanity?<br />
<br />
'''Prabhupāda:''' If you serve God, humanity is automatically served. Just like if you water the root of the tree, the leaves of the tree are automatically served. You don’t require to make separate endeavour. Just like we are preaching Kṛṣṇa consciousness. Is it not service to humanity, all over the world?<br />
<br />
'''John:''' Exactly.<br />
<br />
'''Prabhupāda:''' We are giving them Kṛṣṇa consciousness, giving them prasadam, giving them shelter. Is it not service to the humanity?<br />
<br />
'''John:''' Exactly.<br />
<br />
'''Prabhupāda:''' So, this is automatically done. We don’t require to make a separate attempt. Everything is done, complete. If one takes to Kṛṣṇa consciousness.<br />
<br />
'''John:''' Can one lose sight of the process?<br />
<br />
'''Prabhupāda:''' Sarvarhanam acyute’ja. Arhanam means worship. So, everything becomes worshiped. Acyute’ja, by serving Acyuta, by worshipping Acyuta, Kṛṣṇa. Tatha sarvarhanam acyute’ja, pranopar’acyutad’indriyanam. Just like if you supply foodstuffs to the stomach, all the parts of the body become embryonic. Similarly, if you serve God, then everything is God’s part and parcel, so everything becomes served.<br />
<br />
'''John:''' So, there must always be an object of devotion, and the objects of devotion are infinite.<br />
<br />
'''Prabhupāda:''' Mmm?<br />
<br />
'''John:''' So, there must always be the object of devotion. And the objects of devotion are infinite.<br />
<br />
'''Prabhupāda:''' Yes.<br />
<br />
'''Ranchor:''' Man’s position as an infinitesimal part and parcel of Kṛṣṇa’s energy is to render service to Kṛṣṇa. The part should render service to the whole. But if the individual part is trying to satisfy itself independently of the whole, independently of Kṛṣṇa, then he can never find satisfaction.<br />
<br />
'''John:''' Agreed, but if he’s never enlightened, how can he ever find satisfaction?<br />
<br />
'''Ranchor:''' The enlightenment can come, because Kṛṣṇa sends His representative to provide that enlightenment.<br />
<br />
'''John:''' What happens when they ignore this?<br />
<br />
'''Ranchor:''' Then…<br />
<br />
'''John:''' Not in a single situation, but in a manifold situation. American situation, Great Britain, French, where you get two great surges of power, one against the other.<br />
<br />
'''Ranchor:''' This is the material world.<br />
<br />
'''Prabhupāda:''' Find that verse, vyavasāyātmikā buddhir ekeha kuru-nandana. bahu-śākhā hy anantāś ca buddhayo ’vyavasāyinām. (Bg. 2.41)<br />
<br />
'''John:''' (indistinct) Where you stand in this situation, whether you accept that situation, or you don’t accept that situation, you either join forces with the thing you are against or for.<br />
<br />
'''Pradyumna:''' (reads)<br />
vyavasāyātmikā buddhir<br />
ekeha kuru-nandana<br />
bahu-śākhā hy anantāś ca<br />
buddhayo ’vyavasāyinām<br />
(Bg. 2.41)<br />
"Those who are on this path are resolute in purpose and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched."<br />
<br />
'''Prabhupāda:''' Explain.<br />
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'''Pradyumna:''' (reads purport) “A strong faith in Kṛṣṇa consciousness..." (continues full purport)<br />
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(break)<br />
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'''John:''' ...situation to serve.<br />
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'''Ranchor:''' That is our choice. Either we can serve māyā, Kṛṣṇa’s material energy, in order to try to gain satisfaction for ourselves, or else we can serve Kṛṣṇa directly. In this way we can automatically gain satisfaction, because Kṛṣṇa, the root of the tree, is being watered. So automatically we find satisfaction. But if we wish to serve ourselves, to serve our own interests, then we can come again and again. We can be born in different species of life to enjoy according to our desires.<br />
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'''Prabhupāda:''' Not to enjoy but to suffer. (laughter) There is not enjoyment. Where is enjoyment?<br />
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'''Ranchor:''' Real enjoyment comes from serving Kṛṣṇa.<br />
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'''Prabhupāda:''' Yes.<br />
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'''Ranchor:''' The illusion of enjoyment is there. The foolish man thinks that he is enjoying, just like the pig is tasting stool, but he is thinking that this is enjoyment.<br />
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'''John:''' Yes, right, exactly.<br />
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'''Ranchor:''' So, in this society very few people can understand that I am suffering. That is actually the beginning of intelligent life, of civilized human life.<br />
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'''Prabhupāda:''' Māyā means accepting suffering as enjoyment. This is māyā. The man is working day and night hard, and eating a small piece of bread, a cup of tea, and he is thinking he is enjoying. I have seen it. One publisher in New York. He is working so hard that he has no time, and he was eating a cup of tea and one sandwich, that’s all. But he is thinking that he is enjoying. This is māyā. He is working hard but he is thinking he is enjoying. He does not think that if I am enjoying, then why I have to work so hard?<br />
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'''John:''' It’s the thing you're striving to work for, isn’t it?<br />
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'''Prabhupāda:''' Huh?<br />
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'''John:''' It’s the thing called love for.<br />
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'''Prabhupāda:''' For working?<br />
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'''John:''' What you are devoted to. It can be either money, a goal, or God, or your wife or family, infinite varieties of devotion.<br />
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'''Prabhupāda:''' No. To work for Kṛṣṇa, that is natural.<br />
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'''John:''' Pardon?<br />
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'''Prabhupāda:''' That is natural. Just like, your hand, part and parcel of your body, it is working. You are putting your hand in your pockets, you are getting your handkerchief. So, it is working. That is natural. But if your hand is engaged for polishing my shoes, is that natural?<br />
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'''John:''' It could be done and motivised, because of the love for you.<br />
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'''Prabhupāda:''' But first of all, your hand is meant for working for you. That is natural. But if your hand is engaged for working for others, without working for you, is that natural?<br />
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'''John:''' Devotion surely.<br />
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'''Prabhupāda:''' Hmm? What is this?<br />
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'''Ranchor:''' He says, devotion…<br />
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'''Prabhupāda:''' What is this devotion? If your hand is engaged for other purposes, not for your own purposes, is that natural?<br />
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'''John:''' Well, you do it for the love of the person, or the love or the devotion…<br />
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'''Prabhupāda:''' Love it may be, but how long you can do? You are putting your hand in the pocket, taking the handkerchief, that is natural, you can do it perpetually. But if your hand is engaged for some other purpose, not for your body’s purpose, how long you can be engaged? You will be tired.<br />
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'''John:''' It’s infinite isn’t it?<br />
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'''Prabhupāda:''' It is a simple thing. Your hand cannot be engaged for any other purpose. Your hand can be engaged for your purpose. Therefore, if we are part and parcel of Kṛṣṇa, we can be perpetually engaged in Kṛṣṇa’s service. Not in maya’s service—that is troublesome.<br />
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'''John:''' I see your point. So, whatever you lay your hands to is done with love, your serving Kṛṣṇa.<br />
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'''Prabhupāda:''' Then you cannot love anyone else, except Kṛṣṇa.<br />
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'''John:''' That’s what I mean.<br />
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'''Prabhupāda:''' Yes. To love anyone else, that is unnatural. But if you love Kṛṣṇa, then all others are loved. That is another thing. These things are understood when you are actually engaged in the service of Kṛṣṇa. These are revelation.<br />
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'''John:''' In the recording, do you want?<br />
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'''Prabhupāda:''' So, this may be published.<br />
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'''John:''' It is good. Which means you need fuel for fire, if you want fire to burn, one must be devoted to the fire, to come away from the cold to the heat of the fire. (break) The first time you come under a master, or a mistress, and you go from grade to another. This is a perpetual, continual process. When you stop going to school, when you wish to leave school and to do your own thing within the world, to cut out and go your own way. And when you do that you become lost in a situation which can be a quagmire. But, sometime I feel that in your life you come to a situation, you come to a realisation, where you realize that you made a mistake and you must go back to school, start learning the true essence of school, the true essence of life.<br />
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'''Ranchor:''' And then the devotee, when he is receiving knowledge form, the spiritual master, he considers himself to eternally be learning from his spiritual master. At no time can he ever leave the instructions behind. At no time is he ever qualified simply to exits without the guidance of his spiritual master.<br />
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'''John:''' But this too, you see, is learning.<br />
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'''Prabhupāda:''' They are applying the spreading of Kṛṣṇa consciousness. This is application, practical. They are not only learning Kṛṣṇa consciousness, but they are teaching Kṛṣṇa consciousness, for the benefit of humanity.<br />
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'''Bhajahari:''' This evening we have a festival in a nearby town, a Hare Kṛṣṇa festival.<br />
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'''John:''' But you understand me in this concept? It’s pointless learning a trade if you’re never going to apply it.<br />
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'''Prabhupāda:''' Yes, that we are doing. We are applying.<br />
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'''John:''' Because there’s a lot of things going on where they learn, play the piano, they never play it to the public. Nobody’s ever hearing this piece of music, but they play to their own selves in a room. They have a beautiful gift of God, they’ve developed it to the highest pitch, but what joy are they giving it to the world? They are keeping it all to themselves, never letting this joy come out. This great love they have for music, which is of God, they’re keeping it all within themselves, and not letting nothing come out. They play in a silent room by themselves. A lot of people pray, you know? They get it together with God, to be saved. It’s like a person sitting in a room, playing the piano to themselves. In a soundproof room. Nobody’s getting the benefit of this beautiful thing, which is of God.<br />
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'''Ranchor:''' When Lord Chaitanya inaugurated this movement five hundred years ago, his idea was simply that we should spread the chanting of Hare Kṛṣṇa so that everybody could partake in that chanting of the holy names of God. Because, as Srila Prabhupäda has explained, that simply by chanting Kṛṣṇa’s names, one can…<br />
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'''Prabhupāda:''' Talking, also, about Kṛṣṇa. We are talking, just like we are referring to Bhagavad-gétä, and Bhagavat, this is also chanting. When you talk about Kṛṣṇa, about His teaching, about Himself, that is also chanting.<br />
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'''Ranchor:''' By practising this, glorifying God—kirtan literally means to glorify—by chanting the glories of God in this way, everyone can partake. That is the greatest realisation of our spiritual life, that we should wish to tell others. And Kṛṣṇa, at the end of Kṛṣṇa declared that, ‘My devotee, who is teaching this science, of the Bhagavad-gétä, to the other devotees, he is dearest of all to Me. He is the topmost devotee. So, actually, the highest ideals of this movement are that we should preach Kṛṣṇa consciousness. Not simply that we should retire, into the forest, and practise this on our own. But that we should spread it. And in that way our own realisation will increase.<br />
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'''John:''' Well you know in America, they’ve got bags of money, they come to this country. They strip this country, they strip the world, bare of all the priceless creations. They call them priceless creations, they take them back to their selves and they lock them up, and they say this is mine.<br />
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'''Ranchor:''' But the only things that they can take are the things which are actually worth nothing.<br />
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'''John:''' Yes, but the point is, you see, that all these beautiful things that are created from man’s creation. Along comes somebody (indistinct) pick up the Bhagavat, and to pick up all these things, lock them up and say this is mine. They pick up all the readings and the teachings of Bhagavat and put it within their own cellar and say this is mine. You know? Same as the guy that’s picking up the picture, pearl of great price, and says this is mine. What is his function?<br />
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'''Ranchor:''' Nobody can stop the teachings of God being made known to the people, because that is God’s wish.<br />
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'''Prabhupāda:''' When you talk of Kṛṣṇa, it is not of the mind or intelligence.<br />
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'''John:''' No but you understand me?<br />
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'''Prabhupāda:''' It is spiritual. It is completely beyond intelligence. People, generally, they do not understand what is soul, what is spirit. It is beyond intelligence. Beyond this gross body there is subtle mind. Beyond the subtle mind there is intelligence. And beyond intelligence there is spirit soul. So, when you talk of Kṛṣṇa consciousness, we talk on that platform, the spiritual platform. Not on the platform of intellectual, not on the platform of mental speculation.<br />
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'''John:''' This is the point. You see, this is the thing that’s going on in the world. We are…<br />
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'''Prabhupāda:''' In the world there is going on mental speculation, and intellectual (indistinct), but they have no knowledge of the spiritual platform. That is the defect.<br />
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'''John:''' And this is the dividing line from the higher consciousness.<br />
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'''Prabhupāda:''' Yes. They will take spiritual platform as mental platform. They mistake it. That is not. Mental platform is also material. Intellectual platform is also material. Spiritual platform is transcendental to all these platforms.<br />
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'''John:''' This the tragedy then. That the abuse of all the creative energy of man. The waste.<br />
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'''Ranchor:''' In the Vedic civilisation, the civilisation that existed prior to five thousand years ago, which was centred upon service to God, in that civilisation all the arts and sciences were used for the glorification of God.<br />
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'''John:''' This I can accept, but the point is what’s the point. If you know this other set-up is going to waste(?). What’s the point of going to work? If you know this other set-up’s going to abuse your energies. In only that direction.<br />
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'''Ranchor:''' They can’t diminish our service to Kṛṣṇa. Anyone who renders even the smallest service to Kṛṣṇa—that can never be destroyed. The potency of that service is always there. So, no matter how small our service to Kṛṣṇa is, the effect will be there. Nobody can destroy it. So simultaneously our business also is that we can enlighten those persons who would destroy our service to Kṛṣṇa. That can be done. It’s not impossible. That is why this movement is in existence. Because actually, simply if people can chant Hare Kṛṣṇa, and if they can read Śrīla Prabhupāda’s books, then that will help them to understand that this life is meant for serving Kṛṣṇa. It is not meant for serving ourselves. And unity will come. But never complete unity. Peacefulness will come. (indisinct)</div>Anurag