Philosophical Concepts

Meanings of different names of Lord
Vāsudeva – One who lives everywhere in full consciousness and in full possession of His complete
energy.
Krishna – (1) All attractive, one of the names of 24 forms of Lord situated as localized personality of
Godhead. Kṛṣṇa means "the greatest pleasure. “Kṛṣ” means "greatest," and “ṇa” means "pleasure."
(2) Kṛṣ means "repetition of birth," and ṇa means "one who checks."
Asamaurrdhva – No one is equal to or greater than Him.
Animisa – Who does not close His eyelids (name for Vishnu).
Madhava – Whose beauty is sweeter than Madhu (honey), .one of the names of 24 forms of Lord
situated as localized personality of Godhead] / the Lord, who is the consort of the goddess of fortune,
Lakṣmī. / Lord Kṛṣṇa descended in the dynasty of Madhu / He enjoys His pastimes in madhu, the
taste of conjugal love. / Krsna, like spring season, caused the forest to rejoice with fragrant flower
blossoms, master (dhava) of intelligence (ma).
Mā, mother Lakṣmī, the mother of all opulences, is always with the Supreme
Personality of Godhead, and if a devotee is in touch with the Supreme Personality of Godhead, all
the opulences of the Lord are ready to help him.
Mukunda – One who gives liberation
Mukti-pada – the personality of godhead who can bestow upon us mukti.
Janardana – Lord of the general masses, one of the names of 24 forms of Lord situated as localized
personality of Godhead
Hari: One who vanquishes everything inauspicious and takes away the mind of pure devotee by
awarding pure transcendental love.
Gadagrajah-deliverer from all evils / elder brother of Gada, son of Devarakshita, sister of Devaki
Yajna-Pati
Vibhu – One who can’t be covered
Trikapala-Whose name can sanctify the 3 worlds
Sarangadhanava-One who relieves the distresses of His devotees
Yajna-purusa: enjoyer of all sacrifices
Śipiviṣṭa - the Lord, who is situated in the sacrificial fire

Dharādhara — He who holds the planet earth (This refers to pastimes of Varaha Deva)
Acyuta: One who never fails in His prime duty, to give protection to His devotees.
Muradvisa, Muraripu - enemy of a demon named Mura

Urukrama: Lord Vamanadeva, who performed the wonderful act of occupying the three worlds with
three footsteps
Trivikrama - the incarnation who performed three heroic deeds (Lord Vaman)
tri-nayana — maintainer and seer of the three worlds;

tri-loka-manohara-anubhāva— Who is perceived as the most beautiful within the three worlds;
Giridhari
Madhusudana
Radhika Ramana
Agha-nisudana
Nanda-tanuja
Tridhama
Visvesvara
1) Achala – God without any change orthe immovable one

2) Achyuta – Infallible Lord
3) Adbhutah – Wonderful God
4) Adidev – The Lord of the Lords
5) Aditya – The Son of Aditi
6) Ajanma – One Who Is Limitless andEndless
7) Ajaya – The Conqueror of Life andDeath
8) Akshara – Indestructible Lord
9) Amrit – Heavenly nectar or elixir
10) Anandsagar – Compassionate Lord
11) Ananta – The Endless Lord
12) Anantajit – Ever Victorious Lord
13) Anaya – One Who Has No Leader
14) Aniruddha – One Who Cannot BeObstructed
15) Aparajeet – The Lord Who Cannot Be Defeated
16) Avyukta – One Who Is As Clear AsCrystal
17) Balgopal – The Child Krishna, the AllAttractive
18) Chaturbhuj – Four–Armed Lord
19) Danavendra – Granter of Boons
20) Dayalu – Repository of Compassion
21) Dayanidhi – The CompassionateLord
22) Devadidev – The God of the Gods
23) Devakinandan – Son of MotherDevaki
24) Devesh – Lord of the Lords
25) Dharmadhyaksha – The Lord OFDharma
26) Dravin – The one who has noEnemies
27) Dwarkapati – Lord of Dwarka
28) Gopal – One Who Plays With the Cowherds, the Gopas
29) Gopalpriya – Lover of Cowherds
30) Govinda – One Who Pleases theCows, the Land and the Entire Nature
31) Gyaneshwar – The Lord ofKnowledge
32) Hari – The Lord of Nature
33) Hiranyagarbha – The All PowerfulCreator
34) Hrishikesh – The Lord of All Senses
35) Jagadguru – Preceptor of theUniverse
36) Jagadisha – Protector of All
37) Jagannath – Lord of the Universe
38) Janardhana – One Who BestowsBoons on One And All
39) Jayantah – Conqueror of AllEnemies
40) Jyotiraaditya – The Resplendenceof the Sun
41) Kamalnath – The Lord of GoddessLakshmi
42) Kamalnayan – The Lord with LotusShaped Eyes
43) Kamsantak – Slayer of Kamsa
44) Kanjalochana – The Lotus–Eyed God
45) Keshava – One Who Has Long,Black Matted Locks
46) Krishna – Dark–Complexioned Lord
47) Lakshmikantam – The Lord ofGoddess Lakshmi
48) Lokadhyaksha – Lord of All theThree Lokas (Worlds)
49) Madan – The Lord of Love
50) Madhava – Knowledge Filled God
51) Madhusudan – Slayer of DemonMadhu
52) Mahendra – Lord of Indra
53) Manmohan – All Pleasing Lord
54) Manohar – Beautiful Lord
55) Mayur – The Lord Who Has a Peacock Feathered–Crest
56) Mohan – All Attractive God
57) Murali – The Flute Playing Lord
58) Murlidhar – One Who Holds theFlute
59) Murlimanohar – The Flute Playing God
60) Nandakumara – Son of Nanda
61) Nandgopala – The Son Of Nand
62) Narayana – The Refuge Of Everyone
63) Navaneethachora – makan (butter)chor
64) Niranjana – The Unblemished Lord
65) Nirguna – Without Any Properties
66) Padmahasta – One Who Has HandsLike Lotus
67) Padmanabha – The Lord Who Has A Lotus Shaped Navel / Lord from whose navel a lotus is
created
68) Parabrahmana – The SupremeAbsolute Truth
69) Paramatma – Lord Of All Beings
70) Parampurush – SupremePersonality
71) Parthasarthi – Charioteer of Parthaor Arjuna
72) Prajapati – Lord Of All Creatures
73) Punyah – Supremely Pure
74) Purshottam – The Supreme Soul
75) Ravilochana – One Who Eye Is the Sun
76) Sahasraakash – Thousand–eyed
god created by Hindu devotional blog
77) Sahasrajit – One Who VanquishesThousands
78) Sakshi – All Witnessing Lord
79) Sanatana – The Eternal Lord
80) Sarvajana – Omniscient Lord
81) Sarvapalaka – Protector of All
82) Sarveshwar – Lord of All Gods
83) Satyavachana – One Who SpeaksOnly the Truth
84) Satyavrata – The Truth DedicatedLord
85) Shantah – Peaceful Lord
86) Shreshta – The Most Glorious Lord
87) Shrikanta – Beautiful Lord
88) Shyam – Dark–Complexioned Lord
89) Shyamsundara – Lord of BeautifulEvenings
90) Sudarshana – Handsome Lord
91) Sumedha – Intelligent Lord
92) Suresham – Lord of All Demi–Gods
93) Swargapati – Lord of Heavens
94) Trivikrama – Conqueror of All TheThree Worlds
95) Upendra – Brother of Indra
96) Vaikunthanatha – Lord OfVaikuntha, The Heavenly Abode
97) Vardhamaanah – The FormlessLord
98) Vasudev – All Prevailing Lord
99) Vishnu–All Prevailing Lord
100) Vishwadakshinah – Skilful andEfficient Lord
101) Vishwakarma – Creator of theUniverse
102) Vishwamurti – Of the Form of theEntire Universe
103) Vishwarupa – One Who Displaysthe Universal Form
104) Vishwatma – Soul of the Universe
105) Vrishaparvaa – God of Dharma
106) Yadavendra – King of the Yadav
107) Yogi – The Supreme Master
108) Yoginampati – God of Yogis
His activities are glorious, and Therefore, He is called Uruśravā
madhu-kaiṭabha-hantṛ: In the beginning of creation, Lord Brahmā was attacked by two demons —
Madhu and Kaiṭabha — but Kṛṣṇa saved him.
Aravinda-locanam – Lord Rämacandra, whose eyes are like the petals of a lotuss
ananta-vīrya-sarvajṣa because everything is known to Him
Madhupati – Lord of spring (the month of Madhu)
Cakrayudha
Śārṅga-dhanvā — Lord Kṛṣṇa, the possessor of the bow Śārṅga.
Kaisora - The word kaisora refers to the age before marriage -- that is, it refers to a boy between the
ages of eleven and sixteen. Sri Krsna is always kaisora-murti.
Who is Mahatma: An intelligent man who surrenders unto the lotus feet of Krsna and knows
completely that Krsna is the cause of all causes.
Argument against atheists
1. If a man’s brain can produce a space satellite, one can very easily imagine how brains higher
than man can produce similarly wonderful things which are far superior.
2. Can you create brain? SB1.1.1
3. Ok, God created this universe, so what, we also create so many things like watches, etc. This
can be refuted by saying God has created male & female beings which themselves creates
further beings. Have you ever produced male & female watches which can reproduce? SB 1.1.1
4. Dog is also a living being, but he is not interested in what is mentioned in SB and BG. Religion
is the basic distinction between dog and man. So when human beings become uninterested in
religion, they are becoming animals. How can there be peace or happiness in animal society. (SP
replying to a questionnaire, “Civilization and Transcendence, Chapter 1”)
5. Religion might have been misused but that does not mean that religion should be avoided. Real
religion should be taken. If eye has cataract, that doesn’t mean eye should be removed, it should
be treated. (SP replying to a questionnaire, “Civilization and Transcendence, Chapter 1”)
6. Religion means order of God, just as law means the order of the state. If there is no state, where
is the question of state’s order? You simply manufacture your own order. Today that is going on
in field of religion.
7. There is a charge that Hinduism makes people lazy. SP gives example of high court judge and
clerk. The judge is just sitting and listening while clerk is doing so many things. Apparently it
seems clerk is doing more work, but his salary is not even 1/10 of the judge. So this argument of
making people comes out of laziness. Real work and progress is self realization, not running like
karmis. Another example can be given is of ass. We’re not striving hard for material
improvement, but for spiritual advancement-people travel thousands of miles to attend kumbh
mela.
8. “LK is in every living being along with the individual soul. This is proved by act of seeing and
taking help from the intelligence.”SB 2.2.35
9. If one does not accept the authority of the Lord in matters of religion and morality, one must
explain why two persons of the same moral standard achieve different results. Similarly, in
economic development it is seen that if two men work very hard day and night, still the results
are not the same. One person may enjoy great opulence without even working, whereas another
person, although working very hard, does not even get two sufficient meals a day. Similarly, in
the matter of sense gratification, sometimes one who has sufficient food is still not happy in his
family affairs or sometimes is not even married, whereas another person, even though not
economically well off, has the greatest opportunity for sense gratification. Even an animal like a
hog or a dog may have greater opportunities for sense gratification than a human being.
Therefore, it must be accepted that there is someone who determines the different standards. In
spite of having rich parents, children are sometimes not happy. Similarly, in spite of valuable
medicine administered by a competent physician, sometimes a patient dies; or in spite of having
a big safe boat, sometimes a man drowns. (SB4.21.30P)
10. Nonbelievers say, “How can the supreme controller descend as an ordinary being?” This sort of
thinking is materialistic. Śrīla Jīva Gosvāmī says that unless we accept the energy of the
Supreme Personality of Godhead as inconceivable, beyond the conception of our words and
mind, we cannot understand the Supreme Lord. Those who doubt that the Supreme Personality
of Godhead can come as a human being and turn Himself into a human child are fools who think
that Kṛṣṇa’s body is material, that He is born and that He Therefore, also dies. (SB10.3.46P)
11. Because we cannot perceive the soul by our gross senses, we deny it. Actually there are so many
things that are there which we cannot see. We cannot see air, radio waves, or sound, nor can we
perceive minute bacteria with our blunt senses, but this does not mean they are not there. By the
aid of the microscope and other instruments, many things can be perceived which had
previously been denied by the imperfect senses. Just because the soul, which is atomic in size,
has not been perceived yet by senses or instruments, we should not conclude that it is not there.
It can, however, be perceived by its symptoms and effects. (beyond birth and death)
12. The scientists must admit that they still do not know the origin of life. Their claim that they will
soon prove a chemical origin of life is something like paying someone with a postdated check.
Suppose I give you a postdated check for ten thousand dollars but I actually have no money.
What is the value of that check? Scientists are claiming that their science is wonderful, but when
a practical example is wanted, they say they will provide it in the future. Suppose I say that I
possess millions of dollars, and when you ask me for some money I say, "Yes, I will now give
you a big postdated check. Is that all right?" If you are intelligent, you will reply, "At present
give me at least five dollars in cash so I can see something tangible." Similarly, the scientists
cannot produce even a single blade of grass in their laboratories, yet they are claiming that life is
produced from chemicals. What is this nonsense? Is no one questioning this? >>> Ref.
VedaBase => In the Future
13. Dr. Singh. They say that in the ultimate analysis, everything came from matter. Living matter
came from nonliving matter. Srila Prabhupada. Then where is this living matter coming from
now? Do the scientists say that life came from matter in the past but does not at the present?
Where is the ant coming from now -- from the dirt? >>> Ref. VedaBase => In the FutureSrila
Prabhupada.
14. Everyone can assume, but this is not science. Everyone can assume something. You can assume
something, I can assume something. But there must be proof. We can prove that life arises from
life. For example, a father begets a child. The father is living, and the child is living. But where
is their proof that a father can be a dead stone? Where is their proof? We can easily prove that
life begins from life. And the original life is Krsna. That also can be proven. But what evidence
exists that a child is born of stone? They cannot actually prove that life comes from matter. They
are leaving that aside for the future. [Laughter.] >>> Ref. VedaBase => The Missing Link
15. [Srila Prabhupada points at a dead tree with his cane.] Srila Prabhupada. Formerly leaves and
twigs were growing from this tree. Now they are not. How would the scientists explain this?
Karandhara. They would say the tree's chemical composition has changed. Srila Prabhupada. To
prove that theory, they must be able to inject the proper chemicals to make branches and leaves
grow again. The scientific method includes observation, hypothesis and then demonstration.
Then it is perfect. But the scientists cannot actually demonstrate in their laboratories that life
comes from matter. They simply observe and then speak nonsense. They are like children. In our
childhood, we observed a gramophone box and thought that within the box was a man singing,
an electric man. We thought there must have been an electric man or some kind of ghost in it.
[Laughter.] >>> Ref. VedaBase => The Difference Between the Living and the Nonliving
16. Çréla Prabhupäda. The gardeners supply water to the green trees, so why don't they supply water
to this dead tree and make it green?
17. If we meditate upon this body and study whether or not we are actually the body, we will come
to the conclusion that we are ksetra-jna, the knower of the body but not the body. If we study our
finger and consider whether or not we are the finger, we will come to the conclusion that we are
not the finger or any other part of the body, but that the finger, the arms, the legs, the head, etc.
are our fingers, arms, legs, etc. In this way we can come to the conclusion that we are not these
bodies but that the bodies belong to us. Therefore, we say, "This is my body." >>> Ref.
VedaBase => EK 3: Toward a Peaceful Society
18. Some people complain that when they pray to God they do not feel His presence. We should
know that this is due to our incapacities, not God's. >>> Ref. VedaBase => EK 4: Knowing
Krsna as He Is
19. Çré Jagadish Chandra Bose, Sir Isaac Newton, Benjamin Franklin—the brilliant brain substance
of each of them stopped working utterly, as soon as this little spark of living substance separated
from their respective bodies. If it were possible to create this living substance by chemical or
physical combination or permutation of matter, then surely some disciple or other of these great
scientists would have brought them back to life and would Thus, have prolonged their scientific
contribution to the world. >>> Ref. VedaBase => MoG 1: Transcendental Knowledge
20. Through our own endeavor it is not possible to see the sun after it has set. We have to wait until
the sun reveals itself in the morning at sunrise. If it is not possible with our limited senses to
perceive a material thing like the sun, how is it possible to perceive the nonmaterial? We cannot
find out or understand Krsna by our own endeavor. We have to qualify ourselves through Krsna
consciousness and wait for Him to reveal Himself. >>> Ref. VedaBase => RV 4: Knowledge by
Way of the Mahatmas, Great Souls
21. Since everything is going on very nicely, how can one realistically think that God is dead? If
there is mismanagement, we may say that there is no government, but if there is good
management, how can we say that there is no government? >>> Ref. VedaBase => SSR 1c:
"Real Advancement Means Knowing God"
22. The religious system might have been misused, but that does not mean that religion should be
avoided. Real religion should be taken. It does not mean that because religion has not been
properly executed by the so-called priests, religion should be rejected. If my eye is giving me
some trouble on account of a cataract, it does not mean that the eye should be plucked out. The
cataract should be removed. That is Krsna consciousness >>> Ref. VedaBase => SSR 6b: Can
We Keep Society from Going to the Dogs?
23. If scientists say that matter is the cause and origin of life, then let them bring just one dead man
back to life by injecting him with chemicals. But this they cannot do. >>> Ref. VedaBase =>
SSR 6g: The Tiny World of Modern Science
24. Brahmananda Swami: Knowledge means that one must be able to demonstrate his theory. They
should be able to show in their laboratories that life is caused by a combination of chemicals.
Srila Prabhupada: Yes, the scientific method means first observation, then hypothesis, and then
demonstration. But these scientists cannot demonstrate their hypothesis. They simply observe
and then speak nonsense. >>> Ref. VedaBase => SSR 6g: The Tiny World of Modern Science
25. Karandhara dasa: They say they will create life in the future.
Srila Prabhupada: When in the future? If the scientists know the creative process, why can't they
create life now? If life has a biochemical origin, and if biologists and chemists are so advanced,
then why can't they create life in their laboratories? When this crucial point is raised, they say,
"We shall do it in the future." Why in the future? That is nonsense. Trust no future, however
pleasant. What is the meaning of their advancement? They are talking nonsense. >>> Ref.
VedaBase => SSR 6g: The Tiny World of Modern Science
26. Karandhara dasa: They say that they are right on the verge of creating life.
Srila Prabhupada: But that is also the future, in a different way. They must accept that they still
do not know the truth about the origin of life. Since they are expecting to be able to create life in
the future, presently their knowledge must be imperfect. Their proposal is something like giving
someone a postdated check. Suppose I owe you ten thousand dollars and I say, "Yes, I will pay
you the entire sum with this postdated check. Is that all right?" If you are intelligent, you will
can see something tangible." Similarly, the scientists cannot produce even a single blade of grass
by biochemistry, yet still they claim that life is produced from matter. What is this nonsense? Is
no one questioning this? We can prove that life began from life. Here is the proof: when a father
begets a child, the father is living, and the child is living. But where is the scientist's proof that
life comes from matter? We can prove that life begins from life, and we can also prove that the
original life is Krsna. But what evidence exists that a child is ever born out of a dead stone? The
scientists cannot prove that life comes from matter. They are leaving that aside for the future.
>>> Ref. VedaBase => SSR 6g: The Tiny World of Modern Science
27. As soon as we speak of nature, the next question should be, "Whose nature?" For instance, I
speak of my nature, and you speak of your nature. Therefore, as soon as nature is mentioned, the
next inquiry should be, "Whose nature?"
Nature means energy, and as soon as you speak of energy, you must accept that there is a source
of that energy. For example, the source of electric energy is the electric powerhouse. Electricity
is not produced automatically. We must install a powerhouse and a generator. Similarly, in the
Vedas it is said that material nature is working under Krsna's direction. >>> Ref. VedaBase =>
SSR 6g: The Tiny World of Modern Science
28. He claims that man has evolved from monkeys, but we can see that the monkey is not extinct. If
the monkey is the immediate forefather of man, why is the monkey still existing? >>> Ref.
29. Darwin claims that in the distant past no really intelligent man existed, that man simply evolved
from the apes. If there was no intelligent brain in the past, how is it that these Vedic scriptures
were written thousands and thousands of years ago? How do they explain a sage like
Vyasadeva? >>> Ref. VedaBase => SSR 6g: The Tiny World of Modern Science
30. Therefore, someone says, "Can you show me God?" Actually the answer is yes. Why can't you
see God at every moment? Krsna says, raso 'ham apsu kaunteya: [Bg. 7.8] "I am the taste of
water." Everyone drinks water, and the taste is there -- so if we think of this taste as God, we
begin the process of God realization. Krsna also says, prabhasmi sasi-suryayoh: "I am the
sunshine, and I am the moonshine." We all see the sunshine and moonshine every day, and if we
think of how it is that the sun and moon are emanating light, we will ultimately reach God.
There are so many similar instances. If you want to be God conscious and realize God yourself,
it is not very difficult. You have simply to follow the prescribed methods. As stated in the
Bhagavad-gita (18.55), tato mam-tattvato jnatva. We must simply try to understand God in truth
and try to understand His appearance, disappearance, and functions. When we understand Him
in truth, we immediately enter the kingdom of God. >>> Ref. VedaBase => SSR 7b: Build Your
Nation on the Spiritual Platform
31. Disciple: Schopenhauer would disagree. He wrote, "Human life must be some kind of mistake."
And because he thought the world mad or irrational, he concluded that it could not possibly
have an author. He believed that if there were a God, He would have set the world in order.
32. Srila Prabhupada: We have certainly experienced that there are madmen in the world, but there
are also hospitals where such men can be treated. The world may be mad, but God is providing
hospitalization and treatment -- the process of Krsna consciousness. Unfortunately,
Schopenhauer had no knowledge of the hospital or the treatment. He speaks of sinful life, but he
does not accept the judge who gives the punishment for sinful life. He sees that the world is
mad, but he does not know the treatment for madmen. >>> Ref. VedaBase => BID 8:
Schopenhauer
33. We can see in this world that everyone is not on an equal level, that there are varying degrees of
perfection. This indicates that there is a superlative, and if we go on searching -- either for
wealth, intelligence, power, beauty, or whatever -- we will find that God possesses all qualities
to the superlative degree, and that every other living entity possesses His qualities partially.
How, then, can we rationally deny His existence? >>> Ref. VedaBase => BID 14: Sartre
34. If you believe in your existence, why not believe in the existence of another? There are
8,400,000 different species existing in multifarious forms. Why shouldn't God exist? >>> Ref.
VedaBase => BID 14: Sartre
35. As soon as we accept material nature as the mother, we must accept some father. Therefore,
there is a conception of God the Father in all human societies. It is the father's duty to maintain
his children, and Therefore, God is maintaining all the living entities within the universe. There
is no question of rationally denying this. >>> Ref. VedaBase => BID 14: Sartre
36. A person appears due to his father and mother. How can this be denied? Does he mean to say, "I
suddenly just dropped from the sky"? Only a fool would say that he appeared without parents.
From our experience we can understand that all species of life are manifest from some mother.
Taken as a whole, we say that the mother is material nature. As soon as a mother is accepted, the
father must also be accepted. It is most important to know where you came from. How can you
put this question aside? >>> Ref. VedaBase => BID 14: Sartre
37. It is relevant to mention here how in the Western world one atheistic government tried to induce
the innocent citizens to embrace atheistic views. The government sent their propagandists to
proselytize the people in the villages. They asked the innocent villagers, "Why do you all go to
church? What do you pray to God for?" The villagers simply answered, "God gives us food."
The atheists then led the villagers to the church and asked them to pray to God for food. The
villagers, of simple faith, began to pray to God. At the end of their prayers, the officials asked
them if they had received food or not. Bewildered, the people shook their heads. The atheists
then asked the villagers to pray to them for food, which they did. Immediately, with a look of
triumph, the atheists brought out baskets of bread. The villagers became happy and thought that
the government representatives were more responsive and productive than God. Alas! If only a
devotee of the Lord had been present there, the villagers' devotion would not have been
molested. The neophyte devotees' tender devotion is always susceptible to damage. But bread,
after all, does came from God, and not from the atheists. If those villagers had been more
conversant with the scriptures, the atheists would never have been successful in their evil plan.
The simple villagers were illiterate, and hence they had no idea that the Supreme Lord alone can
give them food. If the earth did not produce grain, then the atheists, despite their advanced
material science, could never make bread or other foods. Many may claim that in the modern
age material scientists have helped increase agricultural yield. But we fearlessly proclaim that it
is precisely such atheistic views that have brought the world to the present acute food crisis. If
we are not careful, the day will soon come when fruits will be reduced to just skin and seed,
cows' udders will dry up, and paddy fields will grow only grass. The scriptures predict that these
things will come to pass in the Kali-yuga.
38. Of course, there are atheists of various categories who do not believe in a creator, but that is due
to a poor fund of knowledge. The modern scientist, for example, has created space satellites, and
by some arrangement or other, these satellites are thrown into outer space to fly for some time at
the control of the scientist, who is far away. Similarly, all the universes with innumerable stars
and planets are controlled by the intelligence of the Personality of Godhead. >>> Ref. VedaBase
=> SB 1.1.1
Arguments for chanting

1. Our present senses are all made of material elements, and Therefore, they are imperfect in
realizing the transcendental form of Lord Visnu. He is Therefore, worshipped by sound
representation via the transcendental method of chanting. Anything which is beyond the scope of
experience by our imperfect senses can be realized fully by the sound representation. A person
transmitting sound from a far distant place can be factually experienced. If this is materially
possible, why not spiritually?
2. Vedanta sutra says “anavrttih sabdat”
3. BG says satatam kirtayanto mam yatantas ca drdha vratah: “fully endeavoring with
determination, the great souls always chant my glories”
4. Harer naam harer naam harer naam eva kevalam-brahma naradiya puran
5. Lord’s name is non-different from Him: SB 1.1.15 purport – even fear personified is fearful of
Krsna’s name. This indicates that the name of Krsna is non-different from Krsna.
6. Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the
families of dog-eaters, such persons are worshipable. Persons who chant the holy name of Your
Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good
manners of the Aryans. To be chanting the holy name of Your Lordship,they must have bathed at
holy places of pilgrimage, studied the Vedas and fulfilled everything required.
7. The holy name of the Lord is as powerful as the Lord Himself. Therefore, simply by chanting
and hearing the holy name of the Lord, many men can be fully protected from fierce death
without difficulty. Thus, a devotee is saved. (SB 4.10.30)
8. A sleeping man may be awakened by sound vibration. Although a man may be for all intents and
purposes unconscious -- he cannot see, feel, smell, etc. -- the sense of hearing is so prominent
that a sleeping man may be awakened just by sound vibration. Similarly, the spirit soul, although
now overpowered by the sleep of material contact, can be revived by this transcendental sound
vibration of Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama
Rama, Hare Hare. Hare Krsna is simply an address to the Supreme Lord and His energies. >>>
Ref. VedaBase => BBD 4: The Sky Beyond the Universe
9. There is so many sorrows in this world? Proves there is no God. Ans. If you are an animal of the
land and you are thrown into the water, you cannot be happy in water in any condition. When you
are again taken up at the land, then you'll be happy. Similarly, we are part and parcel of Krsna.
We cannot be happy without being part and parcel of Krsna. >>> Ref. VedaBase => PQPA 5:
Becoming Pure. Also when you expect God to fulfil your desires in return of service, it is not
service, it is business.
10. if we associate with spiritual life, then we shall develop a spiritual body. The same example I
have several times given is that if you put an iron rod within fire, it will become like fire. >>>
Ref. VedaBase => PQPA 5: Becoming Pure
11. Srimad-Bhagavatam (2.4.15):
yat-kirtanam yad-smaranam yad-iksanam
yad-vandanam yat-sravanam yad-arhanam
lokasya sadyo vidhunoti kalmasam
tasmai subhadra-sravase namo namah
Before speaking Srimad-Bhagavatam, Sukadeva Gosvami offered his obeisances to Krsna with
this verse. He said, "I offer my obeisances unto Him, for simply hearing of Him is subhadra,
auspicious." >>> Ref. VedaBase => TQK 18: Liberation from Ignorance and Suffering
12 harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha
[Cc. Adi 17.21]
"In this age of quarrel and hypocrisy, the only means of deliverance is chanting of the holy name of
the Lord. There is no other way. There is no other way. There is no other way." (Brhan-naradiya
Purana) >>> Ref. VedaBase => TLK Vs 14
The young people in the Hare Krsna movement chant the Hare Krsna mantra all the time. If this
mantra were material, how long would they chant it? It is not possible to chant a material name for
very long because the chanting would become hackneyed and very tiresome. No one could be
satisfied simply by chanting Hare Krsna unless Hare Krsna itself were spiritual. We may chant, "Mr.
John, Mr. John, Mr. John," but after an hour we will be fed up. However, the more we become
spiritually advanced, the more bliss we will derive from chanting Hare Krsna. >>> Ref. VedaBase =>
TLK Vs 29
constant chanting of holy name of Lord after hearing it from great authorities is the doubtless and
fearless way of success for all-karmis gyanis or devotees. SB 2.1.11
Arguments against Mayavada

1. Some mayavadi say SB is not written by Vyasdeva but a modern work by Vopadev. This is refuted
by Sridhar Swami. There is reference to SB in the oldest purana called Matsya Purana. Matsya
Purana indicates the Gayatri mantra used in SB. Then there is reference of history of Vrtrasur in
that Purana. Some other Puranas indicate SB with 12 cantos and 18000 slokas. Padma Purana
refers to talk between Gautama and Maharaja Ambarish in SBP 1.1.1. Chandogya Upanishad
(7.1.4) mentions the Puranas and Mahabharata as the fifth Veda.
2. Original sex life is in the absolute truth, and Thus, absolute truth can’t be impersonal. It is not
possible to be impersonal and contain pure sex life. Consequently, impersonalists have indirectly
given impetus to mundane sex life because they have overstressed impersonalism of God.
SB1.1.1P
3. The so-called liberated persons are never satisfied by the repetition of the words aham brahmasmi.
Such artificial realization of the Brahman becomes hackneyed, and so to relish real pleasure they
turn to the narrations of Srimad Bhagvatam. This means Mayavada philosophy is mundane,
whereas the philosophy of BG and SB is transcendental.
4. Sankaracarya commented on Vedanta Sutras, but didn’t touch SB because he knew that the natural
commentary will be difficult to surpass. – SB 1.2.3
5. If each of us is actually supreme, then why is this supreme suffering and struggling in the material
world? If supreme could be covered by illusion, then illusion would be greater than God.
6. Even Sankara accepted in his commentary on BG, that the personality of Godhead, Krsna or
Narayana exists eternally beyond the material world. Therefore, He is transcendental person-
narayanah paro vyaktat. (SB1.2.30P)
7. Sankara said that one must take shelter at the lotus feet of LK, for there is no hope of gain from
debating. Indirectly, he admitted that what he had preached in the flowery grammatical
interpretations of Vedanta Sutras can’t help him at time of death.
8. Knowledge of self-realization, even though free from all material affinity, does not look well if
devoid of a conception of the Infallible [God]. What, then, is the use of fruitive activities, which
are naturally painful from the very beginning and transient by nature, if they are not utilized for
the devotional service of the Lord? >>> Ref. VedaBase => SB 1.5.12
9. SB 1.7.5 – “Due to this external energy, the living entity, although transcendental to the three
modes of material nature, thinks of himself as a material product and Thus, undergoes the
reactions of material miseries.” Purport- due to unholy contact with external energy, the living
entity misunderstands him to be a material product. This means that the present perverted way of
thinking, willing and feeling is not natural for him. But he has his normal way of thinking, willing
and feeling. The living being in his original state is not without thinking, willing and feeling
power. This is also confirmed in BG that the actual knowledge of the conditioned soul is now
covered by nescience. Thus, the theory that a living being is absolute impersonal Brahman is
refuted herein. This cannot be, because the living entity has his own way of thinking in his
original unconditioned state also.
10. SB1.7.4&5 clearly mentions external energy to be subordinate to Lord. It can work only on
living beings. Therefore, it is sheer imagination that the Supreme Lord is illusioned by the illusory
energy and Thus, becomes a living being. If the living being and the Lord were in the same
category, then it would have been quite possible for Vyasdeva to see it, and there would have been
no question of material distress on the part of the illusioned being, for the Supreme Being is fully
cognizant. Had the Lord and the living being been the same, then Srila Sukadeva Goswami would
not have taken trouble to describe the transcendental pastimes of the Lord, for they would all be
manifestation of illusory energy.
11. Great sages, such as the four bachelor-devotees Sanaka, Sanätana, Sananda and Sanat-
kumära, were attracted by the fragrance of flowers and tulasé leaves anointed with the pulp of
sandalwood offered at the lotus feet of the Lord. Similarly, Çukadeva Gosvämé was attracted by
the transcendental pastimes of the Lord. Çukadeva Gosvämé was already situated in the liberated
stage, yet he was attracted by the pastimes of the Lord. This proves that the quality of His
pastimes has nothing to do with material affinity. >>> Ref. VedaBase => SB 1.7.10
12. You are the original Personality of Godhead, who expand Yourself all over the creations and
are transcendental to material energy. You have cast away the effects of the material energy by
dint of Your spiritual potency. You are always situated in eternal bliss and transcendental
knowledge. >>> Ref. VedaBase => SB 1.7.23
13. O dear friends, here is that very Personality of Godhead whose attractive and confidential pastimes
are described in the confidential parts of Vedic literature by His great devotees. It is He only who
creates, maintains and annihilates the material world and yet remains unaffected. Text 1.10.24
14. In such Vedic literatures as the Upaniṣads, the Lord has expressively been distinguished from
the mundane conception of His existence. His identity being fully spiritual, His form, name,
qualities, and paraphernalia, etc., have been elaborately distinguished from matter, and Therefore,
He is sometimes misunderstood by less intelligent persons as impersonal. >>> Ref. VedaBase =>
SB 1.10.24 purport
15. This is the divinity of the Personality of Godhead: He is not affected by the qualities of
material nature even though He is in contact with them. Similarly, the devotees who have taken
shelter of the Lord do not become influenced by the material qualities. >>> Ref. VedaBase => SB
1.11.38
16. While Thus, being observed by the child, the Supreme Lord Personality of Godhead, the
Supersoul of everyone and the protector of the righteous, at once disappeared, although He is
dressed by all directions and is unlimited by time and space. >>> Ref. VedaBase => SB 1.12.11
17. Mayavadis say as all jivas merge into Brahman as rivulets merge into ocean-but ocean water
again evaporates and comes to rivulets again in form of rain water. (SP explains to a boy in
Harvard-quoted from Lilamrta Volume Seven-Chapter entitled “A visit to Boston”).
18. SG recommends meditating upon limbs of Visnu (SB 2.1.19)
19. SG describes each part of transcendental beauty of Parmatma (SB 2.2.8-11)
20. SG recommends meditating on the factual form of the Lord instead of meditating on
something non-factual (SB 2.2.12-13)
21. The illusory energy of the Lord cannot take precedence, being ashamed of her position, but
those who are bewildered by her always talk nonsense, being absorbed in thoughts of “It is I” and
“It is mine.”(SB 2.5.13)
22. “When Brahma came out of navel of Lord, He could see Mahavisnu only. He made
everything using Lord’s body. “Earth worshipped by fruits and flowers that come from earth,
Ganges worshipped by water from Ganges and similarly Lord is worshipped using ingredients
coming from Lord. Devotee does it out of gratitude and devotee gets benefit of worshipping Lord.
But, impersonalist wrongly concludes that since everything comes from Lord, there is no use in
worshipping Him and he himself is God. Hence an impersonalist can’t get benefit of devotional
service. (SB 2.6.23 text and purport)
23. “Brahma got all ingredients of sacrifice from the body of Lord.” Personal form of Lord is
source of all supplies, not Brahmajyoti SB 2.6.27-28 text and purport
24. Lord can’t be known as He is (SB 2.6.38)-Since He can’t be known completely, there are
basic differences between Him and other living entities (2.6.40-41P)
25. “The Personality of Godhead is pure, being free from all contamination of material tinges.”
SB 2.6.40-41
26. The Personality of Godhead has every sentiment of a sentient being, like all other living
beings, because He is the chief and original living entity, the supreme source of all other living
beings. He is the nitya, or the chief eternal amongst all other eternals. He is the chief one, and all
others are the dependent many. The many eternals are supported by the one eternal, and Thus,
both the eternals are qualitatively one. Due to such oneness, both the eternals constitutionally have
a complete range of sentiments, but the difference is that the sentiments of the chief eternal are
different in quantity from the sentiments of the dependent eternals. When Rāmacandra was angry
and showed His red-hot eyes, the whole ocean became heated with that energy, so much so that
the aquatics within the great ocean felt the heat, and the personified ocean trembled in fear and
offered the Lord an easy path for reaching the enemy’s city. The impersonalists will see havoc in
this red-hot sentiment of the Lord because they want to see negation in perfection. Because the
Lord is absolute, the impersonalists imagine that in the Absolute the sentiment of anger, which
resembles mundane sentiments, must be conspicuous by absence. Due to a poor fund of
knowledge, they do not realize that the sentiment of the Absolute Person is transcendental to all
mundane concepts of quality and quantity. Had Lord Rāmacandra’s sentiment been of mundane
origin, how could it disturb the whole ocean and its inhabitants? Can any mundane red-hot eye
generate heat in the great ocean? These are factors to be distinguished in terms of the personal and
impersonal conceptions of the Absolute Truth. As it issaid in the beginning of the Śrīmad-
Bhāgavatam, the Absolute Truth is the source of everything, so the Absolute Person cannot be
devoid of the sentiments that are reflected in the temporary mundane world. Rather, the different
sentiments found in the Absolute, either in anger or in mercy, have the same qualitative influence,
or, in other words, there is no mundane difference of value because these sentiments are all on the
absolute plane. Such sentiments are definitely not absent in the Absolute, as the impersonalists
think, making their mundane estimation of the transcendental world.(SB 2.7.25P)
27. In the Upanisads the description is more or less negation of the material conception of things,
but this is not denial of transcendental senses of the Supreme Lord. (SB2.7.47P)
28. Lord asks to surrender. If living beings were not subordinate, what was the need for
surrender? Had the living being been equal in all respects, then why was he put under the
influence of maya? (SB 2.9.3P)
29. Can a living entity who claims to be as good as God control the material nature? Why in
future, why is he under control of material nature now?(SB 2.9.3P)
30. Lord showed His eternal and transcendental form before Brahma. That is the objective goal
for purifying the conditioned soul.(SB2.9.4) SG explains this verse with the aim of purifying the
truth of both the Paramatma and the jivatma. Generally people have wrong conception of them.
Wrong conception of jivatma is to identify the material body with pure soul and the wrong
conception of Parmatama is being equal level with the living entity. (SB2.9.4P)
31. Brahmaji didn’t performed such severe penance just to see a form of material production.
(SB2.9.4P)
32. Rope accepted as snake may be illusion to a particular person, but the rope is a fact, and the
snake is also a fact. Illusion of water on the hot desert may be illusion for ignorant animal, but
desert and water are actual facts. (SB2.9.10P). So, illusory energy is not false.
33. The impersonal interpretation is completely refuted in this verse because it is clearly stated
here that the Supreme Lord has His qualities, form, pastimes and everything that a person has
(SB2.9.32)
34. SB 2.9.33: The creator “I” and the created “I” Lord existed before the creation, when there
was nothing else. Lord was present now before Brahma and after annihilation what remains will
be Lord.
35. Impersonalists argue for oneness in the sense that Brahma, is equal with the “I” principle
because he is emanation from same “I” and that there is Thus, nothing more than the principle of
“I”. If we accept this argument Lord is the creator “I” and Brahma is the created “I” and hence
there is still difference. One is predominator “I” and other is predominated “I”. Therefore, there
are still 2 “I’s”. (2.9.33P)
36. The 2 I’s are accepted in Kathopanisad in the sense of quality-nityo nityanam......vidadhati
kaman. Both I’s are nityas and cetanas. But the singular “I” is the creator and the created “I’s” are
of plural no. (2.9.33P)
37. Father begets a son and the son also creates many other sons, and all of them may be one as
human beings, but the same time from the father, the son and the grandson are different. Son or
grandson can’t replace father. So they as relatives are one, but different individuals. So, they are
one and different simultaneously. (2.9.33P)
38. Another feature of this verse – no one can deny the personalities of both the Lord and
Brahma. Hence, ultimately both are persons. It is stressed here that the predominator “I” is the
Absolute Truth and that He is a person. The predominated “I” is also a person but not the
Absolute. (2.9.33P)
39. Vedic hymns confirm eternity of Lord’s form before, during and after creation is finished –
vasudevo va idam agra asin na brahma ca Sankara eko narayana asin na brahma nesana, etc-
before creation there was neither Brahma nor Sankara nor Isana, only Vasudeva was there.
(2.9.33P)
40. Sankaracarya confirms that Narayana is transcendental to all creation. Hence, there is always
a difference between creator and created-though they are of same quality. (2.9.33P)
41. Another feature of this verse- The supreme truth is Bhagavan-or the Personality of
Godhead.The kingdom of God is not void. They are full of transcendental variegatedness and
opulences.. Hence, the Vaikunthalokas, also accepted in BG as sanatana, existed before creation
and are not annihilated even after the annihilation of manifested cosmos. Existence of Lord
implies the existence of Vaikunthalokas, as the existence of a king implies the existence of a
kingdom. (2.9.33P)
42. Impersonalists adduce no activity in the Supreme, but in this discussion the Lord is said to
have activities also (this is mentioned in previous verse). Activities of demigods are to be
understood as activities of Lord, just like activities of state officers are seen as acts of king.
(2.9.33P)
43. Less intelligent people can’t see the form of Lord and so they think Lord if formless. If sun is
not visible to a part of earth doesn’t mean that the sun has no form. (2.9.33P)
44. Some of the Vedas say that in the beginning only the impersonal Brahman existed. But this
verse points out that Brahman may be called the immediate cause, but cause of all causes is SPG.
Impersonal feature exists because by material eyes Lord can’t be perceived. One has to
spiritualize his eyes before he can expect to see Lord. He is eternally visible to residents of
Vaikuntha. Hence He is materially impersonal, just as the executive head of state may be
impersonal in the government office, although he is not impersonal in his house. (2.9.33P)
45. Example of sky within a pot and sky outside the pot – helpful for realization of the all-
pervading quality of the cosmic consciousness of the Absolute Truth. But it doesn’t mean the parts
and parcels become Supreme. (2.9.33P)
46. MP (SB2.8.10), Vidura (3.7.37) and Brahma (SB2.7.50) accept the personal feature as
Supreme.
47. The impersonalists want to make jivas and Lord sense-less. Curing the defect is the solution,
plucking it out is not. When there is problem in eye, it is treated not plucked out. (SB2.9.39P)
48. Impersonalist may squeeze out any interpretation of these 4 slokas-catursloki Bhagvatam, but
because they were spoken by the personality of Godhead, they have no chance of entering into
them. Lord has never revealed Himself to one who is proud of his knowledge. (SB2.9.36P)
49. Earth, water, fire, air and ether all enter into the body of all manifested entities and at the
same time such elements are differently situated. By His internal and external energy Lord is
within everything in manifested cosmos and at the same time He is outside of everything, situated
in the Vaikunthaloka.BS 5.37 and 5.35.Impersonalists see God everywhere and hence they
conclude that God can’t have a form. Herein lies the mystery of His transcendental knowledge-
transcendental love of Godhead. One surcharged with it can see Personality of Godhead in
every atom and at the same time in Goloka. This mystery is the most confidential part of
knowledge of Supreme, unknown to mental speculators. (SB2.9.35P)
50. Superior energy can’t be as good as the Lord although there is very little difference between
the energy and the possessor of energy. Fire is possessed of heat, but heat is not fire. This energy
of fire is described here as reflection and not directly fire. So living beings are reflection of Lord,
not the Lord Himself. (SB2.9.34P)
51. Brahma never claimed to be supreme, so this claim by foolish man is another display of the
illusory energy of the Lord. (SB2.9.34P)
52. In material world nothing is independent from Lord. Source of sun’s and moon’s light is
brahmajyoti. So thinking this world as unconnected with Lord is illusion and thinking oneself to
be supreme is also illusion.(SB2.9.34P)
53. Accepting rope as snake is illusory, But the rope is a fact. Only acceptance of it as snake is
illusory. Hence accepting this material manifestation as being divorced from the energy of the
Lord is illusion, but it is not false. (SB2.9.34P)
54. Accepting Lord as formless is illusion. Lord said in BG that He and Arjuna existed before the
battle, are present in the battle and will continue to be individual personalities in future.
(SB2.9.34P)
55. If the activities of the Supreme Brahman were material activities, then Nārada would not
have advised Vyāsadeva to meditate upon them. (SB2.9.45P)
56. Meditation on the impersonal Brahman is a troublesome business for the meditator, as
confirmed in the Bhagavad-gītā (12.5)
57. Lord has genitals (SB2.10.26)
58. Neither of the above forms of the Lord, as just described unto you from the material angle of
vision, is accepted by the pure devotees of the Lord who know Him well.(SB2.10.35)
59. He, the Personality of Godhead, manifests Himself in a transcendental form, being the subject
of His transcendental name, quality, pastimes, entourage and transcendental variegatedness.
Although He is unaffected by all such activities, He appears to be so engaged. (SB 2.10.36)
60. There is no direct engineering by the Lord for the creation and destruction of the material
world. What is described in the Vedas about His direct interference is simply to counteract the idea
that material nature is the creator. (SBZ2.10.45) The Vedic direction for the creation, maintenance
and destruction of the material world is this: yato vāimāni bhūtāni jāyante. yena jātāni jīvanti. yat
prayanty abhisaṁviśanti, i.e., everything is created by Brahman, after creation everything is
maintained by Brahman, and after annihilation everything is conserved in Brahman. Gross
materialists without any knowledge of Brahman, Paramātmā or Bhagavān conclude material
nature to be the ultimate cause of the material manifestation, and the modern scientist also shares
this view that the material nature is the ultimate cause of all the manifestations of the material
world. This view is refuted by all Vedic literature. The Vedānta philosophy mentions that Brahman
is the fountainhead of all creation, maintenance and destruction, and Śrīmad-Bhāgavatam, the
natural commentation on the Vedānta philosophy, says, janmādy asya yato ‘nvayād itarataś
cārtheṣv abhijṣaḥ svarāṭ [SB 1.1.1], etc. (SB2.10.45P)
61. Even demons get impersonal liberation. The impersonalists, therefore, are no more favored
than the enemies of the Lord; rather, they are both on the same level of spiritual salvation.
(SB3.2.24P).
62. SB3.4.13 – At the beginning of the creation, I spoke to Brahma about My transcendental
glories known as Srimad Bhagavatam. Purport: Lord said that the concise form of SB was meant
to elucidate His personality. So the impersonal explanation of those 4 verses is nullified here.
Sridhara Swami explains that the 4 verses concerned the pastimes of Lord Krsna and was never
meant for impersonal indulgence.
63. O Lord, persons who, because of their serious attitude, attain the stage of enlightened
devotional service achieve the complete meaning of renunciation and knowledge and attain the
Vaikuṇṭhaloka in the spiritual sky simply by drinking the nectar of Your topics. Others, who are
pacified by means of transcendental self-realization and have conquered over the modes of nature
by dint of strong power and knowledge, also enter into You, but for them there is much pain,
whereas the devotee simply discharges devotional service and Thus, feels no such pain.
(SB3.5.46-47)
64. Some people put forward the theory that the Supreme Brahman is overcome by illusion and
at the same time they maintain that He is unconditioned. This is against all logic. (SB3.7.9)
65. These activities of trying to Lord it over or becoming one with Lord are performed under the
dictation of the illusory energy. The experience is compared to the experience of one’s having his
head cut off in a dream. The man whose head has been cut off also sees that his head has been cut
off. If a person’s head is severed he loses his power to see. Therefore, if a man sees that his head
has been cut off, it means that he thinks like that in hallucination. Similarly a living entity is
eternally subordinate to the Lord, and he has this knowledge with him, but, artificially, he thinks
that he is God himself and that although he is God he has lost his knowledge to maya. This
conception has no meaning. (SB3.7.10P)
66. Vidura inquires that who remains to serve the Lord after the dissolution. So, the
impersonalist’s explanation of the word aham in the 4 verse of original Bhagavatam is refuted
here. The Lord and His eternal associates remain after the dissolution. Vidura’s inquiry about such
persons is a clear indication of the existence of all paraphernalia of the Lord. This is also
confirmed in Kasi-khanda, - na cyavante hi yad-bhakta, mahatyam pralayapadi, ato ‘cyuto ‘khile
loke, sa ekah sarva-go ‘vyayah – The devotees of the Lord never annihilate their individual
existences after the dissolution of the entire cosmic manifestation. Lord and devotees are both
eternal, in both the material and spiritual world. (SB3.7.37P).
67. Lord’s forms are all auspicious. Those who are destined to be dispatched to the path of hell
neglect Your personal form because of speculating on material topics. (SB3.9.4)
68. Krishna is directly mentioned in the Atharva Vedas as the dispenser of Vedic wisdom to Lord
Brahma at the beginning of this universe:
yo brahmāṇaṁ vidadhāti pūrvaṁ yo vai vedāṁś ca gāpayati sma kṛṣṇah
“It was Krishna who in the beginning instructed Brahmā in Vedic knowledge and who
disseminated Vedic knowledge in the past.”
Therefore, according to the authority of the Atharva Veda, Krishna’s teachings are accepted as
Vedic truth and Thus, naturally Bhagavad-gita being the words of Krishna is also accepted as
Vedic truth.
69. Even great sages, if they are against Your transcendental topics, must rotate in this world.
SB3.9.10
70. Persons who are falsely under the impression of being liberated, without devotional service to
the Lord, may reach the goal of the brahmajyoti, but because of their impure consciousness and
for want of shelter in the Vaikunthalokas, such so-called liberated persons again fall down into
material existence SB 10.2.32
71. Lord is the prime root of the tree of the planetary systems. It has grown by penetrating the
material nature in 3 trunks – Brahma, Siva and Almighty Visnu – from creation, maintenance and
dissolution. (SB3.9.16) Impersonalists do not believe in the personal management of things as
they are. But in this verse, it is clearly explained that everything is personal. Impersonalists’
theory that Brahman is void of all variegatedness is false because the shadow-tree described in BG
can’t exist without being the reflection of a real tree. (SB3.9.16P)Here the word gunamayam is
significant because it indicated the Lord’s possessing the transcendental qualities. (SB3.9.39P)
72. This cosmic manifestation is as it is now, it was the same in the past, and it will continue in
the same way in the future. (SB3.10.13) The systematic activities of the time factor are perpetual
and eternal and can’t be state to be false. The manifestation is temporary and occasional, but it is
not false as claimed by the Mayavadi philosophers.(SB3.10.13P)
73. In those Vaikuntha planets there are many forests which are very auspicious. In those forests
the trees are desire trees, and in all seasons they are filled with flowers and fruits because
everything in the Vaikuntha planets is spiritual and personal.(SB3.15.16)
74. It is very much regrettable that unfortunate people do not discuss the description of the
Vaikuntha planets but engage in topics which are unworthy to hear and which bewilder one’s
intelligence. Such persons are thrown into the darkest region of ignorance.(SB3.15.23) The most
important persons are the impersonalists, who cannot understand the transcendental
variegatedness of the spiritual world. Their mentality is described here as ku-katha mati-ghnih,
“intelligence bewildered by unworthy words.” How can they think of material world, which is full
of variegatedness and say that there is no variegatedness in the spiritual world? It is said that this
material world is the perverted reflection of the spiritual worlds, so unless there is
variegatedness in the spiritual world, how can there be temporary variegatedness in the
material world? (SB3.15.23P)
75. Impersonalists may argue that the form of Narayana is so nicely decorated, He is Therefore,
no the Absolute Truth. But here it is confirmed that all the variegatedness of the absolute platform
is constituted of sudda-sattva. (SB3.15.47P)
76. Kumaras, who were impersonalists in the beginning of their spiritual lives, felt completely
satisfied by seeing the form of the Lord. (SB3.15.50P)
77. Lord assumed the form of boar by His own potency (SB 3.20.8).
78. There was no point for Kardama to see an imagined form of Lord after practicing yoga for
10,000 years. (SB3.21.11P)
79. 2 points here refute mayavada theory that everything is God. (1) Kardama says “O Lord, You
are alone, but You have various energies.” (2) When the cobweb is manufactured by the saliva of
the spider, the spider doesn’t become impersonal. (SB 3.21.20P)
80. In this verse we find the words puruṣam avatīrṇaṁ sva-māyayā. The Supreme Personality of
Godhead is everlastingly, eternally the form of puruṣa, the predominator or enjoyer, and when
He appears He never accepts anything of this material energy. The spiritual world is a
manifestation of His personal, internal potency, whereas the material world is a manifestation
of His material, or differentiated, energy. The word sva-māyayā, "by His own internal
potency," indicates that whenever the Supreme Personality of Godhead descends, He comes
in His own energy. He may assume the body of a human being, but that body is not material.
>>> Ref. VedaBase => SB 3.24.16 P
81. Another word in this verse is very important: ātmānubhūtyānugata-prapañcam. The Lord
descends either as Kapila or Rāma, Nṛsiṁha or Varāha, and whatever forms He assumes in
the material world are all manifestations of His own personal internal energy. They are never
forms of the material energy. >>> Ref. VedaBase => SB 3.24.33
82. Lord manifests the 3 modes of material nature but is beyond those 3 modes. (SB3.24.43) – in
other words, although the material energy is an emanation of the Supreme Lord, He is not
affected, as we are, by the modes of material nature.
83. SB 3.25.34 - A pure devotee, who is attached to the activities of devotional service and who
always engages in the service of My lotus feet, never desires to become one with Me. Such a
devotee, who is unflinchingly engaged, always glorifies My pastimes and activities.
84. SB3.26.3P-Māyāvādī philosophers cannot understand that beyond this material world there
can be a person; Therefore, they are impersonalists. But it is explained very nicely here that the
Personality of Godhead is beyond material existence.
85. SB3.26.7-8P-Māyāvādīs says that the conditional existence of the living entity is his līlā. But
the word “pastime” implies employment in the activities of the Lord. They misuse the word & say
that even if the living entity has become a stool-eating hog, he is also enjoying his pastimes. The
word “pastime” implies voluntary acceptance for enjoyment. Therefore, this interpretation is most
misleading. Actually the Supreme Lord is the leader and maintainer of all living entities. His
pastimes are transcendental to any material activity. Such pastimes of the Lord cannot be dragged
to the level of the conditional activities of the living entities. Whatever the material energy
dictates, the conditioned soul does. He has no responsibility; he is simply the witness of the
action, but he is forced to act in that way due to his offense in his eternal relationship with
Kṛṣṇa.In Bhagavad-gītā it is said that when the Lord descends to this material world, He comes as
a person by His own energy, ātma-māyā. He is not forced by any superior energy. He comes by
His own will, but jivas are forced to take birth in a womb
86. SB3.28.6-Fixing the vital air and the mind in one of the six circles of vital air circulation
within the body, Thus, concentrating one’s mind on the transcendental pastimes of the
Supreme Personality of Godhead (Vaikuntha Lila), is called samādhi, or samādhāna, of the
mind.
87. Mayavadis say: sama-darsanat means a devotee should see himself as one with SPG. This is
foolishness. Here it is clearly mentioned that he who dedicates his everything for the satisfaction
of the Supreme Lord, is considered to be the greatest person. If servant sees one same as the
master where is the question of service? (SB3.29.33P)
88. Thinking that since SPG has entered every living entity, every living entity has become SPG
is foolishness. If a man enters a room that doesn’t mean the room has become that person.
(SB3.29.34P)
89. Why Brahma comes back from Maha Visnu’s body? Because he sometimes thinks he is
independent of Lord. That means he thinks he is equal to Lord. Although Brahmā reaches the SPG
as the first puruṣa incarnation, Mahā-Viṣṇu, who is full with transcendental qualities, he cannot
stay in the spiritual world. So persons who think they are equal to Lord even though entering
transcendental body of Maha-Visnu again fall down. (SB3.32.12-15P)
90. Brahma-darsanam: realize the Transcendence. If Brahman is impersonal, what is the question
of darsanam: face to face. (SB3.32.23P)
91. Those who are averse to the Transcendence realize the Supreme Absolute Truth differently
through speculative sense perception, and therefore, because of mistaken speculation, everything
appears to them to be relative. (SB3.32.28)
92. Everything is sustained by Lord, but that doesn’t mean everything is Lord. Mayavadi
philosophers declare diversity of sense perception to be false, but Vaisnavas accept them as a
display of His diverse energies. Brahma satya jagat mithya is not acceptable – all that glitters
is not gold doesn’t mean that the glittering object doesn’t exist. E.g. oyster shell appears
golden due to sense perception of eyes, but that doesn’t mean oyster has not existence.
Similarly, Lord Krishna’s form can’t be understood as He is, but that doesn’t mean that He
is false. To know about Lord’s form one has to understand from authorized scriptures like Brahma
Samhita and BG. Mental speculation leads to illusion that Lord is formless. (SB3.32.28P)
93. There are some philosophers, called nondualists, who because of their impersonal conception
think that varieties are false. In this verse it is specifically stated, yo mayaya viracitam. This
indicates that the varieties are a manifestation of the energy of the SPG. Thus, because the energy
is non-different from the Godhead, the varieties are also factual. The material varieties may be
temporary, but they are not false. (SB4.1.56P)
94. Daksa began with great pleasure to offer respectful prayers unto Him: You are transcendental
to all speculative positions. You are completely spiritual, devoid of all fear, and You are always in
control of the material energy. Even though You appear in the material energy, You are situated
transcendentally. You are always free from material contamination because You are self-sufficient.
(SB4.7.25-26)
95. We offer our respectful obeisances unto the Supreme, who has created varieties of
manifestations and put them under the spell of the 3 qualities of the material world in order to
create, maintain and annihilate them. He Himself is not under the control of the external energy; in
His personal feature He is completely devoid of the variegated manifestation of material qualities,
and He is under no illusion of false identification. (SB 4.7.39)
96. By Your unbroken transcendental glance You are the supreme witness of all stages of
intellectual activities. You are eternally liberated, Your existence is situated in pure goodness, and
You are existent in the Supersoul without change. You are the original Personality of Godhead,
full with 6 opulences, and You are eternally the master of the 3 modes of material nature. Thus,
You are always different from the ordinary living entities. You maintain all the affairs of the entire
universe, and yet You stand aloof and are the enjoyer of the results of all sacrifices. SB 4.9.15
97. Here the word vigraham, “having specific form,” is very significant, for it indicates that the
Absolute Truth is ultimately the SPG. His form is not material (my observation: and hence beyond
material sensory perception). Devotional service cannot be rendered to the impersonal Brahman
feature of the SPG. Whenever the word bhajasva appears, meaning “engage yourself in devotional
service,” there must be the servant, service and the served. The SPG is served, the mode of
activities to please Him is called service, and one who renders such service is called the
servant.SB4.12.5P
98. Text 7: The individual soul is one, Pure, nonmaterial and self-effulgent. He is the reservoir of
all good qualities, and He is all-pervading. He is without material covering, and He is the
witness of all activities. He is completely distinguished from other living entities, and He is
transcendental to all embodied souls. 4.20.7
99. The impersonalist may ask why one should bother chanting the HareKṛṣṇamahā-mantra
continually for so many years instead of stopping and trying for kaivalya, liberation, or merging
into the existence of the Lord. In answer, MahārājaPṛthu maintains that the attraction of this
chanting is so great that one cannot give up the process unless he is an animal. (4.20.26P)
100. SD: “many people give up devotional service to search to material benefit and liberation. So
they are greater than devotional service. What is the proof the devotional service is greater”
Example of Laxmi Ji is quoted as a reply. Another example can be of Sukadeva Goswami who
became devotee from an impersonalist. Yogis are like cows who can chew only grass not
sugarcane, karmis are like camels who can only savor thorns, not mangoes.
101. guṇālayam - refers to Viṣṇu as the reservoir of all transcendental qualities. The Māyāvādī
philosophers take the Absolute Truth to be nirguṇa ("without qualities"), in accordance with the
impersonalistic view, but actually the Lord is the reservoir of all good qualities. (SB 4.20.27P)
102. SPG manifests Himself as one with the cause and effect within this body, but one who has
transcended the illusory energy by deliberate consideration, which clears the misconception of a
snake for a rope, can understand that the Paramātmā is eternally transcendental to the material
creation and situated in pure internal energy. Thus, the Lord is transcendental to all material
contamination. Unto Him only must one surrender. (SB 4.22.38)
103. This verse is specifically stated to defy the Māyāvāda. The individual soul, when surrendered,
can understand that the SPG, although situated within the heart of the individual soul, is superior
to the individual soul. The material energy is a manifestation of His external potency, and since
the potency is identical with the potent, it appears that the Lord and individual soul are one; but
actually the individual soul is under the influence of material energy, and the Lord is always
transcendental to it. Unless the Lord is superior to the individual soul, there is no question of
prapadye, or surrender unto Him. devotional service is stressed as more important than
deliberation or mental speculation to understand the Absolute Truth. (SB 4.22.38P)
104. In BG (2.12), all living entities assembled in the battlefield, as well as Kṛṣṇa Himself, were
also present in the past as individuals and would continue to be present in the future as individuals
also. Therefore, the two puruṣas, the living entity and the SPG, never lose their respective
identities. (SB4.23.9P)
105. Prthu and Arci went to Vaikuntha in 2 different planes, indicating even after liberation they
were 2 different individuals. They did not become 0 or merge into brahman. (SB4.23.26P)
106. The place where the Pracetās arrived was the abode of Lord Śiva. Impersonalists are
generally worshipers of Lord Śiva, but Lord Śiva is never without variety in his abode.
(SB4.24.23P)
107. Śiva wanted to remain a fixed devotee of the SPG, Vāsudeva. As explained in the following
verses, Śiva never desires to merge into the existence of the Lord like the impersonalists. Rather,
he thinks that it would be good fortune for him to continue to be fixed in the understanding of the
Lord as the Supreme Being. (SB4.24.33P)
108. The words śāntāyakūṭa-sthāyasva-rociṣeare very significant. Although the Lord is within this
material world, He is not disturbed by the waves of material existence. SB4.24.34P
109. Although the impersonalists are always engaged in the worship of Lord Śiva, they are unable
to understand the prayers offered by Lord Śiva to the bodily features of Lord Viṣṇu. SB4.24.50P
110. The impersonalists, who generally worship Lord Śiva, should learn of the transcendental sac-
cid-ānanda-vigraha [Bs. 5.1] of the Lord. Here Lord Śiva kindly describes the details of the Lord's
bodily features. Thus, the impersonalists' argument that the Lord has no form cannot be accepted
under any circumstance. SB4.24.51P
111. My dear Lord, the king in charge of the heavenly kingdom is also desirous of obtaining the
ultimate goal of life — devotional service. Similarly, You are the ultimate destination of those who
identify themselves with You [ahaṁ brahmāsmi]. However, it is very difficult for them to attain
You, whereas a devotee can very easily attain Your Lordship. SB 4.24.54
112. My dear Lord, the impersonal Brahman spreads everywhere, like the sunshine or the sky. And
that impersonal Brahman, which spreads throughout the universe and in which the entire universe
is manifested, is You. SB4.24.60
113. King Malayadhvaja attained perfect knowledge by being able to distinguish the Supersoul
from the individual soul. The individual soul is localized, whereas the Supersoul is all-pervasive.
He became perfect in knowledge that the material body is not the soul but that the soul is the
witness of the material body. Sb4.28.40
114. There is special significance in the words tat-samyatam agat. The King attained the position
of possessing the same status or the same form as that of the Lord. This definitely proves that the
Supreme Personality of Godhead is always a person. In His impersonal feature, He is the rays of
His transcendental body. When a living entity attains spiritual perfection, he also attains the same
type of body, known as sac-cidananda-vigraha.
115. A king is always accompanied by his ministers, secretaries and commanders, and Lord Visnu
is also accompanied by His followers—the demigods, great sages, saintly persons and so on. He is
never alone. Consequently there is no question of the Lord's being impersonal. He is always
Himself, the Supreme Personality of Godhead, and His associates are also persons. SB4.30.6
116. The Absolute Truth is described as ādi-puruṣa. The Absolute Truth is therefore a
person and is not impersonal. SB 4.30.7 purport
117. The seven great sages [Marīci, Vasiṣṭha, Atri and so on] reside on planets beneath
Dhruvaloka. Well aware of the influence of the water of the Ganges, to this day they keep Ganges
water on the tufts of hair on their heads. They have concluded that this is the ultimate wealth, the
perfection of all austerities, and the best means of prosecuting transcendental life. Having
obtained uninterrupted devotional service to the Supreme Personality of Godhead, they neglect all
other beneficial processes like religion, economic development, sense gratification and even
merging into the Supreme. Just as jṣānīs think that merging into the existence of the Lord is the
highest truth, these seven exalted personalities accept devotional service as the perfection of
life.SB5.17.3
118. We cannot control the force of our anger. Therefore, when we look at material things, we
cannot avoid feeling attraction or repulsion for them. But the Supreme Lord is never affected in
this way. Although He glances over the material world for the purpose of creating, maintaining
and destroying it, He is not affected, even to the slightest degree. Therefore, one who desires to
conquer the force of the senses must take shelter of the lotus feet of the Lord. Then he will be
victorious.SB 5.17.19
119. O Lord, although You are completely detached from the creation, maintenance and
annihilation of this material world and are not directly affected by these activities, they are all
attributed to You. We do not wonder at this, for Your inconceivable energies perfectly qualify You
to be the cause of all causes. You are the active principle in everything, although You are separate
from everything. Thus, we can realize that everything is happening because of Your inconceivable
energy.SB 5.18.5
120. SB 5.18.30— O my Lord, I offer my respectful obeisances unto You, who have assumed the
form of a tortoise. You are the reservoir of all transcendental qualities, and being entirely untinged
by matter, You are perfectly situated in pure goodness. You move here and there in the water, but
no one can discern Your position. Therefore, I offer my respectful obeisances unto You. Because
of Your transcendental position, You are not limited by past, present and future. You are present
everywhere as the shelter of all things, and Therefore, I offer my respectful obeisances unto You
again and again.
 Although the Lord is present everywhere, He cannot be seen with ordinary eyes. As Aryamā says, the Lord
is anupalakṣita-sthāna: no one can locate Him. This is the greatness of the Supreme Personality of
Godhead.
121. SB 5.18.31— My dear Lord, this visible cosmic manifestation is a demonstration of Your
own creative energy. Since the countless varieties of forms within this cosmic manifestation are
simply a display of Your external energy, this virāṭ-rūpa [universal body] is not Your real form.
Except for a devotee in transcendental consciousness, no one can perceive Your actual form.
Therefore, I offer my respectful obeisances unto You.
 A fire consists of three elements: heat and light, which are the energy of the fire, and the fire itself. Anyone
can understand that the original fire is the reality and that the heat and light are simply the fire’s energy.
Heat and light are the formless energies of fire, and in that sense they are unreal. Only the fire has form,
and Therefore, it is the real form of the heat and light. the impersonal conception of the Lord is like the
expansion of heat and light from a fire.
 The entire material creation is resting on Kṛṣṇa’s energy, either material, spiritual or marginal, but because
His form is absent from the expansion of His energy, He is not personally present. This inconceivable
expansion of the Supreme Lord’s energy is called acintya-śakti. Therefore, no one can understand the real
form of the Lord without becoming His devotee.
122. SB 5.18.32— My dear Lord, You manifest Your different energies in countless forms: as
living entities born from wombs, from eggs and from perspiration; as plants and trees that grow
out of the earth; as all living entities, both moving and standing, including the demigods, the
learned sages and the pitās; as outer space, as the higher planetary system containing the heavenly
planets, and as the planet earth with its hills, rivers, seas, oceans and islands. Indeed, all the stars
and planets are simply manifestations of Your different energies, but originally You are one
without a second. Therefore, there is nothing beyond You. This entire cosmic manifestation is
Therefore, not false but is simply a temporary manifestation of Your inconceivable energy.
 This verse completely rejects the theory of brahma satyaṁ jagan mithyā. One thing may be permanent and
another temporary, but both the permanent and the temporary are facts. For example, if someone becomes
angry for a certain period, no one can say that his anger is false. It is simply temporary.
 No one will accept the argument that since a person’s material body is false, murder has no repercussions.
123. The Lord, whose pure form [sac-cid-ānanda-vigraha] is uncontaminated by the modes of
material nature, can be perceived by pure consciousness. In the Vedānta He is described as being
one without a second. Because of His spiritual potency, He is untouched by the contamination of
material nature, and because He is not subjected to material vision, He is known as transcendental.
He has no material activities, nor has He a material form or name. Only in pure consciousness,
Kṛṣṇa consciousness, can one perceive the transcendental form of the Lord. Let us be firmly fixed
at the lotus feet of Lord Rāmacandra, and let us offer our respectful obeisances unto those
transcendental lotus feet. SB 5.19.4
124. The Lord, whose pure form [sac-cid-ānanda-vigraha] is uncontaminated by the modes of
material nature, can be perceived by pure consciousness. In the Vedānta He is described as being
one without a second. Because of His spiritual potency, He is untouched by the contamination of
material nature, and because He is not subjected to material vision, He is known as transcendental.
He has no material activities, nor has He a material form or name. Only in pure consciousness,
Kṛṣṇa consciousness, can one perceive the transcendental form of the Lord. Let us be firmly fixed
at the lotus feet of Lord Rāmacandra, and let us offer our respectful obeisances unto those
transcendental lotus feet.SB5.19.4 Purport
125. Nārada, the most powerful saintly sage, also worships Nara-Nārāyaṇa by chanting the
following mantra: The Supreme Personality of Godhead is the master of the creation, maintenance
and annihilation of this visible cosmic manifestation, yet He is completely free from false
prestige. Although to the foolish He appears to have accepted a material body like us, He is
unaffected by bodily tribulations like hunger, thirst and fatigue. Although He is the witness who
sees everything, His senses are unpolluted by the objects He sees. Let me offer my respectful
obeisances unto that unattached, pure witness of the world, the Supreme Soul, the Personality of
Godhead. Sb5.19.12
126. SB 6.4.23 — Prajāpati Dakṣa said: The Supreme Personality of Godhead is transcendental to
the illusory energy and the physical categories it produces. He possesses the potency for unfailing
knowledge and supreme willpower, and He is the controller of the living entities and the illusory
energy. The conditioned souls who have accepted this material manifestation as everything cannot
see Him, for He is above the evidence of experimental knowledge. Self-evident and self-
sufficient, He is not caused by any superior cause. Let me offer my respectful obeisances unto
Him.
127. SD: The Lord has all knowledge and the jiva has limited knowledge. This is expressed in
verses 24 and 25. It has also been shown in verses 26 and 27 that the one Lord has a personal and
impersonal form which can be realized as such according to one’s preference. It has also been
stated in verse 28-30 that though the material forms are also the Lord, they do not arise from His
svarupa. Verse 31 and 32 show that the statements of bhakti and jnana shastra are not
contradictory. Now Daksa shows that those who claim that the difference between the jiva and the
Lord is illusory and not real are not following the path of real jnana. He then prays for fulfillment
of his desire. (Sarartha Darsini 6.4.34 purport).
128. The example given in this connection is that when an earthen pot is broken, the small portion
of the sky within the pot is united with the large sky outside the pot. Māyāvādī philosophers
misunderstand this description of Śrīmad-Bhāgavatam. Therefore, Śrī Rāmānuja Svāmī, in his
book Vedānta-tattva-sāra, has described that this merging of the soul means that after separating
himself from the material body made of eight elements — earth, water, fire, air, ether, false ego,
mind and intelligence — the individual soul engages himself in devotional service to the Supreme
Personality of Godhead in His eternal form. The material cause of the material elements absorbs
the material body, and the spiritual soul assumes its original position. As described by Śrī
Caitanya Mahāprabhu, jīvera ‘svarūpa’ haya-kṛṣṇera ‘nitya-dāsa’. SB 6.10.11 purport.
129. The words sātvata-śāstra-vigrahamindicate that the sac-cid-ānanda body of the Lord can
never be accepted to be made of māyā. Devotees do not offer prayers to the Lord in an imaginary
form. The existence of the Lord’s form is supported by all Vedic literature. SB 6.16.33 purport
130. SB 7.1.7 — My dear King Parīkṣit, the material qualities — sattva-guṇa, rajo-guṇa and tamo-
guṇa — all belong to the material world and do not even touch the Supreme Personality of
Godhead. These three guṇas cannot act by increasing or decreasing simultaneously.
131. SB 7.1.19 — Although these two men — Śiśupāla and Dantavakra — repeatedly blasphemed
the Supreme Personality of Godhead, Lord Viṣṇu [Kṛṣṇa], the Supreme Brahman, they were
quite healthy. Indeed, their tongues were not attacked by white leprosy, nor did they enter the
darkest region of hellish life. We are certainly most surprised by this.
132. SB 7.8.40 — Lord Brahmā prayed: My Lord, You are unlimited, and You possess unending
potencies. No one can estimate or calculate Your prowess and wonderful influence, for Your
actions are never polluted by the material energy. Through the material qualities, You very
easily create the universe, maintain it and again annihilate it, yet You remain the same, without
deterioration. I Therefore, offer my respectful obeisances unto You.
133. SB 7.10.49 — The impersonal Brahman is Kṛṣṇa Himself because Kṛṣṇa is the source of the
impersonal Brahman. He is the origin of the transcendental bliss sought by great saintly persons,
yet He, the Supreme Person, is your most dear friend and constant well-wisher and is intimately
related to you as the son of your maternal uncle. Indeed, He is always like your body and soul. He
is worshipable, yet He acts as your servant and sometimes as your spiritual master.
134. The reflection of the sun from a mirror is nothing but light within darkness. Thus, although it is not
exactly sunlight, without the sunlight the reflection would be impossible. Similarly, the varieties of this
world would be impossible unless there were a real prototype in the spiritual world. The Mayavadi
philosopher cannot understand this, but a real philosopher must be convinced that light is not possible at all
without a background of sunlight.

135. SB 8.3.16 — My Lord, as the fire in araṇi wood is covered, You and Your unlimited knowledge are
covered by the material modes of nature. Your mind, however, is not attentive to the activities of the
modes of nature. Those who are advanced in spiritual knowledge are not subject to the regulative
principles directed in the Vedic literatures. Because such advanced souls are transcendental, You
personally appear in their pure minds. Therefore, I offer my respectful obeisances unto You. (Sloka
complete here, now purport starts). tesam evanukampartham, aham ajnana-jam tamah, nasayamy atma-
bhava stho, jnana-dipena bhasvata. For a devotee who has taken the lotus feet of the Lord within his heart,
the Lord gives spiritual enlightenment, known as jnana-dipa, by special mercy from within. BG 10.11.
Although a devotee may externally not be very well-educated, because of his devotional service the
Supreme Personality of Godhead gives him enlightenment from within. If the Lord gives enlightenment
from within, how can one be in ignorance? Therefore, the allegation of the Mayavadis that the devotional
path is for the unintelligent or uneducated is untrue.

136. SB 8.5.45 — O Supreme Personality of Godhead, we are surrendered unto You, yet we wish to see
You. Please make Your original form and smiling lotus face visible to our eyes and appreciable to our
other senses. Purport: The Lord has both impersonal and personal features. The impersonalists have no
idea of the personal feature of the Lord, but Lord Brahma and the members of his disciplic succession want
to see the Lord in His personal form. Without a personal form there can be no question of a smiling face.
137. Māyāvādī philosophers think that since the Supreme Personality of Godhead, the Absolute Truth, has
become everything, He has no separate existence. Their philosophy is called advaita-vāda. Actually,
however, their philosophy is not correct. Here, Bali Mahārāja was the seer of the Personality of Godhead’s
universal body, and that body was that which was seen. Thus, there is dvaita-vāda; there are always two
entities — the seer and the seen. The seer is a part of the whole, but he is not equal to the whole. The part
of the whole, the seer, is also one with the whole, but since he is but a part, he cannot be the complete
whole at any time. This acintya-bhedābheda — simultaneous oneness and difference — is the perfect
philosophy propounded by Lord Śrī Caitanya Mahāprabhu. SB8.20.22 purport.

138. SB 9.8.24 — O completely peaceful Lord, although material nature, fruitive activities and
their consequent material names and forms are Your creation, You are unaffected by them.
Therefore, Your transcendental name is different from material names, and Your form is different
from material forms. You assume a form resembling a material body just to give us instructions
like those of Bhagavad-gītā, but actually You are the supreme original person. I Therefore, offer
my respectful obeisances unto You.
139. SB 9.9.49 — The Supreme Personality of Godhead, Vāsudeva, Kṛṣṇa, is extremely difficult
to understand for unintelligent men who accept Him as impersonal or void, which He is not. The
Lord is Therefore, understood and sung about by pure devotees.
140. SB 9.11.19 — After completing the sacrifice, Lord Rāmacandra, whose lotus feet were
sometimes pierced by thorns when He lived in Daṇḍakāraṇya, placed those lotus feet in the hearts
of those who always think of Him. Then He entered His own abode, the Vaikuṇṭha planet beyond
the brahmajyoti.
141. To understand clearly why Lord Rāmacandra returned, it is mentioned herewith that the Lord
went to that particular place where the bhakti-yogīs go. The impersonalists misunderstand the
statements of Śrīmad-Bhāgavatam to mean that the Lord entered His own effulgence and
Therefore, become impersonal. But the Lord is a person, and His devotees are persons. Indeed, the
living entities, like the Lord, were persons in the past, they are persons in the present, and they
will continue to be persons even after giving up the body. SB 9.11.22 Purport
142. The words nṛlokaṁ ramayām āsa mūrtyā sarvāṅga-ramyayā are significant. Kṛṣṇa is the
original form. Bhagavān, the Supreme Personality of Godhead, is Therefore, described here by the
word mūrtyā. The word mūrti means “form.” Kṛṣṇa, or God, is never impersonal; the impersonal
feature is but a manifestation of His transcendental body (yasya prabhā prabhavato jagad-aṇḍa-
koṭi). SB9.24.63-64 purport
143. Here also we find the words utpādya teṣu puruṣaḥ. Therefore, it is to be concluded that the
Absolute Truth ispuruṣa, a person. The impersonal feature is but one of the features of His
personality. Ultimately, He is a person; He is not impersonal. And not only is He puruṣa, a person,
but He is the līlā-puruṣottama, the best of all persons.SB 9.24.66 purport
144. When two birds enter a tree, one may foolishly think that the birds become one or merge with the tree,
but actually they do not. Rather, each bird keeps its individual identity. Similarly, the individual soul and
the Supersoul do not become one, nor do they merge with matter. Purport SB 10.2.27 Kṛṣṇa is described
in this verse as māyā-manuṣya because He descends exactly like a human being. He is not obliged
to come here, like karmīs, or ordinary living beings; rather, He appears by His own internal
energy (sambhavāmy ātma-māyayā) just to show favor to the fallen conditioned souls. Purport SB
10.1.5-7
145. In many places the Supreme Personality of Godhead is described as sac-cid-ānanda-
vigraha, possessing a spiritual, blissful body. His bodily feature is narākṛti(SD: refer Gopāla-tāpanī
Upaniṣad), that is, exactly like that of a human being. Here the same idea is repeated in the
words mānuṣam āśritya, which indicate that He accepts a body exactly like that of a man. SD:
These śāstric statements show that the human-like form of Kṛṣṇa is His svarūpa. Hence the phrase dehaṁ
mānuṣam cannot mean that Kṛṣna has a material body. Purport SB 10.1.11
146. If the individual living being were equal to the Supreme Lord both qualitatively and
quantitatively, there would be no question of his being under the influence of the material energy.
Iso, Purport, Mantra 7
147. Other living beings are described here as beggars who ask goods from the Lord. The Lord
supplies the things the living entities desire. If the entities were equal to the Lord in potency—if
they were omnipotent and omniscient—there would be no question of their begging from the
Lord, even for so-called liberation. Iso, Purport, Mantra 8
148. If God were ever entrapped by māyā, māyā would be more powerful than God. Such men say
that God is all-powerful, but they do not consider that if He is all-powerful there is no possibility
of His being overpowered by māyā. Iso, Purport, Mantra 9
149. One may remain alone in a room for some time and may enjoy himself by reading a book or
engaging in some thought, but it is not possible to remain in that room for years and years at a
time, and certainly not for all eternity. Therefore, for one who merges impersonally into the
existence of the Supreme, there is every chance of falling down again into the material world in
order to acquire some association. >>> Ref. VedaBase => BBD 2: Elevation at Death
150. Astronauts may travel thousands and thousands of miles, but if they do not find rest on some
planet, they have to return again to earth. In any case, rest is required. In the impersonal form, rest
is uncertain. >>> Ref. VedaBase => BBD 2: Elevation at Death
151. if the spirit is enjoying, it must have its senses also, otherwise how can it enjoy? God is an
actual person, and the spiritual spark, being a fragmental part of Him, is also a person. If the father
has personality and individuality, the son also has them; and if the son has them, we can conclude
that the father has them. So how can we, as sons of God, assert our personality and individuality
and at the same time deny them to our Father, the Supreme Lord? >>> Ref. VedaBase => OWK 1:
Throughway to Happiness
152. If the individual soul were quantitatively equal to the Supreme Lord, he would have never
been subjected to the laws of material nature. >>> Ref. VedaBase => EK 2: Hard Struggle for
Happiness
153. Throughout Bhagavad-gita we find this word mam stressed. Mam means "unto Me," meaning
unto Krsna. But there are many miscreants who are interpreting this mam to mean "everyone."
When I say, "Bring me a glass of water," does it mean that I want you to bring everyone a glass of
water? The individuality is there, but by jugglery of words they interpret "me" or "I" to mean
"everyone." Consequently when Krsna says "I," the miscreants identify this "I" with themselves.
This is a gross misinterpretation. >>> Ref. VedaBase => EK 3: Toward a Peaceful Society
154. Nih means "negative" and akara means "form," so nirakara means "negative form." The
impersonalists are mistaken when they think that God has no form at all. The word nirakara does
not indicate that He has no form, but that he has no material form as we do. Form is there, but it is
not material; it is spiritual form. >>> Ref. VedaBase => EK 4: Knowing Krsna as He Is
155. brahmano hi pratisthaham, amrtasyavyayasya ca, sasvatasya ca dharmasya,

sukhasyaikantikasya ca - "And I am the basis of the impersonal Brahman, which is immortal and
imperishable, eternal, the constitutional position of ultimate happiness." (Bg. 14.27) >>> Ref.
VedaBase => EK 4: Knowing Krsna as He Is
156. Mayavadi impersonalists claim, "I am God, you are God, everyone is God." But if they are
controlled, how can they be God? Does this make any sense? God is never controlled; He is the
supreme controller. So if somebody is controlled, immediately we should know that he is not God.
>>> Ref. VedaBase => Krsna, the Controller and Owner of All
157. If we were a hundred percent one with the Supreme Lord, then how have we come under the
control of maya (illusion)? >>> Ref. VedaBase => The Lord and His Energy -- One and Different
158. The Maya-vadis say Brahman is real but that the energy emanating from Brahman is false.
We say that because Brahman is real, His energy must also be real. That is the difference between
Mayavada philosophy and Vaisnava philosophy. One cannot claim that this material energy is
false, although it is certainly temporary. Suppose we have some trouble. There are so many kinds
of trouble pertaining to the body and mind and external affairs. That trouble comes and goes, but
when we are undergoing it, it is certainly real. We feel the consequence. We cannot say it is false.
The Mayavadi philosophers say that it is false. But then why do they become so disturbed when
they have some trouble? No, none of Krsna's energies is false. >>> Ref. VedaBase => The Lord
and His Energy -- One and Different
159. the demons who are killed by Krsna are immediately transferred to that Brahman effulgence.
So just consider: Is the place that is given to the enemies of Krsna very covetable? If my enemy
comes to my house, I may give him some place to stay, but if my intimate friend comes, I give
him a much nicer place to stay. So this Brahman effulgence is not at all covetable. >>> Ref.
VedaBase => Beyond the White Light of Brahman
160. Mayavadis contend that the living entity is like a jug. A jug makes some sound only as long
as it is not full of water. Similarly, the Mayavadis say, when we become spiritually "full" we are
"silent," or inactive. But from the Bhagavad-gita we understand that the soul is never inactive.
When inactivity is recommended, this simply means that we should not speak or act foolishly. If
we cannot talk intelligently, we had better stop talking. But you cannot equate that inactivity with
perfection. >>> Ref. VedaBase => BID 7: Kierkegaard
161. If man is God, how has he become something else? His very desire to be God means that he
is not God at the present moment. A man cannot become God, but he can become godly. >>> Ref.
VedaBase => BID 14: Sartre
162. The impersonalist philosopher says that perfection means to merge into the Supreme and lose
our individuality. We say that in the perfectional stage we merge into the Supreme but keep our
individuality. How is that? An airplane starts from the airport and climbs up and up, and when it
goes very high we cannot see it: we can simply see sky. But the airplane is not lost -- it is still
there. Another example is that of a green bird entering into a big green tree. We cannot distinguish
the bird from the tree, but they both continue to exist. Similarly, the supreme consciousness is
Krsna, and when we dovetail our individual consciousness with the Supreme, we become perfect
-- but keep our individuality. An outsider may think that there is no distinction between God and
His pure devotee, but it is due only to a poor fund of knowledge. Every individual person, every
individual being, maintains his individuality eternally, even when dovetailed with the Supreme.
>>> Ref. VedaBase => TTP 5: Realizing that God Is Everywhere
163. The impersonalist theory that after liberation one becomes inactive and need not hear
anything does not prove that a liberated person is actually inactive. A living soul cannot be
inactive. He is active either in the conditioned state or in the liberated state. A diseased person, for
example, is also active, but his activities are all painful. The same person, when freed from the
diseased condition, is still active, but in the healthy condition the activities are full of pleasure.
Similarly, the impersonalists only seek to get free from the diseased, conditioned activities, but
they have no information of activities in the healthy condition. Those who are actually liberated
and in full knowledge take to hearing the activities of Krsna; such engagement is pure spiritual
activity. >>> Ref. VedaBase => KB Introduction
164. The highest blunder committed by the impersonalists is to think that when the incarnation of
God comes He accepts the form of matter in the mode of goodness. Actually, the form of Krsna or
Narayana is transcendental to any material idea. Even the greatest impersonalist, Sankaracarya,
has admitted, narayanah paro 'vyaktat: the material creation is caused by the avyakta (impersonal)
manifestation of matter, or the nonphenomenal total reservoir of matter, but Krsna is
transcendental to that material conception. That is expressed in Srimad-Bhagavatam as suddha-
sattva, or transcendental goodness. He does not belong to the material mode of goodness, and He
is above the position of material goodness. He belongs to the transcendental, eternal status of bliss
and knowledge. >>> Ref. VedaBase => KB 2: Prayers by the Demigods for Lord Krsna in the
Womb
165. You are the original source of the material energy, just as the sun is the source of the
sunshine. The sunshine cannot cover the sun globe, nor can the material energy -- being an
emanation from You -- cover You. You appear to be in the three modes of material energy, but
actually the three modes of material energy cannot cover You. >>> Ref. VedaBase => KB 3: The
Birth of Lord Krsna
166. As confirmed in the Vedas, harir hi nirgunah saksat: "The Supreme Personality of Godhead is
always free from all material qualities." It is also said that the qualities of passion and ignorance
are nonexistent in the person of the Supreme Lord. >>> Ref. VedaBase => KB 3: The Birth of
Lord Krsna
167. Since all such potencies are emanations from Him, there is no difference between Him and
His potencies. Certain philosophers say, however, that when Krsna comes He accepts a material
body. But even if it is accepted that when He comes to the material world He accepts a material
body, it should be concluded also that because the material energy is not different from Him, this
body does not act materially. In the Bhagavad-gita it is said, therefore, that He appears by His own
internal potency, atma-maya. >>> Ref. VedaBase => KB 70: Lord Krsna's Daily Activities
168. Employing this analogy of Brahman with earth, the impersonalists especially stress the Vedic
statement sarvam khalv idam brahma: "Everything is Brahman." The impersonalists do not take
into account the varieties of manifestation emanating from the supreme cause, Brahman. They
simply consider that everything emanates from Brahman and after destruction merges into
Brahman and that the intermediate stage of manifestation is also Brahman. But although the
Mayavadis believe that prior to its manifestation the cosmos was in Brahman, after creation it
remains in Brahman, and after destruction it merges into Brahman, they do not know what
Brahman is. The Brahma-samhita, however, clearly describes Brahman: "The living entities,
space, time and the material elements like fire, earth, sky, water and mind constitute the total
cosmic manifestation, known as Bhuh, Bhuvah and Svah, which is manifested by Govinda. It
flourishes on the strength of Govinda and after annihilation enters into and is conserved in
Govinda." Lord Brahma Therefore, says, "I worship Lord Govinda, the original personality, the
cause of all causes." >>> Ref. VedaBase => KB 87: Prayers by the Personified Vedas
169. The word "Brahman" indicates the greatest of all and the maintainer of everything. The
impersonalists are attracted by the greatness of the sky, but because of their poor fund of
knowledge they are not attracted by the greatness of Krsna. In our practical life, however, we are
attracted by the greatness of a person and not by the greatness of a big mountain. Thus, the term
"Brahman" actually applies to Krsna only; Therefore, in the Bhagavad-gita Arjuna concluded that
Lord Krsna is the Para-brahman, or the supreme resting place of everything. >>> Ref. VedaBase
=> KB 87: Prayers by the Personified Vedas
170. Krsna is the Supreme Brahman because of His unlimited knowledge, unlimited potencies,
unlimited strength, unlimited influence, unlimited beauty and unlimited renunciation. Ultimately,
therefore, the word "Brahman" can be applied to Krsna only. Arjuna affirms that because the
impersonal Brahman is the effulgence emanating as rays of Krsna's transcendental body, Krsna is
the Para-brahman. Everything rests on Brahman, but Brahman itself rests on Krsna. Therefore,
Krsna is the ultimate Brahman, or Para-brahman. The material elements are accepted as the
inferior energy of Krsna. By their interaction the cosmic manifestation takes place, rests on Krsna,
and after dissolution again enters into the body of Krsna as His subtle energy. Krsna is Therefore,
the cause of both manifestation and dissolution. >>> Ref. VedaBase => KB 87: Prayers by the
Personified Vedas
171. Sarvam khalv idam brahma means that everything is Lord Krsna in the sense that everything
is His energy. That is the vision of the maha-bhagavatas. They see everything in relation to Krsna.
The impersonalists argue that Krsna Himself has been transformed into many and that Therefore,
everything is Krsna and worship of anything is worship of Him. This false argument is answered
by Krsna in the Bhagavad-gita: although everything is a transformation of the energy of Krsna, He
is not present everywhere. He is simultaneously present and not present. By His energy He is
present everywhere, but as the energetic He is not present everywhere. This simultaneous presence
and nonpresence is inconceivable to our present senses. But a clear explanation is given in the
beginning of the Isopanisad, in which it is stated that the Supreme Lord is so complete that
although unlimited energies and their transformations emanate from Krsna, Krsna's personality is
not in the least bit transformed. Therefore, since Krsna is the cause of all causes, intelligent
persons should take shelter of His lotus feet. >>> Ref. VedaBase => KB 87: Prayers by the
Personified Vedas
172. Impersonalists sometimes give the example that if one stands on a stone or a piece of wood
one certainly stands on the surface of the land, because the stone and wood both rest on the
surface of the earth. But it may be replied that if one stands directly on the surface of the earth he
is more secure than if he stands on wood or a stone that rests on the earth. In other words, taking
shelter of Paramatma or taking shelter of impersonal Brahman is not as secure a course as taking
direct shelter of Krsna in Krsna consciousness. The position of the jnanis and yogis is Therefore,
not as secure as the position of the devotees of Krsna. >>> Ref. VedaBase => KB 87: Prayers by
the Personified Vedas
173. The entrance of the Supreme Lord into everyone's heart as Paramatma sometimes bewilders
the impersonalists into equating the living entities with the Supreme Lord. They think, "Both the
Supreme Lord and the individual soul enter into the various bodies; so where is the distinction?
Why should individual souls worship the Paramatma, or Supersoul?" According to them, the
Supersoul and the individual soul are on the same level; they are one, without any difference
between them. There is a difference, however, between the Supersoul and the individual soul, and
this is explained in the Bhagavad-gita, Fifteenth Chapter, wherein the Lord says that although He
is situated with the living entity in the same body, He is superior. He is dictating or giving
intelligence to the individual soul from within. >>> Ref. VedaBase => KB 87: Prayers by the
Personified Vedas
174. The Mayavadi philosophers' thesis that God and the individual soul are one and the same
cannot be accepted because the individual soul has to develop his power according to the
development of different types of bodies. The individual soul in the body of a baby cannot show
the full power of a grown man, but the Supreme Personality of Godhead, Krsna, even when lying
on the lap of His mother as a baby, could exhibit His full power by killing Putana and other
demons who attacked Him. >>> Ref. VedaBase => KB 87: Prayers by the Personified Vedas
175. The Mayavadi philosophers mistake the living entity for the Paramatma, who is actually
sitting with the living entity as a friend. Because the Paramatma (the localized aspect of the
Supreme Personality of Godhead) and the individual living entity are both within the body, a
misunderstanding sometimes takes place that there is no difference between the two. But there is a
definite difference between the individual soul and the Supersoul, and it is explained in the Varaha
Purana as follows. The Supreme Lord has two kinds of parts and parcels: the living entity is called
vibhinnamsa, and the Paramatma, or the plenary expansion of the Supreme Lord, is called svamsa.
The svamsa plenary expansion of the Supreme Personality is as powerful as the Supreme
Personality of Godhead Himself. There is not even the slightest difference between the potency of
the Supreme Person and that of His plenary expansion as Paramatma. But the vibhinnamsa parts
and parcels possess only a minute portion of the potencies of the Lord. The Narada Pancaratra
states that the living entities, who are the marginal potency of the Supreme Lord, are undoubtedly
of the same quality of spiritual existence as the Lord Himself, but they are prone to be tinged with
the material qualities. Because the minute living entity is prone to be subjected to the influence of
material qualities, he is called jiva, and sometimes the Supreme Personality of Godhead is also
known as Siva, the all-auspicious one. So the difference between Siva and jiva is that the all-
auspicious Personality of Godhead is never affected by the material qualities whereas the minute
portions of the Supreme Personality of Godhead are prone to be affected by the qualities of
material nature. >>> Ref. VedaBase => KB 87: Prayers by the Personified Vedas
176. Similarly, impersonalists headed by Astavakra and later by Sankaracarya accept the
impersonal Brahman effulgence as the cause of everything. According to their theory, the material
manifestation is temporary and unreal, whereas the impersonal Brahman effulgence is reality. But
this theory cannot be supported either, because the Lord Himself says in the Bhagavad-gita that
the Brahman effulgence rests on His personality. It is confirmed in the Brahma-samhita that the
Brahman effulgence is the personal bodily rays of Krsna. As such, impersonal Brahman cannot be
the original cause of the cosmic manifestation. The original cause is the all-perfect, sentient
Personality of Godhead, Govinda. >>> Ref. VedaBase => KB 87: Prayers by the Personified
Vedas
177. The most dangerous theory of the impersonalists is that when God comes as an incarnation
He accepts a material body created by the three modes of material nature. This Mayavada theory
has been condemned by Lord Caitanya as most offensive. He has said that anyone who accepts the
transcendental body of the Personality of Godhead to be made of material nature commits the
greatest offense at the lotus feet of Visnu. Similarly, the Bhagavad-gita also states that when the
Personality of Godhead descends in a human form, only fools and rascals deride Him. This
actually occurred when Lord Krsna, Lord Rama and Lord Caitanya moved within human society
as human beings. >>> Ref. VedaBase => KB 87: Prayers by the Personified Vedas
178. The personified Vedas condemn the impersonal conception as a gross misrepresentation. In
the Brahma-samhita, the body of the Supreme Personality of Godhead is described as ananda-
cinmaya-rasa. The Supreme Personality of Godhead possesses a spiritual body, not a material
body. He can enjoy anything through any part of His body, and Therefore, He is omnipotent. The
limbs of a material body can perform only a particular function; for example, the hands can hold
but cannot see or hear. But because the body of the Supreme Personality of Godhead is made of
ananda-cinmaya-rasa and is Thus, sac-cid-ananda-vigraha [Bs. 5.1], He can enjoy anything and do
everything with any of His limbs. Acceptance of the spiritual body of the Lord as material is
dictated by the tendency to equate the Supreme Personality of Godhead with the conditioned soul.
The conditioned soul has a material body. Therefore, if God also has a material body, then the
impersonalistic theory that the Supreme Personality of Godhead and the living entities are one and
the same can be very easily propagated. >>> Ref. VedaBase => KB 87: Prayers by the Personified
Vedas
179. Factually, when the Supreme Personality of Godhead comes He exhibits a nonmaterial body,
and Thus, there is no difference between His childish body when He is lying on the lap of His
Mother Yasoda and His so-called grown-up body fighting with the demons. In His childhood body
He also fought with demons, such as Putana, Trnavarta and Aghasura, with strength equal to that
with which He fought in His youth against demons like Dantavakra and Sisupala. In material life,
as soon as a conditioned soul changes his body he forgets everything of his past body, but from
the Bhagavad-gita we understand that because Krsna has a sac-cid-ananda body He did not forget
instructing the sun-god about the Bhagavad-gita millions of years ago. The Lord is Therefore,
known as Purusottama because He is transcendental to both material and spiritual existence. That
He is the cause of all causes means that He is the cause of the spiritual world and of the material
world as well. The Supreme Personality of Godhead is omnipotent and omniscient. Therefore,
because a material body can be neither omnipotent nor omniscient, the Lord's body is surely not
material. The Mayavada theory that the Personality of Godhead comes within this material world
with a material body cannot be supported by any means. >>> Ref. VedaBase => KB 87: Prayers
by the Personified Vedas
180. According to Mayavada philosophy, this manifested world, or material world, is mithya or
maya, false. The Mayavadi preaching principle is brahma satyam jagan mithya: "Only the
Brahman effulgence is true, and the cosmic manifestation is illusory, or false." But according to
Vaisnava philosophy, this cosmic manifestation is true because it is caused by the Supreme
Personality of Godhead. In the Bhagavad-gita the Lord says that He enters within this material
world by one of His plenary portions and Thus, the creation takes place. From the Vedas also we
can understand that this asat, or temporary cosmic manifestation, is an emanation from the
supreme sat, or fact. From the Vedanta-sutra also it is understood that everything has emanated
from the Supreme Brahman. Therefore, the Vaisnavas do not take this cosmic manifestation to be
false. Because the Supreme Personality of Godhead has entered this cosmic manifestation in the
form of His plenary expansion and caused the creation, the Vaisnava philosophers see everything
in this material world in relationship with the Supreme Lord. >>> Ref. VedaBase => KB 87:
Prayers by the Personified Vedas
181. Certainly the cosmic manifestation comes to a close and becomes void when the living
entities merge into the body of Narayana to rest until another creation, and this may be called an
impersonal condition, but these conditions are never eternal. The cessation of the variegatedness
of the material world and the merging of the living entities into the body of the Supreme are not
permanent, because the creation will take place again and the living entities who merged into the
body of the Supreme without having developed their Krsna consciousness will again appear in
this material world when there is another creation. >>> Ref. VedaBase => KB 87: Prayers by the
Personified Vedas
182. the living entities are apparently produced by the material nature, but not independently. It is
due to the impregnation of the material nature by the supreme father that the living entities are
present. Therefore, the argument that the individual living entities are not parts and parcels of the
Supreme cannot stand. For example, the different parts of the body cannot be taken as equal to the
whole; rather, the whole body is the controller of the different limbs. Similarly, the parts and
parcels of the supreme whole are always dependent and are always controlled by the source of the
parts and parcels. It is confirmed in the Bhagavad-gita that the living entities are parts and parcels
of Krsna: mamaivamsah. No sane man, therefore, will accept the theory that the Supersoul and the
individual soul are of the same category. >>> Ref. VedaBase => KB 87: Prayers by the
Personified Vedas
183. The significant word used in this connection is yan-maya, or cin-maya. In Sanskrit grammar,
the word mayat is used in the sense of "transformation," and also in the sense of "abundance." The
Mayavadi philosophers interpret that the word yan-maya, or cin-maya, indicates that the living
entity is always equal to the Supreme. But one has to consider whether this affix, mayat, is used
for "abundance" or for "transformation." The living entity never possesses anything exactly in the
same proportion as the Supreme Personality of Godhead. Therefore, this mayat affix cannot be
used to mean that the individual living entity is quantitatively equal with the Lord. The individual
living entity never has complete knowledge; otherwise, how could he have come under the control
of maya, or the material energy? The word "abundant" can be accepted, therefore, only in
proportion to the magnitude of the living entity. The spiritual oneness of the Supreme Lord and
the living entities is never to be accepted as homogeneity. Each and every living entity is
individual. If homogeneous oneness is accepted, then by the liberation of one individual soul, all
other individual souls would have been liberated immediately. But the fact is that every individual
soul is differently enjoying and suffering in the material world. >>> Ref. VedaBase => KB 87:
184. As mentioned above, the word mayat is also used in the sense of "transformation"; sometimes
it is also used to mean "by-product." The impersonalist theory is that Brahman Himself has
accepted different types of bodies and that this is His lila, or pastime. There are, however, many
hundreds and thousands of species of life in different standards of living conditions, such as
human beings, demigods, animals, birds and beasts, and if all of them were plenary expansions of
the Supreme Absolute Truth, then there would be no question of liberation, because Brahman
would already be liberated. >>> Ref. VedaBase => KB 87: Prayers by the Personified Vedas
185. Another interpretation put forward by the Mayavadis is that in every millennium different
types of bodies are manifest, and when the millennium is closed all the different bodies, or
expansions of Brahman, automatically become one, ending all different manifestations. Then in
the next millennium, according to this theory, Brahman again expands in different bodily forms. If
we accept this theory, then Brahman becomes subject to change. But this cannot be accepted.
From the Vedanta-sutra we understand that Brahman is by nature joyful. He cannot, therefore,
change Himself into a body which is subject to so many painful conditions. Actually, the living
entities are infinitesimal parts and parcels of Brahman, and as such they are prone to be covered
by the illusory energy. >>> Ref. VedaBase => KB 87: Prayers by the Personified Vedas
186. The living entities merged into the Supreme at the time of dissolution are compared to honey.
In the honeycomb, the tastes of different flowers are conserved. When one drinks honey, one
cannot distinguish what sort of honey has been collected from what sort of flower, but the
palatable taste of the honey presupposes that the honey is not homogeneous but is a combination
of different tastes. Another example is that although different rivers ultimately mix with the water
of the sea, this does not mean that the individual identities of the rivers are thereby lost. Although
the water of the Ganges and the water of the Yamuna mix with the water of the sea, the river
Ganges and river Yamuna still continue to exist independently. The merging of different living
entities into Brahman at the time of dissolution involves the dissolution of different types of
bodies, but the living entities, along with their different tastes, remain individually submerged in
Brahman until another manifestation of the material world. As the salty taste of seawater and the
sweet taste of Ganges water are different and this difference continuously exists, so the difference
between the Supreme Lord and the living entities continuously exists, even though at the time of
dissolution they appear to merge. The conclusion is, therefore, that even when the living entities
become free from all contamination of material conditions and merge into the spiritual kingdom,
their individual tastes in relationship with the Supreme Lord continue to exist. >>> Ref. VedaBase
187. Those who advocate acceptance of this material world as false are generally known by the
maxim brahma satyam jagan mithya. They put forward the argument that everything in the
material world is prepared from matter. For example, there are many things made of clay, such as
earthen pots, dishes and bowls. After their annihilation, these things may be transformed into
many other material objects, but in all cases their existence as clay continues. An earthen water
jug, after being broken, may be transformed into a bowl or dish, but either as a dish, bowl or water
jug, the earth itself continues to exist. Therefore, the forms of a water jug, bowl or dish are false,
but their existence as earth is real. This is the impersonalists' version. This cosmic manifestation is
certainly produced from the Absolute Truth, but because its existence is temporary, it is false; the
impersonalists' understanding is that the Absolute Truth, which is always present, is the only truth.
In the opinion of other transcendentalists, however, this material world, being produced of the
Absolute Truth, is also truth. The impersonalists argue that this is fallacious because it is
sometimes found that matter is produced from spirit soul and sometimes that spirit soul is
produced from matter. Such philosophers push forward the argument that although cow dung is
dead matter, sometimes it is found that scorpions come out of cow dung. Similarly, dead matter
like nails and hair comes out of the living body. Therefore, things produced of a certain thing are
not always of the same quality as that thing. On the strength of this argument, Mayavadi
philosophers try to establish that although this cosmic manifestation is certainly an emanation
from the Absolute Truth, the cosmic manifestation does not necessarily have truth in it. According
to this view, the Absolute Truth, Brahman, should Therefore, be accepted as truth, whereas the
cosmic manifestation, although a product of the Absolute Truth, cannot be taken as truth.
The view of the Mayavadi philosophers, however, is stated in the Bhagavad-gita to be the view of
the asuras, or demons. The Lord says in the Bhagavad-gita, asatyam apratistham te jagad ahur
anisvaram / aparaspara-sambhutam kim anyat kama-haitukam: [Bg. 16.8] "The asuras' view of
this cosmic manifestation is that the whole creation is false. The asuras think that the mere
interaction of matter is the source of the creation and that there is no controller or God." But
actually this is not the fact. From the Seventh Chapter of the Bhagavad-gita we understand that the
five gross elements -- earth, water, fire, air and sky -- plus the subtle elements -- mind, intelligence
and false ego -- are the eight separated energies of the Supreme Lord. Beyond this inferior,
material energy is a spiritual energy, known as the living entities. The living entities are accepted
as the superior energy of the Lord. The whole cosmic manifestation is a combination of the
inferior and superior energies, and the source of the energies is the Supreme Personality of
Godhead. The Supreme Personality of Godhead has many different types of energies. This is
confirmed in the Vedas: parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. "The
transcendental energies of the Lord are variegated." And because such varieties of energies have
emanated from the Supreme Lord, they cannot be false. The Lord is ever-existing, and the
energies are ever-existing. Some of the energy is temporary -- sometimes manifested and
sometimes unmanifested -- but this does not mean that it is false. The example may be given that
when a person is angry he does things which are different from his normal condition of life, but
the fact that the mood of anger appears and disappears does not mean that the energy of anger is
false. Therefore, the argument of the Mayavadi philosophers that this world is false is not accepted
by the Vaisnava philosophers. The Lord Himself confirms that the view that there is no supreme
cause of this material manifestation, that there is no God, and that everything is only the creation
of the interaction of matter is a view of the asuras. The example given by the Mäyävädé
philosophers that inanimate matter like nails and hair comes from the living body is not a very
sound argument. Nails and hair are undoubtedly inanimate, but they come not from the animate
living being but from the inanimate material body. Similarly, the argument that the scorpion
comes from cow dung, meaning that a living entity comes from matter, is also unsound. The
scorpion which comes out of the cow dung is certainly a living entity, but the living entity does
not come out of the cow dung. Only the living entity’s material body, or the body of the scorpion,
comes out of the cow dung.>>> Ref. VedaBase => KB 87: Prayers by the Personified Vedas
188. The Mayavadi philosophers sometimes put forward the argument of the snake and the rope. In
the dark of evening, a curled-up rope is sometimes, due to ignorance, taken for a snake. But mistaking
the rope for a snake does not mean that the rope or the snake is false, and Therefore, this example,
used by the Mayavadis to illustrate the falsity of the material world, is not valid. When a thing is
taken as fact but actually has no existence at all, it is called false. But if something is mistaken for
something else that exists, that does not mean it is false. The Vaisnava philosophers use a very
appropriate example, comparing this material world to an earthen pot. When we see an earthen pot, it
does not at once disappear and turn into something else. It may be temporary, but the earthen pot is
taken into use for bringing water, and we continue to see it as an earthen pot. Therefore, although the
earthen pot is temporary and different from the original earth, we cannot say that it is false. We should
Therefore, conclude that the earthen pot and the entire earth are both truths because one is the product
of the other. The example of the earthen pot is very suitable: the form of the earthen pot may be
temporary, but it has a specific purpose. The purpose of the earthen pot is to carry water from one
place to another. Similarly, this material body, although temporary, has a special use. The living entity
is given a chance from the beginning of the creation to evolve different kinds of material bodies
according to the reserve desires he has accumulated from time immemorial. The human form of body
is a special chance in which the developed form of consciousness can be utilized.>>> Ref. VedaBase

189. Sometimes the Mayavadi philosophers push forward the argument that if this material world is
truth, then why are householders advised to give up their connection with this material world and take
sannyasa? But the Vaisnava philosophers' view of sannyasa is not that because the world is false one
must Therefore, give up material activities. The purpose of Vaisnava sannyasa is to utilize things as
they are intended to be utilized. Srila Rupa Gosvami has given transcendentalists two formulas for
dealing with this material world. When a Vaisnava renounces the materialistic way of life and takes to
sannyasa, it is not on the conception of the falsity of the material world but to devote himself fully to
engaging everything in the service of the Lord. Srila Rupa Gosvami Therefore, gives this formula:
"One should be unattached to the material world because material attachment is meaningless. The
entire material world, the entire cosmic manifestation, belongs to God, Krsna. Therefore, everything
should be utilized for Krsna, and the devotee should remain unattached to material things." This is the
purpose of Vaisnava sannyasa. A materialist sticks to the world for sense gratification, but a Vaisnava
sannyasi, although not accepting anything for his personal sense gratification, knows the art of
utilizing everything for the service of the Lord. Srila Rupa Gosvami has Therefore, criticized the
Mayavadi sannyasis with his second formula: "Because the Mayavadis do not know that everything
has a utilization for the service of the Lord, they take the world to be false and falsely think they are
liberated from the contamination of the material world." Since everything is an expansion of the
energy of the Supreme Lord, the expansions are as real as the Supreme Lord is. >>> Ref. VedaBase

190. That the cosmic world is only temporarily manifested does not mean that it is false or that the
source of its manifestation is false. Since the source of its manifestation is truth, the manifestation is
also truth, but one must know how to utilize it. The example of the earthen pot may be cited again: the
earthen pot produced from the whole earth is temporary, but when used for a proper purpose the
earthen pot is not false. The Vaisnava philosophers know how to utilize the temporary construction of
this material world, just as a sane man knows how to utilize the temporary construction of the earthen
pot. When the earthen pot is used for a wrong purpose, that is false. Similarly, the human body or the
material world, when used for sense gratification, is false. But if the human body and the material
creation are used for the service of the Supreme Lord, their activities are never false. Persons who are
not devotees take to the Vedic ritualistic ceremonies for materialistic reasons, and then they are
bewildered. A vivid example may be given: an intelligent person possessing one million dollars in
currency notes does not hold the money without using it, even though he knows perfectly well that the
currency notes in themselves are nothing but paper. When one has one million dollars in currency
notes, he is actually holding only a huge bunch of papers, but if he utilizes it for a purpose, then he
benefits. Similarly, although this material world may be false, just like the paper, it has its proper
beneficial utilization. Because the currency notes, although paper, are issued by the government, they
have full value. Similarly, this material world may be false or temporary, but because it is an
emanation from the Supreme Lord, it has its full value. The Vaisnava philosophers acknowledge the
full value of this material world and know how to utilize it properly, whereas the Mayavadi
philosophers fail to do so, just as those who mistake a currency note for ordinary paper discard it and
cannot utilize the money. Srila Rupa Gosvami Therefore, declares that if one rejects this material
world as false, not considering the importance of this material world as a means to serve the Supreme
Personality of Godhead, such renunciation has very little value. A person who knows the intrinsic
value of this material world for the service of the Lord, who is not attached to the material world, and
who renounces the material world by not accepting it for sense gratification is situated in real
renunciation. This material world is an expansion of the material energy of the Lord. Therefore, it is
real. It is not false, as sometimes concluded from the example of the snake and the rope. >>> Ref.
VedaBase => KB 87: Prayers by the Personified Vedas

191. That the cosmic manifestation is flickering and temporary does not mean that it is false. The
definition of falsity is "that which never had any existence but which exists only in name." For
instance, the eggs of a horse or the horn of a rabbit or the flower in the sky are phenomena which exist
only in name. There are no horse's eggs, there is no rabbit's horn, and there are no flowers growing in
the sky. There are many things which exist in name or imagination but actually have no factual
manifestation. Such things may be called false. But the Vaisnava cannot take this material world to be
false simply because of its temporary nature, its manifesting and again dissolving. >>> Ref. VedaBase

192. Because of their poor fund of knowledge, the Mayavadi philosophers forget the fact that Krsna is
always full with six opulences, eight transcendental qualities and eight kinds of perfection. No
ordinary living being can compare to Him. Therefore, the Mäyävädés’ theory that the Supersoul and
the individual soul are equal is only a misconception.>>> Ref. VedaBase => KB 87: Prayers by the
Personified Vedas
193. When Lord Krsna and Arjuna reached this region of the brahma-jyoti, Arjuna could not tolerate
the glaring effulgence, and he closed his eyes. Lord Krsna's and Arjuna's reaching the brahma-jyoti
region is described in the Hari-vamsa. In that portion of the Vedic literature, Krsna informs Arjuna,
"My dear Arjuna, the glaring effulgence, the transcendental light you are seeing, is My bodily rays. O
chief of the descendants of Bharata, this brahma-jyoti is I Myself." As the sun disc and the sunshine
cannot be separated, Krsna and His bodily rays, the brahma-jyoti, cannot be separated. Thus, Krsna
claims that the brahma-jyoti is He Himself. This is clearly stated in the Hari-vamsa, when Krsna says
aham sah. The brahma-jyoti is a combination of the minute particles known as spiritual sparks, or the
living entities, known as cit-kana. The Vedic words so 'ham, or "I am the brahma-jyoti," can also be
applied to the living entities, who can also claim to belong to the brahma-jyoti. In the Hari-vamsa,
Krsna further explains, "This brahma-jyoti is an expansion of My spiritual energy." >>> Ref.
VedaBase => KB 89: The Superexcellent Power of Krsna

194. The impersonalists would not dare believe that in the spiritual world there are such varieties of
enjoyment, but in order to demonstrate the factual, ever-blissful enjoyment in the spiritual world, Lord
Krsna descended to this planet and showed that the spiritual world is not devoid of such pleasurable
facilities of life. The only difference is that in the spiritual world such facilities are eternal, never-
ending occurrences, whereas in the material world they are simply impermanent perverted reflections.
>>> Ref. VedaBase => KB 90: Summary Description of Lord Krsna's Pastimes
195. In the beginning of her prayers, Kuntidevi said, namasye purusam tvadyam isvaram prakrteh
param: [SB 1.8.18] "I offer my obeisances unto the person, purusa, who is prakrteh param, beyond
this material manifestation." Thus, in the beginning Kuntidevi gave us the understanding that God is
the supreme purusa, the Supreme Person. He is not impersonal. He is a person, but He is not a person
of this material world or this material creation, and He does not have a material body. This is to be
understood. The poor fund of knowledge held by the impersonalists cannot accommodate how the
Supreme Absolute Truth can be a person, because whenever they think of a person they think of a
person of this material world. That is their defect. Why should God be a person of this material
world? Therefore, in the beginning Kuntédevé cleared away this misunderstanding by saying that the
Lord is prakṛteù param, beyond this material creation. Yet He is a person, and now by the grace of
Kunté we can understand that this Supreme Person, although alakṣyam, invisible, has now visibly
appeared as Kṛṣṇa. >>> Ref. VedaBase => TQK 4: Approaching Krsna, the All-pervading Truth
196. Kuntidevi says, krsnaya vasudevaya [SB 1.8.21]. The word vasudeva is sometimes understood to
mean "the all-pervading." The impersonalists have this conception of Vasudeva, and Therefore,
Kuntidevi points out, "That Vasudeva, the all-pervading, is Krsna." Isvarah sarva-bhutanam hrd-dese
'rjuna tisthati: [Bg. 18.61] Krsna, the Supreme Lord, is present in everyone's heart. Thus, He is all-
pervading. >>> Ref. VedaBase => TQK 4: Approaching Krsna, the All-pervading Truth
197. Those who are interested in bhakti-yoga have no interest in the impersonal Brahman effulgence,
which is for common men. If one were an inhabitant of the sun, what interest would he have in the
sunshine? That would be most insignificant for him. Similarly, those who are advanced in spiritual
life are not interested in the impersonal Brahman effulgence. Rather, they are interested in purusa, the
Supreme Person, Vasudeva. >>> Ref. VedaBase => TQK 4: Approaching Krsna, the All-pervading
Truth
198. Those who think of something impersonal are not yogis. Their meditation simply involves
undergoing more and more labor (kleso 'dhikataras tesam avyaktasakta-cetasam [Bg. 12.5]), and they
cannot reach anything substantial. Therefore, after meditation they say, "Come on, give me a
cigarette. Come on, my throat is now dry. Give me a cigarette." That is not meditation. Meditation
means thinking of Krsna always (satatam cintayanto mam [Bg. 9.14]) and endeavoring to advance in
Krsna consciousness with a firm vow (yatantas ca drdha-vratah). >>> Ref. VedaBase => TQK 5: The
Vision of Lotuses
199. Kaivalya-pataye namah. The Mayavadi philosophers, the monists, want to become one with the
Supreme. The Supreme is self-satisfied, and they also want to be self-satisfied by becoming one with
the Supreme. Our philosophy of Krsna consciousness is the same, but instead of becoming one with
Krsna, we depend on Krsna. That is actual oneness. If we simply agree to abide by the orders of Krsna
and have no disagreement with Him, we are situated in actual oneness. >>> Ref. VedaBase => TQK
10: The Property of the Impoverished

200. God exists, and God's energy also exists, so if we cannot see God we can at least see His energy.
We may not see the electric powerhouse and the engineer within it generating power, but we use
electricity in so many ways. Therefore, we should inquire where this electricity comes from. This is
intelligence, and if one inquires in this way he will eventually find the powerhouse itself. Similarly, if
one studies further to find out who is running the powerhouse, one will find a human being. Although
the electricity is impersonal and even the powerhouse is impersonal, the man behind everything is a
person. Similarly, God is a person. This is a logical conclusion. How can He be impersonal? That
which is impersonal has no intelligence. We have invented so many very wonderful machines, but the
machines are not intelligent. The intelligence belongs to the operator. Therefore, Krsna says,
mayadhyaksena prakrtih suyate sa-caracaram: [Bg. 9.10] "You are seeing the energy displayed in the
wonderful actions and reactions of this material cosmic manifestation, but don't think that they are
working independently. No, I am behind them." >>> Ref. VedaBase => TQK 21: What Is Our Actual
Value?
201. The Mayavadi philosophers say, brahma satyam jagan mithya: "This world is false, and Brahman
[spirit] is truth." We admit this, but qualify it. As living entities, we want enjoyment. Enjoyment
means variety. It is not possible to enjoy anything without variety. Why has God created so many
colors and so many forms? In order to create enjoyment out of variety, for variety is the mother of
enjoyment. >>> Ref. VedaBase => TQK 25: Unalloyed Devotion

202. Srimad-Bhagavatam (10.2.32):
ye 'nye 'ravindaksa vimukta-maninas
tvayy asta-bhavad avisuddha-buddhayah
aruhya krcchrena param padam tatah
patanty adho 'nadrta-yusmad-anghrayah
"O lotus-eyed Lord, those who think they are liberated in this life but do not render devotional service
to You must be of impure intelligence. Although they accept severe austerities and penances and rise
to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect
to worship Your lotus feet."

203. The Mayavadi sannyasis renounce this world (brahma satyam jagan mithya). It is very good to
preach renunciation of the world, but side by side we must have attraction for something, otherwise
our renunciation will not remain. We see many Mayavadi sannyasis who say brahma satyam jagan
mithya, but after they take sannyasa they return to the material world to open hospitals and do
philanthropic work. Why? If they have left this world, considering it mithya, false, why do they return
to take up politics, philanthropy, and sociology? Actually this is bound to happen, for we are living
entities and are active. If out of frustration we try to become inactive, we shall fail in our attempt. We
must engage in activities. >>> Ref. VedaBase => TQK 25: Unalloyed Devotion
204. The Mayavadis simply see the effulgence, which is impersonal. They cannot see anything more.
We may see an airplane rise in the sky, but after a while it passes out of our sight due to the dazzling
sunshine. The airplane is there, but we cannot see it. Similarly, if we simply try to see the effulgent
brahma-jyoti, we are unable to see within it. One of the mantras in the Isopanisad Therefore, petitions
the Lord to wind up His effulgence so that He can be seen properly. >>> Ref. VedaBase => TQK 25:
Unalloyed Devotion
205. Because we are all individual persons but our knowledge and opulence are limited, the
impersonalists cannot adjust to the idea that the Supreme, the original, unlimited cause of everything,
can also be a person. Because we are limited and God is unlimited, the Mayavadis, or impersonalists,
with their poor fund of knowledge, think that God must be impersonal. Making a material
comparison, they say that just as the sky, which we think of as unlimited, is impersonal, if God is
unlimited He must also be impersonal.

206. But that is not the Vedic instruction. The Vedas instruct that God is a person. Krsna is a person,
and we are also persons, but the difference is that He is to be worshiped whereas we are to be
worshipers. The king or president is a person, and the citizens are also persons, but the difference is
that the president or king is an exalted person who should be offered all respect. >>> Ref. VedaBase
=> TQK 26: Enchantment by Krsna's Glories

207. We cannot say that the sunshine is false and that the sun is true. If the sun is true, the sunshine is
also true. Similarly, we do not say that the material universe is false. It may be temporary, but it is not
false. Therefore, the Gosvamis and Krsna Himself tell us that since everything belongs to Krsna,
everything should be utilized for His purpose. >>> Ref. VedaBase => TLK Vs 3
208. Krsna was playing just like an ordinary child, and Mother Yasoda was treating Him as her son.
Krsna's friends, the cowherd boys, did not consider Him the Supreme Lord either. The gopis even
used to chastise Krsna. If a devotee can have such a relationship with Krsna, why should he want to
become one with God? It is better to be God's father, God's controller. This is bhakti-marga, the path
of devotional service. A devotee does not want to be equal to God or one with God. He simply wants
to render service. >>> Ref. VedaBase => TLK Vs 9

209. Mayavadi philosophers think that it is sufficient to stop all material activity, and the Buddhist
philosophers advocate nirvana, cessation of material life. Neither give more information. Actually we
are suffering due to this material combination, and that is a fact. This body is composed of earth,
water, fire, air, ether, mind, intelligence and ego. The Buddhists and Mayavadis advocate the
annihilation of the components. They say, "Let the earth go to earth, let the water go to water, let the
fire go to fire and become zero." If we dismantle the house of the material body and become zero, we
attain nirvana. Nirvana means the cessation of pleasure and pain. The Mayavadis and Buddhists claim
that if we fill an empty pitcher, the water will make some sound as long as the pitcher is not
completely filled. When the pitcher is filled, there will no longer be any sound. Thus, they claim that
all the Vedic mantras and hymns stop when one is completely Brahman-realized. In other words, the
Buddhists and Mayavadis claim that the material world is false, mithya, and that we should somehow
or other make it zero. However, simply realizing Brahman, realizing one's identity as spirit soul, is
insufficient. We must realize that Bhagavan is everywhere:
eko 'py asau racayitum jagad-anda-kotim
yac-chaktir asti jagad-anda-caya yad-antah
andantara-stha-paramanu-cayantara-stham
govindam adi-purusam tam aham bhajami
"I worship the Personality of Godhead, Govinda, who, by one of His plenary portions, enters the
existence of every universe and every atomic particle and Thus, unlimitedly manifests His infinite
energy all over the material creation." (Bs. 5.35)
Sri Bhagavan is not alone. He is not only localized, but is everywhere. Although Krsna has a
particular place, He is everywhere. It is not that because Krsna is in one place, He cannot be in others.
Since we are conditioned, when we sit in our office we cannot be at home. Krsna is not like this.
Goloka eva nivasaty akhilatma-bhutah [Bs. 5.37]. Krsna is always in Goloka Vrndavana, yet He is
andantara-stha-paramanu-cayantara-stham [Bs. 5.35]. He is within every atom of this universe. This
universe is existing due to the Garbhodakasayi Visnu. There is not only one universe, but there are
many millions, and they are all working very nicely because the Garbhodakasayi Visnu is present. We
should not think that all these planets are floating in space without any arrangement having been
made. There is definitely an arrangement.
In order to be completely free of the material modes, one has to come not only to the platform of
jnana and vairagya, but to bhakti also. >>> Ref. VedaBase => TLK Vs 19
210. e should not claim that God is formless and that He has no eyes, no head or whatever. Actually it
is stated in the Vedas that Krsna has no hand but that He can accept our offering. This means that He
has no material hand. If He actually has no hand, how can He extend His hand millions of miles to
accept an offering? Goloka Vrndavana is many trillions and trillions of miles away, but Krsna can
accept whatever we offer. When the Vedas say that God has no hands, it is meant that He has no
material hands. His hands are sac-cid-ananda-vigraha [Bs. 5.1]. >>> Ref. VedaBase => TLK Vs 35
211. "For those whose minds are attached to the unmanifested, impersonal feature of the Supreme,
advancement is very troublesome. To make progress in that discipline is always difficult for those
who are embodied." (Bg. 12.5) >>> Ref. VedaBase => TLK Vs 36
212. We have often given the example of impersonal understanding being like the understanding of
the sunshine. One may see the sunshine entering through a window into his room, but this does not
mean that one knows everything about the sun. Impersonal understanding of the Absolute Truth is
like that. The sunshine is impersonal (Brahman), the sun itself is localized (Paramatma) and the sun-
god residing within the sun is a person (Bhagavan). Just as one can understand the three aspects of the
sun -- the sunshine, the sun itself and the sun-god -- one can also understand the three aspects of the
Supreme Absolute Truth -- Brahman, Paramatma and Bhagavan. >>> Ref. VedaBase => TLK Vs 36
213. These matters are discussed thoroughly in the Vedic literatures. For instance, it is said that
although God has no hands or legs, He can accept whatever we offer (apani-pado javano grhita). It is
also stated that although God has neither eyes nor ears, He can see and hear everything. These are
apparent contradictions, but they are meant to teach us an important lesson. When we speak of seeing,
we think of material vision. Due to our material conception, we think that the eyes of God must be
like ours. Therefore, in order to remove these material conceptions, the Vedic literatures say that God
has no hands, legs, eyes, ears, etc. God has eyes, but His vision is infinite. He can see in darkness, and
He can see everywhere at once; Therefore, He has different eyes. Similarly, God has ears and can
hear. He may be in His kingdom, millions and millions of miles away, but He can hear us whispering,
because He is sitting within. We cannot avoid God's seeing, hearing, or touching. >>> Ref. VedaBase
=> PoP 3: Learning How to See God

214. The God of the monists, or Mayavadis, cannot eat, see, or hear. Such a concocted, formless God
can never bring peace to the world. How can a God who has no sensory organs see the miseries of the
people or hear their heartfelt prayers? To worship such a formless God in the name of searching for
spiritual truth can only produce misfortune in the world, never good fortune. In the Mayavada school
of philosophy, discussions on pure knowledge can throw some light on the real nature of the Absolute
Truth, but they are unable to fully reveal the esoteric and personal aspects of the Supreme Absolute
Being. These dry, empirical discussions fall far short of their objective: a complete understanding of
the Absolute Truth. >>> Ref. VedaBase => RTW 1.7: How to Cure the Material Disease
215. Sripada Sankaracarya propounded the impersonal theory, citing phrases like sarvam khalv idam
brahma: "By nature everything is Brahman, spirit." Sankaracarya's theory has caused great confusion
about established scriptural conclusions, but this phrase clearly supports the the Gita verse quoted
above. At this point it is urgent that we discuss how one can perform devotional service for the
Supreme Lord's pleasure. In this regard it is also noteworthy how saintly leaders like King Janaka
executed karma-yoga, or devotional service, by performing sacrifice. The aim of all sacrifices should
be to please the Supreme Lord, Visnu or Krsna. Contact with matter is unavoidable in our present
conditioned state, because while performing activities to sustain the body and to accomplish other
purposes, we become intimate with material nature. But if we can spiritualize these activities by
performing every one of them as a service to Brahman, the Supreme Absolute Truth, then these
activities become yajna, or sacrifice. When the Vedic phrase sarvam khalv idam brahma is interpreted
in this way, it is acceptable. In other words, when one invokes the spiritual or transcendental or
absolute in everything, then matter loses its mundaneness, and then only can one realize the perfect
meaning of the phrase sarvam khalv idam brahma. The Vaisnavas say that anything connected with
the Lord in devotional service is transcendental. In other words, it is nondifferent from the Supreme
Lord Himself, Madhava. Just as iron in long and constant touch with fire loses the characteristics of
iron and becomes fiery, so everything offered in sacrifice to the Absolute, or the Transcendence,
becomes absolute, or transcendental. >>> Ref. VedaBase => RTW 1.9: In Praise of the Supreme
Lord's Devotees
216. In the Srimad-Bhagavatam (2.1.9), Sukadeva Gosvami says,
parinisthito 'pi nairgunya
uttama-sloka-lilaya
grhita-ceta rajarse
akhyanam yad adhitavan
O saintly King [Pariksit], I was certainly situated in transcendence, yet I was still attracted by the
delineation of the pastimes of the Lord, who is described by enlightened verses. >>> Ref. VedaBase
=> RTW 2.4: In search of the Supreme Lord.

217. The Mayavadis reject the theory of transformation of energy and subscribe to the theory of the
transformation of Brahman itself. Thus, they become fixed in their belief that Brahman is impersonal.
The Supreme Lord has described the specific situations in which He manifests Himself in His
impersonal form. There are many quotes from the scriptures substantiating this point. The Supreme
Lord, by manifesting both His personal and impersonal features, has firmly established the principle
that the Supreme Absolute Person is inconceivably and simultaneously one with and different from
His energies. This philosophical conclusion -- called acintya-bhedabheda-tattva -- has been explained
by Lord Krsna Himself in the Bhagavad-gita (7.12): matta eveti tan viddhi na tv aham tesu te mayi. "I
am, in one sense, everything, but I am independent. I am not under the modes of material nature, for
they, on the contrary, are within Me." >>> Ref. VedaBase => RTW 2.5: Lord Krsna Alone Is the
Supreme Godhead; Everyone Else Is His Servant.

218. The impersonalists, in trying to destroy the illusion inherent in material forms, do away with even
the eternal spiritual forms. That is indeed very foolish. Treating a patient to cure his disease is one
thing, but ending the patient along with the disease is the work of an idiot. >>> Ref. VedaBase =>
RTW 2.13: All Perfections Come from Bhakti-yoga

219. My dear Lord, devotional service unto You is the best path for self-realization. If one gives up
that path and engages in the cultivation of speculative knowledge, he will simply undergo a
troublesome process and will not achieve his desired result. As a person who beats an empty husk of
wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is
trouble. SB 10.14.4
220. The impersonalists are obsessed with the idea that the Supreme Being is impersonal and that the
final goal is to merge into that Brahman existence. Naturally the Lord does not object. If a patient
wants to end his disease by ending his life, then who will suffer but him? The more intelligent person
will surely want to cure his disease without ending his life, and to that end he will strive to regain his
original health. Similarly, the soul infected with the material disease should want to return to his pure,
original state without annihilating his individual identity. Lord Krsna saves such persons from the
jaws of the demoniac conception of trying to become one with God. It is suicidal for the spirit soul to
attempt to lose his inherent individuality. The happiness the impersonalist experiences by
disentangling himself from the knots of material existence is automatically available to the Lord's
devotee as a by-product of devotional service. >>> Ref. VedaBase => RTW 2.13: All Perfections
Come from Bhakti-yoga

221. As Krsna says in the Bhagavad-gita (14.3),
mama yonir mahad brahma
tasmin garbham dadhamy aham
sambhavah sarva-bhutanam
tato bhavati bharata
The total material substance, called Brahman, is the source of birth, and it is that Brahman that I
impregnate, making possible the births of all living beings, O scion of Bharata.
This verse explains the famous saying sarvam khalv idam brahma from the Upanisads, meaning
"Everything is Brahman." In other words, the Supreme Brahman, Lord Krsna, is identical with both
the jiva and prakrti in that they are all Brahman. Thus, in one sense the Vaisnavas are pure monists.
Previously we deliberated upon another verse from the Bhagavad-gita (9.10):
mayadhyaksena prakrtih
suyate sa-caracaram
hetunanena kaunteya
jagad viparivartate
This material nature, which is one of My energies, is working under my direction, O son of Kunti,
producing all moving and nonmoving beings. Under its rule this manifestation is created and
annihilated again and again.
The Gita verse under discussion (14.3) gives a clearer understanding of the other verse (9.10). >>>
Ref. VedaBase => RTW 3.2: Devotion Resides in Perfect Knowledge of the Supreme
222. To shed more light on the meaning of the Upanisadic aphorism sarvam khalv idam brahma, we
cite a verse from the Visnu Purana (1.22.56):
eka-desa-sthitasyagner
jyotsna vistarini yatha
parasya brahmanah saktis
tathedam akhilam jagat
A fire radiates light all around although remaining in one spot. Similarly, the Supreme Brahman
radiates energy everywhere, which is manifested as this material world. >>> Ref. VedaBase => RTW
3.3: The Mind Is Purified of Its Attachment to Matter

223. Vaisnava mahatmas have explained the aphorism sarvam khalv idam brahma in this manner: The
philosophical school known as Visistadvaita propounds the idea that the Supreme Lord eternally
exists with His two principal potencies: the cit-sakti, or spiritual potency, and the acit-sakti, or
material potency. Though the Lord is one nondual entity, He exists dynamically, manifesting His
multifarious energies under the main headings of the cit and acit potencies, which He absolutely
controls. Although He is the source of unlimited potencies, He eternally exists in His transcendental,
personal form. This form manifests in three aspects, namely, as He sees Himself, as a loving devotee
sees Him, and as He is seen by His competitors and enemies. The Sri Vaisnava disciplic succession,
headed by Sri Ramanujacarya, cites the same text we have cited above to explain the situation of the
Lord and His energies:

A fire radiates light all around although remaining in one spot. Similarly, the Supreme Brahman
radiates energy everywhere, which is manifested as this material world.
Thus, the entire creation is proof of the existence of the Lord. One who is in complete knowledge
understands that the Absolute Truth is the Supreme Personality of Godhead, who exists eternally as
the source and controller of all energies. >>> Ref. VedaBase => RTW 3.3: The Mind Is Purified of Its
Attachment to Matter
224. Wherever the word jnana appears in the Vedic literature, it should be understood to mean
sambandha-jnana, knowledge of the relationship between the Lord and His energies. It does not refer
to the impersonalist concept of the Supreme. After a person understands sambandha-jnana, he comes
to the stage of abhidheya-jnana, knowledge of how to act in his relationship with the Supreme Lord.
This is devotional service, practiced by liberated souls. The mature stage of abhidheya-jnana leads
one to love of Godhead, the ultimate goal of all living entities. >>> Ref. VedaBase => RTW 3.3: The
Mind Is Purified of Its Attachment to Matter

225. There is no credit in finishing off the patient without curing his disease; the doctor is qualified
when he can cure the disease and save the patient. Those who pursue the four Vedic goals mentioned
above, even up to impersonal liberation, find themselves imprisoned by their senses and enslaved by
their desires. On the other hand, one who can teach people how to engage their daily activities in the
service of the Supreme Lord is the real benefactor of humanity. >>> Ref. VedaBase => RTW 3.4:
Constitutionally, the Jiva is an Eternal Servant of Krsna

226. Nowhere do the Vedic scriptures say that one has to annihilate desire in order to comprehend the
Upanisadic statement sarvam khalv idam brahma. But there are many statements recommending that
the character of desire should be transformed. It is because of the force of desire that all activities in
the world are carried out, and in the Bhagavad-gita (10.4-11) Lord Krsna discusses the multifarious
ways in which desire influences these activities: >>> Ref. VedaBase => RTW 3.5: The Means to
Liberation
227. in the Srimad-Bhagavatam (10.14.4) we find this statement by Lord Brahma:
sreyah-srtim bhaktim udasya te vibho
klisyanti ye kevala-bodha-labdhaye
tesam asau klesala eva sisyate
nanyad yatha sthula-tusavaghatinam

My dear Lord, devotional service unto You is the best path for self-realization. If someone gives up
that path and engages in the cultivation of speculative knowledge, he will simply undergo a
troublesome process and will not achieve his desired result. As a person who beats an empty husk of
wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is
trouble. >>> Ref. VedaBase => RTW 3.5: The Means to Liberation
228. When Dr. Radhakrishnan uses the words "faith in the Lord," he definitely refers to the Supreme
Personality of Godhead. By what logic does he say "Lord" but mean the impersonal Brahman? Arjuna
certainly means the person Krsna when he says (Bg. 2.7), sisyas te 'ham sadhi mam tvam prapannam:
"Now I am Your disciple, and a soul surrendered unto You. Please instruct me." With these words he
addresses Krsna at the beginning of the Bhagavad-gita. At this stage of the Gita the impersonal
Brahman is still to be discussed. When the subject of the impersonal Brahman is finally raised, Lord
Krsna unequivocally declares that He is the source of the impersonal Brahman. Sound logic says that
one cannot surrender to something impersonal and formless. Those who are overly attached to the
impersonal Brahman will find surrendering to this formless concept very painful and, indeed,
impossible, and if they persist along this path they will end up surrendering to their wife, family, and
relatives. >>> Ref. VedaBase => RTW 4.1: The Fundamental Question Evades the Erudite Scholar.
229. Scholars like Dr. Radhakrishnan should understand that within Lord Krsna there is only Lord
Krsna and nothing else. Lord Krsna's body and soul are the same. The Gita's conclusion is that the
nondual truth is Krsna, the absolute Supreme Being. But Dr. Radhakrishnan has somehow discovered
another, second being within Krsna. This discovery then converts Dr. Radhakrishnan into a believer in
dualism! >>> Ref. VedaBase => RTW 4.2: Transcendental Devotional Service Reveals the Real Form
of the Lord.
230. In general, the monists cannot grasp the intricate philosophy of nondualism. So Dr.
Radhakrishnan has spun out of his imagination a theory by which he tries to establish dualism in
nondualism. When Dr. Radhakrishnan writes that we must surrender to "the Unborn, Beginningless,
Eternal who speaks through Krsna," he implies that it is the impersonal Brahman within Krsna who is
speaking about surrender. Once it is established that the impersonal Brahman can speak, then He must
also possess the instrument of speech, namely the tongue. Thus, we see that Dr. Radhakrishnan's
whole concept of impersonalism is immediately undermined. There is sufficient evidence in the
scriptures to conclude that one who talks can also walk. And a being capable of speaking and walking
must indeed be endowed with all the senses. Then He must also be able to perform other activities,
such as eating and sleeping. So how can Dr. Radhakrishnan claim that his beginningless, eternal
object is impersonal? >>> Ref. VedaBase => RTW 4.2: Transcendental Devotional Service Reveals
the Real Form of the Lord.

231. What a strange monism he propounds, in which the Absolute Truth, the nondual Supreme Being,
is supposedly separate from His inner existence! Can Dr. Radhakrishnan explain these obvious flaws
in his philosophy? When the Supreme Lord Himself is present in everyone's heart as the omniscient
Supersoul, then who else can sit in His heart? In the Gita, Lord Krsna Himself speaks about His
transcendental qualities, making statements that Dr. Radhakrishnan, armed with his material erudition,
has made but a feeble attempt to contradict. Through such foolishness Dr. Radhakrishnan has made a
show of spreading education, but in fact he has preached untruth. >>> Ref. VedaBase => RTW 4.2:
Transcendental Devotional Service Reveals the Real Form of the Lord.

232. In the Gita (14.27) He says,
233. brahmano hi pratistaham
234. amrtasyavyayasya ca
235. sasvatasya ca dharmasya
236. sukhasyaikantikasya ca
237. And I am the basis of the impersonal Brahman, which is immortal, imperishable, and eternal and
is the constitutional position of ultimate happiness. >>> Ref. VedaBase => RTW 4.3: Lord Krsna Is
the Supreme Controller Godhead.

238. Since Lord Krsna is the basis of the impersonal, formless Brahman, He is certainly far superior it.
The mosquito net is inside the house, not the other way around; the ink-pot is on the table, not vice
versa. Even a small boy can grasp this. Then why does Dr. Radhakrishnan hesitate to accept this
truth? >>> Ref. VedaBase => RTW 4.3: Lord Krsna Is the Supreme Controller Godhead.
239. in the Gita (9.11), Lord Krsna Himself condemns these offenders:
avajananti mam mudha
manusim tanum asritam
param bhavam ajananto
mama bhuta-mahesvaram
Fools deride Me when I descend in the human form. They do not know My transcendental nature as
the Supreme Lord of all that be. >>> Ref. VedaBase => RTW 4.3: Lord Krsna Is the Supreme
Controller Godhead.
240. An analogy the Mayavadis often repeat is "All rivers flow into the ocean." This means that all
jivas merge into Brahman. But the truth that escapes them is that many large aquatics are permanent
residents of the ocean and are never attracted to go and live in the river. The eternally liberated souls
need not strive for liberation. >>> Ref. VedaBase => RTW 4.4: Lord Krsna Is the Supreme
Personality of Godhead
241. The Srimad-Bhagavatam (10.2.32) states:
ye 'nye 'ravindaksa vimukta-maninas
tvayy asta-bhavad avisuddha-buddhayah
aruhya krcchrena param padam tatah
patanty adho 'nadrta-yusmad-anghrayah
O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the
highest position may think themselves liberated, their intelligence is impure. They fall down from
their position of imagined superiority because they have no regard for Your lotus feet." >>> Ref.
VedaBase => RTW 5.1: The Highest Use of Intelligence

242. Sripada Sankaracarya taught and exhibited ideal brahminical behaviour. He propounded
irrefutable arguments that destroyed materialistic views. Furthermore, his erudition, realization, and
renunciation were of an extremely high caliber. Yet when his so-called followers dilute and mutilate
his philosophy, we are moved simultaneously to tears and laughter. >>> Ref. VedaBase => RTW 5.1:
The Highest Use of Intelligence

243. Sripada Sankaracarya assessed the prevailing trends of his time and concluded that the monistic
view, or the impersonal philosophy, was best suited for his contemporaries. But that was not his final
conclusion. He went on to say, bhaja govindam mudha-mate: "O fools, simply worship Govinda."
From his use of the word bhaja, "worship," we understand him to mean that one should worship Lord
Govinda's name, form, qualities, pastimes, and do on. >>> Ref. VedaBase => RTW 5.1: The Highest
Use of Intelligence
244. Śukadeva G recommends that one should always hear about Kṛṣṇa. He does not recommend that
one hear and chant about the demigods. Contrast with mayavadis: One can chant any name. NOD
chapter 2
245. SB 4.20.24 Maharaja Prithu – “My dear Lord, if after taking liberation I have no chance
of hearing the glories of Your Lordship, glories chanted by pure devotees from the core of
their hearts in praise of Your lotus feet, and if I have no chance for this honey of
transcendental bliss, then I shall never ask for liberation or this so-called spiritual
emancipation. I shall simply always pray unto Your Lordship that You may give me millions
of tongues and millions of ears, so that I can constantly chant and hear of Your transcendental
glories.”
246. Defect of impersonal liberation – since they have no idea of transcendental form of the
Lord, no chance of hearing and chanting the glories of the Supreme Lord.
247. SB 5.14.44 SG says regarding Maharaja Bharata –“Any person whose heart is attracted
by the transcendental qualities of the Supreme Personality of Godhead, Madhusūdana, does
not care even for that liberation which is aspired to by many great sages, what to speak of
material opulences.”
248. SB 6.11.25 Vrtrasura –“My dear Lord, by leaving Your transcendental service I may be
promoted to the planet called Dhruvaloka [the polestar], or I may gain lordship over all the
planetary systems of the universe. But I do not aspire to this. Nor do I wish the mystic
perfections of yoga practice, nor do I aspire to spiritual emancipation. All I wish for, my
Lord, is Your association and transcendental service eternally.”
249. SB 6.17.28 Lord Siva – “persons who are devoted to Nārāyaṇa [Kṛṣṇa] are not afraid of
anything. If they are elevated to the higher planetary systems, or if they get liberation from
material contamination, or if they are pushed down to the hellish condition of life—or, in
fact, in any situation whatever—they are not afraid of anything. Simply because they have
taken shelter of the lotus feet of Nārāyaṇa, for them any position in the material world is as
good as another.”
250. SB 6.18.74 Indra – “persons who have given up all kinds of desire and are simply
engaged in devotional service to the Lord know what is actually their self-interest. Such
persons are actually serving their self-interests and are considered first-class experts in the
matter of advancing to the perfectional stage of life.”
251. SB 7.6.25 – Maharaja Prahlada – “If the Supreme Lord Kṛṣṇa is pleased with you, then
any desire you may have within the core of your heart can be fulfilled without any doubt. As
such, what is the use of elevating yourself by the results of fruitive activities, which are
automatically achieved in all events by the modes of material nature? And what is the use for
you of spiritual emancipation or liberation from material bondage? If you are always engaged
in chanting the glories of the Supreme Lord and always relishing the nectar of the lotus feet
of the Lord, then there is no necessity for any of these."
252. SB 7.8.42 Indra – “Devotees do not care even for liberation, what to speak of these
material opulences. Actually, we are not enjoyers of the fruits of sacrifices. Our only duty is
to always be engaged in Your service, for You are the enjoyer of everything."
253. SB 8.3.20 Gajendra – “persons who are pure devotees and have, by serving the lotus feet of great
souls, become freed from all material desires, are always merged in the ocean of transcendental bliss
and, as such, are always satisfied simply by glorifying Your auspicious characteristics. For them there
is nothing else to aspire to or pray for."

254. SB 9.4.67 Lord of Vaikuntha - "My pure devotees are always satisfied being engaged in
devotional service, and Therefore, they do not aspire even after the five liberated stages. So
when they are not interested even in these liberated positions, you can know how little they
care for material opulences or material liberation."
255. SB 10.16.37 Nagapatnis – “anyone who adores the dust of Your lotus feet does not care a
fig for heavenly planets, lordship over all the planetary systems, the mystic perfections
of yoga, or even liberation from material existence.”
256. SB 10.87.21 Vedas personified – "Dear Lord, it is very difficult to understand spiritual
knowledge. Your appearance here, just as You are, is to explain to us this most difficult
subject of knowledge of the spirit. As such, Your devotees who have left their domestic
comforts to associate with the liberated ācāryas [teachers] are now fully merged in the
devotional service of Your Lordship, and Thus, they do not care for any so-called liberation."
257. SB 11.20.34 Lord Krsna –“the devotees who have completely taken shelter of My
service are so steadfast in devotional service that they have no other desire. Even if they are
offered the four kinds of spiritual opulences.”
258. SB 11.14.14 Lord Krsna – “a person whose consciousness is completely absorbed in My
thought and activities does not aspire even to occupy the post of Brahmā, or the post of Indra,
or the post of lordship over the planets, or the eight kinds of mystic perfections, or even
liberation itself."
259. SB 12.10.6 Lord Siva – “This great brāhmaṇa sage Mārkaṇḍeya has attained unflinching
faith and devotion unto the Supreme Personality of Godhead, and as such he does not aspire
after any benedictions, including liberation from the material world."
260. Padma Purana Damodarastakam – “"I do not ask You for liberation or any material
facility up to the point of liberation. What I want as Your favor is that I may always think of
Your form in which I see You now, as Dāmodara. You are so beautiful and attractive that my
mind does not want anything besides this wonderful form."
261. Hayaśīrṣa Paṣcarātra - "I do not want any resultant benediction from my dharma artha
kama moksa. I simply pray to be an eternal servant at Your lotus feet.”
262. Hayaśīrṣa Paṣcarātra – Lord Nrsimhadeva wanted to offer a benediction to Prahlada. But
Prahlada refused citing example of Hanuman ji who was serving Lord Rama without asking
anything in return.
263. Hanumān Ji - "My dear Lord, if You like You can give me salvation from this material
existence, or the privilege of merging into Your existence, but I do not wish any of these
things. I do not want anything which diminishes my relationship with You as servant to
master, even after liberation."
264. Nārada Paṣcarātra - "I do not wish any perfectional stage by performing dharma artha
kama moksa. I simply pray that You grant me the favor of keeping me under Your lotus feet.
I do not wish any kind of liberation. I simply pray for Your favor that I may be always
engaged in Your loving service."
265. SB 6.14.5 Maharaja Pariksit – “I have heard that even great persons who have undergone
severe austerities and who are liberated with full knowledge must strive to become devotees
of the Lord. It is understood that such persons are very rare and almost never to be seen.”
There are many liberated persons but a devotee is very rare.
266. SB 1.8.20 Queen Kunti –“You are so great that You are inconceivable even to great stalwart
scholars and paramahaṁsas [fully liberated souls]. So if such great sages, who are transcendental to
all the reactions of material existence, are unable to know You, then as far as we are concerned,
belonging to the less intelligent woman class, how is it possible for us to know Your glories? How
can we understand You?"

· Although she was a woman and was considered less intelligent than a man,
being a devotee still she realized the glories of Kṛṣṇa.
267. SB 1.17.10 atmarama verse – “even those who are completely liberated from material
contamination are attracted by the transcendental qualities of Lord Kṛṣṇa.”
268. SB 3.25.34 - "My dear mother, devotees whose hearts are always filled in the service of
My lotus feet and who are prepared to do anything for My satisfaction, especially those
fortunate devotees who assemble together to understand My qualities, pastimes and form and
Thus, glorify Me congregationally and derive transcendental pleasure therefrom, never desire
to become one with Me. And what to speak of becoming one with Me, if they are offered a
post like Mine in My abode, or opulence like Mine, or even personal association with Me
with similar bodily features, they refuse to accept, because they are satisfied simply by being
engaged in My devotional service."
269. SB 4.9.10 - "My dear Lord, the transcendental pleasure derived by meditation upon Your
lotus feet, which is enjoyed by the pure devotees, cannot be approached by the transcendental
pleasure derived by the impersonalists through self-realization. So how can the fruitive
workers, who at most can aspire to promotion to the higher heavenly planets, understand
You, and how can they be described as enjoying a happiness similar to the devotees'
happiness?"
270. SB 3.25.36 – “My pure devotees are charmed by seeing My different forms, the beauty
of My face, the structure of My body so enchanting. My laughing, My pastimes and My
glance appear to them so beautiful that their minds are always absorbed in thoughts of Me
and their lives are dedicated fully unto Me. Although such people do not desire any kind of
liberation or any kind of material happiness, still I give them a place among My associates in
the supreme abode."
271. Rupa Goswami - One who is actually attracted by the beauty of the lotus feet of Śrī
Kṛṣṇa or His service, and whose heart, by such attraction, is always full with transcendental
bliss, will naturally never aspire after the liberation which is so valuable to the impersonalists.
272. SB 3.4.15 - "My dear Lord, for persons who are engaged in Your transcendental loving
service there is nothing worth obtaining from religiousness, economic development, sense
gratification or liberation—although happiness from these different sources can be very
easily had by them. In spite of such facilities, my dear Lord, I do not aspire to achieve any
such results. My only prayer is that I may have unflinching faith and devotion unto Your
lotus feet."
273. Materially affected means having desire for material enjoyment or becoming one with
the Supreme. In material world everyone wants to be on top. Extend the idea a little further
and person wants to be God. So this idea is also material though a little advanced. NOD
chapter 3
274. Impersonalists are like enemies of the Lord and so they achieve only brahmajyoti.
275. SB 10.87.23 - "My dear Lord, yogīs meditate upon Your localized feature, and Thus,
they achieve the spiritual perfection of being merged in the impersonal brahma-
jyotir. Persons who treat You as an enemy achieve the same perfection without meditating.
The gopīs, who are embraced by Your serpentine arms and who have such lusty attitudes,
also achieve the same perfection. And as far as we are concerned, being different demigods in
charge of the different parts of Vedic knowledge, we are always following in the footsteps of
the gopīs. Thus, we hope to attain the same perfection."
276. Brahmāṇḍa Purāṇa it is stated, "Those who have achieved liberation from material
contamination and those who are demons and are killed by the Supreme Personality of
Godhead become absorbed in the Brahman concept of life and reside in the spiritual sky of
the brahma-jyotir.”
277. the transcendental pleasure derived in association with the Supreme Person is far greater than the
pleasure derived from impersonal Brahman realization, because of the direct meeting with the eternal
form of the Lord. Impersonalists do not directly derive the transcendental pleasure of association with
the Lord by hearing of His pastimes. As such, the impersonalists cannot derive any relishable
transcendental pleasure from the topics of Bhagavad-gita, in which the Lord is personally talking with
Arjuna. The basic principle of their impersonal attitude does not allow them the transcendental
pleasure which is relished by a devotee whose basic principle of understanding is the Supreme Person.
The impersonalistic commentary on Bhagavad-gita is Therefore, disastrous, because without
understanding the transcendental pleasure of the Gita, the impersonalist wants to interpret it in his
own way. >>> Ref. VedaBase => NoD 35: Neutral Love of God
278. In the Third Canto, Fifteenth Chapter, verse 43, of the Srimad-Bhagavatam, there is a statement
concerning the four saintly persons known as Catuh-sana, headed by Sanaka-kumara. They went to
visit the Lord of Vaikunthaloka in the spiritual sky, and when they bowed down before the Lord, the
aroma of the tulasi, mixed with saffron, entered their nostrils and immediately attracted their minds.
Although these four saintly persons were always absorbed in the thought of impersonal Brahman,
from association with the Lord and from smelling the tulasi leaves the hairs on their bodies
immediately stood up. This shows that even a person who is situated in Brahman realization, if he is
put into association with devotees in pure devotional service, will immediately become attracted to the
personal feature of the Lord. >>> Ref. VedaBase => NoD 35: Neutral Love of God
279. When Lord Krsna, along with His elder brother Balarama and sister Subhadra, came to
Kuruksetra in a chariot on the occasion of a solar eclipse, many mystic yogis also came. When these
mystic yogis saw Lord Krsna and Balarama, they exclaimed that now that they had seen the excellent
bodily effulgence of the Lord, they had almost forgotten the pleasure derived from impersonal
Brahman realization. In this connection one of the mystics approached Krsna and said, "My dear
Lord, You are always full with transcendental bliss, excelling all other spiritual positions. And so,
simply by seeing You from a distant place, I have come to the conclusion that there is no need of my
being situated in the transcendental bliss of impersonal Brahman." >>> Ref. VedaBase => NoD 35:
Neutral Love of God

280. Lord Krsna says, mayadhyaksena prakrtih [Bg. 9.10]. When He descends into the material
universe, His consciousness is not materially affected. If He were so affected, He would be unfit to
speak on transcendental matters as He does in the Bhagavad-gita. >>> Ref. VedaBase => Bg
Introduction
281. It is also explained in the Gita that impersonal Brahman is also subordinate to the complete
Supreme Person (brahmano hi pratisthaham). >>> Ref. VedaBase => Bg Introduction

282. Nityo nityanam cetanas cetananam. (Katha Upanisad 2.2.13) As we are all individual living
beings and have our individuality, the Supreme Absolute Truth is also, in the ultimate issue, a person,
and realization of the Personality of Godhead is realization of all of the transcendental features in His
complete form. >>> Ref. VedaBase => Bg Introduction

283. The Mayavadi theory that after liberation the individual soul, separated by the covering of maya,
or illusion, will merge into the impersonal Brahman and lose its individual existence is not supported
herein by Lord Krsna, the supreme authority. Nor is the theory that we only think of individuality in
the conditioned state supported herein. Krsna clearly says herein that in the future also the
individuality of the Lord and others, as it is confirmed in the Upanisads, will continue eternally. This
statement of Krsna's is authoritative because Krsna cannot be subject to illusion. If individuality were
not a fact, then Krsna would not have stressed it so much-even for the future. The Mayavadi may
argue that the individuality spoken of by Krsna is not spiritual, but material. Even accepting the
argument that the individuality is material, then how can one distinguish Krsna's individuality? Krsna
affirms His individuality in the past and confirms His individuality in the future also. He has
confirmed His individuality in many ways, and impersonal Brahman has been declared to be
subordinate to Him. Krsna has maintained spiritual individuality all along; if He is accepted as an
ordinary conditioned soul in individual consciousness, then His Bhagavad-gita has no value as
authoritative scripture. A common man with all the four defects of human frailty is unable to teach
that which is worth hearing. The Gita is above such literature. No mundane book compares with the
Bhagavad-gita. When one accepts Krsna as an ordinary man, the Gita loses all importance. The
Mayavadi argues that the plurality mentioned in this verse is conventional and that it refers to the
body. But previous to this verse such a bodily conception is already condemned. After condemning
the bodily conception of the living entities, how was it possible for Krsna to place a conventional
proposition on the body again? Therefore, individuality is maintained on spiritual grounds and is
Thus, confirmed by great acaryas like Sri Ramanuja and others. It is clearly mentioned in many places
in the Gita that this spiritual individuality is understood by those who are devotees of the Lord. Those
who are envious of Krsna as the Supreme Personality of Godhead have no bona fide access to the
great literature. The nondevotee's approach to the teachings of the Gita is something like that of a bee
licking on a bottle of honey. One cannot have a taste of honey unless one opens the bottle. Similarly,
the mysticism of the Bhagavad-gita can be understood only by devotees, and no one else can taste it,
as it is stated in the Fourth Chapter of the book. Nor can the Gita be touched by persons who envy the
very existence of the Lord. Therefore, the Mayavadi explanation of the Gita is a most misleading
presentation of the whole truth. Lord Caitanya has forbidden us to read commentations made by the
Mayavadis and warns that one who takes to such an understanding of the Mayavadi philosophy loses
all power to understand the real mystery of the Gita. If individuality refers to the empirical universe,
then there is no need of teaching by the Lord. The plurality of the individual soul and the Lord is an
eternal fact, and it is confirmed by the Vedas as above mentioned. >>> Ref. VedaBase => Bg 2.12
284. The Mayavadi theory of oneness of the spirit soul cannot be entertained, on the ground that the
spirit soul cannot be cut into pieces as a fragmental portion. Such cutting into different individual
souls would make the Supreme cleavable or changeable, against the principle of the Supreme Soul's
being unchangeable. As confirmed in the Gita, the fragmental portions of the Supreme exist eternally
(sanatana) and are called ksara; that is, they have a tendency to fall down into material nature. These
fragmental portions are eternally so, and even after liberation the individual soul remains the same --
fragmental. But once liberated, he lives an eternal life in bliss and knowledge with the Personality of
Godhead. The theory of reflection can be applied to the Supersoul, who is present in each and every
individual body and is known as the Paramatma. He is different from the individual living entity.
When the sky is reflected in water, the reflections represent both the sun and the moon and the stars
also. The stars can be compared to the living entities and the sun or the moon to the Supreme Lord.
The individual fragmental spirit soul is represented by Arjuna, and the Supreme Soul is the
Personality of Godhead Sri Krsna. They are not on the same level, as it will be apparent in the
beginning of the Fourth Chapter. If Arjuna is on the same level with Krsna, and Krsna is not superior
to Arjuna, then their relationship of instructor and instructed becomes meaningless. If both of them
are deluded by the illusory energy (maya), then there is no need of one being the instructor and the
other the instructed. Such instruction would be useless because, in the clutches of maya, no one can be
an authoritative instructor. Under the circumstances, it is admitted that Lord Krsna is the Supreme
Lord, superior in position to the living entity, Arjuna, who is a forgetful soul deluded by maya. >>>
Ref. VedaBase => Bg 2.13

285. This consciousness of the soul is, however, different from the consciousness of the Supreme
because the supreme consciousness is all-knowledge -- past, present and future. The consciousness of
the individual soul is prone to be forgetful. When he is forgetful of his real nature, he obtains
education and enlightenment from the superior lessons of Krsna. But Krsna is not like the forgetful
soul. If so, Krsna's teachings of Bhagavad-gita would be useless. >>> Ref. VedaBase => Bg 2.20
286. All these qualifications of the atomic soul definitely prove that the individual soul is eternally the
atomic particle of the spirit whole, and he remains the same atom eternally, without change. The
theory of monism is very difficult to apply in this case, because the individual soul is never expected
to become one homogeneously. After liberation from material contamination, the atomic soul may
prefer to remain as a spiritual spark in the effulgent rays of the Supreme Personality of Godhead, but
the intelligent souls enter into the spiritual planets to associate with the Personality of Godhead. >>>

287. Although Arjuna is addressed herein as the mighty hero who could subdue the enemies, he is
unable to recall what had happened in his various past births. Therefore, a living entity, however great
he may be in the material estimation, can never equal the Supreme Lord. Anyone who is a constant
companion of the Lord is certainly a liberated person, but he cannot be equal to the Lord. The Lord is
described in the Brahma-samhita as infallible (acyuta), which means that He never forgets Himself,
even though He is in material contact. Therefore, the Lord and the living entity can never be equal in
all respects, even if the living entity is as liberated as Arjuna. >>> Ref. VedaBase => Bg 4.5
288. eko devo nitya-lilanurakto
bhakta-vyapi hrdy antar-atma
"The one Supreme Personality of Godhead is eternally engaged in many, many transcendental forms
in relationships with His unalloyed devotees." This Vedic version is confirmed in this verse of the
Gita personally by the Lord. He who accepts this truth on the strength of the authority of the Vedas
and of the Supreme Personality of Godhead and who does not waste time in philosophical
speculations attains the highest perfectional stage of liberation. Simply by accepting this truth on
faith, one can, without a doubt, attain liberation. The Vedic version tat tvam asi is actually applied in
this case. Anyone who understands Lord Krsna to be the Supreme, or who says unto the Lord "You
are the same Supreme Brahman, the Personality of Godhead," is certainly liberated instantly, and
consequently his entrance into the transcendental association of the Lord is guaranteed.>>> Ref.
VedaBase => Bg 4.9

289. The Mayavadi philosophers wrongly think that Krsna loses His own separate existence in His
many expansions. This thought is material in nature. We have experience in the material world that a
thing, when fragmentally distributed, loses its own original identity. But the Mayavadi philosophers
fail to understand that absolute means that one plus one is equal to one, and that one minus one is also
equal to one. This is the case in the absolute world. >>> Ref. VedaBase => Bg 4.35
290. O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are
strung on a thread. >>> Ref. VedaBase => Bg 7.7

291. Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of
Godhead, Krsna, was impersonal before and have now assumed this personality. Due to their small
knowledge, they do not know My higher nature, which is imperishable and supreme. >>> Ref.
VedaBase => Bg 7.24

292. 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. PURPORT Here the question of personality and impersonality is
clearly stated. If Krsna, the form of the Supreme Personality of Godhead, were maya, material, as the
impersonalists consider Him to be, then like the living entity He would change His body and forget
everything about His past life. Anyone with a material body cannot remember his past life, nor can he
foretell his future life, nor can he predict the outcome of his present life; Therefore, he cannot know
what is happening in past, present and future. Unless one is liberated from material contamination, he
cannot know past, present and future. >>> Ref. VedaBase => Bg 7.26
293. Impersonalist commentators on the Bhagavad-gita unreasonably assume that Brahman takes the
form of jiva in the material world, and to substantiate this they refer to Chapter Fifteen, verse 7, of the
Gita. But in this verse the Lord also speaks of the living entity as "an eternal fragment of Myself." The
fragment of God, the living entity, may fall down into the material world, but the Supreme Lord
(Acyuta) never falls down. Therefore, this assumption that the Supreme Brahman assumes the form of
jiva is not acceptable. It is important to remember that in Vedic literature Brahman (the living entity)
is distinguished from Para-brahman (the Supreme Lord). >>> Ref. VedaBase => Bg 8.3
294. Sometimes people are under the impression that the soul is different from the body and that when
the body is finished, or one is liberated from the body, the soul remains in a void and becomes
impersonal. But actually that is not the fact. How can the soul, which is so active within this body, be
inactive after being liberated from the body? It is always active. BG 9.2 purport
295. Yet one should not conclude that because He is spread all over He has lost His personal
existence. To refute such an argument the Lord says, "I am everywhere, and everything is in Me, but
still I am aloof." For example, a king heads a government which is but the manifestation of the king's
energy; the different governmental departments are nothing but the energies of the king, and each
department is resting on the king's power. But still one cannot expect the king to be present in every
department personally. That is a crude example. Similarly, all the manifestations that we see and
everything that exists, both in this material world and in the spiritual world, are resting on the energy
of the Supreme Personality of Godhead. BG9.4 purport

296. Some of those who deride Kṛṣṇa and who are infected with the Mäyävädé philosophy quote the
following verse from the Çrémad-Bhägavatam (3.29.21) to prove that Kṛṣṇa is just an ordinary man.
Ahaà sarveṣu bhüteṣu bhütätmävasthitaù sadä: "The Supreme is present in every living entity." We
should better take note of this particular verse from the Vaiṣṇava äcäryas like Jéva Gosvämé and
Viçvanätha Cakravarté Öhäkura instead of following the interpretation of unauthorized persons who
deride Kṛṣṇa. Jéva Gosvämé, commenting on this verse, says that Kṛṣṇa, in His plenary expansion as
Paramätmä, is situated in the moving and the nonmoving entities as the Supersoul, so any neophyte
devotee who simply gives his attention to the arcä-mürti, the form of the Supreme Lord in the temple,
and does not respect other living entities is uselessly worshiping the form of the Lord in the temple.
There are three kinds of devotees of the Lord, and the neophyte is in the lowest stage. The neophyte
devotee gives more attention to the Deity in the temple than to other devotees, so Viçvanätha
Cakravarté Öhäkura warns that this sort of mentality should be corrected. A devotee should see that
because Kṛṣṇa is present in everyone's heart as Paramätmä, every body is the embodiment or the
temple of the Supreme Lord; so as one offers respect to the temple of the Lord, he should similarly
properly respect each and every body in which the Paramätmä dwells. Everyone should Therefore, be
given proper respect and should not be neglected. BG9.11 purport

297. The impersonalist philosophers, who wish to maintain that the Absolute Truth is without senses,
cannot comprehend this verse of Bhagavad-gétä. To them, it is either a metaphor or proof of the
mundane character of Kṛṣṇa, the speaker of the Bhagavad-gétä. But, in actuality, Kṛṣṇa, the Supreme
Godhead, has senses, and it is stated that His senses are interchangeable; in other words, one sense
can perform the function of any other. This is what it means to say that Kṛṣṇa is absolute. Lacking
senses, He could hardly be considered full in all opulences. In the Seventh Chapter, Kṛṣṇa has
explained that He impregnates the living entities into material nature. This is done by His looking
upon material nature. And so in this instance, Kṛṣṇa's hearing the devotee's words of love in offering
foodstuffs is wholly identical with His eating and actually tasting. This point should be emphasized:
because of His absolute position, His hearing is wholly identical with His eating and tasting. Only the
devotee, who accepts Kṛṣṇa as He describes Himself, without interpretation, can understand that the
Supreme Absolute Truth can eat food and enjoy it. BG9.26 purport
298. The Supreme Personality of Godhead said: Those who fix their minds on My personal form and
are always engaged in worshiping Me with great and transcendental faith are considered by Me to be
most perfect. BG 12.2

299. Yet in this body there is another, a transcendental enjoyer, who is the Lord, the supreme
proprietor, who exists as the overseer and permitter, and who is known as the Supersoul. PURPORT -
It is stated here that the Supersoul, who is always with the individual soul, is the representation of the
Supreme Lord. He is not an ordinary living entity. Because the monist philosophers take the knower
of the body to be one, they think that there is no difference between the Supersoul and the individual
soul. To clarify this, the Lord says that He is represented as the Paramätmä in every body. He is
different from the individual soul; He is para, transcendental.

300. (Chändogya Upaniṣad 8.12.3): tävad eṣa samprasädo 'smäc charérät samutthäya paraà jyoti-rüpaà
sampadya svena rüpeṇäbhiniṣpadyate sa uttamaù puruṣaù. "The Supersoul coming out of the body
enters the impersonal brahma-jyoti; then in His form He remains in His spiritual identity. That
Supreme is called the Supreme Personality." This means that the Supreme Personality is exhibiting
and diffusing His spiritual effulgence, which is the ultimate illumination. BG15.18 purport
301. Certain impersonalists consider themselves to have a monopoly on the knowledge of Vedänta-
sütra, but actually the Vedänta-sütra is meant for understanding devotional service, for the Lord
Himself is the composer of the Vedänta-sütra and He is its knower. That is described in the Fifteenth
Chapter. In every scripture, every Veda, devotional service is the objective. >>> Ref. VedaBase =>
Bg 18.1
302. One should not mistakenly think that the word viçate, "enters into Me," supports the monist
theory that one becomes homogeneous with the impersonal Brahman. No. Viçate means that one can
enter into the abode of the Supreme Lord in one's individuality to engage in His association and
render service unto Him. For instance, a green bird enters a green tree not to become one with the tree
but to enjoy the fruits of the tree. Impersonalists generally give the example of a river flowing into the
ocean and merging. This may be a source of happiness for the impersonalist, but the personalist keeps
his personal individuality like an aquatic in the ocean. We find so many living entities within the
ocean, if we go deep. Surface acquaintance with the ocean is not sufficient; one must have complete
knowledge of the aquatics living in the ocean depths. >>> Ref. VedaBase => Bg 18.55
303. The theory of illusion of the Mäyäväda school is advocated on the ground that the theory of
emanation will cause a transformation of the Absolute Truth. If that is the case, Vyäsadeva is wrong.
To avoid this, they have skillfully brought in the theory of illusion. But the world or the cosmic
creation is not false, as maintained by the Mäyäväda school. It simply has no permanent existence. A
nonpermanent thing cannot be called false altogether. But the conception that the material body is the
self is certainly wrong. >>> Ref. VedaBase => SB Introduction

304. The Lord further added that the Mäyäväda philosophy taught by Çrépäda Çaìkaräcärya is an
imaginary explanation of the Vedas, but it had to be taught by him (Çaìkaräcärya) because he was
ordered to teach it by the Personality of Godhead. In the Padma Puräṇa it is stated that the Personality
of Godhead ordered His Lordship Çiva to deviate the human race from Him (the Personality of
Godhead). The Personality of Godhead was to be so covered so that people would be encouraged to
generate more and more population. His Lordship Çiva said to Devé: "In the Kali-yuga, I shall preach
the Mäyäväda philosophy, which is nothing but clouded Buddhism, in the garb of a brähmaṇa. >>>
Ref. VedaBase => SB Introduction

305. In this çloka, the particular words abhijïaù and svaräö are significant. These two words
distinguish the Supreme Lord from all the other living entities. No other living entity is either abhijïaù
or svaräö. That is, no one is either fully cognizant or fully independent. Even Brahmä has to meditate
upon the Supreme Lord in order to create. >>> Ref. VedaBase => SB 1.1.1
306. The so-called liberated persons are never satisfied by the repetition of the words ahaà brahmäsmi.
Such artificial realization of Brahman becomes hackneyed, and so to relish real pleasure they turn to
the narrations of the Çrémad-Bhägavatam. Those who are not so fortunate turn to altruism and
worldly philanthropy. This means the Mäyäväda philosophy is mundane, whereas the philosophy of
the Bhagavad-gétä and Çrémad-Bhägavatam is transcendental. >>> Ref. VedaBase => SB 1.1.19
307. The Lord, whose activities are always spotless, is the master of the six senses and is fully
omnipotent with six opulences. He creates the manifested universes, maintains them and annihilates
them without being in the least affected. He is within every living being and is always independent.
>>> Ref. VedaBase => SB 1.3.36

308. Impersonalist philosophers (Mäyävädés) maintain that because we fall under the control of mäyä
when we come into this material world, God must also fall under mäyä’s control. This is the fallacy of
their philosophy. >>> Ref. VedaBase => TLC Introduction
309. God is also infallible, and Thus, in the Bhagavad-gétä He is addressed as Acyuta, which means
”He who never falls down.” This name is appropriate because in the Bhagavad-gétä Arjuna falls into
illusion but Kṛṣṇa does not. Kṛṣṇa Himself reveals His infallibility when he says to Arjuna, ”When I
appear in this world, I do so by My own internal potency.” (Bg. 4.6) >>> Ref. VedaBase => TLC
Introduction
310. The Mäyävädés, who hold the view that the Absolute is impersonal and formless, contend that a
realized soul has no need to talk. But the Vaiṣṇavas, devotees of Kṛṣṇa, contend that when one
reaches the stage of realization, he really begins to talk. ”Previously we only talked of nonsense,” the
Vaiṣṇava says. ”Now let us begin our real talks, talks of Kṛṣṇa.” In support of their view that the self-
realized remain silent, the Mäyävädés are fond of using the example of the waterpot, maintaining that
when a pot is not filled with water it makes a sound, but that when it is filled it makes no sound. But
are we waterpots? How can we be compared to them? A good analogy utilizes as many similarities
between two objects as possible. A waterpot is not an active living force, but we are. Ever-silent
meditation may be adequate for a waterpot, but not for us. Indeed, when a devotee realizes how much
he has to say about Kṛṣṇa, twenty-four hours in a day are not sufficient. It is the fool who is celebrated
as long as he does not speak, for when he breaks his silence his lack of knowledge is exposed. >>>
Ref. VedaBase => TLC Introduction

311. The topmost transcendentalist is not interested in anything material, and his taking
interest in the matter of the Lord's activities is definite proof that the Lord is not like one of us
in the material world. SB 2.1.7 purport
312. Thereafter, you should meditate upon the limbs of Viṣṇu, one after another, without being
deviated from the conception of the complete body (dhyana). Thus, the mind becomes free from all
sense objects. There should be no other thing to be thought upon. Because the Supreme Personality of
Godhead, Viṣṇu, is the Ultimate Truth, the mind becomes completely reconciled in Him only
(Samadhi). SB 2.1.19
Arguments against bogus incarnations

1. All incarnations of Lord are mentioned in the revealed scriptures. There is no scope for an
imposter to become an incarnation, for an incarnation must be mentioned in the sastras. An
incarnation doesn’t disclose Him to be so, but great sages agree by the symptoms mentioned in
the sastras.
2. Within the prison of His maternal uncle Kamsa, where His father and mother were confined,
Krsna appeared outside His mother's body as the four-handed Visnu-Narayana. Then He turned
Himself into a baby and told His father to carry Him to the house of Nanda Maharaja and his
wife Yasoda. When Krsna was just a small baby the gigantic demoness Putana attempted to kill
Him, but when He sucked her breast He pulled out her life. That is the difference between the
real Godhead and a God manufactured in the mystic factory. Krsna had no chance to practice the
mystic yoga process, yet He manifested Himself as the Supreme Personality of Godhead at every
step, from infancy to childhood, from childhood to boyhood, and from boyhood to young
manhood. >>> Ref. VedaBase => KB Preface
3. The word sva-rat indicates that He is self-sufficient, not dependent on anyone. That is the
qualification of God. Nowadays there are so many self-proclaimed incarnations of God, but as
soon as they have some toothache they immediately say, "Ooooooh, doctor, help me. Save me."
If you are God, save yourself. Why go to a doctor? Such people are rascals, and they make it very
difficult to spread Krsna consciousness. >>> Ref. VedaBase => TQK 17: Lightening the Burden
of the World
4. If one says that he is Bhagavan, we should ask, "Are you present in everyone's heart? Can you
tell me what I am thinking now?" If one is Bhagavan, he must be akhilatma. If one is isvara, he
must be present in everyone's heart. Krsna is present in everyone's heart (sarvasya caham hrdi
sannivistah [Bg. 15.15]). All this should be scrutinizingly studied. It is not that one should accept
this rascal or that rascal as Bhagavan. >>> Ref. VedaBase => TLK Vs 19
5. The theory that a man becomes God by dint of penance and austerities is very much rampant
nowadays, especially in India. Since Lord Räma, Lord Kṛṣṇa and Lord Caitanya Mahäprabhu
were detected by the sages and saints to be the Personality of Godhead as indicated in revealed
scriptures, many unscrupulous men have created their own incarnations. This process of
concocting an incarnation of God has become an ordinary business, especially in Bengal. Any
popular personality with a few traits of mystic powers will display some feat of jugglery and
easily become an incarnation of Godhead by popular vote. Lord Çré Kṛṣṇa was not that type of
incarnation. He was actually the Personality of Godhead from the very beginning of His
appearance. He appeared before His so-called mother as four-armed Viṣṇu. Then, at the request
of the mother, He became like a human child and at once left her for another devotee at Gokula,
where He was accepted as the son of Nanda Mahäräja and Yaçodä Mätä. >>> Ref. VedaBase =>
SB 1.1.20
Arguments against caste Brahmanas

1. The Kumaras went underwent severe type of disciplinary action as bachelors to become qualified
Brahmanas and then for realization of absolute.
2. Krsna says catur varnam maya srstam, gunah karma vibhagasah-one must be qualified.
Qualifications of each caste is described in BG. E.g. one quality of Brahman is he should be
truthful. Does anyone say – he is truthful because his father was truthful. He might or might not
be.
3. In 3.7.29 Vidura asks Maitreya to describe the Varnasrama system based on symptoms, behavior
and the characteristics of the mental equilibrium and sense control. There is no mention of birth
in this verse. Vidura was born of sudrani mother, yet he is more than a brahmana by qualification
because he is seen here to be disciple of a great sage. Unless one achieves at least the brahminical
qualifications, one can’t understand the Vedic hymns.
4. Ravana, Hiranaykasyipu, Hiranyaksa are not accepted as brahmana, even though they were born
of brahmana fathers. Hence there is a clear indication that a son of a brahmana is not always
brahmana.
5. Suta Goswami was of mixed caste.
6. To say nothing of the spiritual advancement of persons who see the Supreme Person face to face,
even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic
sacrifices if he once utters the holy name of the SPG or chants about Him, hears about His
pastimes, offers Him obeisances or even remembers Him. (SB 3.33.6)
7. DM referred as ksatra-bandhu. He was not fully trained as a ksatriya because he was only 5 years
old. A ksatriya or brahmana has to take training. A boy born in the family of a brahmana is not
immediately brahmana; he has to take the training and the purificatory process. (SB4.12.43P)
8. My dear King, a devotee who has taken shelter of the dust from the lotus feet of the Lord can
transcend the influence of the six material waves—namely hunger, thirst, lamentation, illusion,
old age and death—and he can conquer the mind and five senses. However, this is not very
wonderful for a pure devotee of the Lord because even a person beyond the jurisdiction of the
four castes—in other words, an untouchable—is immediately relieved of bondage to material
existence if he utters the holy name of the Lord even once. Sb5.1.35
9. From this verse we have good information of how the castes are qualified according to quality
and work. Rsabhadeva, a king, was certainly a ksatriya. He had a hundred sons, and out of these,
ten were engaged as ksatriyas and ruled the planet. Nine sons became good preachers of Srimad-
Bhagavatam (maha-bhagavatas), and this indicates that they were above the position of
brahmanas. The other eighty-one sons became highly qualified brahmanas. These are some
practical examples of how one can become fit for a certain type of activity by qualification, not
by birth. All the sons of Maharaja Rsabhadeva were ksatriyas by birth, but by quality some of
them became ksatriyas, and some became brahmanas. Nine became preachers of Srimad-
Bhagavatam (bhagavata-dharma-darsanah), which means that they were above the categories of
ksatriya and brahmana. SB5.4.13
10. Sometimes brahmanas protest against our Krsna consciousness movement for creating brahmanas from
Europeans, or, in other words, from mlecchas and yavanas. This movement, however, is here supported in
Srimad-Bhagavatam. At the present moment, society is in a chaotic condition, and everyone has given up
the cultivation of spiritual life, which is especially meant for the brahmanas. Because spiritual culture has
been stopped all over the world,there is now an emergency, and Therefore, it is now time to train those
who are considered lower and condemned, so that they may become brāhmaṇas and take up the work of
spiritual progress. SB 7.11.17 purport.

11. SB 7.11.35 — If one shows the symptoms of being a brāhmaṇa, kṣatriya, vaiśya or śūdra, as
described above, even if he has appeared in a different class, he should be accepted according to
those symptoms of classification.
12. SB 9.2.17 - From the son of Manu named Dhṛṣṭa came a kṣatriya caste called Dhārṣṭa, whose
members achieved the position of brāhmaṇas in this world.
13. SB 9.2.23-24 — Diṣṭa had a son by the name Nābhāga. This Nābhāga, who was different from the
Nābhāga described later, became a vaiśya by occupational duty. – Purport From Manu, one son became
a kṣatriya, another a brāhmaṇa, and another a vaiśya.So one is a brāhmaṇa,

kṣatriya or vaiśya never by birth, but by quality.
14. SB 9.20.1 — Śukadeva Gosvāmī said: O Mahārāja Parīkṣit, descendant of Mahārāja Bharata, I
shall now describe the dynasty of Pūru, in which you were born, in which many saintly kings
appeared, and from which many dynasties of brāhmaṇas began.
15. SB 9.21.19-20 — From Garga came a son named Śini, and his son was Gārgya. Although Gārgya
was a kṣatriya, there came from him a generation of brahmaṇas. From Mahāvīrya came a son
named Duritakṣaya, whose sons were Trayyāruṇi, Kavi and Puṣkarāruṇi. Although these sons of
Duritakṣaya took birth in a dynasty of kṣatriyas, they too attained the position of brāhmaṇas.
Bṛhatkṣatra had a son named Hastī, who established the city of Hastināpura [now New Delhi].
16. SB 9.21.21 — From King Hastī came three sons, named Ajamīḍha, Dvimīḍha and Purumīḍha.
The descendants of Ajamīḍha, headed by Priyamedha, all achieved the position of brāhmaṇas.
17. NOI Text 6 Text and Purport
18. The classification of brahmana, ksatriya, vaisya or sudra is never made with reference to one's
accidental birth -- any more than someone could become a medical practitioner by some mere
birthright, simply because he happened to be the son of a noted doctor. The real qualification of a
medical practitioner can be obtained only through strenuous study of medical science for a
considerably long period, and only upon completion of his studies can he take up the medical
profession. >>> Ref. VedaBase => MoG 2: Karma-yoga
19. The various modes of nature are persistent in every corner of the universe, and since brahmanas,
ksatriyas, and so forth are simply products of the modes of nature, how can one say that the four
castes do not exist in a particular part of the world? This is absurd. In every country and at all
times there have been, there are, and there will be the four social orders, according to the modes
of nature. >>> Ref. VedaBase => MoG 2: Karma-yoga
20. Candalo 'pi dvija-srestho hari-bhakti-parayanah: Although one may be born in a family of
candalas, as soon as he becomes God conscious, Krsna conscious, he can be elevated to the
highest position. Krsna says that everyone can go back home, back to Godhead. Samo 'ham
sarva-bhutesu: "I am equal to everyone. Everyone can come to Me. There is no hindrance." >>>
Ref. VedaBase => BID 2: Plato
21. That is a later concoction by the caste Hindus. The true Vedic religion does not speak of
untouchables. Caitanya Mahaprabhu Himself demonstrated His system by accepting so-called
untouchables like Haridasa Thakura, who was born in a Muslim family. >>> Ref. VedaBase =>
BID 12: Nietzsche
22. The sastras do not speak of untouchables. Everyone is eligible to practice Krsna consciousness
and return to Godhead, provided the necessary spiritual qualifications are there. >>> Ref.
VedaBase => BID 12: Nietzsche
23. "One who takes to bhakti-yoga surpasses the modes of material nature and comes immediately to
the transcendental platform [brahma-bhuta] [SB 4.30.20] >>> Ref. VedaBase => TQK 3: The
Most Intelligent Woman
24. "O son of Prtha, those who take shelter in Me -- though they be lowborn, women, vaisyas, or
sudras -- can approach the supreme destination." >>> Ref. VedaBase => TQK 3: The Most
Intelligent Woman
25. sat-karma-nipuno vipro
mantra-tantra-visaradah
avaisnavo gurur na syad
vaisnavah sva-paco guruh
"A scholarly brahmana expert in all subjects of Vedic knowledge is unfit to become a spiritual
master without being a Vaisnava, but a person born in a family of a lower class can become a
spiritual master if he is a Vaisnava." (Padma Purana) >>> Ref. VedaBase => TLK Vs 13
26. kiräta-hüṇändhra-pulinda-pulkaçä
äbhéra-çumbhä yavanäù khasädayaù
ye 'nye ca päpä yad-apäçrayäçrayäù
çudhyanti tasmai prabhaviṣṇave namaù
"Kiräta, Hüṇa, Ändhra, Pulinda, Pulkaça, Äbhéra, Çumbha, Yavana and the Khasa races and
even others who are addicted to sinful acts can be purified by taking shelter of the devotees of the
Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him."
(SB 2.4.18)
27. The demons misinterpret the words of Lord Krsna concerning caste and social division, and they act
capriciously on that basis. But this cannot blemish Lord Krsna or His words. In the Bhagavad-gita
(4.13) Lord Krsna clearly says,
According to the three modes of material nature and the work associated with them, the four divisions
of human society are created by Me. And, although I am the creator of this system, you should know
that I am yet the nondoer, being unchangeable.
The four divisions of society -- namely intellectuals, administrators, merchants, and laborers -- should
be determined not by birth but by merit, just as one becomes a doctor or a judge not by birthright but
by merit alone. In this world of the three modes of material nature, social classes have always existed.
Therefore, a person's birth should never determine his caste or class in society. The four classes were
created according to a person's qualifications.
Doctors are available in every country and society; similarly, the four classes of men are also present
in every country and society. A son born to a doctor is not necessarily sure to grow up to be a doctor;
similarly, the progeny of the four classes of society do not automatically fix their future career
according to that of their parents. The scriptures describe in detail the divisions of society, with their
inherent characteristics. Therefore, we commit a serious mistake when we regard the different classes
of men as belonging to particular countries or races. The Indian culture of today is restricted by the
hereditary caste system and kept in the custody of narrow-minded people who are like frogs in a well.
>>> Ref. VedaBase => RTW 1.9: In Praise of the Supreme Lord's Devotees
28. The Hari-bhakti-vilasa (10.91) states, "A devotee candala achieves the same spiritual success as the
devotee brahmana." And in the Bhagavatam (7.9.10), Prahlada Maharaja says, "A devotee candala is
many times more elevated than an ordinary ritualistic brahmana." Indeed, such a devotee candala can
be the guru of the brahmanas; >>> Ref. VedaBase => RTW 1.9: In Praise of the Supreme Lord's
Devotees
29. Padma Purāṇa –the sage Vasiṣṭha tells King Dilīpa, “My dear King, everyone has the right
to execute devotional service, just as he has the right to take early bath in the month of
Māgha [December-January].” NOD chapter 5
30. Skanda Purāṇa, the Kāśī-khaṇḍa portion –“In the country known as Mayūradhvaja, the
lower-caste people who are considered less than śūdras are also initiated in the Vaiṣṇava cult
of devotional service. And when they are properly dressed, with tilaka on their bodies and
beads in their hands and on their necks, they appear to be coming from Vaikuṇṭha. In fact,
they look so very beautiful that immediately they surpass the ordinary brāhmaṇas.”
NOD chapter 5
31. Analogy –kaṁsa (bell metal) is turned into gold by the mixture of mercury. A bona fide
spiritual master, under the guidance of authorities, can turn anyone to the Vaiṣṇava cult so
that naturally he may come to the topmost position of a brāhmaṇa.
32. Atri Muni had two kṣatriya sons who became kings. King Arthama is one of them.
Symptoms of devotee
1. They are not only free from envy but well wishers of everyone.
2. He is free from vices of illicit sex, meat eating, intoxication, gambling.
3. He is well versed with Vedic literatures.
4. He is eager to hear about Lord.
5. He harms nobody for he is always in mode of shuddha sattva – unalloyed goodness.
6. Free from all mundane desires, fruitive activities and dry speculation about the nature of Lord.
7.
26 qualities of devotee
1. Kind
2. Peaceful
3. Truthful
4. Equable
5. Faultless
6. Magnanimous
7. Mild
8. Clean
9. Nonpossessive
10. Well-wisher to all
11. Satisfied
12. Surrendered to Krsna
13. Without hankering
14. Simple
15. Fixed
16. Self-controlled
17. Balanced eater
18. Sane
19. Mannerly
20. Prideless
21. Grave
22. Sympathetic
23. Friendly
24. Poetic
25. Expert
26. silent
Importance of Naimisarnya
1. Vayaviya Tantra mentions that here Brahma fixed the hub of the great wheel that enclose the
universe.
2. Varaha Purana state that by performance of sacrifice at this place, the strength of demoniac
people is curtailed.
Guru disciple relationship

The sincere disciple of the pure devotee considers the spiritual master equal to the Lord, but always
considers himself to be a humble servant of the servant of the Lord.
The spiritual master must know everything about God (SB2.4.6)
The bona fide spiritual master, as the representative of the Lord, is the eternal father because the
spiritual master has the responsibility to lead the disciple to spiritual salvation. (SB 3.5.7P)
By serving the feet of the spiritual master, one is enabled to develop transcendental ecstasy in the
service of the Personality of Godhead. (SB3.7.19)
The spiritual master outside and the spiritual master within are both representations of the Lord.
Unless one has contact with such bona fide representations, one cannot claim to be a spiritual master.
(SB3.9.26P)
SB3.24.12-13: Since you have completely accepted my instructions without duplicity, showing them
proper respect, you have worshiped me properly. Sons ought to render service to their father exactly
to this extent. One should obey the command of his father or spiritual master with due
reference, saying, “Yes, sir.”
 Conditioned soul has tendency to 4 defects. But if one carries out the order of the
spiritual master in parampara, he overcomes the 4 defects.
 To honor the spiritual master means to carry out his instructions word for word.
 Whatever the father and the spiritual master order should be taken without
argument. The disciple or the son cannot say “This is not correct. I can’t carry it out.”
When he says that, he is fallen.
 Spiritual master is on the same level as father. First birth is from father and second
birth in the life is from spiritual master.
 VCT – order of spiritual master is the life and soul of disciple. As life can’t be
separated from body, instruction of spiritual master can’t be separated from disciple.
 Import of vedic instructions is automatically revealed to those who have an implicit
faith in SPG and the spiritual master. One may be illiterate, but if he has faith in God, the
meaning of scriptures is revealed to him.
SB3.28.2P-Unless one is self-realized and knows what his relationship with the Supersoul is, he
cannot be a bona fide spiritual master.
SB4.12.32P: DM had a feeling of obligation to his mother. She was the one who gave him clue to
Lord Visnu. She was his patha-pradarsaka-guru, sometime also called siksa guru. According to
sastric injunctions, there is no difference between diksa and siksa guru. Generally siksa guru later
become diksa guru. Suniti being a woman and specifically his mother could not become DM's diksa
guru.
SB 4.12.33P: Siksa or diksa guru who has a disciple or a father or mother who has an offspring who
strongly executes devotional service can be carried by the disciple/offspring even though the
instructor is not as advanced. Prahlad was also able to deliver his father.
If a man who does not factually possess the attributes of a great personality engages his followers in
praising him with the expectation that such attributes will develop in the future, that sort of praise is
actually an insult. (SB4.15.23P)
SB 4.20.13P
 One has to execute the order of Lord Visnu, whether receiving it directly from Him or from a
bona fide spiritual master.
 Here Prthu is being directly instructed by Lord.
 VCT-one should not care very much whether he is going to be liberated or not, but he should
simply execute the orders of the spiritual master. If one executes such he will always remain
liberated. One has simply execute his duty as per varnasrama dharma.
 One can execute such instructions when one keeps aloof from the activities of body.
 Lord instructs from within as parmatma and without as spiritual master. So on should not
consider spiritual master to be an ordinary person. Neither he should be considered equal to
SPG.
4.22.4 Purport
 Spiritual master or parampara acarya should be respected exactly like SPG.
 One should receive Guru according to Sastric injunctions.
 Whenever an äcärya is seen, one should immediately bow down before him.
Unless one is a prabhu, or controller of the senses, he cannot act as spiritual master, who is
authorized by the supreme prabhu, or Lord Kṛṣṇa. (SB4.23.18P)
SB 4.22.18P
 Even if a person is very exalted and knows everything, before his superior he should
present questions.
 Questions by exalted persons put before Lord or devotees are meant for benefit of the
general people.
 Great soul’s question are inspired by humility and compassion.
SB 10.2.31 — O Lord, who resemble the shining sun, You are always ready to fulfill the desire of
Your devotee, and Therefore, You are known as a desire tree [vāṣchā-kalpataru]. When ācāryas
completely take shelter under Your lotus feet in order to cross the fierce ocean of nescience, they
leave behind on earth the method by which they cross, and because You are very merciful to Your
other devotees, You accept this method to help them.
 Main Point: This statement reveals how the merciful ācāryas and the merciful Supreme Personality
of Godhead together help the serious devotee who wants to return home, back to Godhead.
o One can achieve the seed of bhakti-latā, devotional service, by the mercy of guru and
Kṛṣṇa.
o The duty of the guru is to find the means, according to the time, the circumstances
and the candidate, by which one can be induced to render devotional service,
o which Kṛṣṇa accepts from a candidate who wants to be successful in going back
home, back to Godhead.
o This makes it easier for the candidate to reach the ultimate destination.
o The ācārya’s duty, therefore, is to find the means by which devotees may render
service according to references from śāstra.
 Rūpa Gosvāmī, for example, in order to help subsequent devotees, published
such devotional books as Bhakti-rasāmṛta-sindhu.
 Thus, it is the duty of the ācārya to publish books that will help future
candidates take up the method of service and become eligible to return
home, back to Godhead, by the mercy of the Lord.
 Relation to ISKCON:In our Kṛṣṇa consciousness movement, this same path is being
prescribed and followed (i.e. instructions are given according to time, place and candidate) .
o Thus, the devotees have been advised to refrain from four sinful activities —
illicit sex, intoxication, meat-eating and gambling — and to chant sixteen rounds
a day.
o Because in the Western countries constant chanting is not possible, one should
not artificially imitate Haridāsa Ṭhākura, but should follow this method.
o Kṛṣṇa will accept a devotee who strictly follows the regulative principles and the
method prescribed in the various books and literatures published by the authorities.
 ācārya sampradāya
o The ācārya gives the suitable method for crossing the ocean of nescience by
accepting the boat of the Lord’s lotus feet, and if this method is strictly followed,
the followers will ultimately reach the destination, by the grace of the Lord. This
method is called ācārya sampradāya.
o One must accept the ācārya sampradāya; otherwise one’s endeavor will be
futile.Śrīla Narottama dāsa Ṭhākura Therefore, sings:
tāṅdera caraṇa sevi bhakta sane vāsa
janame janame haya, ei abhilāṣa
o One must worship the lotus feet of the ācārya and live within the society of
devotees. Then one’s endeavor to cross over nescience will surely be successful.
SB 10.2.31
A student and disciple has the right to ask the guru about any confidential service, and it is the duty
of the guru to explain these confidential matters to his disciple. – 10.12.43 purport
The process of initiation begins from the date when we establish our transcendental relationship with
the spiritual master. In the Upanisads and allied scriptures, it is ordained that one must approach with
awe and reverence the feet of a spiritual master who is well versed in all the scriptures and who has
attained perfection in transcendental knowledge. Attainment of spiritual perfection can never be
possible without undergoing spiritual discipline. Ref. VedaBase => MoG 1: Transcendental
Knowledge
The guru's business is to bring his disciples from darkness to light. >>> Ref. VedaBase => SSR 2a:
What Is a Guru?
The guru's business is to see that no human being suffers in this material world. >>> Ref. VedaBase
=> SSR 2a: What Is a Guru?
The bona fide guru will simply present what the supreme guru, God, says in bona fide scripture. A
guru cannot change the message of the disciplic succession. >>> Ref. VedaBase => SSR 2a: What Is
a Guru?
He who remains a great fool before his guru is a guru himself. However, if one says, "I am so
advanced that I can speak better than my guru," he is simply a rascal. >>> Ref. VedaBase => SSR 2a:
What Is a Guru?
Taking on a guru is not simply a fashion. One who is serious about understanding spiritual life
requires a guru. A guru is a question of necessity, for one must be very serious to understand spiritual
life, God, proper action, and one's relationship with God. When we are very serious about
understanding these subjects, we need a guru. We shouldn't go to a guru simply because a guru may
be fashionable at the moment. Surrender must be there, for without surrender we cannot learn
anything. If we go to a guru simply to challenge him, we will learn nothing. >>> Ref. VedaBase =>
SSR 2a: What Is a Guru?
The guru is Krsna's representative, the former acaryas' representative. Krsna says that all acaryas are
His representatives; Therefore, the guru should be offered the same respect one would offer to God.
As Visvanatha Cakravarti Thakura says in his prayers to the spiritual master, yasya prasadad
bhagavat-prasadah >>> Ref. VedaBase => SSR 2a: What Is a Guru?
Someone may argue, "Where is Krsna? I shall surrender to Him." But no, the process is that we first
surrender to Krsna's representative; then we surrender to Krsna. Therefore, it is said, saksad-
dharitvena samasta-sastraih: the guru is as good as God. When we offer respects to the guru, we are
offering respects to God. Because we are trying to be God conscious, it is required that we learn how
to offer respects to God through God's representative. In all the sastras the guru is described to be as
good as God, but the guru never says, "I am God." The disciple's duty is to offer respect to the guru
just as he offers respect to God, but the guru never thinks, "My disciples are offering me the same
respect they offer to God; Therefore, I have become God." As soon as he thinks like this, he becomes
a dog instead of God. Therefore, Visvanatha Cakravarti says, kintu prabhor yah priya eva tasya.
Because he is the most confidential servitor of God, the guru is offered the same respect that we offer
God. God is always God, guru is always guru. As a matter of etiquette, God is the worshipable God,
and guru is the worshiper God (sevaka-bhagavan). Therefore, the guru is addressed as prabhupada.
The word prabhu means "lord," and pada means "position." Thus, prabhupada means "he who has
taken the position of the Lord." This is the same as saksad-dharitvena samasta-sastraih.>>> Ref.
VedaBase => SSR 2a: What Is a Guru?
One who has accepted a guru speaks intelligently. He never speaks nonsense. That is the sign of
having accepted a bona fide guru. We should certainly offer all respect to the spiritual master, but we
should also remember how to carry out his orders. >>> Ref. VedaBase => SSR 2a: What Is a Guru?
The sastras enjoin that before we take a guru we study him carefully to find out whether we can
surrender to him. We should not accept a guru suddenly, out of fanaticism. That is very dangerous.
The guru should also study the person who wants to become a disciple to see if he is fit. That is the
way a relationship is established between the guru and disciple. Everything is provided, but we must
take up the process seriously. Then we can be trained to become a bona fide disciple. First we must
find a bona fide guru, establish our relationship with him, and act accordingly. Then our life will be
successful, for the guru can enlighten the sincere disciple who is in darkness. >>> Ref. VedaBase =>
SSR 2a: What Is a Guru?
An animal may say that there is no need of books and that he has become a guru, but how can
anyone obtain knowledge without the study of authoritative books on science and philosophy?
Rascal gurus try to avoid these things. We must understand that we are all born rascals and fools and
that we have to be enlightened. We have to receive knowledge to make our lives perfect. >>> Ref.
The guru takes on a very great responsibility. He must guide his disciple and enable him to become
an eligible candidate for the perfect position -- immortality. The guru must be competent to lead his
disciple back home, back to Godhead. >>> Ref. VedaBase => SSR 2a: What Is a Guru?
To search out a guru is very nice, but if you want a cheap guru, or if you want to be cheated, then you
will find many cheating gurus. But if you are sincere, you will find a sincere guru. Because people
want everything very cheaply, they are cheated. >>> Ref. VedaBase => Separating the Saints from
the Swindlers
Reporter: How can a person tell he has a genuine guru?

Srila Prabhupada: Can any of my students answer this question?
Disciple: Once I remember John Lennon asked you, "How will I know who is the genuine guru?"
And you answered, "Just find out the one who is most addicted to Krsna. He is genuine." >>> Ref.
VedaBase => Separating the Saints from the Swindlers
The genuine guru is God's representative, and he speaks about God and nothing else. The genuine
guru is he who has no interest in materialistic life. He is after God, and God only. That is one of the
tests of a genuine guru: brahma-nistham. He is absorbed in the Absolute Truth. In the Mundaka
Upanisad it is stated, srotriyam brahma-nistham >>> Ref. VedaBase => Separating the Saints from
the Swindlers
A guru's business is to canvass everyone to become a devotee of God. That is the sum and substance
of a real guru's business. >>> Ref. VedaBase => Separating the Saints from the Swindlers
Reporter: But the bad gurus...

Srila Prabhupada: And what is a "bad" guru?
Reporter: A bad guru just wants some money or some fame.
Srila Prabhupada: Well, if he is bad, how can he become a guru? [Laughter.] How can iron become
gold? Actually, a guru cannot be bad, for if someone is bad, he cannot be a guru. You cannot say "bad
guru." That is a contradiction. What you have to do is simply try to understand what a genuine guru
is. The definition of a genuine guru is that he is simply talking about God -- that's all. If he's talking
about some other nonsense, then he is not a guru. A guru cannot be bad. There is no question of a bad
guru, any more than a red guru or a white guru. Guru means "genuine guru." All we have to know is
that the genuine guru is simply talking about God and trying to get people to become God's devotees.
If he does this, he is genuine. >>> Ref. VedaBase => Separating the Saints from the Swindlers
yasya deve para bhaktir

yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah
[SU 6.23]
"Only unto those great souls who simultaneously have implicit faith in both the Lord and the
spiritual master are all the imports of Vedic knowledge automatically revealed." >>> Ref. VedaBase
=> SSR 2b: The Absolute Necessity of a Spiritual Master
acaryam mam vijaniyan

navamanyeta karhicit
na martya-buddhyasuyeta
sarva-devamayo guruh
"One should understand the spiritual master to be as good as I am," said the Blessed Lord. "Nobody
should be jealous of the spiritual master or think of him as an ordinary man, because the spiritual
master is the sum total of all demigods." >>> Ref. VedaBase => SSR 2b: The Absolute Necessity of
a Spiritual Master
tad-vijnanartham sa gurum evabhigacchet

samit-panih srotriyam brahma-nistham
"In order to learn the transcendental science, one must approach the bona fide spiritual master in
disciplic succession, who is fixed in the Absolute Truth." >>> Ref. VedaBase => SSR 2b: The
Absolute Necessity of a Spiritual Master
tad viddhi pranipatena

pariprasnena sevaya
upadeksyanti te jnanam
jnaninas tattva-darsinah
"Just approach the wise and bona fide spiritual master. Surrender unto him first and try to understand
him by inquiries and service. Such a wise spiritual master will enlighten you with transcendental
knowledge, for he has already known the Absolute Truth. >>> Ref. VedaBase => SSR 2b: The
Absolute Necessity of a Spiritual Master
In the beginning of Kṛṣṇa consciousness this dictation of the Lord is received through the transparent
medium of the spiritual master. When one is sufficiently trained and acts with submissive faith and
love for Kṛṣṇa, under the direction of the bona fide spiritual master, the dovetailing process becomes
more firm and accurate. At this stage Kṛṣṇa dictates from within. From without, the devotee is helped
by the spiritual master, the bona fide representative of Kṛṣṇa, and from within the Lord helps the
devotee as caitya-guru, being seated within the heart of everyone.
Srila Prabhupada: One who has heard from God explains the same message to his disciples. If the
disciple doesn't change the message, he is a bona fide spiritual master. That is our process. We take
lessons by hearing from Krsna, God, and from Him understand who is perfect. Or we hear from His
representative, who does not contradict Krsna and who has realized His message. It is not that we
speak one thing and do all nonsense. One who does so is not a spiritual master. >>> Ref. VedaBase
=> SSR 7e: An Awareness of What Is Best and Most Beautiful
You have to accept the spiritual master's order as axiomatic. There can be no argument. In this way
you can make progress. You cannot argue about things that are inconceivable to you. You will only
fail. You have to accept the Vedic injunctions and the orders of the spiritual master as axiomatic
truth. This is not dogmatic, because our predecessor spiritual masters accepted this principle. If you
argue with your spiritual master, you will never reach a conclusion. The argument will go on
perpetually: you put some argument, I put some argument... That is not the process. >>> Ref.
VedaBase => Krsna: A Seeming Paradox
"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and
render service unto him. The self-realized souls can impart knowledge unto you because they have
seen the truth." Here "seen the truth" means the spiritual master is constantly seeing the Lord within
his heart. In other words, within his heart he can constantly see the Supreme Lord as the Supersoul
and take advice from Him. In the Bhagavad-gita [10.10] Krsna confirms that He enlightens the pure
devotee from within: dadami buddhi-yogam tam. "I give him intelligence." These are the
qualifications of a real spiritual master. >>> Ref. VedaBase => BID 1: Socrates
without the blessings of the spiritual master no one can be happy. By the mercy of the spiritual
master and by his blessings, one can achieve peace and prosperity and be able to fulfill the mission
of human life. >>> Ref. VedaBase => KB 80: The Meeting of Lord Krsna with Sudama Brahmana
"With great compassion our gurudeva said, "My dear boys, it is very wonderful that you have
suffered so much trouble for me. Everyone likes to take care of his body as the first consideration,
but you are so good and faithful to your guru that without caring for bodily comforts you have taken
so much trouble for me. I am glad to see that bona fide students like you will undergo any kind of
trouble for the satisfaction of the spiritual master. That is the way for a bona fide disciple to become
free from his debt to the spiritual master. It is the duty of the disciple to dedicate his life to the
service of the spiritual master. >>> Ref. VedaBase => KB 80: The Meeting of Lord Krsna with
Sudama Brahmana
acaryam mam vijaniyan navamanyeta karhicit (SB 11.17.27): the spiritual master should not be
regarded as an ordinary human being. >>> Ref. VedaBase => TQK 26: Enchantment by Krsna's
Glories
Greedy, self-interested kings are like false spiritual masters who proclaim that they themselves are
God. Because such false masters are rebellious, they have no position. A spiritual master is supposed
to act not as God but as the most confidential servant of God by spreading God consciousness, Krsna
consciousness. >>> Ref. VedaBase => TQK 26: Enchantment by Krsna's Glories
The disciple or conditioned soul is put into this darkest region of ignorance and Therefore, is
entangled in the material existence of sense gratification. It is very difficult to get out of this
entanglement and attain freedom, but if one is fortunate enough to get the association of a spiritual
master like Kapila Muni or His representative, then by his grace one can be delivered from the mire
of ignorance. The spiritual master is Therefore, worshiped as one who delivers the disciple from the
mire of ignorance with the light of the torch of knowledge. The word päragam is very significant.
päragam refers to one who can take the disciple to the other side. This side is conditioned life; the
other side is the life of freedom. The spiritual master takes the disciple to the other side by opening
his eyes with knowledge. We are suffering simply because of ignorance. By the instruction of the
spiritual master, the darkness of ignorance is removed, and Thus, the disciple is enabled to go to the
side of freedom. >>> Ref. VedaBase => TLK Vs 8
In the bhakti-yoga process, the role of the spiritual master is most important and essential. Although
the spiritual master will always come back until his devotees have achieved God realization, one
should not try to take advantage of this. We should not trouble our spiritual master but should
complete the bhakti-yoga process in this life. The disciple should be serious in his service to the
spiritual master, and if the devotee is intelligent, he should think, "Why should I act in such a way
that my spiritual master has to take the trouble to reclaim me again? Let me realize Krsna in this
life." That is the proper way of thinking. We should not think, "Oh, I am sure that my spiritual master
will come and save me. Therefore, I will do as I please." If we have any affection for our spiritual
master, we should complete the process in this life, so that he does not have to return to reclaim us.
>>> Ref. VedaBase => PoP 8: Failure and Success in Yoga
Although the spiritual master assumes responsibility for his disciple, we should not take advantage of
this. Rather, we should try to please the spiritual master (yasya prasadad bhagavat-prasadah **). We
should not put our spiritual master in such a position that he has to reclaim us from a house of
prostitution. But even if he has to do so, he will do it, because he assumes this responsibility when he
accepts his disciple. >>> Ref. VedaBase => PoP 8: Failure and Success in Yoga
One has to understand Kṛṣṇa not directly but through the medium of the spiritual master. The
spiritual master is the transparent medium, although it is true that the experience is still direct. This is
the mystery of the disciplic succession. >>> Ref. VedaBase => Bg 18.75
It is the duty of a disciple to inquire about his constitutional position when approaching a spiritual
master. >>> Ref. VedaBase => TLC 3: Teachings to Sanätana Gosvämé
Why Krsna is God

1. He was Supreme Lord since beginning – He showed divinity even in lap of His
mother and lifted the whole Govardhan Hill when He was just seven.
2. There are hundreds and thousands of evidences from revealed scriptures and there are
hundreds and thousands of evidences from personal experiences of devotees in various places
like Vrndavana, Navadvipa and Puri. Even in the kaumudi dictionary the synonyms of Krsna
are given as the son of Yasoda and the Supreme Personality of Godhead Parabrahman.
A person by sacred thread ceremony becomes dvija. A dvija after being well versed in Vedas is called
a Vipra and a Vipra after great qualification is called a Vaisnava.
Samadhi – Through assimilation of messages from Vedic literatures, seeing the all-pervading
localized aspect of the personality of Godhead within his own self constantly.
Krsna is confirmed to be the Supreme God by the twelve standard acaryas (Brahma, Narada, Siva,
Bhisma, the Kumaras, Kapila, Manu, etc.) and by Vyasa, Devala and many other devotees, they still
refuse to accept Him. Lord Caitanya Mahaprabhu also confirms that Krsna is the Supreme Godhead,
and the Srimad-Bhagavatam says, krsnas tu bhagavan svayam. Srimad-Bhagavatam gives a list of all
incarnations of God, and at last concludes that the name Krsna, which appears on this list, indicates
the Supreme Personality of Godhead, whereas all other names represent manifestations or
incarnations. Ete camsa-kalah pumsah [SB 1.3.28]. All other names of God are either parts of God or
portions of parts. The parts are called amsa, and the portions of parts are called kalah. As living
entities, we are amsa, but we are very fragmental amsa. All others are either amsa or kalah, but Krsna
is bhagavan svayam -- the Supreme Personality of Godhead. >>> Ref. VedaBase => EK 4: Knowing
Krsna as He Is
In this respect it is interesting to note that one European gentleman, who went to Calcutta and visited
several temples, noted that in the temple of the goddess Kali, the deity had a very ferocious figure,
with a chopper in hand, and was cutting off the heads of demons and wearing them as garlands. In
other temples he saw the deity engaged in similar activities, but when he came to the Radha-Krsna
temple, he said, "I find that in this temple there is God." When asked how he concluded this, he said,
"In every temple I saw that the deity was doing something, but here I see that God is simply playing
a flute and enjoying Himself. He obviously has nothing to do." This is a very intelligent conclusion;
indeed, it is the Vedic conclusion. >>> Ref. VedaBase => EK 4: Knowing Krsna as He Is
One may be famous in a family, in a town, in a country or on one planet, but no one is famous
throughout the creation, as is Sri Krsna. The leaders of the world may be famous for a few years
only, but Lord Sri Krsna appeared five thousand years ago and is still being worshiped. So one who
possesses all six of these opulences in completeness is considered to be God. In Bhagavad-gita Krsna
speaks to Arjuna as the Supreme Personality of Godhead, and as such it is to be understood that He
has complete knowledge. Bhagavad-gita was imparted to the sun-god and to Arjuna by Krsna, but
nowhere is it mentioned that Bhagavad-gita was imparted to Krsna. Why? Complete knowledge
means that He knows everything that is to be known. This is an attribute of God alone. >>> Ref.
VedaBase => PoY 6: The Fate of the Unsuccessful Yogi
aisvaryasya samagrasya
viryasya yasasah sriyah
jnana-vairagyayos caiva
sannam bhaga itingana
(Visnu Purana 6.5.47)
Bhagavan, the Supreme Personality of Godhead, is Thus, defined by Parasara Muni as one who is
full in six opulences -- who has full strength, fame, wealth, knowledge, beauty, and renunciation.
when Krsna was present on this earth He had 16,108 wives, and each wife lived in a palace made of
marble and bedecked with jewels. The rooms were filled with furniture made of ivory and gold, and
there was great opulence everywhere. These descriptions are all given vividly in the Srimad-
Bhagavatam. In the history of human society we cannot find anyone who had sixteen thousand wives
or sixteen thousand palaces. Nor did Krsna go to one wife one day and another wife another day. No,
He was personally present in every palace at the same time. This means that He expanded Himself in
16,108 forms. This is impossible for an ordinary man, but it is not very difficult for God. If God is
unlimited, He can expand Himself in unlimited forms, otherwise there is no meaning to the word
unlimited. God is omnipotent; He can maintain not only sixteen thousand wives but sixteen million
and still encounter no difficulty, otherwise there is no meaning to the word omnipotent.
Similarly, Krsna has unlimited strength. His strength was present from the moment of His birth.
When Krsna was only three months old, the Putana demon attempted to kill Him, but instead she was
killed by Krsna. That is God. God is God from the beginning. He does not become God by some
meditation or mystic power. Krsna is not that type of God. Krsna was God from the very beginning
of His appearance.
Krsna also has unlimited fame. Of course, we are devotees of Krsna and know of Him and glorify
Him, but apart from us, many millions in the world are aware of the fame of the Bhagavad-gita. In all
countries all over the world the Bhagavad-gita is read by philosophers, psychologists, and
religionists. We are also finding very good sales with our Bhagavad-gita As It Is. This is because the
commodity is pure gold. There are many editions of the Bhagavad-gita, but they are not pure. Ours is
selling more because we are presenting the Bhagavad-gita as it is. The fame of the Bhagavad-gita is
Krsna's fame.
Beauty, another opulence, is possessed unlimitedly by Krsna. Krsna Himself is very beautiful, as are
all His associates. Those who were pious in a previous life receive an opportunity in this material
world to take birth in good families and good nations. The American people are very rich and
beautiful, and these opulences are a result of pious activities. All over the world people are attracted
to the Americans because they are advanced in scientific knowledge, riches, beauty, and so on. This
planet is an insignificant planet within the universe, yet within this planet, one country -- America --
has so many attractive features. We can just imagine, then, how many attractive features must be
possessed by God, who is the creator of the entire cosmic manifestation. How beautiful He must be
-- He who has created all beauty.
A person is attractive not only because of his beauty, but also because of his knowledge. A scientist
or philosopher may be attractive because of his knowledge, but what knowledge is more sublime
than that given by Krsna in the Bhagavad-gita? There is no comparison in the world to such
knowledge. At the same time, Krsna possesses full renunciation (vairagya). So many things are
working under Krsna's direction in this material world, but actually Krsna is not present here. A big
factory may continue to work, although the owner may not be present. Similarly, Krsna's potencies
are working under the direction of His assistants, the demigods. Thus, Krsna Himself is aloof from
the material world. This is all described in the revealed scriptures. >>> Ref. VedaBase => SSR 1c:
"Real Advancement Means Knowing God"
Devaki-nandana is also mentioned in the Atharva Veda. >>> Ref. VedaBase => TQK 4: Approaching
Krsna, the All-pervading Truth
Kuntidevi, therefore, is pointing our attention toward Krsna, the Supreme Person, who is alaksya,
invisible to all. Who is that invisible person? Here -- Krsna. "Oh, Krsna," one may say. "There are so
many Krsnas." Therefore, Kuntidevi says, "I am offering my prayers to Vasudeva, the son of
Vasudeva." "There are many Vasudevas." "No. Nanda-gopa-kumaraya: [SB 1.8.21] I am praying to
the foster son of Maharaja Nanda." In this way, three times she points out, "Here is Krsna." >>> Ref.
VedaBase => TQK 4: Approaching Krsna, the All-pervading Truth
In the Atharva Veda (Gopäla-täpané Upaniṣad 1.24) it is said, yo brahmäṇaà vidadhäti pürvaà yo vai
vedäàç ca gäpayati sma kṛṣṇaù: "It was Kṛṣṇa who in the beginning instructed Brahmä in Vedic
knowledge and who disseminated Vedic knowledge in the past." Then again the Näräyaṇa Upaniṣad
(1) says, atha puruṣo ha vai näräyaṇo 'kämayata prajäù sṛjeyeti: "Then the Supreme Personality
Näräyaṇa desired to create living entities." The Upaniṣad continues, näräyaṇäd brahmä jäyate,
näräyaṇäd prajäpatiù prajäyate, näräyaṇäd indro jäyate, näräyaṇäd aṣöau vasavo jäyante, näräyaṇäd
ekädaça rudrä jäyante, näräyaṇäd dvädaçädityäù: "From Näräyaṇa, Brahmä is born, and from
Näräyaṇa the patriarchs are also born. From Näräyaṇa, Indra is born, from Näräyaṇa the eight Vasus
are born, from Näräyaṇa the eleven Rudras are born, from Näräyaṇa the twelve Ädityas are born."
This Näräyaṇa is an expansion of Kṛṣṇa.
It is said in the same Vedas, brahmaṇyo devaké-putraù: "The son of Devaké, Kṛṣṇa, is the Supreme
Personality." (Näräyaṇa Upaniṣad 4) Then it is said, eko vai näräyaṇa äsén na brahmä na éçäno näpo
nägni-somau neme dyäv-äpṛthivé na nakṣaträṇi na süryaù: "In the beginning of the creation there
was only the Supreme Personality Näräyaṇa. There was no Brahmä, no Çiva, no water, no fire, no
moon, no heaven and earth, no stars in the sky, no sun." (Mahä Upaniṣad 1.2) In the Mahä Upaniṣad
it is also said that Lord Çiva was born from the forehead of the Supreme Lord. Thus, the Vedas say
that it is the Supreme Lord, the creator of Brahmä and Çiva, who is to be worshiped.
It is said in the same Vedas, brahmaṇyo devaké-putraù: "The son of Devaké, Kṛṣṇa, is the Supreme
Personality." (Näräyaṇa Upaniṣad 4) Then it is said, eko vai näräyaṇa äsén na brahmä na éçäno näpo
nägni-somau neme dyäv-äpṛthivé na nakṣaträṇi na süryaù: "In the beginning of the creation there
was only the Supreme Personality Näräyaṇa. There was no Brahmä, no Çiva, no water, no fire, no
moon, no heaven and earth, no stars in the sky, no sun." (Mahä Upaniṣad 1.2) In the Mahä Upaniṣad
it is also said that Lord Çiva was born from the forehead of the Supreme Lord. Thus, the Vedas say
that it is the Supreme Lord, the creator of Brahmä and Çiva, who is to be worshiped. BG 10.8
purport
kṛṣṇo vai paramaà daivatam: "Kṛṣṇa is the Supreme Personality of Godhead." (Gopäla-täpané
Upaniṣad 1.3) Eko vaçé sarva-gaù kṛṣṇa éòyaù/ eko 'pi san bahudhä yo 'vabhäti: "That one Kṛṣṇa is
the Supreme Personality of Godhead, and He is worshipable. Although He is one, He is manifested
in unlimited forms and expanded incarnations." (Gopäla-täpané Upaniṣad 1.21) BG1.54 purport
In the Viṣṇu Puräṇa (4.11.4) it is said, yaträvatérṇaà kṛṣṇäkhyaà paraà brahma naräkṛti: "The
Supreme Absolute Truth is a person, His name is Kṛṣṇa, and He sometimes descends on this earth."
BG11.54 purport
ete cäàça-kaläù puàsaù kṛṣṇas tu bhagavän svayam
mattaù parataraà nänyat: "There is nothing superior to My form as the Personality of Godhead
Kṛṣṇa." He also says elsewhere in Bhagavad-gétä, aham ädir hi devänäm: "I am the origin of all the
demigods."
Arjuna also confirms this in the following words: paraà brahma paraà dhäma pavitram-paramaà
bhavän, "I now fully understand that You are the Supreme Personality of Godhead, the Absolute
Truth, and that You are the refuge of everything."
Oà tad viṣṇoù paramaà padam (Ṛg Veda 1.22.20). The lotus feet of Viṣṇu are the supreme devotional
platform. >>> Ref. VedaBase => Bg 17.24
Demigods
Highly qualified Brahmanas situated in the mode of goodness have no grudges against the mode of
worship of others. They have all respect for other demigods, even though they may look ghastly, like
Kala-bhairav or Mahakali. They know very well that those horrible features of the Supreme Lord are
all different servitors of the Lord under different conditions, yet they reject the worship of both
horrible and attractive features of the demigods, and they concentrate only on the forms of Visnu
because they are serious about liberation from the material conditions. Demigods can’t provide
liberation to anyone. It is for this reason only that candidates for liberation deliberately reject the
worship of the demigods, although they have no disrespect for any one of them. (SB 1.2.26P)
BG 7.20: Those whose intelligence has been stolen by material desires surrender unto demigods and
follow the particular rules and regulations of worship according to their own natures.
BG 7.23: Men of small intelligence worship the demigods, and their fruits are limited and temporary.
Those who worship the demigods go to the planets of the demigods, but My devotees ultimately
reach My supreme planet.
BG 9.23: Those who are devotees of other gods and who worship them with faith actually worship
only Me, O son of Kuntī, but they do so in a wrong way.
There is no need to worship demigods of whatsoever category if one is serious about going back to
Godhead. (SB1.2.27P)
Worshiping demigods for material gain is called kaitava dharma. (SB1.2.27P)
Demigods are arms of the universal form. Since demigods are included in gigantic universal form,
there is no need to worship them separately. One can worship them in universal form or original
transcendental form of Krsna. (SB 2.1.29P)
All the shippable demigods are also overtaken by Him, and it is the duty of everyone to perform
sacrifices with feasible goods to appease the Lord. (SB2.1.37)
Visnu takes charge of mode of goodness so is He in equal footing with Brahma or Shiva?
This can be understood by this example – The prison there are prisoners & managers of prison. Both
of them are bound by the laws of king. But even though the king sometimes comes in the prison, he
is not bound by the laws of the prison house.
SB 2.3.10-A person who has broader intelligence, whether he be full of all material desire, without
any material desire, or desiring liberation, must by all means worship the supreme whole, the
Personality of Godhead.
BG 9.10 – Durga is subservient to Krsna
SB 2.5.12: Brahma Ji says: “I offer my obeisances and meditate upon Lord Krsna, the Personality of
Godhead, whose invincible potency influences the less intelligent class of men to call me the
supreme controller”
SB 2.5.15: the demigods are also meant for serving the Lord as parts of His body,
Brahma Ji says “Inspired by Him only, I discover what is already created by Him under His vision as
the all-pervading Supersoul, and I also am created by Him only.” (SB 2.5.17)
SB2.6.32: “By Lord’s will Brahma create, Siva destroys and Lord Himself maintains. He is the
powerful controller of these 3 energies-satva, rajas, tamas” This verse clearly proves that Lord is
one without a second.
SB2.6.43-45: “Up from Brahma down to evil spirits, many have a very specific power due to which
they seem to be God, but factually they display a very small fragment of Lord’s potencies.”
SB 2.7.11 and purport: Lord Hayagriva is Supersoul of demigods. He is personified Vedas and
sacrifices. Since Vedic Hymns are chanted at sacrifices meant to please demigods and Lord is
personification of both of them, a devotee of Lord pleases demigods and serves the purpose of
sacrifices.
he demigods are amongst the conditioned souls who have developed this pure consciousness of
service to the Lord but who at the same time continue to desire to lord it over the material energy.
Such mixed consciousness puts a conditioned soul in the position of managing the affairs of this
creation. The demigods are entrusted leaders of the conditioned souls. As some of the old prisoners
in government jails are entrusted with some responsible work of prison management, so the
demigods are improved conditioned souls acting as representatives of the Lord in the material
creation. Such demigods are devotees of the Lord in the material world, and when completely free
from all material desire to lord it over the material energy they become pure devotees and have no
desire but to serve the Lord. Therefore, any living entity who desires a position in the material world
may desire so in the service of the Lord and may seek power and intelligence from the Lord, as
exemplified by the demigods in this particular verse. (SB3.5.51P)
SB Text 4.7.42: Demigods said: Formerly when there was a devastation, You conserved all the
different energies of material manifestation. At that time, all the inhabitants of the higher planets,
represented by such liberated souls as Sanaka, were meditating on You by philosophical speculation.
You are Therefore, the original person, and You rest in the water of devastation on the bed of the
Sesa snake. Now, today, You are visible to us, who are all Your servants. Please give us protection.
· Demigods say they are Lord’s servant and depend on His protection. BG
Therefore, condemns demigod worship
SB 4.12.51: Those who out of transcendental kindness take on the responsibility of becoming
master-protectors of the poor living entities automatically gain the interest and blessings of the
demigods.
The karmīs sometimes offer the results of their activities to Lord Vāsudeva, and this offering is
called karmārpaṇam. These are considered to be fruitive activities, for the karmīs consider Lord
Viṣṇu to be one of the demigods like Lord Śiva and Lord Brahmā. Because they consider Lord Viṣṇu
to be on the same level with the demigods, they contend that surrendering to the demigods is as good
as surrendering unto Vāsudeva. This contention is denied herein because if it were true, Lord Śiva
would have said that surrender unto him, Lord Vāsudeva, Viṣṇu or Brahmā is the same. However,
Lord Śiva does not say this because he himself surrenders unto Vāsudeva, and whoever else
surrenders unto Vāsudeva is very, very dear to him. SB 4.24.28P
Lord Brahmā, the supreme person within this universe, said: My dear Priyavrata, kindly hear
attentively what I shall say to you. Do not be jealous of the Supreme Lord, who is beyond our
experimental measurements. All of us, including Lord Śiva, your father and the great sage Mahārṣi
Nārada, must carry out the order of the Supreme. We cannot deviate from His order. Sb5.1.11
Another conclusion is that we should never consider the demigods, even Lord Siva and Lord
Brahma, to be on an equal level with Lord Visnu. If we do this, then according to the Padma Purana
we are immediately categorized as atheists. Also, in the Vedic scripture known as Hari-vamsa it is
stated that only the Supreme Personality of Godhead, Visnu, is to be worshiped and that the Hare
Krsna maha-mantra, or any such visnu-mantra, is always to be chanted. In the Second Canto of
Srimad-Bhagavatam, Lord Brahma says, "Both Lord Siva and I are engaged by the Supreme
Personality of Godhead to act in different capacities under His direction." In the Caitanya-caritamrta
it is also stated that the only master is Krsna and that all others in all categories of life are servants of
Krsna only. >>> Ref. VedaBase => KB 89: The Superexcellent Power of Krsna
Those who are after material concessions go to different demigods. They take something from Siva,
Durga, Kali, Ganesa, Surya and whomever. However, it was the goddess Parvati who asked Lord
Siva, "What is the best type of worship?" Lord Siva advised, aradhananam sarvesam visnor
aradhanam param (Padma Purana). "My dear Parvati, of all kinds of worship, worship of Lord Visnu
is the best." Then he added: tasmat parataram devi tadiyanam samarcanam. "And even better than the
worship of Lord Visnu is the worship of a Vaisnava, a devotee." >>> Ref. VedaBase => TLK Vs 22
In India, the Hindus worship many gods -- the sun-god, the moon-god, and so on. But the rituals of
worship always begin with the worship of Lord Visnu, and in the end everything is offered to Lord
Visnu's lotus feet because He is the Supreme Personality of Godhead. A brahmana, a member of the
priestly class, must start every ritual of worship by invoking Lord Visnu as the Supreme Being;
otherwise all his worship and rituals will be rendered useless. This same Lord Visnu is, in fact, a
partial expansion of Lord Krsna, who is the ultimate cause of all causes and the original Supreme
Lord. Therefore, Lord Krsna is the receiver of all oblations and sacrifices and is the ultimate
benefactor of all worship. >>> Ref. VedaBase => RTW 2.10: The Supreme Lord: Lover of His
Devotees
SB 11.5.42 Karabhajana Muni - "My dear King, a person who has given up the worship of the
demigods and has completely concentrated his energy in the devotional service of the Supreme
Personality of Godhead has become very, very dear to the Lord. As such, if by chance or mistake he
does something which is forbidden, there is no need for him to perform any purificatory ceremonies.
Because the Lord is situated within his heart, He takes compassion for the devotee's accidental
mistake and corrects him from within."
Only Visnu is the master of maya; Therefore, He alone can give release to the conditioned soul. The
Vedas (Svetasvatara Upanisad 3.8) confirm this in the phrase tam eva viditva, or "Freedom is
possible only by understanding Krsna." Even Lord Siva affirms that liberation can be achieved only
by the mercy of Visnu. Lord Siva says, mukti-pradata sarvesam visnur eva na samsayah: "There is no
doubt that Visnu is the deliverer of liberation for everyone." >>> Ref. VedaBase => Bg 7.14
Viṣṇu Puräṇa (1.9.69):

yo 'yaà tavägato deva
samépaà devatä-gaṇaù
sa tvam eva jagat-sraṣöä
yataù sarva-gato bhavän
"Whoever comes before You, even if he be a demigod, is created by You, O Supreme Personality of
Godhead." BG11.40 purport
Karma Yoga
One should work hard and worship the Supreme Lord by the fruits of one’s hard labor for existence,
and that should be the motto of life. One should be careful to execute occupational service with faith
in the proper way, and that will lead one gradually on the progressive march back to Godhead.
Vedanta Sutras
Both Vedanta Sutra and SB are compiled by Srila Vyasdeva. By his own admission each of them is
the essence of all Vedic literatures. Hence, SB is natural commentary on Vedanta Sutra. In SB 1.2.3
Suta G. states that SB is cream of all Vedic literature. Vedanta Sutras were also written as cream of
all Vedic literature. Hence SB is the natural commentary of VS.
The compiler of Vedanta Darsana is Vyasdeva himself. Yet he was despondent after compiling it,
although he is the author. So what sort of transcendental bliss can be derived by the readers and
listeners of Vedanta which is not explained directly by Vyasdeva? Herein arise the necessity of
explaining Vedanta Sutra in the form of SB by the self-same author.-SB 1.5.9 purport
Importance of service of Maha Bhagvatas

1. By serving those devotees who are completely freed from all vice, great service is done. By such
service, one gains affinity for hearing the messages of Vasudeva.
2. By rendering service to pure devotees, all that is troublesome to heart is almost completely
destroyed and loving service to SPG is irrevocable established. As soon as this loving service is
established effects of tamoguna & rajoguna like Kama, krodh & lobha disappear from heart &
the person becomes completely happy.
3. By sincere association of the Bhagvatas one is sure to receive transcendental knowledge very
easily, with the result that he becomes fixed in devotional service of the Lord.
4. Serving brahamans and Vaisnavas is essential to get self satisfaction. Spiritual atmosphere can be
maintained only in association of devotees serving orders of acaryas. Spiritual master is best brahmana.
(SB4.21.40p)
5. By worshiping all the elements and their predominating deities, one can gradually become free from the
influence of envy, but all the sins of an envious person can be nullified immediately simply by serving a
great soul. >>> Ref. VedaBase => KB 84: Sacrificial Ceremonies Performed by Vasudeva
6. If anyone offers service to a gross materialist, or a person engaged only in sense enjoyment, then by
association with such a person the door to hell is opened. The same principle is confirmed here.
Attachment to a devotee is attachment to the service of the Lord because if one associates with a sadhu,
the sadhu will teach one how to become a devotee, a worshiper and a sincere servitor of the Lord. These
are the gifts of a sadhu. If we want to associate with a sadhu, we cannot expect him to give us instructions
on how to improve our material condition, but he will instruct us how to cut the knot of the contamination
of material attraction and how to elevate ourselves in devotional service. That is the result of associating
with a sadhu. >>> Ref. VedaBase => TLK Vs 20
What is devotional service?

1. It is not inactivity, but unalloyed activity of the soul.
2. Bhakti is realizing that one is pure spirit and not matter at all. >>> Ref. VedaBase => BBD 4:
The Sky Beyond the Universe
3. The definition of bhakti given in the Narada Pancaratra is "freedom from designation." >>> Ref.
VedaBase => BBD 4: The Sky Beyond the Universe
4. This Krsna consciousness is especially meant for understanding the position of the soul and its
relationship with God. >>> Ref. VedaBase => EK 3: Toward a Peaceful Society
5. Ms. Nixon: My first question is very basic. What is Krsna consciousness?
Srila Prabhupada: Krsna means God. We are all intimately connected with Him because He is
our original father. But we have forgotten this connection. When we become interested in
knowing, "What is my connection with God? What is the aim of life?" then we are called Krsna
conscious. >>> Ref. VedaBase => SSR 1b: "Your Original Consciousness Is Krsna
Consciousness"
6. Yoga means controlling the senses, and bhakti-yoga means purifying the senses.
7. After advising Arjuna, He simply said, "Now I have explained everything to you. Whatever you
desire you can do." Arjuna replied immediately, karisye vacanam tava: [Bg. 18.73] "Now I shall
execute Your order." That is Krsna consciousness. >>> Ref. VedaBase => SSR 7c: "A Devotee
Always Feels Compassion for Others' Distress"
8. Krsna consciousness means to understand things as they are. >>> Ref. VedaBase => God and
His energies
9. Krsna consciousness means learning to love Krsna. >>> Ref. VedaBase => BID 8:
Schopenhauer
10. It will not help simply to negate the temporary material will. One has to will in reality, and that is
his eternal willing -- that is Krsna consciousness. In the material world, the living entity directs
his will toward sense satisfaction because he has forgotten the spiritual field of willing. When the
same will is directed toward satisfying the senses of the Supreme -- Krsna -- that is the eternal
willing of the living entity. >>> Ref. VedaBase => BID 8: Schopenhauer
11. Naturally, everyone wants to love someone. Society, friendship, and love are needed. They are
demands of the spirit soul, but they are being pervertedly reflected. I have seen that many ladies
and gentlemen in your country have no family life, but they have placed their love in cats and
dogs. Because they want to love someone but do not see anyone suitable, they place their
valuable love in cats and dogs. Our concern is to transfer this love -- which has to be placed
somewhere -- to Krsna. This is Krsna consciousness. >>> Ref. VedaBase => TTP 3: Family
Illusion
12. A Krsna conscious education means one is trained to give up material consciousness altogether.
That is perfect Krsna consciousness. >>> Ref. VedaBase => TTP 3: Family Illusion
13. The art of focusing one's attention on the Supreme and giving one's love to Him is called Krsna
consciousness. >>> Ref. VedaBase => KB Preface
14. It is said that it is the nature of a devotee to constantly apply his mind, energy, words, ears, etc.,
in hearing and chanting about Krsna. This is called Krsna consciousness >>> Ref. VedaBase =>
KB 13: The Stealing of the Boys and Calves by Brahma
15. Lord Caitanya also said that He was seeing the three worlds as vacant for want of Krsna. This is
the highest stage of Krsna consciousness. >>> Ref. VedaBase => KB 16: Subduing Kaliya
16. These phenomena indicate that even the cows and calves in Vrndavana knew how to cry for
Krsna and embrace Him heart to heart. Actually, the perfection of Krsna consciousness can be
culminated in the shedding of tears from the eyes. >>> Ref. VedaBase => KB 21: The Gopis
Attracted by the Flute
17. Feeling constant separation while engaged in the service of the Lord is the perfection of Krsna
consciousness. >>> Ref. VedaBase => KB 35: The Gopis' Feelings of Separation
18. That Krsna should be the object of love is the central point of Krsna consciousness. >>> Ref.
VedaBase => KB 35: The Gopis' Feelings of Separation
19. Everyone should be ready to offer Krsna whatever He wants. That is the meaning of Krsna
consciousness. >>> Ref. VedaBase => KB 41: Krsna Enters Mathura
20. the senses, mind and intelligence in the gross stage of contamination cannot appreciate the nature
of the Absolute Truth, but when purified, the senses, mind and intelligence can understand what
the Absolute Truth is. The purifying process is called devotional service, or Krsna consciousness.
>>> Ref. VedaBase => KB 87: Prayers by the Personified Vedas
21. Talking of Krsna or singing of Krsna is called kirtana. Lord Caitanya recommends, kirtaniyah
sada harih [Cc. Adi 17.31], which means always thinking and talking of Krsna and nothing else.
That is called Krsna consciousness. >>> Ref. VedaBase => KB 87: Prayers by the Personified
Vedas
22. When one develops his relationship with Him and executes devotional service, that stage of life
is called Krsna consciousness, the ananda-maya stage. >>> Ref. VedaBase => KB 87: Prayers by
23. Devotional service means that one does not do anything independently of the sanction of the
acaryas. >>> Ref. VedaBase => KB 87: Prayers by the Personified Vedas
24. "Don't act like this. Your senses are meant for serving Me. You are misusing your senses and are
Therefore, being entrapped in different types of bodies. Therefore, to get relief from this tedious
business of accepting one body and then giving it up to accept another and again another in
continued material existence, just give up this process of sense gratification and surrender unto
Me. Then you will be saved." This is Krsna consciousness. >>> Ref. VedaBase => TQK 6: The
Master of the Senses
25. When we use our senses for sense gratification, we are in maya, illusion, but when we use our
senses for the gratification of the master of the senses, that service is called bhakti. >>> Ref.
VedaBase => TQK 6: The Master of the Senses
26. "Whatever I have in my possession, beginning with this body and my senses, is actually not
mine. I have been given all these possessions to use, and if everything ultimately belongs to
Krsna, why not use everything for Krsna?" This is intelligence, and this is Krsna consciousness.
>>> Ref. VedaBase => TQK 6: The Master of the Senses
27. Our natural position is to provide enjoyment for Krsna. In the spiritual world, for example, Krsna
enjoys, and the gopis, the transcendental cowherd girls, supply the ingredients for Krsna's
enjoyment. This is bhakti. >>> Ref. VedaBase => TQK 6: The Master of the Senses
28. The immunization against all material diseases is this Krsna consciousness. >>> Ref. VedaBase
=> TLK Vs 14
29. Attachment for material things is called material consciousness, and attachment for Krsna or His
devotee is called Krsna consciousness. >>> Ref. VedaBase => TLK Vs 20
30. One has to qualify himself to see and understand God, and that process of qualification is called
Krsna consciousness. >>> Ref. VedaBase => PoP 3: Learning How to See God
31. Krsna consciousness is a method for connecting directly with the Supreme. This is the special
gift of Lord Caitanya Mahaprabhu. Not only is this method direct and immediate, but it is also
practical. >>> Ref. VedaBase => PoP 8: Failure and Success in Yoga
32. Bhakti-yoga means connecting ourselves with Krsna, God, and becoming His eternal associates.
>>> Ref. VedaBase => PoP 8: Failure and Success in Yoga
33. Krsna consciousness means always living with Krsna in His spiritual planet. >>> Ref. VedaBase
=> PoP 9: Destination After Death
34. Buddhi-yoga, or Krsna consciousness, means to become absorbed in serving the Supreme Lord
and His name, qualities, form, pastimes, etc. In other words, it means becoming an instrument for
His satisfaction. >>> Ref. VedaBase => RTW 5.1: The Highest Use of Intelligence
35. We should always try to mould the activities of our lives in such a way that we will constantly remember
Viṣṇu, or Kṛṣṇa. That is Kṛṣṇa consciousness. NOD chapter 2.
36. a devotee of Krsna can conquer both sleep and ignorance simply by thinking of Krsna constantly.
This is called Krsna consciousness, or samadhi. >>> Ref. VedaBase => Bg 1.24
37. This is the sense of Krsna consciousness: Lord Krsna is the supreme predominator, and all living
entities, including the great demigods, are His subordinates. >>> Ref. VedaBase => Bg 5.29
38. One has to rise, therefore, above the three material modes and become situated in the
transcendental position. That is called Kṛṣṇa consciousness. SB13.22
Subject matter of the Vedas (SB 1.5.24P)

1. To establish the relation of the living entities with the Personality of Godhead.
2. Perform the relative duties in devotional service
3. Achieve the ultimate goal, back to Godhead.
Support for acintyabhedabhedatattava

The Supreme Lord is one, and His expansions are various. He is Therefore, the Supersoul of
everything. When a man sees anything, he must know that his seeing is secondary and the Lord’s
seeing is primary. One cannot see anything without the Lord’s having first seen it. That is the
instruction of the Vedas and the Upaniṣads. So whatever we see or do, the Supersoul of all acts of
seeing or doing is the Lord. This theory of simultaneous oneness and difference between the
individual soul and the Supersoul is propounded by Lord Śrī Caitanya Mahāprabhu as the philosophy
of acintya-bhedābheda-tattva. The virāṭ-rūpa, or the gigantic feature of the Supreme Lord, includes
everything materially manifested, and Therefore, the virāṭ or gigantic feature of the Lord is the
Supersoul of all living and nonlivingentities. But the virāṭ-rūpa is also the manifestation of Nārāyaṇa
or Viṣṇu, and going further on and on one will eventually see that Lord Kṛṣṇa is the ultimate
Supersoul of everything that be. The conclusion is that one should unhesitatingly become a
worshiper of Lord Kṛṣṇa, or, for that matter, His plenary expansion Nārāyaṇa, and none else. In the
Vedic hymns, it is clearly said that first of all Nārāyaṇa cast a glance over matter and Thus, there was
creation. Before creation, there was neither Brahmā nor Śiva, and what to speak of others. Śrīpāda
Śańkarācārya has definitely accepted this, that Nārāyaṇa is beyond the material creation and that all
others are within the material creation. The whole material creation, therefore, is one with and
different from Nārāyaṇa, simultaneously, and this supports the acintya-bhedābheda-tattva philosophy
of Lord Śrī Caitanya Mahāprabhu. Being an emanation from the glancing potency of Nārāyaṇa, the
whole material creation is non-different from Him. But because it is the effect of His external energy
(bahirańgā māyā) and is aloof from the internal potency (ātma-māyā), the whole material creation is
different from Him at the same time. The example given in this verse very nicely is that of the
dreaming man. The dreaming man creates many things in his dream, and Thus, he himself becomes
the entangled seer of the dream and is also affected by the consequences. This material creation is
also exactly a dreamlike creation of the Lord, but He, being the transcendental Supersoul, is neither
entangled nor affected by the reactions of such a dreamlike creation. He is always in His
transcendental position, but essentially He is everything, and nothing is apart from Him.
(SB2.1.39P)
SB 6.16.9 — The living entity is eternal and imperishable because he actually has no beginning and
no end. He never takes birth or dies. He is the basic principle of all types of bodies, yet he does not
belong to the bodily category. The living being is so sublime that he is equal in quality to the
Supreme Lord. Nonetheless, because he is extremely small, he is prone to be illusioned by the
external energy, and Thus, he creates various bodies for himself according to his different desires.
My dear Lord, O Supreme Personality of Godhead, the entire cosmic creation is caused by You, and
the cosmic manifestation is an effect of Your energy. Although the entire cosmos is but You alone,
You keep Yourself aloof from it. The conception of "mine and yours," is certainly a type of illusion
[maya] because everything is an emanation from You and is Therefore, not different from You.
Indeed, the cosmic manifestation is nondifferent from You, and the annihilation is also caused by
You. This relationship between Your Lordship and the cosmos is illustrated by the example of the
seed and the tree, or the subtle cause and the gross manifestation.
PURPORT
In Bhagavad-gita (7.10) the Lord says: bijam mam sarva-bhutanam viddhi partha sanatanam. "O son
of Prtha, know that I am the original seed of all existences." In the Vedic literature it is said,
isavasyam idam sarvam, yato va imani bhutani jayante and sarvam khalv idam brahma. All this
Vedic information indicates that there is only one God and that there is nothing else but Him. The
Mayavadi philosophers explain this in their own way, but the Supreme Personality of Godhead
asserts the truth that He is everything and yet is separate from everything. This is the philosophy of
Sri Caitanya Mahaprabhu, which is called acintya-bhedabheda-tattva. Everything is one, the
Supreme Lord, yet everything is separate from the Lord. This is the understanding of oneness and
difference. The example given in this regard--vasukalavad asti-tarvoh--is very easy to understand.
Everything exists in time, yet there are different phases of the time factor--present, past and future.
Present, past and future are one. Every day we can experience the time factor as morning, noon and
evening, and although morning is different from noon, which is different from evening, all of them
taken together are one. The time factor is the energy of the Supreme Personality of Godhead, but the
Lord is separate from the time factor. Everything is created, maintained and annihilated by time, but
the Supreme Lord, the Personality of Godhead, has no beginning and no end. He is nityah sasvatah--
eternal, permanent. Everything passes through time's phases of present, past and future, yet the Lord
is always the same. Thus, there is undoubtedly a difference between the Lord and the cosmic
manifestation, but actually they are not different. Accepting them to be different is called avidya,
ignorance. True oneness, however, is not equivalent to the conception of the Mayavadis. The true
understanding is that the differences are manifested by the energy of the Supreme Personality of
Godhead. The seed is manifested as a tree, which displays varieties in its trunk, branches, leaves,
flowers and fruits. Srila Bhaktivinoda Thakura has Therefore, sung, kesava tuya jagata vicitra: "My
dear Lord, Your creation is full of varieties." The varieties are one and at the same time different.
This is the philosophy of acintya-bhedabheda-tattva. The conclusion given in Brahma-samhita is
this: isvarah paramah krsnah sac-cid-ananda-vigrahah anadir adir govindah sarva-karana-karanam
"Krsna, known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He
is the origin of all. He has no other origin, for He is the prime cause of all causes." Because the Lord
is the supreme cause, everything is one with Him, but when we consider varieties, we find that one
thing is different from another. We may conclude, therefore, that there is no difference between one
thing and another, yet in varieties there are differences. In this regard, Madhvacarya gives an
example concerning a tree and a tree in fire. Both trees are the same, but they look different because
of the time factor. The time factor is under the control of the Supreme Lord, and Therefore, the
Supreme Lord is different from time. An advanced devotee consequently does not distinguish
between happiness and distress. As stated in Srimad-Bhagavatam (10.14.8): tat te 'nukampam
susamiksamano bhunjana evatma-krtam vipakam When a devotee is in a condition of so-called
distress, he considers it a gift or blessing from the Supreme Personality of Godhead. When a devotee
is always Thus, situated in Krsna consciousness in any condition of life, he is described as mukti-
pade sa daya-bhak, a perfect candidate for returning home, back to Godhead. The word daya-bhak
means "inheritance." A son inherits the property of his father. Similarly, when the devotee is fully
Krsna conscious, undisturbed by dualities, he is sure that he will return home, back to Godhead, just
as one inherits his father's property.
Atheistic men sometimes criticize a devotee by saying, "If you do not want to take any benediction
from the Lord and if the servant of the Lord is as opulent as the Lord Himself, why do you ask for
the benediction of being engaged as the Lord's servant?" Sridhara Svami comments, bhagavattvaya
bhagavat-saman aisvaryaya. Bhagavattva, becoming as good as the Supreme Personality of Godhead,
does not mean becoming one with Him or equal to Him, although in the spiritual world the servant is
equally as opulent as the master. The servant of the Lord is engaged in the service of the Lord as a
servant, friend, father, mother or conjugal lover, all of whom are equally as opulent as the Lord. This
is acintyabhedabheda-tattva. The master and servant are different yet equal in opulence. This is the
meaning of simultaneous difference from the Supreme Lord and oneness with Him. (SB7.10.9
purport)
SB 8.1.9 — Lord Manu said: The supreme living being has created this material world of animation;
it is not that He was created by this material world. When everything is silent, the Supreme Being
stays awake as a witness. The living entity does not know Him, but He knows everything.
SB 8.1.10 — Within this universe, the Supreme Personality of Godhead in His Supersoul feature is
present everywhere, wherever there are animate or inanimate beings. Therefore, one should accept
only that which is allotted to him; one should not desire to infringe upon the property of others.
SB 8.1.12 — The Supreme Personality of Godhead has no beginning, no end and no middle. Nor
does He belong to a particular person or nation. He has no inside or outside. The dualities found
within this material world, such as beginning and end, mine and theirs, are all absent from the
personality of the Supreme Lord. The universe, which emanates from Him, is another feature of the
Lord. Therefore, the Supreme Lord is the ultimate truth, and He is complete in greatness.
 For the Lord’s existence there is no cause, for He is the cause of everything. He is in
everything (mayā tatam idaṁ sarvam), He is expanded in everything, but He is not
everything. He is acintya-bhedābheda, simultaneously one and different. That is explained in
this verse.
 SB 8.3.3 — The Supreme Godhead is the supreme platform on which everything rests, the
ingredient by which everything has been produced, and the person who has created and is the
only cause of this cosmic manifestation. Nonetheless, He is different from the cause and the
result. I surrender unto Him, the Supreme Personality of Godhead, who is self-sufficient in
everything.
 SB 8.3.8-9 — The Supreme Personality of Godhead has no material birth, activities, name,
form, qualities or faults. To fulfill the purpose for which this material world is created and
destroyed, He comes in the form of a human being like Lord Rāma or Lord Kṛṣṇa by His
original internal potency. He has immense potency, and in various forms, all free from
material contamination, He acts wonderfully. He is Therefore, the Supreme Brahman. I offer
my respects to Him.
 BP: Isopanisad Mantra 6 shows difference and mantra 7 shows similarity. So acintya bheda abheda
tattva is there is a strict Vedic literature.
 Bhagavad-gita (7.12): matta eveti tan viddhi na tv aham tesu te mayi. "I am, in one sense, everything,
but I am independent. I am not under the modes of material nature, for they, on the contrary, are
within Me." >>> Ref. VedaBase => RTW 2.5: Lord Krsna Alone Is the Supreme Godhead; Everyone
Else Is His Servant.
Arguments against Sahajiyas/professional reciters

1. In 2nd canto 2nd chapter of SB, SG starts describing Lord from feet and goes up to face, hair, etc.
One should not go meditating above feet without artificially seeing for himself how much he has
been released from the sex desire. The smiling face of the Lord is the Tenth Canto and there are
many upstarts who at once try to begin with 10 th canto and especially with the five chapters
which delineate rasa Lila of Lord. This is improper. By such improper study or hearing, the
material opportunists have played havoc by indulgence in sex life in the name of SB. Those who
are still entrapped by sex indulgence should never progress to meditation above the feet of the
Lord; Therefore, recital of SB by them should be restricted to the First and Second Cantos of the
great literature. One must complete the purificatory process by assimilating the contents of the
first nine cantos. Then one should be admitted into the realm of the 10 th canto. According to
Bhagavata School, Lord’s Rasa dance is the smiling face of the Lord. (SB 2.2.12&13P)
2. Verse 12: Suta Ji starts description of pastimes of Pandavas’ retirement and birth, activities and
death of Pariksit M. This specifically instructs the devotees who directly want to read Lord’s
most confidential pastimes in 10th canto to understand the 9 cantos first and then only
proceed to 10th Canto. Pastimes of Lord and His devotees are interlinked and can’t be separated.
3. MP asked about creation, not Lord’s pastimes in Vrndavana first. MP didn’t ask for a shortcut as
done by professional reciters.
4. Narada was never advised to preach the principles of Bhagavatam to earn a livelihood; he was
ordered by his spiritual master to take the matter very seriously in a missionary spirit.SB2.7.52P
5. Lord awarded it to Brahma, Brahma to Narada, Narada to Vyasa, Vyasa to Sukadeva,, Suka to
Suta. So, one should hear this in parampara only. Never from professional reciters. SB 2.7.51P
6. SB2.7.53 Lord’s activities in association with His different energies should be described,
appreciated and heard in accordance with the teachings of Lord. If this is done regularly with
devotion and respect, one is sure to get out of the illusory energy of the Lord.
 Science of learning a subject matter seriously is different from the sentiments of fanatics.
 fanatics or fools – professional reciters and pseudo-devotees. Though they are absorbed in
material sense enjoyment, they falsely jump to the stage of liberated souls and Thus, fall down
deeply into the clutches of external energy.
 Lord’s activities in relation with both external energy and internal energy are equally good.
 Nonetheless, those who are not completely free from the clutches of the Lord’s external energy
should devoutly hear regularly about the activities of the Lord in relation with the external
energy. The description of activities of purusavataras are specifically meant for persons who are
in the clutches of the external energy. Hearing this is as good as hearing rasa lila in liberated
stage. Rasa Lila is for liberated souls.
 Lord Caitanya never discussed Rasa Lila in presence of ordinary men.
 SP refrained from taking 10th canto immediately, because it is a science not sentiment.
7. SB2.8.17P Those who are of the opinion that the devotees of the Lord are satisfied with mere
sentiments can find in the inquiries of Mahārāja Parīkṣit good lessons as to how inquisitive a pure
devotee is to know things in their true perfection.
8. Persons who have completely taken shelter of the lotus feet of the Lord should recite this
narration of DM without taking remuneration. Specifically, recitation is recommended on the full
moon or dark moon day, on the day after Ekādaśī, on the appearance of the Śravaṇa star, at the
end of a particular tithi, or the occasion of Vyatīpāta, at the end of the month, or on Sunday. Such
recitation should of course be performed before a favorable audience. When recitation is
performed this way, without professional motive, the reciter and audience become perfect.
(SB4.12.49-50)
9. I Therefore, do not wish to have the benediction of merging into Your existence, a benediction in
which there is no existence of the nectarean beverage of Your lotus feet. I want the benediction of
at least one million ears, for Thus, I may be able to hear about the glories of Your lotus feet from
the mouths of Your pure devotees. (4.20.24) - One might think that these glories of the Lord can
be heard from anywhere, from the mouths of either devotees or nondevotees, but here it is
specifically mentioned that the glories of the Lord must emanate from the mouths of pure
devotees. (professional reciters are useless – glorification from them is just material sound).
(Purport)
10. A pure devotee who is executing the different processes of devotional service may be situated
in the transcendental position, being completely absorbed in Kṛṣṇa consciousness, but even he,
while discharging devotional service, must hear, read and induce others to hear about the
character and life of PṛthuMahārāja. (SB4.23.37)
11. There is a type of neophyte devotee who is very anxious to hear about the pastimes of the Lord,
especially the rāsa-līlā chapters in Śrīmad-Bhāgavatam. Such a devotee should know by this
instruction that the pastimes of PṛthuMahārāja are nondifferent from the pastimes of the Supreme
Personality of Godhead. An ideal king, PṛthuMahārāja exhibited all talents in showing how to
rule the citizens, how to educate them, how to develop the state economically, how to fight
enemies, how to perform great sacrifices (yajṣas), etc. Thus, it is recommended for the sahajiyā,
or the neophyte devotee, to hear, chant and get others to hear about the activities of
PṛthuMahārāja, even though one may think himself to be in the transcendental position of
advanced devotional service. (SB4.23.37P)
12. Lord Śiva has described the bodily features of the Lord authoritatively. Now he wants to
see the lotus feet of the Lord. When a devotee wants to see the transcendental form of the Lord,
he begins his meditation on the Lord's body by first looking at the feet of the Lord. ŚB is
considered to be the transcendental sound form of the Lord, and the twelve cantos are divided in
accordance with the transcendental form of the Lord. The First and Second Cantos of ŚB are
called the two lotus feet of the Lord. This also means that if one is serious about reading Śrīmad-
Bhāgavatam, he must begin by seriously studying the First and Second Cantos. SB4.24.52 p
13. A sannyāsī must not present allurements of material benefits to gather many disciples, nor
should he unnecessarily read many books or give discourses as a means of livelihood. He must
never attempt to increase material opulences unnecessarily. SB7.13.8
14. Recitation of Bhagavad-gītā and Śrīmad-Bhāgavatam must be done by persons
completely freed from material desires (nivṛtta-tarṣaiḥ). Why? When one is engaged in
sense gratification, he cannot fully understand the value of Kṛṣṇa-kathā. Therefore,
hearing Śrīmad-Bhāgavatam spoken by a professional reciter cannot actually help us
achieve liberation. On the other hand, if we hear the glories of the Supreme Personality of
Godhead from liberated persons, this hearing will certainly free us from the bondage of
material activities. Purport SB 10.1.4
15.
Vedic Cosmology
The entire universes are clustered together up and down, and each and every one of them is
separately 7-fold covered. The watery portion is beyond the 7-fold coverings. The Personality of
Godhead who creates all such universes by His breathing period lies above the cluster of the
universes. The water of covering is material while the water of Causal Ocean is spiritual. The cosmic
manifestation is calculated to be diametrically four billion miles. Then the coverings of the universe
begin. The first stratum if the covering is calculated to extend eighty million miles. Fire to be 800
million mile, effulgence-8 billion miles, air-80 billion miles, ether-800 billion miles. Then the
Vaikuntha planets start. (SB 2.2.28P)
Jiva’s fall down

The original Personality of Godhead expands Himself by innumerable forms. Such expansion of
forms is made possible by His various energies. His energies are also multifarious, and His internal
energies are superior and external energies inferior in quality. So His expansions of various forms
which take place via the internal energies are superior forms, whereas the expansions which take
place via the external energy are inferior forms. The living entities who are expanded by His internal
potency are eternally liberated persons, whereas those who are expanded in terms of the material
energies are eternally conditioned souls. Therefore, all culture of knowledge, austerities, sacrifice
and activities should be aimed at changing the quality of the influence that is acting upon us.
Nitya siddhas-souls liberated from birth. E.g. MP

Sadhana siddha-not liberated from birth, but develop tendency for devotional service by association.
E.g. Narada Ji
There is no difference between the two in ultimate issue. (SB2.3.15P)
The living entity is an offshoot of internal potency, with freedom to remain either in the material
world or in spiritual world. (SB2.5.15P)
Because they are between the internal and external potencies, the eternally transcendental living
entities are called the marginal potency of the Lord. Factually, the living entities are not meant to be
so conditioned by material energy, but due to their being affected by the false sense of lording it over
the material energy, they come under the influence of such potency and Thus, become conditioned by
the three modes of material nature. This external energy of the Lord covers up the pure
knowledge of the living entity’s eternally existing with Him, but the covering is so constant that
it appears that the conditioned soul is eternally ignorant. (SB2.5.19P)
This material manifestation is necessary to give a chance to the conditioned souls who are unwilling
to associate with the Lord in the relationship of loving transcendental service. Such unwilling
conditioned souls are not allowed to enter into the liberated life of spiritual existence because at heart
they are not willing to serve. Instead, they want to enjoy themselves as imitation Gods. The living
entities are constitutionally eternal servitors of the Lord, but some of them, because of misusing their
independence, do not wish to serve; Therefore, they are allowed to enjoy the material nature, which
is called māyā, or illusion. Such illusioned living entities are given a chance at intervals to rectify
their perverted mentality of becoming false masters of the material nature (SB2.6.42)
The nitya-siddha devotees never fall down to the region of the material atmosphere, even though
they sometimes come onto the material plane to execute the mission of theLord. The sādhana-siddha
devotees are chosen from the conditioned souls. Out of the sādhana devotees, there are mixed and
pure devotees. The mixed devotees are sometimes enthusiastic about fruitive activities and are
habituated to philosophical speculation. The pure devotees are free from all these mixtures and are
completely absorbed in the service of the Lord, regardless of how and where they are situated. Pure
devotees of the Lord are not enthusiastic to put aside their service to the Lord in order to go visit holy
places of pilgrimage.
The Lord is one without a second, and He expands Himself into many for His transcendental
pleasure. All the expansions — the viṣṇu-tattvas, the jīva-tattvas and the śakti-tattvas (the
Personalities of Godhead, the living entities and the different potential energies) — are different
offshoots from the same one Supreme Lord. The jīva-tattvas are separated expansions of the viṣṇu-
tattvas, and although there are potential differences between them, they are all meant for the
transcendental sense gratification of the Supreme Lord. Some of the jīvas, however, wanted to lord it
over material nature in imitation of the lordship of the Personality of Godhead. Regarding when and
why such propensities overcame the pure living entities, it can only be explained that the jīva-tattvas
have infinitesimal independence and that due to misuse of this independence some of the living
entities have become implicated in the conditions of cosmic creation and are Therefore, called nitya-
baddhas, or eternally conditioned souls. (SB3.5.51P)
SB3.25.29- Devahuti asks: The mystic yoga system, as You have explained, aims at the Supreme
Personality of Godhead and is meant for completely ending material existence. Please let me know
the nature of that yoga system. How many ways are there by which one can understand in truth that
sublime yoga?
Sometimes it is asked how the living entity falls down from the spiritual world to the material world.
Here is the answer. Unless one is elevated to the Vaikuṇṭha planets, directly in touch with the
Supreme Personality of Godhead, he is prone to fall down, either from the impersonal Brahman
realization or from an ecstatic trance of meditation.
From the status of pure consciousness, the false ego is born because of misuse of independence. We
cannot argue about why false ego arises from pure consciousness. Factually, there is always the
chance that this will happen, and Therefore, one has to be very careful. (SB3.26.23P)
The living entities are originally parts of the Lord, like sparks of a fire, but they have dropped to this
material world, attracted by a desire to lord is over nature. That is a fact. (SB4.11.22P)
The conception of independent existence is Therefore, like a dream. One has to be in Kṛṣṇa
consciousness, his original position (SB4.12.4P)
There are two kinds of living entities — nitya-mukta and nitya-baddha. A nitya-mukta never forgets
his position as the eternal servant of the Supreme Personality of Godhead. One who does not forget
this position and knows that he is part and parcel of the Supreme Lord is nitya-mukta. Such a nitya-
mukta living entity represents the Supersoul as His expansion. As stated in the Vedas, nityo
nityānām. Thus, the nitya-mukta living entity knows that he is an expansion of the supreme nitya, or
the eternal Supreme Personality of Godhead. Being in such a position, he sees the material world
with a different vision. The living entity who is nitya-baddha, or eternally conditioned, sees the
material varieties as being actually different from one another. (SB4.16.19P)
The word mukta refers to the living entities who never come within this material world. The baddhas
are those living entities who are ALMOST eternally living within this material world. (4.20.27P)
When a living entity falls down to the material world, however, he has to accept a material body, and
therefore, in his material embodiment, he cannot be called acyuta. Because he falls down from his
real engagement in the service of the Lord, the living entity gets a material body to suffer or try to
enjoy in the miserable material conditions of life. Therefore, the fallen living entity is cyuta, whereas
the Lord is called acyuta. (SB4.20.37P)
Acyuta refers to one who does not fall because He is never influenced by the modes of material
nature. When a living entity falls down to the material world from his original position, he becomes
cyuta, which means that he forgets his relationship with Acyuta. Actually every living entity is a part
and parcel, or a son, of the Supreme Personality of Godhead. When influenced by the modes of
material nature, a living entity forgets this relationship and thinks in terms of different species of life;
but when he again comes to his original consciousness, he does not observe such bodily
designations. (SB4.21.12P)
Forgetfulness of real constitutional position desire to enjoyassociation with material
naturelust or eagerness to enjoyunhappyangerforgetfulness of relationship with
Krsnareal intelligence defeatedentanglement (SB 4.22.14P)
Actually the living being has no connection with this material enjoyment nor with lusty desires. He is
simply imagining or dreaming while asleep. But by the association of pure devotees, he is awakened,
and immediately the spirit soul is situated in his own glory by understanding his constitutional
position as the eternal servant of the Lord. (SB4.22.20P)
This verse explains how our original KC becomes polluted and we gradually become almost
completely forgetful of our relationship with Supreme Lord. (SB4.22.30P)
If our mind is simply filled with sense gratification, even though we want KC, by continuous practice
we cannot forget the subject matter of sense gratification. In this way, gradually one's intelligence
will be affected. When intelligence is affected, one loses his original taste for KC. (SB4.22.30P)
Our original consciousness is Kṛṣṇa consciousness because we are part and parcel of Kṛṣṇa. When
this consciousness is misguided and one is put into the material atmosphere, which pollutes the
original consciousness, one thinks that he is a product of the material elements. Thus, one loses his
real remembrance of his position as part and parcel of the Supreme Personality of Godhead, just as a
man who sleeps forgets himself. (SB4.22.31P)
SD: Jiva's association with ignorance is without beginning. It has been accomplished in past
spontaneously. (SB4.22.32P)
The jīva, or the individual living entity, becomes entrapped by the material energy by the supreme
will of the Supreme Personality of Godhead. (SB4.23.18P)
Actually there is no material world, but when one forgets the service of the Lord and engages himself
in the service of his senses, he is said to be living in the material world. (SB4.23.29P)
There are two kinds of living entities: one is called kṣara, and the other is akṣara. Kṣara refers to
those who have fallen down and become conditioned, and akṣara refers to those who are not
conditioned. The vast majority of living entities live in the spiritual world and are called akṣara. They
are in the position of Brahman, pure spiritual existence. They are different from those who have been
conditioned by the three modes of material nature. (SB4.24.28P)
In other words, the individual soul, although within the illumination of the Supreme, sometimes falls
from that illumination because of his tiny position, and when he falls, he enters material, conditional
life. SB 4.24.34P
Some living entities are conditioned, and others are eternally free. The eternally free living entities
are called nitya-mukta, for they never come in contact with the material energy. However, some
living entities are conditioned in this material world, and Thus, they think themselves separated from
the Supreme Lord. Due to their contact with the material energy, their existence is always
troublesome. Being always in distress, the conditioned soul considers the material energy to be very
much disturbing. This fact is explained by a Vaiṣṇava kavi, or poet:
kṛṣṇabhuli' seijīvaanādi-bahirmukha
ataevamāyātāredeyasaṁsāra-duḥkha
When the living entity forgets the Supreme Lord and wants to enjoy himself independently, imitating
the Supreme Lord, he is captured by the false notion that he is the enjoyer and is separated from the
Supreme Lord. (SB 4.24.61P)
Brahmana (Supersoul) said to queen (jiva) – You wandered with me before the creation. This means
“You remained along with me experiencing happiness in my association.” - SB4.28.52 purport in
Sararth Darsini
After falling from the association of the Supreme Lord, the living entity Thus, transmigrates from
one bodily form to another according to nature's course, until he finally attains the human form.
(SB4.28.28 purport)
iccha-dvesa-samutthena
dvandva-mohena bharata
sarva-bhutani sammoham
sarge yanti parantapa
"O scion of Bharata [Arjuna], O conqueror of the foe, all living entities are born into delusion,
overcome by the dualities of desire and hate." This is an explanation of how the living entity falls
down into this material world. In the spiritual world there is no duality, nor is there hate. The
Supreme Personality of Godhead expands Himself into many. In order to enjoy bliss more and more,
the Supreme Lord expands Himself in different categories. As mentioned in the Varaha purana, He
expands Himself in visnu-tattva (the svamsa expansion) and in His marginal potency (the
vibhinnamsa, or the living entity). These expanded living entities are innumerable, just as the minute
molecules of sunshine are innumerable expansions of the sun. The vibhinnamsa expansions, the
marginal potencies of the Lord, are the living entities. When the living entities desire to enjoy
themselves, they develop a consciousness of duality and come to hate the service of the Lord. In this
way the living entities fall into the material world. In the prema-vivarta it is said: krsna-bahirmukha
hana bhoga-vancha kare nikata-stha maya tare japatiya dhare The natural position of the living entity
is to serve the Lord in a transcendental loving attitude. When the living entity wants to become Krsna
Himself or imitate Krsna, he falls down into the material world. Since Krsna is the supreme father,
His affection for the living entity is eternal. When the living entity falls down into the material world,
the Supreme Lord, through His svamsa expansion (Paramatma), keeps company with the living
entity. In this way the living entity may some day return home, back to Godhead.
By misusing his independence, the living entity falls down from the service of the Lord and takes a
position in this material world as an enjoyer. That is to say, the living entity takes his position within
a material body. Wanting to take a very exalted position, the living entity instead becomes entangled
in a repetition of birth and death. SB4.28.53 P
The original home of the living entity and the Supreme Personality of Godhead is the spiritual world.
In the spiritual world both the Lord and the living entities live together very peacefully. Since the
living entity remains engaged in the service of the Lord, they both share a blissful life in the spiritual
world. However, when the living entity wants to enjoy himself, he falls down into the material world.
Even while he is in that position, the Lord remains with him as the Supersoul, his intimate friend.
Because of his forgetfulness, the living entity does not know that the Supreme Lord is accompanying
him as the Supersoul. In this way the living entity remains conditioned in each and every
millennium. Although the Lord follows him as a friend, the living entity, because of forgetful
material existence, does not recognize Him. SB4.28.54P
Originally the living entity is a spiritual being, but when he actually desires to enjoy this material
world, he comes down. From this verse we can understand that the living entity first accepts a body
that is human in form, but gradually, due to his degraded activities, he falls into lower forms of life—
into the animal, plant and aquatic forms. By the gradual process of evolution, the living entity again
attains the body of a human being and is given another chance to get out of the process of
transmigration. If he again misses his chance in the human form to understand his position, he is
again placed in the cycle of birth and death in various types of bodies. SB4.29.4 P
This material world is created by the dreaming of Maha-Visnu. The real, factual platform is the
spiritual world, but when the spirit soul wants to imitate the SPG, he is put into this dreamland of
material creation. After being in contact with the material modes of nature, the living entity develops
the subtle and gross bodies. SB4.29.83 P
Since every living entity is part and parcel of the Supreme Personality of Godhead, he has small
independence. Sometimes unintelligent men ask why one is put into a miserable condition, even
though everyone is under the control of the Supreme Personality of Godhead. Because of his minute
independence, the living entity can obey or disobey the orders of the Supreme Lord. If he obeys the
Supreme Lord's orders, he becomes happy. If he does not, he becomes unhappy. 4.30.11P
Just as by executing various pious activities one achieves different positions in heavenly life, by
acting impiously one achieves different positions in hellish life. Those who are activated by the
material mode of ignorance engage in impious activities, and according to the extent of their
ignorance, they are placed in different grades of hellish life. If one acts in the mode of ignorance
because of madness, his resulting misery is the least severe. One who acts impiously but knows the
distinction between pious and impious activities is placed in a hell of intermediate severity. And for
one who acts impiously and ignorantly because of atheism, the resultant hellish life is the worst.
Because of ignorance, every living entity has been carried by various desires into thousands of
different hellish planets since time immemorial. I shall try to describe them as far as possible.
SB5.26.3
anādi karama-phale, paḍi’ bhavārṇava-jale,

taribāre nā dekhi upāya
“My dear Lord, I cannot remember when I somehow or other fell into this ocean of nescience, and
now I can find no way to rescue myself.” SB6.1.50 Purport
the living entity is an eternal servant of God, but he comes to the material world and is bound by
material conditions because of his desire to lord it over matter. Liberation means giving up this false
consciousness and reviving one’s original service to the Lord. This return to one’s original life is
called mukti, as confirmed in Śrīmad-Bhāgavatam (muktir hitvānyathā rūpaṁ svarūpeṇa
vyavasthitiḥ) SB6.1.55 purport
Originally everyone is a servant of Krsna, but in ignorance one forgets this, and Thus, one is engaged
in the service of maya through lusty desires, anger, greed, illusion, madness and jealousy. SB7.8.10
purport.
Brahmaloka is also transcendental, above the three modes of material nature. SB9.3.29 purport
The brahmana (Supersoul) continued: My dear friend, even though you cannot immediately
recognize Me, can't you remember that in the past you had a very intimate friend? Unfortunately, you
gave up My company and accepted a position as enjoyer of this material world. SB4.28.53
Both the Lord and the living entity, being qualitatively spirit soul, have the tendency for peaceful
enjoyment, but when the part of the Supreme Personality of Godhead unfortunately wants to enjoy
independently, without Kṛṣṇa, he is put into the material world, where he begins his life as Brahmā
and is gradually degraded to the status of an ant or a worm in stool. The real dharma is to surrender
unto Kṛṣṇa, but the rebellious living entity, instead of surrendering to Kṛṣṇa, engages in adharma, in
a struggle for existence to become like Kṛṣṇa. Therefore, out of compassion Kṛṣṇa creates this
material world to give the living entity a chance to understand his real position. Atheistic rascals
think that there is no God and that the creation has taken place by chance, just as a man and woman
meet by chance and the woman becomes pregnant and gives birth to a child. Actually, however, this
is not the fact. The fact is that there is a purpose for this creation: to give the conditioned soul a
chance to return to his original consciousness, Kṛṣṇa consciousness, and then return home, back to
Godhead, and be completely happy in the spiritual world. In the material world the conditioned soul
is given a chance to satisfy his senses, but at the same time he is informed by Vedic knowledge that
this material world is not his actual place for happiness. Janma-mṛtyu-jarā-vyādhi-duḥkha-
doṣānudarśanam (Bg. 13.9). One must stop the repetition of birth and death. Every human being,
therefore, should take advantage of this creation by understanding Kṛṣṇa and his relationship with
Kṛṣṇa and in this way return home, back to Godhead. SB9.24.58
When a man in the material world takes more interest in the materialistic way of life than in Kṛṣṇa
consciousness, he is considered to be in a diseased condition. The normal condition is to remain an
eternal servant of the Lord (jīvera ‘svarūpa’ haya – kṛṣṇera ‘nitya-dāsa’). This healthy condition is
lost when the living entity forgets Kṛṣṇa due to being attracted by the external features of
Kṛṣṇa’s māyā energy. NOI Text 7 Purport
One must fall down even if he has become one with the brahma-jyotir. As we have learned from
previous mantras, the brahma-jyotir emanating from the transcendental body of the Lord is full of
spiritual sparks that are individual entities with the full sense of existence. Sometimes these living
entities want to enjoy their senses, and Therefore, they are placed in the material world to become
false lords under the dictation of the senses. The desire for lordship is the material disease of the
living being, for under the spell of sense enjoyment he transmigrates through the various bodies
manifested in the material world. Purport, Mantra 17, Sri Isopanisad
O Nalakūvara and Maṇigrīva, now you may both return home. Since you desire to be always
absorbed in My devotional service, your desire to develop love and affection for Me will be fulfilled,
and now you will never fall from that platform. SB 10.10.42
Constitutionally, we are all eternally related to Krsna, who is the original living being and Thus, the
center of all attraction. So what we need to do is to revive this relationship which has merged into
oblivion because the covering and detaching process of the illusory energy, called maya, has fostered
temporary forgetfulness. >>> Ref. VedaBase => MoG 2: Karma-yoga
We have fallen from spiritual world – chapter 22, The Hare Krsna Challenge
The beginning of our present material life cannot be traced, nor is it necessary for us to know how
we became conditioned in material existence. We have to be satisfied with the understanding that
somehow or other this material life has been going on since time immemorial and now our duty is to
surrender unto the Supreme Lord, who is the original cause of all causes. >>> Ref. VedaBase =>
SSR 1a: Discovering the Self
Just as a spark comes from fire, and when the spark falls down it appears to be extinguished, the
spark of soul originally comes from the spiritual world to the material world. In the material world he
falls down into three different conditions, which are called the modes of nature. >>> Ref. VedaBase
=> SSR 1i: Srila Prabhupada Gives the Vedic Evidence
There is a bona fide method for the attainment of spiritual perfection by the spiritual spark of soul,
and if he is properly guided then he is very easily sent back home, back to Godhead, wherefrom he
originally fell. >>> Ref. VedaBase => SSR 1i: Srila Prabhupada Gives the Vedic Evidence
As living spiritual souls, we are all originally Krsna conscious entities, but due to our association
with matter from time immemorial, our consciousness is now adulterated by the material
atmosphere. >>> Ref. VedaBase => SSR 5c: Chanting the Hare Krsna Mantra
When a soul wants to enjoy this material world, forgetting his real home in the spiritual world, he
takes this life of hard struggle for existence. >>> Ref. VedaBase => CB 3: Soul Research
Originally the soul comes from God. Just as a spark that comes from a fire appears to be
extinguished when it falls away from the fire, the spark of the soul originally comes from the
spiritual world to the material world. >>> Ref. VedaBase => CB 3: Soul Research
There is a bona fide method for the attainment of spiritual perfection by the spiritual spark or soul
and if he is properly guided, he is very easily sent back home, back to Godhead, from where he
originally fell. >>> Ref. VedaBase => CB 3: Soul Research
We can understand that the living entity first accepts a body that is human in form, but gradually, due
to his degraded activities, he falls into lower forms of life-into the animal, plant, and aquatic forms.
By the gradual process of evolution, the living entity again attains the body of a human being and is
given another chance to get out of the process of transmigration. If he again misses his chance in the
human form to understand his position, he is again placed in the cycle of birth and death in various
types of bodies. Srimad-Bhagavatam (4.29.4)
Individual souls, which we call living entities, are always present, and each one of them has an
intimate relationship with the Supreme Personality of Godhead. In material, conditioned life, the
living entity has forgotten this relationship. By rendering devotional service, he attains the liberated
position and at that time revives his relationship with the Supreme Personality of Godhead. >>> Ref.
VedaBase => BID 4: Origen
When one understands Bhagavan, one engages in His service. In this way, the living entity is situated
in his original constitutional position and is eternally blissful. >>> Ref. VedaBase => BID 4: Origen
The living entity attains his normal, constitutional position when he is properly situated in his
spiritual identity and engaged in the service of the Lord. >>> Ref. VedaBase => BID 4: Origen
The soul is not created but is eternally existing along with God. The soul has the independence to
turn from God, in which case he becomes like a spark falling from a great fire. >>> Ref. VedaBase
=> BID 6: Thomas Aquinas
We are part and parcel of the Supreme Spirit, Krsna, but we have left His association and fallen from
the spiritual world because of our desire to enjoy this material world. So unless we reawaken the
understanding of our spiritual position and go back home to the spiritual world, we can never be
happy. >>> Ref. VedaBase => BID 11: Marx
Just as the shining particles of the sun's rays always exist with the sun, the living entities exist
eternally as parts and parcels of the Supreme Personality of Godhead. But just as the sun rays are
sometimes covered by a cloud, which is created by the sun, so the conditioned souls, although
eternally existing as parts of the Supreme Lord, are sometimes put within the cloud of the material
concept of life, in the darkness of ignorance. The whole Vedic process is to alleviate that darkened
condition. Ultimately, when the senses and mind of the conditioned being are fully purified, he
comes to his original position, called Krsna consciousness, and that is liberation. >>> Ref. VedaBase
There are unlimited numbers of living entities in different varieties of bodies, some moving and
some standing in one place, and the conditioned life of these living entities is due only to their
forgetfulness of their eternal relationship with the Supreme Personality of Godhead. When the living
entity wants to lord it over the material energy by imitating the position of Krsna, he is immediately
captured by the material energy and, according to his desire, is offered one variety of the 8,400,000
different kinds of bodies. >>> Ref. VedaBase => KB 87: Prayers by the Personified Vedas
Although in all circumstances there exist both the Supreme Personality of Godhead and the living
entities, the difference is that the Supreme Personality of Godhead always exists in the ananda-maya
stage, whereas the subordinate living entities, because of their minute position as fragmental portions
of the Supreme Lord, are prone to fall to the other stages of life. >>> Ref. VedaBase => KB 87:
The living entities are of two kinds: one class is called nitya-mukta, ever liberated, and the other is
called nitya-baddha, ever conditioned. The nitya-mukta living entities are in the spiritual kingdom,
and the nitya-baddhas are in the material world. In the spiritual world both the living entities and the
Lord are manifest in their original status, like live sparks in a blazing fire. But in the material world,
although the Lord is all-pervasive in His impersonal feature, the living entities have forgotten their
Krsna consciousness to a greater or lesser degree, just as sparks sometimes fall from a blazing fire
and lose their original brilliant condition. The sparks fall into different conditions and retain more or
less of their original brilliance. Some sparks fall onto dry grass and Thus, ignite another big fire. This
is a reference to the pure devotees who take compassion on the poor and innocent living entities. The
pure devotee ignites Krsna consciousness in the hearts of the conditioned souls, and Thus, the
blazing fire of the spiritual world becomes manifest even within this material world. Some sparks fall
onto water; they immediately lose their original brilliance and become extinct. They are comparable
to the living entities who take their birth in the midst of gross materialists, in which case their
original Krsna consciousness becomes extinct. Some sparks fall to the ground and remain midway
between the blazing and extinct conditions. Thus, some living entities are without Krsna
consciousness, some are between having and not having Krsna consciousness, and some are actually
situated in Krsna consciousness. The demigods in the higher planets -- Lord Brahma, Indra, Candra,
the sun-god and various other demigods -- are all Krsna conscious. Human society is between the
demigods and the animals, and Thus, some humans are more or less Krsna conscious and some are
completely forgetful of Krsna consciousness. The third-grade living entities, namely the animals,
beasts, plants, trees and aquatics, have completely forgotten Krsna consciousness. This example
stated in the Vedas regarding the sparks of a blazing fire is very appropriate for understanding the
condition of different types of living entities. But above all other living entities is the Supreme
Personality of Godhead, Krsna, or Purusottama, who is always liberated from all material conditions.
The question may be raised as to why the living entities have fallen by chance into different
conditions of life. To answer this question, we first have to understand that there cannot be any
influence of chance for the living entities; chance is for nonliving entities. According to the Vedic
literature, living entities have knowledge, and Thus, they are called cetana, which means "in
knowledge." Their situation in different conditions of life, therefore, is not accidental. It is by their
choice, because they have knowledge. In the Bhagavad-gita the Lord says, "Give up everything and
just surrender unto Me." This process of realizing the Supreme Personality of Godhead is open for
everyone, but still it is the choice of the particular living entity whether to accept or reject this
proposal. In the last portion of the Bhagavad-gita, Lord Krsna very plainly says to Arjuna, "My dear
Arjuna, now I have spoken everything to you. Now you may choose to accept it or not." Similarly,
the living entities who have come down to this material world have made their own choice to enjoy
this material world. It is not that Krsna sent them into this world. The material world was created for
the enjoyment of living entities who wanted to give up the eternal service of the Lord to become the
supreme enjoyer themselves. According to Vaisnava philosophy, when a living entity desires to
gratify his senses and forgets the service of the Lord, he is given a place in the material world to act
freely according to his desire, and Therefore, he creates a condition of life in which he either enjoys
or suffers. We should definitely know that both the Lord and the living entities are eternally
cognizant. There is no birth and death for either the Lord or the living entities. When creation takes
place, this does not mean that the living entities are created. The Lord creates the material world to
give the conditioned souls a chance to elevate themselves to the higher platform of Krsna
consciousness. If a conditioned soul does not take advantage of this opportunity, after the dissolution
of this material world he enters into the body of Narayana and remains there in deep sleep until the
time of another creation. >>> Ref. VedaBase => KB 87: Prayers by the Personified Vedas
The creation of the material world can Therefore, be taken as one of the pastimes of the Lord; it is
called one of the Lord's pastimes because He creates this material world whenever He desires. This
desire of the Supreme Personality of Godhead is also extreme mercy on His part because it gives the
conditioned souls another chance to develop their original consciousness and Thus, go back to
Godhead. Therefore, no one can blame the Supreme Lord for creating this material world. >>> Ref.
the particles of Brahman are like sparks blissfully dancing within a fire, but there is a chance of their
falling from the fire to smoke, although smoke is another condition of fire. This material world is just
like smoke, and the spiritual world is like a blazing fire. The innumerable living entities are prone to
fall down to the material world from the spiritual world when influenced by the illusory energy, and
it is also possible for the living entity to be liberated again when by cultivation of real knowledge he
becomes completely freed from the contamination of the material world. >>> Ref. VedaBase => KB
87: Prayers by the Personified Vedas
No one can say when such desires were awakened in them, and Therefore, it is said, anadi-karma: the
cause of such material existence is untraceable. No one knows when material life began, but it is a
fact that it does have a point of beginning because originally every living entity is a spiritual spark.
As a spark's falling onto the ground from a fire has a beginning, so a living entity's coming to this
material world has a beginning, but no one can say when. >>> Ref. VedaBase => KB 87: Prayers by
It is stated in several places that the living entities are like sparks of the fire and the Supreme
Personality of Godhead is like the fire itself. If the sparks somehow or other fall out of the fire, they
lose their natural illumination; Thus, it is ascertained that the living entities come into this material
world exactly as sparks fall from a great fire. The living entity wants to imitate Krsna and tries to
lord it over material nature in order to enjoy sense gratification; Thus, he forgets his original
position, and his illuminating power, his spiritual identity, is extinguished. However, if a living entity
takes to Krsna consciousness, he is reinstated in his original position. >>> Ref. VedaBase => KB 87:
For sense gratification we have fallen into this material condition and are suffering in different
varieties of life. >>> Ref. VedaBase => TQK 6: The Master of the Senses
When we eat, we can understand for ourselves whether our hunger is satisfied; we don't have to take
a certificate from others. Similarly, we can test for ourselves whether we are in the material world or
the spiritual world. If we are jealous or envious, we are in the material world, and if we are not we
are in the spiritual world. >>> Ref. VedaBase => TQK 6: The Master of the Senses
There are Vaikuntha planets in the spiritual world, and there are devotees who are all liberated. These
devotees are aksara, which means they do not fall down into the material world. They remain in the
spiritual world of the Vaikunthas. They are also persons like us, but they are eternal persons,
complete with full knowledge and bliss. That is the difference between them and us. >>> Ref.
VedaBase => TLK Vs 6
When we purify our senses, we can act in our original constitutional position and serve Krsna. When
we forget our position and try to satisfy ourselves, we become conditioned materially. When we
forget that our duty is to serve Krsna, we fall into the material world and become implicated in
personal sense gratification. As long as we continue trying to satisfy our own senses, we have to
accept another body. Krsna is so kind that if we want to become tigers, He will give us a tiger body.
If we want to become devotees, He will give us the body of a devotee. This life is a preparation for
the next, and if we want to enjoy our transcendental senses, we have to purify ourselves to return
home, back to Godhead. >>> Ref. VedaBase => TLK Vs 7
As soon as the living entity forgets his real constitutional position of eternal servitorship to the Lord
and wants instead to enjoy himself by sense gratification, he is captured by maya. This capture leads
to the consciousness of false identification with the body and attachment for the possessions of the
body. These are the activities of maya, and since maya is also an agent of the Lord, it is indirectly the
action of the Lord. The Lord is merciful; if anyone wants to forget Him and enjoy this material
world, He gives him full facility, not directly but through the agency of His material potency. >>>
Ref. VedaBase => TLK Vs 10
Bhagavad-gita describes two types of living entities, ksara and aksara, those living in the material
world and those in the spiritual world. Those who have fallen into the material world are attracted by
the tree of samsara, the banyan tree of material existence described in Bhagavad-gita >>> Ref.
Actually Krsna is the original Supreme Being, the original spirit soul. We are simply minute parts
and parcels of Krsna. If we connect with Krsna, we are illuminated just as Krsna is illuminated. If we
fall down from Krsna, our spiritual power and illumination are extinguished. >>> Ref. VedaBase =>
TLK Vs 13
It is not that we are disconnected from Krsna, but we have simply forgotten Him. It is not possible to
be disconnected, but it is possible to be covered. >>> Ref. VedaBase => TLK Vs 13
Reconnecting with Krsna is called bhakti-yoga, and Krsna comes to instruct us in this supreme yoga.
In essence, He says, "Just revive your connection with Me, you rascal. Give up all these
manufactured yogas and religions and just surrender unto Me. >>> Ref. VedaBase => TLK Vs 13
Sometimes it is asked how the living entity falls down from the spiritual world to the material world.
Here is the answer. Unless one is elevated to the Vaikuntha planets and is directly in touch with the
Supreme Personality of Godhead, he is prone to fall down, either from the impersonal Brahman
realization or from an ecstatic trance of meditation. >>> Ref. VedaBase => TLK Vs 29
We are seeking spiritual variety, and if we do not enter the spiritual world, we will again fall down
into the material atmosphere. >>> Ref. VedaBase => TLK Vs 29
Caitanya-caritamrta (Madhya 20.117),

krsna bhuli' sei jiva-anadi-bahirmukha
ataeva maya tare deya samsara-duhkha
"Forgetting Krsna, the living entity has been attracted by the Lord's external feature from time
immemorial. Therefore, the illusory energy (maya) gives him all kinds of misery in his material
existence." >>> Ref. VedaBase => PoP 3: Learning How to See God
If a part of the body cannot regularly render service, it gives pain to the body, and if a person does
not render service to the Supreme Lord, he is simply giving pain and trouble to the Supreme Lord.
Therefore, such a person has to suffer, just as a criminal has to suffer when he does not abide by the
laws of the state. Such a criminal may think, "I'm a very good man," but because he is violating the
laws of the state, he is giving the government trouble, and consequently the government puts him in
prison. When living entities give the Supreme Lord trouble, the Lord comes, collects them together,
and puts them in this material world. In essence, He says, "You live here. You are all disturbing the
creation; Therefore, you are criminals and have to live in this material world." Sthanad bhrastah
patanty adhah: "One falls down from his constitutional position." If a finger is diseased, it has to be
amputated lest it pollute the entire body. Having rebelled against the principles of God
consciousness, we are cut off from our original position. We have fallen. In order to regain our
original position, we must resume rendering service unto the Supreme Lord. That is the perfect cure.
Otherwise we will continue to suffer pain, and God will suffer pain because of us. If I am a father,
and my son is not good, I suffer, and my son suffers also. Similarly, we are all sons of God, and when
we cause God pain, we are also pained. The best course is to revive our original Krsna consciousness
and engage in the Lord's service. That is our natural life, and that is possible in the spiritual sky,
Goloka Vrndavana. >>> Ref. VedaBase => PoP 8: Failure and Success in Yoga
Being part and parcel of the Supreme Lord, if we do not aspire to serve Him, then we forgo our
actual identity and fall down into nescience. >>> Ref. VedaBase => RTW 1.8: The Living Entities'
Real Identity
The spirit soul unfortunately misuses this God-given minute free will and falls into the dark well of
nescience and illusion. Once the spirit soul takes shelter of maya, the illusory material energy, he
develops the material qualities of goodness, passion, and ignorance. The spirit soul loses his original
characteristics and develops a new nature, which is controlled by the three modes of material nature,
and this continues until such time as he transcends them.
>>> Ref. VedaBase => RTW 1.9: In Praise of the Supreme Lord's Devotees
The karma-yogi knows that Lord Krsna is the only enjoyer and exploiter of all material objects and
that He is the only Lord and master of all living entities. Forgetful of this relationship with Lord
Krsna, the living entity falls into the clutches of maya, or illusion. >>> Ref. VedaBase => RTW 1.9:
In Praise of the Supreme Lord's Devotees
Everyone of us is intimately and eternally related to the Supreme Lord, but due to the bad influence
of maya we have forgotten our relationship with Him. >>> Ref. VedaBase => RTW 1.9: In Praise of
the Supreme Lord's Devotees
If at any stage of life the grossly foolish miscreants described in the Gita decide to render devotional
service to Lord Krsna, they can escape the ferris wheel of karma. On this wheel, sometimes one goes
to heaven and sometimes to hell, sometimes one is born a king and sometimes a slave, sometimes
one becomes a brahmana and sometimes sudra, and so it goes on. But once a person enters the
spiritual abode of the Supreme Lord, he begins his eternal life in his original, constitutional position.
>>> Ref. VedaBase => RTW 2.7: Under Illusion of Maya Man has Forgotten Lord Krsna
The living entities belong to this spiritual energy, but because they can reside in either the spiritual
world or the material world, even though they are originally spiritual they are designated as tatastha-
sakti, or "marginal potency." >>> Ref. VedaBase => RTW 2.8: The Supreme Lord always resides in
the eternal Vaikuntha planets.
when the jiva forgets his eternal position as a servant of Lord Krsna, he becomes eternally
conditioned and illusioned. >>> Ref. VedaBase => RTW 3.4: Constitutionally, the Jiva is an Eternal
Servant of Krsna
We learn from the Srimad-Bhagavatam that, due to maya, which makes the living entity fall down
from spiritual practice, certain obnoxious atheists try hard to create a smokescreen of philosophical
jargon around the Supreme Lord to keep Him hidden from the general populace. >>> Ref. VedaBase
=> RTW 4.2: Transcendental Devotional Service Reveals the Real Form of the Lord.
The Lord descends to reclaim all of these fallen, conditioned souls, to call them back to the sanatana
eternal sky so that the sanatana living entities may regain their eternal sanatana positions in eternal
association with the Lord. The Lord comes Himself in different incarnations, or He sends His
confidential servants as sons or His associates or acaryas to reclaim the conditioned souls. >>> Ref.
VedaBase => Bg Introduction
Nor was it ever possible to cut the individual souls from the original Supreme Soul; rather, the
individual souls are eternally separated parts of the Supreme Soul. Because they are atomic
individual souls eternally (sanatana), they are prone to be covered by the illusory energy, and Thus,
they become separated from the association of the Supreme Lord, just as the sparks of a fire,
although one in quality with the fire, are prone to be extinguished when out of the fire. >>> Ref.
VedaBase => Bg 2.23
The living entities belong to the eternal superior nature of the Lord, but due to contamination by the
inferior nature, matter, their illusion is also eternal. The conditioned soul is Therefore, called nitya-
baddha, or eternally conditioned. No one can trace out the history of his becoming conditioned at a
certain date in material history. Consequently, his release from the clutches of material nature is very
difficult, even though that material nature is an inferior energy, because material energy is ultimately
conducted by the supreme will, which the living entity cannot overcome. >>> Ref. VedaBase => Bg
7.14
The real constitutional position of the living entity is that of subordination to the Supreme Lord, who
is pure knowledge. When one is deluded into separation from this pure knowledge, he becomes
controlled by the illusory energy and cannot understand the Supreme Personality of Godhead. >>>
At the same time one can really understand the constitutional position of the living entity and how
the living entity forgets Krsna and becomes entangled in material activities. By gradual development
of Krsna consciousness in good association, the living entity can understand that due to forgetfulness
of Krsna he has become conditioned by the laws of material nature. He can also understand that this
human form of life is an opportunity to regain Krsna consciousness and that it should be fully
utilized to attain the causeless mercy of the Supreme Lord. >>> Ref. VedaBase => Bg 7.30
The living entity (jivatma) takes different positions -- sometimes he merges into the dark material
nature and identifies himself with matter, and sometimes he identifies himself with the superior,
spiritual nature. Therefore, he is called the Supreme Lord's marginal energy. According to his
identification with material or spiritual nature, he receives a material or spiritual body. >>> Ref.
VedaBase => Bg 8.3
Both material nature and the living entity are eternal. That is to say that they existed before the
creation. The material manifestation is from the energy of the Supreme Lord, and so also are the
living entities, but the living entities are of the superior energy. Both the living entities and material
nature existed before this cosmos was manifested. Material nature was absorbed in the Supreme
Personality of Godhead, Mahä-Viṣṇu, and when it was required, it was manifested by the agency of
mahat-tattva. Similarly, the living entities are also in Him, and because they are conditioned, they are
averse to serving the Supreme Lord. Thus, they are not allowed to enter into the spiritual sky. But
with the coming forth of material nature these living entities are again given a chance to act in the
material world and prepare themselves to enter into the spiritual world. That is the mystery of this
material creation. Actually the living entity is originally the spiritual part and parcel of the Supreme
Lord, but due to his rebellious nature, he is conditioned within material nature. It really does not
matter how these living entities or superior entities of the Supreme Lord have come in contact with
material nature. The Supreme Personality of Godhead knows, however, how and why this actually
took place. In the scriptures the Lord says that those attracted by this material nature are undergoing
a hard struggle for existence. BG 13.20 purport
His material happiness and distress are due to his body, and not to himself as he is. In his original
state there is no doubt of enjoyment; Therefore, that is his real state. Because of the desire to lord it
over material nature, he is in the material world. In the spiritual world there is no such thing.
BG13.21 purport
The fact is that every individual living entity is eternally part and parcel of the Supreme Lord, and
both of them are very intimately related as friends. But the living entity has the tendency to reject the
sanction of the Supreme Lord and act independently in an attempt to dominate nature, and because
he has this tendency he is called the marginal energy of the Supreme Lord. The living entity can be
situated either in the material energy or in the spiritual energy. As long as he is conditioned by the
material energy, the Supreme Lord, as his friend, the Supersoul, stays with him just to get him to
return to the spiritual energy. The Lord is always eager to take him back to the spiritual energy, but
due to his minute independence the individual entity is continually rejecting the association of
spiritual light. This misuse of independence is the cause of his material strife in the conditioned
nature. BG 13.23 purport
The purpose of knowledge is to understand distinctly that the living entity has by chance fallen into
this material existence. BG13.24 purport
The living entity, by accepting his material existence, has become situated differently than in his
spiritual existence. BG13.29 purport
When they are in contact with the material world they are called jéva-bhüta, and the Sanskrit words
given here, kṣaraù sarväṇi bhütäni, mean that they are fallible. Those who are in oneness with the
Supreme Personality of Godhead, however, are called infallible. According to the statement of the
Supreme Personality of Godhead, Lord Kṛṣṇa, there are two classes of living entities. The Vedas give
evidence of this, so there is no doubt about it. The living entities who are struggling in this world
with the mind and five senses have their material bodies, which are changing. As long as a living
entity is conditioned, his body changes due to contact with matter; matter is changing, so the living
entity appears to be changing. But in the spiritual world the body is not made of matter; Therefore,
there is no change. In the material world the living entity undergoes six changes—birth, growth,
duration, reproduction, then dwindling and vanishing. These are the changes of the material body.
But in the spiritual world the body does not change; there is no old age, there is no birth, there is no
death. There all exists in oneness. Kṣaraù sarväṇi bhütäni: any living entity who has come in contact
with matter, beginning from the first created being, Brahmä, down to a small ant, is changing its
body; Therefore, they are all fallible. In the spiritual world, however, they are always liberated in
oneness. BG15.16 purport
Now the real fact is that every living being, as is stated in the Fifteenth Chapter, is originally a
fragmental part and parcel of the Supreme Lord. Therefore, one is originally transcendental to all the
modes of material nature. But when one forgets his relationship with the Supreme Personality of
Godhead and comes into contact with the material nature in conditional life, he generates his own
position by association with the different varieties of material nature. The resultant artificial faith and
existence are only material. Although one may be conducted by some impression, or some
conception of life, originally he is nirguṇa, or transcendental. Therefore, one has to become cleansed
of the material contamination that he has acquired, in order to regain his relationship with the
Supreme Lord. BG 17.3 purport
You are all living entities. You wanted to come here. Just like I wanted to come in your city—I have
come here—similarly, you wanted to come to the material world and enjoy ma... So because you
wanted to enjoy this material world, you have come here. Kṛṣṇa has allowed to come here, and you
are trying to enjoy this material world. That is called struggle for existence. But you'll never be
happy with this material world. It is simply a struggle for existence. Therefore, you should go back to
home, back to Godhead. Then you'll be happy. >>> Ref. VedaBase => Arrival Lecture -- February
11, 1975, Mexico City
Çré Caitanya Mahäprabhu says that the actual position of the living entity is that of eternal servant of
the Supreme Lord. Forgetting this principle, the living entity becomes conditioned by material
nature, but in serving the Supreme Lord he becomes the liberated servant of God. The living entity's
constitutional position is to be a servitor; he has to serve either the illusory mäyä or the Supreme
Lord. If he serves the Supreme Lord he is in his normal condition, but if he prefers to serve the
illusory, external energy, then certainly he will be in bondage. >>> Ref. VedaBase => Bg 18.73
“The living entity in his original position is pure spirit. He is just like an atomic particle of the
Supreme Spirit. Thus, Lord Kṛṣṇa may be compared to the sun, and the living entities to sunshine.
Because the living entities are the marginal energy of Kṛṣṇa, they have a tendency to be in contact
either with the material energy or with the spiritual energy. In other words, the living entity is
situated between the two energies of the Lord, and because he belongs to the superior energy of the
Lord, he has a particle of independence. By proper use of that independence he comes under the
direct order of Kṛṣṇa. Thus, he attains his normal condition in the pleasure-giving potency.” >>> Ref.
VedaBase => 18.78 BG
But as far as the spirit souls are concerned, they are one qualitatively with the Supreme Lord.
Therefore, the rasas were originally exchanged between the spiritual living being and the spiritual
whole, the Supreme Personality of Godhead. The spiritual exchange or rasa is fully exhibited in
spiritual existence between living beings and the Supreme Lord. >>> Ref. VedaBase => SB 1.1.3
The living being is in the state of forgetfulness of his relation with God due to his being overly
attracted to material sense gratification from time immemorial. His struggle for existence in the
material world is perpetual, and it is not possible for him to get out of it by making plans. If he at all
wants to conquer this perpetual struggle for existence, he must reestablish his eternal relation with
God. >>> Ref. VedaBase => SB 1.2.4
The opposite tendency is the cause of falldown. The living entity has this tendency of falling down
by dint of misidentifying himself as fully independent and Thus, free to lord it over the material
world. >>> Ref. VedaBase => SB 1.9.22
We are all eternal servants of the Lord, and when we forget this essential part of our nature we are
put into material conditions of life. >>> Ref. VedaBase => SB 1.9.27
As living entities, we perform many activities, but we have a tendency to fall down into material
nature. >>> Ref. VedaBase => TLC Introduction
An analogy will help us understand the distinction between ourselves and God. From the ground we
may see only clouds in the sky, but if we fly above the clouds we can see the sun shining. From the
sky, skyscrapers and cities seem very tiny; similarly, from God’s position this entire material creation
is insignificant. The living entity is also insignifcant, and his tendency is to come down from the
heights, where everything can be seen in perspective. God, however, does not have this tendency.
The Supreme Lord is not subject to falling down into illusion (mäyä), any more than the sun is
subject to falling beneath the clouds. Impersonalist philosophers (Mäyävädés) maintain that because
we fall under the control of mäyä when we come into this material world, God must also fall under
mäyä’s control. This is the fallacy of their philosophy. >>> Ref. VedaBase => TLC Introduction
Since no one can trace the history of the living entity’s entanglement in material energy, Lord
Caitanya said that it is beginningless. By “beginningless” He meant that conditioned life exists prior
to the creation; it simply becomes manifest during and after the creation. Due to forgetfulness of his
real nature, the living entity, although spirit, suffers all kinds of miseries in material existence. It
should be understood that there are also living entities who are not entangled in this material energy
but are situated in the spiritual world. They are called liberated souls and are always engaged in
Kṛṣṇa consciousness, devotional service. >>> Ref. VedaBase => TLC 4: The Wise Man
Arguments against voidism

Philosophers who support stopping all activities are called śūnyavādī. By nature's own way, our
activities are to be gradually diverted to devotional service. But there are philosophers who, instead
of purifying their activities, try to make everything zero, or void of all activities. This lack of activity
is represented by the trees and the hills. This is a kind of punishment inflicted by the laws of nature.
(SB4.22.33P)
Buddha maintained that due to a combination of material elements, this body has come into
existence, and that somehow or other if these material elements are separated or dismantled, the
cause of suffering is removed. If the tax collectors give us too much difficulty because we happen to
possess a large house, one simple solution is to destroy the house. However, Bhagavad-gétä indicates
that this material body is not all in all. Beyond this combination of material elements, there is spirit,
and the symptom of that spirit is consciousness. (beyond birth and death)
The Buddhists contend that at a certain stage the combination of matter produces consciousness, but
this argument is refuted by the fact that although we may have all the constituents of matter at our
disposal, we cannot produce consciousness from them. All the material elements may be present in a
dead man, but we cannot revive that man to consciousness. (beyond birth and death)
The Sankarites and Buddhists claim that the world beyond is void, but Bhagavad-gita does not
disappoint us like this. The philosophy of voidness has simply created atheists. We are spiritual
beings, and we want enjoyment, but as soon as our future is void, we will become inclined to enjoy
this material life. In this way, the impersonalists discuss the philosophy of voidism while trying as
much as possible to enjoy this material life. >>> Ref. VedaBase => BBD 4: The Sky Beyond the
Universe
By nature the living entity is not attracted to zero. We may be diseased and suffering from so many
elements, but if our doctor comes and says, "Let me finish your ailments by killing you," we will
immediately say, "No, no! Better let me suffer from the disease." We do not want to be killed just to
end our miseries. Thus, the theory that after material life there is void is not at all attractive. >>> Ref.
VedaBase => EK 3: Toward a Peaceful Society
If one attempts suicide but does not succeed, or is somehow revived, he is subject to being punished
under state law. Similarly, the laws of nature treat suicides as criminal acts. We are to end this
material life only after finding out the true blissful life of eternity. We should not simply be trying to
end the miseries of this life simply out of frustration, but we should engage ourselves in activities
that will raise us to spiritual life. >>> Ref. VedaBase => EK 3: Toward a Peaceful Society
Man can mold his nature by deciding to serve Krsna, not by dismissing the whole matter and, out of
confusion and disappointment, claiming to be nothing. The attempt to make life zero is due to a poor
fund of knowledge. >>> Ref. VedaBase => BID 14: Sartre
According to Vedic philosophy, the senses and their objects are created simultaneously. Unless there
is an aroma, the sense of smell has no value. Unless there is beauty, the eyes have no value. Unless
there is music, the ears have no value. Unless there is something soft, the sense of touch has no
value. There is no question of nothingness. There must be interaction. >>> Ref. VedaBase => BID
14: Sartre
According to the Vedic version, before the creation this world had no existence, and after dissolution
the world will no longer be manifested. Voidists also take advantage of this Vedic version and
conclude that the cause of this material world is void. But the Vedic injunctions do not say that it is
void. The Vedic injunctions define the source of creation and dissolution as yato va imani bhutani
jayante, "He from whom this cosmic manifestation has emanated and in whom, after annihilation,
everything will merge." The same is explained in the Vedanta-sutra and in the first verse of the First
Chapter of Srimad-Bhagavatam by the words janmady asya yatah [SB 1.1.1], "He from whom all
things emanate." All these Vedic injunctions indicate that the cosmic manifestation is due to the
Supreme Absolute Personality of Godhead and that when it is dissolved it merges into Him. >>> Ref.
Some people say that all this has come from nothing. What is this nonsense? Can such a creation
come from nothing? Does this idea show very good reasoning? The Bhagavatam says no. >>> Ref.
VedaBase => TQK 17: Lightening the Burden of the World
According to the Buddhist theory, the living force -- the living energy we all have -- is created by
material conditions. At the present moment, the entire world is influenced by this Buddhist theory.
The actual fact, however, is that matter develops because of the presence of the living force. We can
understand this very easily. After a child is born, he grows, and his body develops, but if the child is
born dead -- if the spirit soul is not present -- the body will not develop. Therefore, the spirit is the
basis for the development of matter, and not vice versa. Why does a dead child not grow? Because
the spirit is not present. A tree grows as long as there is life in it. If we sow the small seed of a
banyan tree in good soil and favor it with water, it will grow because the spirit soul is present. But if
we were to fry such a seed in fire and then sow it, it would fail to grow because the spirit soul would
not be there. >>> Ref. VedaBase => TQK 17: Lightening the Burden of the World
In the temple, the devotee tries to concentrate on the form of Krsna. Concentrating on nothingness,
on void, is very difficult, and naturally the mind is very flickering. Therefore, instead of
concentrating on the void, the mind searches out something else. The mind must be engaged in
thinking of something, and if it is not thinking of Krsna, it must be thinking of maya. Therefore,
pseudomeditation on the impersonal void is simply a waste of time. Such a show of yoga practice
may be materially lucrative, but useless as far as spiritual realization is concerned. I may open a class
in yogic meditation and charge people money for sitting down and pressing their nose this way and
that, but if my students do not attain the real goal of yoga practice, they have wasted their time and
money, and I have cheated them. >>> Ref. VedaBase => PoP 7: Yoga for the Modern Age
Rasa Lila
He partially displayed His transcendental potency in His rasa-Lila just to attract the conditioned
souls, who are all after the illusory happiness of sex enjoyment. SB 2.4.20P
The gopīs are predominated expansions of the internal potency, and Therefore, the Lord’s
participation in the rāsa-līlā dance is never to be considered like the mundane relationship of man
and woman. It is, rather, the highest perfectional stage of the exchange of feelings between the Lord
and the living entities.SB3.9.25P
Sometimes less intelligent persons criticize Krsna: "Why did Krsna engage in the rasa dance,
enjoying with other men's wives in the middle of the night?" Krsna is God. He can do whatever He
likes. Your laws cannot restrict Krsna. For you there are so many restrictive laws, but for Krsna there
is no restrictive law. He can surpass all regulations. >>> Ref. VedaBase => Krsna, the Supreme Pure
Krsna danced with so many girls, but there was no sex appetite. >>> Ref. VedaBase => The Way of
Knowing God
The sex impulse is natural for everyone in the material world. But if we think of Krsna embracing
Radharani or dancing with the gopis, our sex impulse is sublimated and weakened. If one hears about
the pastimes of Krsna and the gopis from the right source, lusty desire within the heart will be
suppressed, and one will be able to develop devotional service. >>> Ref. VedaBase => BID 15: Carl
Jung
The activities of Krsna are not ordinary but divine. If we can understand this, we immediately
become liberated. We need only understand the pastimes of Krsna with the gopis. These pastimes are
not ordinary. In the material world, a young man wants to dance with many young girls, but Krsna's
dancing with the gopis is different. Because people cannot understand Krsna, when they hear about
Krsna's dancing with the gopis, they take this as some kind of concession, and say, "Now let us dance
with young girls." In this way they go to hell. Therefore, we have to learn from the proper person
about Krsna's activities. We should not immediately try to understand Krsna's dealings with the
gopis, for they are very confidential. These dealings are given in the Tenth Canto of Srimad-
Bhagavatam, and this indicates that we have to understand Krsna as He is by first reading the
preceding nine cantos. When we have understood these nine cantos, we can go on to the tenth. In this
way we can understand that Krsna's activities are not ordinary but divine, and we can immediately
become liberated. >>> Ref. VedaBase => TLK Vs 29
Radharani
She is the principal head of all goddesses of fortune and Therefore, She is the pleasure counterpart of
the Lord and is nondifferent from Krsna. SB2.4.20P
We are Krsna's parts and parcels and have been created to give pleasure to Krsna. The chief pleasure
potency is Radharani, and so Radha-Krsna are always together. Whereas the material energy is
conducted by the external potency, Maya, the spiritual world is conducted by the internal potency,
Radharani. We often pray to Radharani because She is the pleasure potency of Krsna. The very word
"Krsna" means all-attractive, but Radharani is so great that She attracts Krsna. If Krsna is always
attractive to everyone, and Radharani is attractive to Krsna, how can we imagine the position of
Srimati Radharani? We should try humbly to understand and offer Her our obeisances, saying,
"Radharani, You are so dear to Krsna. You are the daughter of King Vrsabhanu, and You are Krsna's
beloved. We offer our respectful obeisances unto You. Radharani is very dear to Krsna, and if we
approach Krsna through the mercy of Radharani, we can easily attain Him. If Radharani recommends
a devotee, Krsna immediately accepts him, however foolish he may be. Consequently in Vrndavana
we find that devotees chant Radharani's name more often than Krsna's. Wherever we go in India we
will find devotees calling, "Jaya Radhe." We should be more interested in worshiping Radharani, for
however fallen we may be, if somehow or other we can please Her, we can very easily understand
Krsna. If we try to understand Krsna by the speculative process, we will have to spend many
lifetimes of speculation; but if we take to devotional service and just try to please Radharani, then
Krsna can be very easily realized. Radharani is such a great devotee that She can deliver Krsna.
Even Krsna cannot understand Radharani's qualities. He fails to understand Her because She is so
great. In order to understand Radharani, Krsna actually accepted Her position. Krsna thought,
"Although I am full and complete in every respect, I still don't understand Radharani. Why is that?"
This obliged Krsna to accept the propensities of Radharani, and this accounts for His manifestation
as Lord Caitanya Mahaprabhu. Caitanya Mahaprabhu is Krsna Himself, but He is Krsna accepting
the propensities of Radharani. Radharani is always feeling separation from Krsna, and similarly, in
the position of Radharani. Lord Caitanya was always feeling that separation. Furthermore, those who
follow the teachings of Lord Caitanya should experience and relish the feelings of separation, not of
meeting. >>> Ref. VedaBase => EK 5: Knowing Krsna's Energies
Radharani, the symbol of the topmost bhakti, is so powerful that She has purchased Krsna.
Therefore, Vaisnavas take shelter of the lotus feet of Radharani, for if She recommends, "Oh, here is
a nice devotee," Krsna must accept him. >>> Ref. VedaBase => TQK 24: Cutting Off Ties of
Affection
Srimati Radharani is the topmost servant of Krsna, and Her business is always to keep Krsna pleased.
Krsna is very fond of Radharani because She renders the best service. Her sixty-four qualifications
are mentioned in the Vedic literatures. >>> Ref. VedaBase => TLK Vs 7
Hara is Krsna's internal potency, Srimati Radharani or Laksmi. Jaya radhe! This is daivi prakrti, and
the devotees take shelter of the daivi prakrti, Srimati Radharani. >>> Ref. VedaBase => TLK Vs 32
Attitude for overcoming failures in KC

Determined
Decisive
Diligent
Destiny
Diplomacy
Science of deity worship

In each and every place of pilgrimage, the Lord is present in His various transcendental forms. These
forms are called arcā-mūrtis, or forms of the Lord which can be easily appreciated by the common
man. The Lord is transcendental to our mundane senses. He cannot be seen with our present eyes,
nor can He be heard with our present ears. To the degree that we have entered into the service of the
Lord or to the proportion to which our lives are freed from sins, we can perceive the Lord. But even
though we are not free from sins, the Lord is kind enough to allow us the facility of seeing Him in
His arcā-mūrtis in the temple. The Lord is all-powerful, and Therefore, He is able to accept our
service by presentation of His arcā form. No one, therefore, should foolishly think the arcā in the
temple to be an idol. Such an arcā-mūrti is not an idol but the Lord Himself, and to the proportion to
which one is free from sins, he is able to knowthe significance of the arcā-mūrti. The guidance of a
pure devotee is Therefore, always required.
These arcā forms of the Lord may be considered idols by the atheists, but that does not matter for
persons like Vidura or His many other servants. The forms of the Lord are mentioned here as ananta-
lińga. Such forms of the Lord have unlimited potency, the same as that of the Lord Himself. There is
no difference between the potencies of the arcā and those of the personal forms of the Lord. The
example of the postbox and post office may be applied here. The little postboxes distributed all over
the city have the same potency as the postal system in general. The duty of the post office is to carry
letters from one place to another. If one puts letters in postboxes authorized by the general post
office, the function of carrying letters is performed withouta doubt. Similarly, the arcā-mūrti can also
deliver the same unlimited potency of the Lord as when He is personally present.
SB 2.25.35 P
 Kapila Muni is explaining how the devotees see the decorated body and face of the Deity
and how they speak with Him in devotional service.
 Māyāvādīs and atheists accept the forms of the Deities in the temple of the Lord as idols, but
devotees do not worship idols. They directly worship the Personality of Godhead in His arcā
incarnation.
 Arcā refers to the form which we can worship in our present condition.
 In our present state it is not possible to see God in His spiritual form because our material eyes
and senses cannot conceive of a spiritual form.
 In order to be seen by our material senses, the Supreme Personality of Godhead accepts a
favorable form which is called arcā-vigraha. This arcā-vigraha, sometimes called the arcā
incarnation, is not different from Him.
 There are many śāstric injunctions which give instructions for carving forms of the Lord. These
forms are not material. If God is all-pervading, then He is also in the material elements. There is
no doubt about it.
 According to atheists’ theory, everything is God. Then why is the Deity not God?
 It is the duty of the spiritual master to teach how to decorate the Deity in the temple, how to
cleanse the temple and how to worship the Deity.
 The devotees express their minds before the Deity, and in many instances the Deity also gives
answers.
 Sometimes Lord informs through dreams.
SB3.26.46- The characteristics of the functions of earth can be perceived by modeling forms of the
Supreme Brahman. Purport - By manipulation of earth and its products, such as stone, wood and
jewels, these forms of the Supreme Lord can be present before our eyes. When a form of Lord Kṛṣṇa
or Lord Viṣṇu is manifested by presentation of a statue made of earth, it is not imaginary. The earth
gives shape to the Lord’s forms as described in the scriptures.
SB3.29.16P-Temple worship is one of the duties of a devotee. It is especially recommended for

neophytes, but those who are advanced should not refrain from temple worship. There is a distinction
in the manner a neophyte and an advanced devotee appreciate the Lord’s presence in the temple. A
neophyte considers the arcā-vigraha (the statue of the Lord) to be different from the original
Personality of Godhead; he considers it a representation of the Supreme Lord in the form of a Deity.
But an advanced devotee accepts the Deity in the temple as the Supreme Personality of Godhead.
SB 4.12.17P-arca vigraha is not idol worship. Arca is made of sthula (material) objects – stone,
metal, wood, jewels or paint. Since devotee follows the regulative principles of worship, even
thought the Lord is there is His physical form, He is non-different from His original, spiritual form.
SB 4.22.51P: In one's home or in a temple, the Deity is considered the proprietor of everything, and
everyone is considered the Deity's eternal servant.
The demigods worship the Supreme Lord in His various Deity forms (arcā-vigraha) because except
in the spiritual world, the Supreme Personality of Godhead cannot be directly worshiped in person.
In the material world, the Lord is always worshiped as the arcā-vigraha, or Deity in the temple.
There is no difference between the arcā-vigraha and the original person, and Therefore, those who
are engaged in worshiping the Deity in the temple in full opulence, even on this planet, should be
understood to be directly in touch with the Supreme Personality of Godhead without a doubt. As
enjoined in the śāstras, arcye viṣṇau śilā-dhīr guruṣu nara-matiḥ: “No one should treat the Deity in
the temple as stone or metal, nor should one think that the spiritual master is an ordinary human
being.” One should strictly follow this śāstric injunction and worship the Deity, the Supreme
Personality of Godhead, without offenses.SB5.17.14Purport
Deity worship, even in the absence of the Supreme Personality of Godhead, awakens the
transcendental nature of the devotee, who Thus, becomes increasingly attached to the Lord’s lotus
feet. SB 10.2.35 purport
"Why should God be worshiped in images and not in His original spiritual form?" The answer is that
we cannot see God immediately in His spiritual form. With our material eyes we can only see stone,
earth, wood -- something tangible. Therefore, Krsna comes as arca-vigraha, a form conveniently
presented by the Supreme Lord in order for us to see Him. The result is that if we concentrate upon
the image and make offerings with love and devotion, Krsna will respond through the image. >>>
Ref. VedaBase => RV 3: Knowledge of Krsna's Energies
Still, even though in your present contaminated condition you are not qualified to see God, He is so
kind that He allows you to see Him in His Deity form in the temple. In that form He agrees to be
seen by everyone, whether or not one knows He is God. The Deity is not an idol; it is not
imagination. The knowledge of how to construct the Deity and install Him on the altar is received
from the scripture and the superior acaryas, or spiritual masters. Therefore, the authorized Deity in
the temple is Krsna Himself and can fully reciprocate your love and service. >>> Ref. VedaBase =>
Krsna, the Controller and Owner of All
Visiting places of pilgrimage

For pure devotees of the Lord who are completely satisfied with the transcendental loving service of
the Lord, there is hardly any necessity to visit the various places of pilgrimage. But those who are not
so advanced have the prescribed duties of visiting pilgrimage sites and regularly performing the
rituals. The part of the princely order of the Yadu dynasty who went to Prabhāsa performed all duties
to be done in a place of pilgrimage and offered their pious actions to their forefathers and others.
As a rule, every human being is indebted to God, the demigods, great sages, other living entities,
people in general, forefathers, etc., for various contributions received from them. Thus, everyone is
obliged to repay the debt of gratitude.
Varnasrama
Generally people think that simply by executing the occupational duties of a brāhmaṇa, kṣatriya,
vaiśya or śūdra or the duty of a brahmacārī, gṛhastha, vānaprastha or sannyāsī one becomes fearless
or securely attains liberation, but factually unless all these occupational duties are accompanied by
bhakti-yoga, one cannot become fearless. We find this conclusion also in Caitanya-caritāmṛta in a
discussion between Lord Caitanya and RāmānandaRāya regarding a human being's liberation from
this material world. In that discussion RāmānandaRāya referred to the execution of varṇāśrama-
dharma, and Lord Caitanya indicated that the varṇāśrama-dharma was simply external (ehobāhya).
Lord Caitanya wanted to impress upon RāmānandaRāya that simply by executing the duties of
varṇāśrama-dharma one is not guaranteed liberation. Finally RāmānandaRāya referred to the process
of bhakti-yoga: sthānesthitāḥśruti-gatāṁtanu-vāń-manobhiḥ (Bhāg. 10.14.3). Regardless of one's
condition of life, if he practices bhakti-yoga, which begins with hearing (śruti-gatām) the
transcendental messages of the Lord through the mouths of devotees, he gradually conquers the
unconquerable God. The conclusion is that if one is serious about liberation, he not only should
execute the occupational duties of varṇāśrama-dharma but should also engage in bhakti-yoga by
beginning hearing from a realized soul. This process will help the devotee conquer the
unconquerable Supreme Personality of Godhead and become His associate after giving up the
material body. SB4.24.53 purport
In this material world everyone is engaged in some particular occupational duty which is prescribed
in the varṇāśrama-dharma. Brāhmaṇas, kṣatriyas, vaiśyas, śūdras and everyone are engaged in their
occupational duty, but if one remembers his first duty — keeping in constant contact with the
Supreme Personality of Godhead — everything will be successful. If one simply executes the rules
and regulations of the varṇāśrama-dharma in the role of a brāhmaṇa, kṣatriya, vaiśya or śūdra and
keeps busy and does not remember one's eternal relationship with the Lord, one's business and
activities as well as occupational duties will simply be a waste of time. This is confirmed in the First
Canto of Śrīmad-Bhāgavatam (1.2.8):
dharmaḥsvanuṣṭhitaḥpuṁsāṁ
viṣvaksena-kathāsuyaḥ
notpādayedyadiratiṁ
śramaevahikevalam
The conclusion is that even if one is busy executing his occupational duty, his business in Kṛṣṇa
consciousness need not be hampered. He has simply to execute the devotional service of
śravaṇaṁkīrtanam — hearing, chanting and remembering. One need not abandon his occupational
duty. As stated in Bhagavad-gītā (18.46):
yataḥ pravṛttir bhūtānāṁ
yenasarvamidaṁtatam
sva-karmaṇātamabhyarcya
siddhiṁvindatimānavaḥ
"By worship of the Lord — who is the source of all beings and who is all-pervading — man can, in
the performance of his own duty, attain perfection."
Thus, one can continue with his occupational duty, but if he worships the Supreme Personality of
Godhead as Lord Śiva herein prescribes, he attains his perfection of life. Svanuṣṭhitasyadharmasya
saṁsiddhir hari-toṣaṇam (Bhāg. 1.2.13). We should continue executing our occupational duties, but
if we try to satisfy the Supreme Personality of Godhead by our duties, then our lives will be
perfected.
SB4.24.72 purport
If a man has a good mother or a good wife, there is no need of his taking sannyasa that is, unless it is
absolutely necessary, as it was for Lord Caitanya Mahaprabhu. SB 4.26.15 purport
Therefore, our Vedic system is to first of all train a boy as a brahmacari -- no sex life. The Vedic
principle is to reduce attachment, not to increase it. Therefore, the whole system is called
varnasrama-dharma. The Indian system calls for varna and asrama -- four social orders and four
spiritual orders. Brahmacarya [celibate student life], grhastha [married life], vanaprastha [retired life]
and sannyasa [renounced life] -- these are the spiritual orders. And the social orders consist of
brahmanas [intellectuals], ksatriyas [administrators], vaisyas [merchants and farmers] and sudras
[ordinary workers]. So under this system, the regulative principles are so nice that even if one has the
tendency to enjoy material life, he is so nicely molded that at last he achieves liberation and goes
back home, back to Godhead. This is the process. So sex life is not required, but because we are
attached to it, Therefore, there are some regulative principles under which it is maintained. >>> Ref.
VedaBase => PQPA 2: Vedic Culture: Varnasrama-dharma
BTG: But if society is divided into different groups, won't there be envy?
Srila Prabhupada: No, no. Just as in my body there are different parts that work together, so the
society can have different parts working for the same goal. My hand is different from my leg. But
when I tell the hand, "Bring a glass of water," the leg will help. The leg is required, and the hand is
required. >>> Ref. VedaBase => SSR 6d: Declaring Our Dependence on God
If one is naturally inclined to philosophical study, why should he waste his time in the military? And
if one is naturally inclined to military training, why should he waste his time with other things?
Arjuna belonged to a ksatriya family. He and his brothers were never trained as philosophers.
Dronacarya was their master and teacher, and although he was a brahmana, he taught them Dhanur
Veda, not brahma-vidya. Brahma-vidya is theistic philosophy. No one should be trained in
everything; that is a waste of time. If one is inclined toward production, business, or agriculture, he
should be trained in those fields. If one is philosophical, he should be trained as a philosopher. If one
is militaristic, he should be trained as a warrior. And if one has ordinary ability, he should remain a
sudra, or laborer. >>> Ref. VedaBase => BID 2: Plato
Whether one is in the mode of goodness, passion, or ignorance depends on one's training and on the
qualities he acquired during his previous life. According to the Vedic process, at birth one is
immediately given a classification. Psychological and physical symptoms are considered, and
generally it is ascertained from birth that a child has a particular tendency. However, this tendency
may change according to circumstances, and if one does not fulfill his assigned role, he can be
transferred to another class. One may have had brahminical training in a previous life, and he may
exhibit brahminical symptoms in this life, but one should not think that because he has taken birth in
a brahmana family he is automatically a brahmana. A person may be born in a brahmana family and
be a sudra. It is a question not of birth but of qualification. >>> Ref. VedaBase => BID 2: Plato
The Vedic system of varnasrama-dharma is so scientific that everything is automatically adjusted.

Life becomes very peaceful, and everyone can make progress in Krsna consciousness. If the Vedic
system is followed by human society, there will be no more of these mental disturbances. >>> Ref.
VedaBase => BID 13: Freud
Although we may try to revive the perfect varnasrama system, it is not possible in this age. People
are fallen, disturbed and unfortunate:
prayenalpayusah sabhya
kalav asmin yuge janah
mandah sumanda-matayo
manda-bhagya hy upadrutah
"O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy,
misguided, unlucky and, above all, always disturbed." (SB 1.1.10) >>> Ref. VedaBase => TLK Vs
14
The social institution known as varṇäçrama-dharma—the institution dividing society into four
divisions of spiritual life and four occupational divisions or castes—is not meant to divide human
society according to birth. Such divisions are in terms of educational qualifications. They are to keep
the society in a state of peace and prosperity. The qualities mentioned herein are explained as
transcendental qualities meant for making a person progress in spiritual understanding so that he can
get liberated from the material world. BG 16.1 PURPORT
Purpose of ISKCON
The present Kṛṣṇa consciousness movement is an attempt to keep Kṛṣṇa in the center, for if this is
done all activities will automatically become beautiful and blissful. – SB 10.13.8 purport
The Kṛṣṇa consciousness movement wants to stopkoṭi-janma, repeated birth and death. In one birth,
one should rectify everything and come to permanent life. This is Kṛṣṇa consciousness. – SB
10.13.58 purport
If we want to participate in the unlimited happiness, knowledge and eternal life which constitute our
actual heritage in the spiritual world, we should not waste this life by working hard for sense
gratification and worshiping hogs. We should accept a life devoted to the cultivation of Krsna
consciousness, and then we will get unlimited happiness and unlimited pleasure. This is the sum and
substance of the Krsna consciousness movement. >>> Ref. VedaBase => EK 1: Choosing Human
and Animal Lives
In the preliminary stage, however, one is always advised to engage one's senses in the service of
Krsna. There are a variety of activities one can perform in serving Krsna. The International Society
for Krishna Consciousness is intended to help direct aspirant devotees in these activities. for those
working in Krsna consciousness, there are simply not enough hours in the day to serve Krsna. There
are always activities, engagements both day and night, which the student of Krsna consciousness
performs joyfully. That is the stage of real happiness -- constant engagement for Krsna and spreading
Krsna consciousness around the world. In the material world one may become very tired if he works
all the time, but if one works in Krsna consciousness, he can chant Hare Krsna and engage in
devotional service twenty-four hours a day and never get tired. >>> Ref. VedaBase => PoY 2: Yoga
as Work in Devotion
The International Society for Krishna Consciousness is simply intended to keep us in constant touch
with Krsna. >>> Ref. VedaBase => Krsna, the Reservoir of Pleasure
This very important Krsna consciousness movement is meant to save human society from spiritual
death. At present human society is being misled by leaders who are blind, for they do not know the
aim and objective of human life, which is self-realization and the reestablishment of our lost
relationship with the Supreme Personality of Godhead. That is the missing point. The Krsna
consciousness movement is trying to enlighten human society in this important matter. >>> Ref.
VedaBase => SSR 1a: Discovering the Self
In spiritual existence we can always relish the happy, transcendental contact of the Personality of
Godhead. In spiritual existence, the Lord is never lost to us. The Krsna consciousness movement is
trying to bring that spiritual existence to humanity at large. >>> Ref. VedaBase => SSR 1a:
Discovering the Self
"The purpose of this Krsna consciousness movement is to propagate God's name, God's glories,
God's activities, God's beauty, and God's love. . . . This Krsna consciousness movement is meant to
give perfect knowledge to human society." >>> Ref. VedaBase => SSR 1c: "Real Advancement
Means Knowing God"
The Krsna consciousness movement is meant to give perfect knowledge to human society. By such
knowledge one can understand who he is, who God is, what the material world is, why we have
come here, why we must undergo so much tribulation and misery, and why we have to die. >>> Ref.
VedaBase => SSR 1c: "Real Advancement Means Knowing God"
When a soul wants to enjoy this material world, forgetting his real home in the spiritual world, he
takes this life of hard struggle for existence. This unnatural life of repeated birth, death, disease, and
old age can be stopped when his consciousness is dovetailed with the supreme consciousness of God.
That is the basic principle of our Krsna movement. >>> Ref. VedaBase => SSR 1i: Srila Prabhupada
Gives the Vedic Evidence
The purpose of this Krsna consciousness movement is to awaken man's original consciousness. At
the present moment our consciousness is designated. Someone is thinking, "I am an Englishman,"
and another is thinking, "I am an American." Actually, we do not belong to any of these designations.
We are all part and parcel of God; that is our real identity. If everyone simply comes to that
consciousness, all the problems of the world will be solved. Then we shall come to know that we are
one -- the same quality of spirit soul. The same quality of spirit soul is within everyone, although it
may be in a different dress. >>> Ref. VedaBase => Separating the Saints from the Swindlers
Krsna consciousness is actually a purificatory process (sarvopadhi-vinirmuktam [Cc. Madhya

19.170]). Its purpose is to make people free from all designations (tat-paratvena nirmalam). When
our consciousness becomes purified of all designations, the activities we carry out with our purified
senses make us perfect. Eventually, we reach the ideal perfection of human life. Krsna consciousness
is also a very simple process. It is not necessary to become a great philosopher, scientist, or whatever.
We need only chant the holy name of the Lord, understanding that His personality, His name, and
His qualities are all absolute. >>> Ref. VedaBase => Separating the Saints from the Swindlers
Krsna consciousness is a great science. Unfortunately, in the universities there is no department for
this science. Therefore, we invite all serious men who are interested in the welfare of human society
to understand this great movement and, if possible, take part in it and cooperate with us. The
problems of the world will be solved. >>> Ref. VedaBase => Separating the Saints from the
Swindlers
Reporter: Would I have to give any financial support?

Srila Prabhupada: No, that is your voluntary wish. If you give, that's all right. And if you don't, we
don't mind. We do not depend on anyone's financial contribution. We depend on Krsna.
Reporter: I wouldn't have to give any money at all?
Srila Prabhupada: No.
Reporter: Is this one of the main things that distinguishes the genuine guru from the fake guru?
Srila Prabhupada: Yes, a genuine guru is not a businessman. He is a representative of God. Whatever
God says, the guru repeats. He does not speak otherwise. >>> Ref. VedaBase => Separating the
Saints from the Swindlers
Reporter: Do you think that such education should be given in schools?
Srila Prabhupada: Yes -- in schools, colleges, and universities. There is an immense literature on this
subject -- an immense fund of knowledge. What is actually required is that the leaders of society
come forward to understand this movement. >>> Ref. VedaBase => Separating the Saints from the
Swindlers
Reporter: Have the real gurus like yourself ever tried to put a stop to the false gurus -- that is, put
pressure on them to put them out of business, so to speak?
Srila Prabhupada: No, that is not my purpose. I started my movement simply by chanting Hare
Krsna. I chanted in New York in a place called Tompkins Square Park, and soon people began to
come to me. In this way, the Krsna consciousness movement gradually developed. Many accepted,
and many did not accept. Those who are fortunate have accepted. >>> Ref. VedaBase => Separating
the Saints from the Swindlers
If one man is genuine, then the movement is successful. It is not a question of quantity, but quality.
>>> Ref. VedaBase => Separating the Saints from the Swindlers
This Krsna consciousness movement is meant to give real purpose to life by establishing Krsna, God,
as the center of everything. It is Therefore, to the scientist's benefit to understand this important
movement. >>> Ref. VedaBase => SSR 6g: The Tiny World of Modern Science
The Krsna consciousness movement is trying to bring human society to the point where everyone's
life can become successful. The subject today is the real meaning of human life. We are trying to
instruct the entire world about this meaning. >>> Ref. VedaBase => SSR 7b: Build Your Nation on
the Spiritual Platform
After quitting this body, the person who understands God, or Krsna, does not come back again to
accept another material body. Krsna says, mam eti: "He comes to Me." That is our aim. >>> Ref.
VedaBase => SSR 7b: Build Your Nation on the Spiritual Platform
civilizations built on the consciousness of sense gratification cannot stand. The atomic bomb is
already there, and as soon as the next war breaks out, all their skyscrapers and everything else will be
finished. Try to understand this from the real viewpoint of human life, the spiritual viewpoint. This is
what this Krsna consciousness movement is about. >>> Ref. VedaBase => SSR 7b: Build Your
Nation on the Spiritual Platform
The missing point of modern civilization is that there is no educational system to instruct people on
what happens after death. Thus, we have the most defective education, because without this
knowledge of what happens after death, one dies like an animal. >>> Ref. VedaBase => SSR 7c: "A
Devotee Always Feels Compassion for Others' Distress"
This Krsna consciousness movement is specifically meant to teach every soul his original, spiritual
position. >>> Ref. VedaBase => CB 3: Soul Research
This unnatural life of repeated birth, death, disease, and old age can be stopped when his
consciousness is dovetailed with the supreme consciousness of God. That is the basic principle of the
Krsna consciousness movement. >>> Ref. VedaBase => CB 3: Soul Research
The Krsna consciousness movement is meant to give you an opportunity to solve these four
problems -- birth, old age, disease, and death. >>> Ref. VedaBase => Breaking the Bonds of Karma
This Krsna consciousness movement is teaching people that they are eternal servants of God and
should voluntarily offer Him service >>> Ref. VedaBase => Breaking the Bonds of Karma
This is practical, simple, and sublime. Five hundred years ago this formula was introduced in India
by Lord Sri Caitanya, and now it is available throughout the world. Take to this simple process of
chanting as above mentioned, realize your factual position by reading the Bhagavad-gita As It Is, and
reestablish your lost relationship with Krsna, God. Peace and prosperity will be the immediate
worldwide result. >>> Ref. VedaBase => LON 3: The Peace Formula
At present this Krsna consciousness movement is training brahmanas. If the administrators take our
advice and conduct the state in a Krsna conscious way, there will be an ideal society throughout the
world. >>> Ref. VedaBase => BID 2: Plato
At present, however -- because the head of the social body is missing -- it is a dead body. The head is
very important, and our Krsna consciousness movement is attempting to create some brahmanas who
will form the head of society. Then the administrators will be able to rule very nicely under the
instructions of the philosophers and theologians -- that is, under the instructions of God-conscious
people. >>> Ref. VedaBase => BID 2: Plato
Actually, we are the most democratic because we are giving everyone a chance to become a first-
class brahmana. The Krsna consciousness movement is giving even the lowest member of society a
chance to become a brahmana by becoming Krsna conscious. >>> Ref. VedaBase => BID 2: Plato
Of course, not everyone can become fully Krsna conscious in one lifetime, just as not all students in
a university can attain the Ph.D. degree in one attempt. But the idea of perfection is to pass the Ph.D.
examination, and Therefore, the Ph.D. courses should be maintained. Similarly, an institution like
this Krsna consciousness movement should be maintained so that at least some people can attain and
everyone can approach the ultimate goal -- Krsna consciousness. >>> Ref. VedaBase => BID 2:
Plato
Srila Prabhupada: This is the basis of our Krsna consciousness movement. We are learning how to
love God, and we are teaching the same principle to the whole world. If love of God is taught by a
religion, that religion should be considered first class -- be it Christian, Hindu, Muslim, or whatever.
The test of a religion is this: "Have the followers learned how to love God?" >>> Ref. VedaBase =>
BID 7: Kierkegaard
The fruitive workers, mental speculators, and yogis are trying to realize the self, but because they are
not engaged in rendering service to the Supreme Self, Krsna, they are not liberated. We are
Therefore, teaching Krsna consciousness for the ultimate self-realization of everyone. >>> Ref.
VedaBase => BID 7: Kierkegaard
If one is situated in real Krsna consciousness, he can face the most severe type of adversity and
remain completely undisturbed. In our Krsna consciousness movement, we are giving people this
ability. >>> Ref. VedaBase => BID 13: Freud
we are trying to introduce this Krsna consciousness in order to make the world into Vaikuntha, into a
place where there is no anxiety. >>> Ref. VedaBase => BID 14: Sartre
That nonmaterialistic religion which is above everything -- Marxism or capitalism -- is this Krsna
consciousness movement. Krsna has nothing to do with any materialistic "ism," and this movement
is directly connected with Krsna, the Supreme Personality of Godhead. God demands complete
surrender, and we are teaching, "You are servants, but your service is being wrongly placed.
Therefore, you are not happy. Just render service to Krsna, and you will find happiness." We support
neither communism nor capitalism, nor do we advocate the adoption of pseudo religions. We are
only for Krsna. >>> Ref. VedaBase => BID 15: Carl Jung
Krsna consciousness is clear in every respect. This is the expected movement Mr. Jung wanted.
Every sane man should cooperate with this movement and liberate human society from the gross
darkness of ignorance. >>> Ref. VedaBase => BID 15: Carl Jung
One may die at any time; so postponing one's spiritual life is very risky. Therefore, one should take
the opportunity now to advance in Krsna consciousness. That is the purpose of this Society: to give
everyone a chance to begin Krsna consciousness at any stage of life. >>> Ref. VedaBase => TTP 3:
Family Illusion
We have inaugurated the Krsna consciousness movement so that everyone can satisfy his propensity
for loving others simply by directing his love toward Krsna. >>> Ref. VedaBase => KB Preface
The Krsna consciousness movement Therefore, issues a supreme call to all kinds of religionists,
asking them with great authority to join this movement, by which one can learn how to love God and
Thus, surpass all formulas and formalities of scriptural injunction. A person who cannot overcome
the jurisdiction of stereotyped religious principles is compared to an animal chained up by his master.
The purpose of all religion is to understand God and develop one's dormant love of Godhead. If one
simply sticks to the religious formulas and formalities but does not become elevated to the position
of love of God, he is considered to be a chained animal. In other words, if one is not in Krsna
consciousness, he is not eligible for liberation from the contamination of material existence. >>>
Ref. VedaBase => KB 87: Prayers by the Personified Vedas
One should engage in Krsna's service in any way, and one's life will be successful. This is the Krsna
consciousness movement. >>> Ref. VedaBase => TQK 4: Approaching Krsna, the All-pervading
Truth
If one takes advantage of the Krsna consciousness movement, one can understand God perfectly and
completely. >>> Ref. VedaBase => TQK 4: Approaching Krsna, the All-pervading Truth
Therefore, it is a rigid principle in every temple of our Krsna consciousness movement that there
must be a daily class for hearing and chanting. Our movement is meant for training spiritual leaders,
but without hearing and chanting it is impossible to become a leader. >>> Ref. VedaBase => TQK 5:
The Vision of Lotuses
The Krsna consciousness movement Therefore, offers a great opportunity to the people of the West.
They have an overabundance of the zeros of materialistic life, and if they simply add Krsna their life
will become sublimely valuable. >>> Ref. VedaBase => TQK 9: Decreasing the Fever of Illusion
All the centers of the Krsna consciousness movement are opened only for this purpose -- to facilitate
chanting, dancing, and worshiping so that we shall not forget Krsna. Sada tad-bhava-bhavitah: [Bg.
8.6] if we always think of Krsna, there is a chance that we shall remember Krsna at the end of life
(ante narayana-smrtih [SB 2.1.6]). >>> Ref. VedaBase => TQK 18: Liberation from Ignorance and
Suffering
Therefore, the Krsna consciousness movement in engaging devotees in producing their own food and
living self-sufficiently so that rascals may see how one can live very peacefully, eat the food grains
one has grown oneself, drink milk, and chant Hare Krsna. >>> Ref. VedaBase => TQK 18:
Liberation from Ignorance and Suffering
Unless one is free from the reactions of sin, one cannot understand bhakti or Bhagavan. Therefore,
we must act piously by giving up illicit sex, intoxication, meat-eating and gambling. If we lead a
pious life, we can understand God. This Krsna consciousness movement is engaged in training
people to this end so that their lives will be successful. >>> Ref. VedaBase => TLK Vs 8
It is for Krsna's sake that we construct temples, but we must understand that the temples are Krsna's
property. Our mission is to teach people that everything belongs to Krsna. Only a thief will occupy
something belonging to another and claim it to be his. >>> Ref. VedaBase => TLK Vs 11
Sri Caitanya Mahaprabhu's direct disciples, the Gosvamis, tried to establish sad-dharma, and we are
trying to follow in their footsteps by establishing real dharma throughout the world with this Krsna
consciousness movement. >>> Ref. VedaBase => TLK Vs 11
According to Bhagavad-gita (9.32), anyone can take shelter of Krsna. Krsna never denies anyone,
and similarly, Krsna's devotee never denies anyone. That is this Krsna consciousness movement. We
tell everyone, "Yes, you are welcome. Take this education and spiritual life and become a devotee of
Krsna." Sometimes we are criticized because of this, but Krsna specifically says in Bhagavad-gita
that even those who are lowborn can take shelter of Him and become elevated for liberation. What,
then, to speak of pious people born in brahminical families? >>> Ref. VedaBase => TLK Vs 20
This Krsna consciousness movement is giving information on how to become liberated. >>> Ref.
The Vedas enjoin that we not remain in darkness but that we go to the light. We have accepted a
body, but we will not be allowed to remain in that body permanently. We will have to give it up and
accept another, and then another and another. What is this business? The material world is in such
darkness, and people are taking on one body after another. The Krsna consciousness movement is
Therefore, here to give enlightenment and liberation, and it is offering not only the simplest process
of chanting Hare Krsna but also the most sublime philosophy. >>> Ref. VedaBase => TLK Vs 20
At the present moment it is very difficult to avoid the company of asadhus, those who are not sadhus.
It is very difficult to find a sadhu for association. We have Therefore, started this Krsna
consciousness movement to create an association of sadhus so that people may take advantage and
become liberated. There is no other purpose for this society. >>> Ref. VedaBase => TLK Vs 21
The Krsna consciousness movement is meant to give everybody an opportunity to hear about Krsna.
Krsna is within everyone's heart, and as soon as He sees that one is interested in Him, He helps. This
is the beginning of bhakti. >>> Ref. VedaBase => TLK Vs 44
It is the purpose of this Krsna consciousness movement to fix the mind on Krsna. >>> Ref. VedaBase
=> PoP 2: Mastering the Mind and Senses
In this Krsna consciousness movement, there is no question of hating anyone. Everyone is welcomed
to come and chant Hare Krsna, take krsna-prasada, listen to the philosophy of Bhagavad-gita, and try
to rectify material, conditioned life. This is the essential program of Krsna consciousness. >>> Ref.
VedaBase => PoP 3: Learning How to See God
Purification of consciousness is the purpose of this Krsna consciousness movement. >>> Ref.
VedaBase => PoP 8: Failure and Success in Yoga
For the development of divine consciousness, we have established the International Society for
Krishna Consciousness, in which the methods of attaining divine consciousness are taught. In this
society we invite everyone to come and chant Hare Krsna. This process is not difficult, and even
children can participate. No previous qualifications are necessary; one doesn't need a master's degree
or doctorate. Our invitation to everyone is to join this association and become Krsna conscious. >>>
Ref. VedaBase => PoP 8: Failure and Success in Yoga
We have formed this International Society for Krishna Consciousness in order to teach people what
they have forgotten. In this material world, we have forgotten the service of Radha-Krsna; Therefore,
we have become servants of maya, the senses. Therefore, in this Society we are saying, "You are
serving your senses. Now just turn your service to Radha and Krsna, and you will be happy. You
have to render service -- either to maya [illusion], the senses, or to Sri Sri Radha-Krsna." >>> Ref.
The Kṛṣṇa consciousness movement is intended to set the whole of human society in proper
condition, so that everyone will be happy and take profit from developing Kṛṣṇa consciousness.
NOD chapter 2
Krsna said at that time that the cows are worshiped even by the demigods, and He practically
demonstrated how to protect the cows. At least people who are in Krsna consciousness should follow
in His footsteps and give all protection to the cows. >>> Ref. VedaBase => NOD 21. 9. Pleasing
Talker
The Kṛṣṇa consciousness movement is Therefore, distributing sublime information to the entire
human society to the effect that by simply chanting the Hare Kṛṣṇa mantra one can become perfect in
this life and go back home, back to Godhead. BG9.25 purport
So our Kṛṣṇa consciousness movement is to preach all over the world that kṛṣṇas tu bhagavän
svayam. Lecture – 18.11.1972.
our this movement is to join Kṛṣṇa's pastime. 13th April 1973, LA – Arrival lecture
So we are trying to introduce this Kṛṣṇa consciousness movement so that people may come to their
senses, take advantage of it and be happy. >>> Ref. VedaBase => Bhagavad-gétä 1.11–12 -- July 13,
1973, London
There are many members of the International Society for Krishna Consciousness who work very
hard in their office or in the factory or some other place, and whatever they earn they give to the
Society. Such highly elevated souls are actually sannyäsés and are situated in the renounced order of
life. >>> Ref. VedaBase => Bg 18.11
To make people prepared for being attracted by Kṛṣṇa - This is Kṛṣṇa consciousness movement. >>>
Ref. VedaBase => Arrival Address -- June 20, 1975, Los Angeles
I want to teach all these nonsense that there is God. That is my mission. Any nonsense can come to
me, I shall prove that there is God. That is my Kṛṣṇa consciousness movement. >>> Ref. VedaBase
=> Arrival Address -- September 11, 1969, London
Verses about Srimati Radharani

10.15.9
10.21.17
10.30.28
10.32.7
10.33.10
Song of the bee – chapter 47 of Canto 10
The Padma Purāṇa confirms that Śrī Rādhā is the foremost of the gopīs:

yathā rādhā priyā viṣṇos
tasyāḥ kuṇḍaṁ priyaṁ tathā
sarva-gopīṣu saivaikā
viṣṇor atyanta-vallabhā
“Just as Śrīmatī Rādhārāṇī is most dear to Kṛṣṇa, Her bathing pond is similarly dear. Of all
the gopīs, She is the most beloved of the Lord.”
The Bṛhad-gautamīya-tantra also names Śrīmatī Rādhārāṇī as Kṛṣṇa’s foremost consort:
devī kṛṣṇa-mayī proktā
rādhikā para-devatā
sarva-lakṣmī-mayī sarva
kāntiḥ sammohinī parā
“The transcendental goddess Śrīmatī Rādhārāṇī is the direct counterpart of Lord Śrī Kṛṣṇa. She is the
central figure for all the goddesses of fortune. She possesses all attractiveness to attract the all-
attractive Personality of Godhead. She is the primeval internal potency of the Lord.” (This translation
is Śrīla Prabhupāda’s English rendering of Caitanya-caritāmṛta, Ādi 4.83.)
Additional information about Śrī Rādhā is given in the Ṛg-pariśiṣṭa (the supplement to the Ṛg
Veda): rādhayā mādhavo devo mādhavenaiva rādhikā/ vibhrājante janeṣu. “Among all persons, it is
Śrī Rādhā in whose company Lord Mādhava is especially glorious, as She is especially glorious in
His.”
Chandogya Upanisad (8.13.1):
syamac chavalam prapadye
savalac chyamam prapadye
"For receiving the mercy of Krsna, I surrender unto His energy (Radha), and for receiving the mercy
of His energy, I surrender unto Krsna." >>> Ref. VedaBase => SSR 2b: The Absolute Necessity of a
Spiritual Master
Different Energies of the Lord

Lila-sakti – pastime potency
Satya Sankalpa Sakti – potency to fulfill His desires
Krpa Sakti – mercy potency
Analogies
1. Living in the bodily conception, our idea of happiness is like that of a man in delirium.
2. Buddha maintained that due to a combination of material elements, this body has come into
existence, and that somehow or other if these material elements are separated or dismantled, the
cause of suffering is removed. If the tax collectors give us too much difficulty because we
happen to possess a large house, one simple solution is to destroy the house. However,
Bhagavad-gétä indicates that this material body is not all in all. Beyond this combination of
material elements, there is spirit, and the symptom of that spirit is consciousness.
3. This body is not like a machine. When a part of a machine breaks down, it can be replaced, and
the machine will work again, but when the body breaks down and consciousness leaves the
body, there is no possibility of our replacing the broken part and rejuvenating the
consciousness. The soul is different from the body, and as long as the soul is there, the body is
animate. But there is no possibility of making the body animate in the absence of the soul.
4. Theoretical knowledge that we are not these bodies will not do. We have to keep ourselves
always separate as masters of the body, not as servants. If we know how to drive a car well, it
will give us good service; but if we do not know how, we will be in danger.
5. The regulative principles may differ from country to country or from scripture to scripture, but
that doesn't matter, for they are made according to the time and circumstances and the
mentality of the people. But the principle of regulated control is the same. Similarly, the
government sets down certain regulations to be obeyed by its citizens.
6. A diseased man cannot enjoy himself properly; a man with jaundice, for instance, will taste
sugar candy as bitter, but a healthy man can taste its sweetness. In either case, the sugar candy
is the same, but according to our condition it tastes different. Unless we are cured of this
diseased conception of bodily life, we cannot taste the sweetness of spiritual life. Indeed, it will
taste bitter to us.
7. By increasing our enjoyment of material life, we are further complicating our diseased
condition. A typhoid patient cannot eat solid food, and if someone gives it to him to enjoy, and
he eats it, he is further complicating his malady and is endangering his life. If we really want
freedom from the miseries of material existence, we must minimize our bodily demands and
pleasures.
8. Just as a student studies a subject for four or five years and then takes his examination and
receives a degree, similarly, with the subject of life, if we practice during our lives for the
examination at the time of death, and if we pass the examination, we are transferred to the
spiritual world. Our whole life is examined at the time of death. >>> Ref. VedaBase => BBD
2: Elevation at Death
9. If the yogi is curious to know what the moon is like, he can transfer himself there, or if he is
interested in higher planets, he can transfer himself there, just as travelers go to New York,
Canada, or other cities on the earth. Wherever one goes on earth, he finds the same visa and
customs systems operating, and on all the material planets one can similarly see the principles
of birth, old age, disease, and death operating. >>> Ref. VedaBase => BBD 2: Elevation at
Death
10. We are eternal, so why should we be interested in temporary things? No one wants a
nonpermanent situation. If we are living in an apartment and the landlord asks us to vacate, we
are sorry, but we are not sorry if we move into a better apartment. It is our nature, because we
are permanent, to want permanent residence. We don't wish to die, because in actuality we are
permanent. >>> Ref. VedaBase => BBD 2: Elevation at Death
11. Although we are not meant to suffer from fever, sometimes fever comes, and we have to take
precautions and remedies to get well again. The fourfold miseries are like a fever, and they are
all due to the material body. If somehow we can get out of the material body, we can escape the
miseries that are integral with it. >>> Ref. VedaBase => BBD 2: Elevation at Death
12. Just as the sunshine is composed of so many atomic particles, so the brahmajyoti is composed
of so many spiritual sparks.
13. One may remain alone in a room for some time and may enjoy himself by reading a book or
engaging in some thought, but it is not possible to remain in that room for years and years at a
time, and certainly not for all eternity. Therefore, for one who merges impersonally into the
existence of the Supreme, there is every chance of falling down again into the material world in
order to acquire some association. >>> Ref. VedaBase => BBD 2: Elevation at Death
14. Astronauts may travel thousands and thousands of miles, but if they do not find rest on some
planet, they have to return again to earth. In any case, rest is required. In the impersonal form,
rest is uncertain. >>> Ref. VedaBase => BBD 2: Elevation at Death
15. Here in the material sky everything is an imitation, or shadow, of that which exists in the
spiritual sky. As in a cinema we simply see a show or facsimile of the real thing, in Srimad-
Bhagavatam it is said that this material world is but a combination of matter modeled after the
reality, just as a mannequin of a girl in a store window is modeled after a girl. Every sane man
knows that the mannequin is an imitation. >>> Ref. VedaBase => BBD 4: The Sky Beyond the
Universe
16. Due to our material bondage, the covering of the material senses, we cannot understand what is
spiritual. But this ignorance can be removed by this process of chanting Hare Krsna. How is
this? A sleeping man may be awakened by sound vibration. Although a man may be for all
intents and purposes unconscious -- he cannot see, feel, smell, etc. -- the sense of hearing is so
prominent that a sleeping man may be awakened just by sound vibration. Similarly, the spirit
soul, although now overpowered by the sleep of material contact, can be revived by this
transcendental sound vibration of Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare
Rama, Hare Rama, Rama Rama, Hare Hare. Hare Krsna is simply an address to the Supreme
Lord and His energies. >>> Ref. VedaBase => BBD 4: The Sky Beyond the Universe
17. Every day we place faith in something that we have confidence will be revealed later. We may
purchase a ticket to go to India, and on the basis of the ticket we have faith that we will be
transported there. Why should we pay money for a ticket? We do not just give the money to
anyone. The company is authorized and the airline is authorized, so faith is created. Without
faith we cannot take one step forward in the ordinary course of our life. Faith we must have,
but it must be faith in that which is authorized. It is not that we have blind faith, but that we
accept something that is recognized. >>> Ref. VedaBase => BBD 4: The Sky Beyond the
Universe
18. Krsna associate with us. If, for instance, we chant Hare Krsna on the street, we will see that
Krsna is going with us, just as when we look up and see the moon overhead, we perceive that it
is also going with us. If Krsna's inferior energy may appear to go with us, is it not possible for
Krsna Himself to be with us when we are chanting His names? He will keep us company, but
we have to qualify to be in His company. >>> Ref. VedaBase => BBD 5: Associating with
Krsna
19. We cannot understand who our father is by experimental knowledge; we have to hear the word
of our mother and believe her. If we do not believe her, there is no way of knowing. Similarly,
if we just stick to the Krsna conscious method, all information about Krsna and His kingdom
will be revealed. >>> Ref. VedaBase => BBD 4: The Sky Beyond the Universe
20. A cloud may pass over the sky, and it may appear to cover a great distance, but actually it is
only a small speck covering an insignificant part of the whole sky. Because we are so small, if
only a few hundred miles is covered by cloud, it appears that the whole sky is covered.
Similarly, this whole material universe is like a small, insignificant cloud in the vast spiritual
sky. It is encased by the mahat-tattva, matter. As a cloud has a beginning and an end, this
material nature also has a beginning and an end. When the clouds disappear and the sky clears,
we see everything as it is. Similarly, the body is like a cloud passing over the spirit soul. It
stays for some time, gives some by-products, dwindles, and then vanishes. >>> Ref. VedaBase
=> BBD 4: The Sky Beyond the Universe
21. Everything that we find here can also be found there in reality. Here in the material sky
everything is an imitation, or shadow, of that which exists in the spiritual sky. As in a cinema
we simply see a show or facsimile of the real thing, in Srimad-Bhagavatam it is said that this
material world is but a combination of matter modeled after the reality, just as a mannequin of
a girl in a store window is modeled after a girl. Every sane man knows that the mannequin is an
imitation. >>> Ref. VedaBase => BBD 4: The Sky Beyond the Universe
22. Real pleasure is Krsna, whereas material pleasure, which is temporary, is not actual. Those who
can see things as they are do not take part in shadow pleasure. >>> Ref. VedaBase => BBD 4:
The Sky Beyond the Universe
23. A sleeping man may be awakened by sound vibration. Although a man may be for all intents
and purposes unconscious -- he cannot see, feel, smell, etc. -- the sense of hearing is so
prominent that a sleeping man may be awakened just by sound vibration. Similarly, the spirit
soul, although now overpowered by the sleep of material contact, can be revived by this
transcendental sound vibration of Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare
Rama, Hare Rama, Rama Rama, Hare Hare. Hare Krsna is simply an address to the Supreme
Lord and His energies. >>> Ref. VedaBase => BBD 4: The Sky Beyond the Universe
24. The only hope for a man fallen in the middle of the ocean is that someone will come and pick
him up. If someone just comes and hauls him but a few feet out of the water, he is immediately
relieved. Similarly, if we are somehow lifted from the ocean of birth and death by the process
of Krsna consciousness, we are immediately relieved. >>> Ref. VedaBase => BBD 4: The Sky
Beyond the Universe
25. Every day we place faith in something that we have confidence will be revealed later. We may
purchase a ticket to go to India, and on the basis of the ticket we have faith that we will be
transported there. Why should we pay money for a ticket? We do not just give the money to
anyone. The company is authorized and the airline is authorized, so faith is created. Without
faith we cannot take one step forward in the ordinary course of our life. Faith we must have,
but it must be faith in that which is authorized. It is not that we have blind faith, but that we
accept something that is recognized. Bhagavad-gita is recognized and accepted as scripture by
all classes of men in India, and as far as outside India is concerned, many scholars, theologians,
and philosophers accept Bhagavad-gita as a great, authoritative work. There is no question that
Bhagavad-gita is authority. Even Professor Albert Einstein, such a scientist, read Bhagavad-
gita regularly. >>> Ref. VedaBase => BBD 4: The Sky Beyond the Universe
26. If somehow we are transported to a country where we are informed that we will no longer have
to undergo birth, old age, disease, and death, will we not be happy? If we heard of such a place,
surely we would try as hard as possible to go there. >>> Ref. VedaBase => BBD 4: The Sky
Beyond the Universe
27. One of the major differences between the spiritual sky and the material sky is that in the
spiritual sky the head or leader of the spiritual planets has no rival. In all cases, the
predominating personality in the spiritual planets is a plenary expansion of Sri Krsna. The
Supreme Lord and His multifarious manifestations preside over all the Vaikuntha planets. On
earth, for instance, there is rivalry for the position of president or prime minister, but in the
spiritual sky everyone acknowledges the Supreme Personality of Godhead to be supreme. >>>
Ref. VedaBase => BBD 5: Associating with Krsna
28. Those who do not acknowledge Him and attempt to rival Him are placed into the material
universe, which is just like a prison house. As in any city there is a prison, and the prison forms
a very insignificant part of the whole city, so the material universe is a prison for the
conditioned souls. It forms an insignificant part of the spiritual sky, but it is not outside the
spiritual sky, just as a prison is not outside of the city. >>> Ref. VedaBase => BBD 5:
Associating with Krsna
29. whether something is extremely large or infinitesimal, it is still made of the same basic
elements. This is true everywhere in the material world. Just as a woman's small watch has all
the requisite machinery for its smooth functioning, so an ant has all the necessary brain
substance to manage its affairs nicely.
>>> Ref. VedaBase =>The Universe in the Atom
30. Eating, sleeping, sex life and defense are to be found everywhere. You have seen trees
growing. Wherever there is a knot, the bark does not go this way; it goes that way. [Srila
Prabhupada gestures to show that a tree's bark grows not over a knot, but around it.] The tree
has intelligence: "If I go this way, I will be blocked, so I will go that way." But where are its
eyes? How can it see? It has intelligence. That intelligence may not be as good as yours, but it
is intelligence. Similarly, a child also has intelligence, though not as developed as his father's.
In due course of time, when the child gets a body like that of his father, the child's intelligence
will be fully developed and exhibited. >>> Ref. VedaBase => Relativity and Knowledge
31. Similarly, God is great, but we are thinking of God in terms of relative greatness, greatness
relative to our own. There are certain insects that are born at night, and they grow, bear
offspring and die -- all before daybreak. They never see the morning. So if they conclude that
there is no morning, that is nonsense. In the same way, as soon as we hear from the sastras
[revealed scriptures] that Brahma's duration of life is equivalent to millions of our years, we do
not believe it. >>> Ref. VedaBase => The 8.6-Billion-Year Day
32. sattva, rajas and tamas (goodness, passion and ignorance) -- which are working everywhere.
These three qualities are present in various proportions in all species of life. For example, some
trees produce nice fruit, while others are simply meant for fuel. This is due to the association of
particular qualities of nature. Among animals also, these three qualities are present. The cow is
in the quality of goodness, the lion in passion, and the monkey in ignorance. >>> Ref.
VedaBase => Darwinism Extinc
33. The scientists must admit that they still do not know the origin of life. Their claim that they will
soon prove a chemical origin of life is something like paying someone with a postdated check.
Suppose I give you a postdated check for ten thousand dollars but I actually have no money.
What is the value of that check? Scientists are claiming that their science is wonderful, but
when a practical example is wanted, they say they will provide it in the future. Suppose I say
that I possess millions of dollars, and when you ask me for some money I say, "Yes, I will now
give you a big postdated check. Is that all right?" If you are intelligent, you will reply, "At
present give me at least five dollars in cash so I can see something tangible." Similarly, the
scientists cannot produce even a single blade of grass in their laboratories, yet they are claiming
that life is produced from chemicals. What is this nonsense? Is no one questioning this? >>>
Ref. VedaBase => In the Future
34. [Srila Prabhupada points at a dead tree with his cane.] Srila Prabhupada. Formerly leaves and
twigs were growing from this tree. Now they are not. How would the scientists explain this?
Karandhara. They would say the tree's chemical composition has changed. Srila Prabhupada.
To prove that theory, they must be able to inject the proper chemicals to make branches and
leaves grow again. The scientific method includes observation, hypothesis and then
demonstration. Then it is perfect. But the scientists cannot actually demonstrate in their
laboratories that life comes from matter. They simply observe and then speak nonsense. They
are like children. In our childhood, we observed a gramophone box and thought that within the
box was a man singing, an electric man. We thought there must have been an electric man or
some kind of ghost in it. [Laughter.] >>> Ref. VedaBase => The Difference Between the
Living and the Nonliving
35. Çréla Prabhupäda. The gardeners supply water to the green trees, so why don't they supply
water to this dead tree and make it green?
36. Materialistic scientists are like croaking frogs: ka-ka-ka, ka-ka-ka. [Srila Prabhupada imitates
the sound of a croaking frog, and the others laugh.] The frogs are thinking, "Oh, we are talking
very nicely," but the result is that the snake finds them and says, "Oh, here is a nice frog!"
[Srila Prabhupada imitates the sound of a snake eating a frog.] Bup! Finished. When death
comes, everything is finished. The materialistic scientists are croaking -- ka-ka-ka -- but when
death comes, their scientific industry is finished, and they become dogs, cats or something like
that. >>> Ref. VedaBase => Minimum Words, Maximum Solution
37. Srila Prabhupada. Yes. Suppose I think I see water in the desert when there is not water. This is
an illusion. Water exists, but not in the mirage. Similarly, the material varieties we see -- the
varieties of enjoyment -- are like that mirage. We, the living entities, are meant for enjoyment,
but we are seeking enjoyment in a false place -- in an illusion. We are like the desert animals
who run after water in a mirage and eventually die of thirst. They cannot relieve their thirst
with such illusory water. >>> Ref. VedaBase => The Mirage of the Material World
38. if we sow a banyan seed, a huge tree eventually comes up and, along with it, millions of new
seeds. Each of these seeds can in turn produce another tree with millions of new seeds, and so
on. This is how Krsna, the original seed-giving father, is the primary cause of everything we
see. >>> Ref. VedaBase => The Remote Cause and the Immediate Cause
39. how can people accept that the entire cosmic manifestation, which is nothing but matter, has
come about automatically? A competent machine does not work unless a man who knows how
to work it pushes a button. A Cadillac is a nice car, but if it has no driver, what is the use of it?
So the material universe is also a machine. >>> Ref. VedaBase => The Cosmic Machine
40. Everything is working under someone's direction. Why do the rascal scientists deny this? The
airplane is a big machine, but it is flying under the direction of a small spiritual spark, the pilot.
Scientists cannot prove that this big 747 airplane could fly without the small spiritual spark. So,
as the small spiritual spark can direct a large plane, the big spiritual spark directs the whole
cosmic manifestation. >>> Ref. VedaBase => The Invisible Pilot
41. When a monkey confronts a tiger, the monkey closes its eyes, and the tiger immediately
attacks. Similarly, if scientists cannot solve a problem, they may think, "All right, let it go on."
This is actually what they are doing, because our real problem is death. No one wants to die,
but scientists cannot stop death. They speak superficially about death because they cannot give
any relief from it. >>> Ref. VedaBase => Setting the Real Problems Aside
42. The chemicals come from life, and this means that life has mystic powers. For example, an
orange tree contains many oranges, and each orange contains chemicals -- citric acid and
others. So where have these chemicals come from? Obviously they have come from the life
within the tree. >>> Ref. VedaBase => Chemicals from Mystic Power
43. The yoga system simply develops the inconceivable potency already present in the practitioner.
These boys are swimming [gesturing to surf bathers], but I cannot swim. Yet that swimming
power is potential within me; I simply have to practice it. >>> Ref. VedaBase => The Origin
of Mystic Power
44. If you drop a needle, it will fall immediately, but a bird weighing several pounds can float in
the air. We must establish the origin of this floating. If we study nature, we find that every
living entity has some mystic power. A man cannot live within the water for more than a few
hours, yet a fish lives there continuously. is that not mystic power? >>> Ref. VedaBase => The
Origin of Mystic Power
45. If we carry our investigation far enough, we will find that the origin of nature is acintya-sakti.
For example, with brain, brush and color we can paint a flower. But we cannot conceive how
vegetation throughout the whole earth is automatically growing and fructifying. We can explain
the painted flower, but we cannot explain the real flower. Scientists actually cannot explain
biological growth. They simply juggle words like molecule and chromosome, but they cannot
actually explain the phenomena. >>> Ref. VedaBase => The Cheaters and the Cheated
46. The essential fault of the so-called scientists is that they have adopted the inductive process to
arrive at their conclusions. For example, if a scientist wants to determine by the inductive
process whether or not man is mortal, he must study every man to try to discover if some or
one of them may be immortal. The scientist says, "I cannot accept the proposition that all men
are mortal. There may be some men who are immortal. I have not yet seen every man.
Therefore, how can I accept that man is mortal?" This is called the inductive process. And the
deductive process means that your father, your teacher or your guru says that man is mortal,
and you accept it. >>> Ref. VedaBase => The Cheaters and the Cheated
47. Unfortunately, the cheated are eulogizing the cheaters, and the small cheaters are worshiping
the great cheaters. Suppose a flock of asses comes and eulogizes me, saying, "Oh, you are
Jagad-guru."[9] What is the value of their praise? But if a gentleman or learned man gives
praise, his words have some value. >>> Ref. VedaBase => The Cheaters and the Cheated
48. The conditioned living entity is like a drunkard who doesn't require drinking, but who
nevertheless thinks, "Without drinking, I shall die." This is called maya, or illusion. is it true
that if a drunkard doesn't get his drink, he will die? >>> Ref. VedaBase => Beyond the Cage
49. Suppose a bird is encaged. Is he living simply because he is in the cage? Without the cage he is
free. People are thinking that by being encaged within the body they are happy. That is
nonsense. Actually, our encagement within this body makes us fearful. But as soon as we
purify our existence -- we do not even have to come out of our bodies -- we will immediately
be abhaya, fearless. >>> Ref. VedaBase => Beyond the Cage
50. As long as you are conditioned, you are dependent on matter. For example, a man from Africa
is conditioned because he cannot tolerate this cold weather. Therefore, he feels discomfort. But
there are many people here [gesturing toward children playing on the beach] who are not
affected by the cold. The ability to tolerate is simply a question of conditioning. >>> Ref.
VedaBase => Beyond the Cage
51. Living beings move from one bodily form to another. The forms already exist. The living entity
simply transfers himself, just as a man transfers himself from one apartment to another. One
apartment is first class, another is second class and another is third class. Suppose a person
comes from a lower-class apartment to a first-class apartment. The person is the same, but now,
according to his capacity for payment, or karma,[13] he is able to occupy a higher-class
apartment. >>> Ref. VedaBase => The Evolution of Consciousness
52. As you get more money you can move to a better apartment. The apartment already exists,
however. It is not that the lower-class apartment becomes the higher-class apartment. That is
Darwin's nonsensical theory. He would say that the apartment has become high class. Modern
scientists think that life has come from matter. They say that millions and millions of years ago
there was simply matter, but no life. We do not accept that. Of the two energies -- life and
matter -- life, or spirit, is the original, superior energy, and matter is the resultant inferior
energy. >>> Ref. VedaBase => The Evolution of Consciousness
53. spirit is independent, and matter is dependent. For example, I can live even without my hands
or legs. If they were amputated, I could survive. Therefore, I am not dependent on my hands
and legs; my hands and legs are dependent on me, the spirit soul within my body. >>> Ref.
VedaBase => The Evolution of Consciousness
54. The "coming" idea is in our minds because we are living in this limited world, where we see
that there is a beginning to everything. Therefore, we think in terms of things "coming." But
actually matter and spirit already exist. When I am born, I think my birth is the beginning of the
world. But the world already exists. Another example is a fire. When you light a fire, do the
light and heat begin later on? No. Whenever a fire is ignited, immediately there is light and
heat. But suppose I think, "Now there is a fire, but I have to wait for the light and heat to come
later on." isn't that foolishness? >>> Ref. VedaBase => Bodies for Eternal Desires
55. Srila Prabhupada. Yes. For example, the government constructs a prison house because it
knows there will be criminals. So when a criminal is tried and convicted, the prison already
exists, even before the judgment period. Similarly, God is described as sarva-jna, He who
knows everything. Thus, He knows that some living entities will become criminal and rebel
against His service. Furthermore, He knows the various desires the living entities in the
material world acquire according to the three modes of material nature. Therefore, He creates
all the species of life from the very beginning to accommodate all the conditioned souls. >>>
Ref. VedaBase => Bodies for Eternal Desire
56. Although dwelling in the material body, this Supersoul is not material, even though He is the
original source of the material body. Because heat and light are the energies of the sun, the sun
never feels "too hot." Similarly, for the Paramatma there is no distinction between spiritual and
material because both the material and the spiritual energies emanate from Him.
57. Sometimes we see that clouds cover the sun; but that is actually our imperfection. We on this
planet experience both sunshine and cloudiness, but on the sun, even though it can create
clouds, only sunshine is experienced. Similarly, the division of matter and spirit is our
experience, not God's. Whether He comes in a so-called material body or in a spiritual body,
He is always spiritual. For Him matter and spirit are the same because He is the energetic. He
can turn matter into spirit, and spirit into matter. >>> Ref. VedaBase => Bodies for Eternal
Desires
58. If originally there were no higher species, why do they exist now? Also, why do the lower
species still exist? For example, at the present moment we see both the intellectual person and
the foolish ass. Why do both these entities exist simultaneously? Why hasn't the ass form
evolved upward and disappeared? Why do we never see a monkey giving birth to a human?
The Darwinists' theory that human life began in such and such an era is nonsense. Bhagavad-
gita says that you can directly transmigrate to any species of life you like, according to your
efforts. Sometimes I travel to America, sometimes to Australia and sometimes to Africa. The
countries already exist. I am simply traveling through them. It is not that because I have come
to America, I have created or become America. And there are many countries I have not yet
seen. Does that mean they do not exist? The scientists who support Darwin are nonsensical.
>>> Ref. VedaBase => Darwin Condemned
59. A thief may know that if he steals he will be arrested and put into jail -- he may have even seen
others being arrested -- yet he still steals. Even though he is aware that he is under the authority
of the state, he still acts according to his desires. This is called tamas, or ignorance. >>> Ref.
VedaBase => Advertising Ignorance as knowledge
60. Dr. Singh. According to him, they were created simply by chance, and when the necessity
arose, molecules of the chemicals reoriented themselves.
61. Çréla Prabhupäda. If everything was happening by chance, how can there be necessity? How
can he speak of chance and necessity in the same breath? It is nonsense. If everything is
directed by chance, why do people send their children to school? Why not let them grow up by
chance? Suppose I break a law. If I say, "Well, it just happened by chance," will I be excused?
62. But the material energy has no existence without the spiritual energy. It is correct to say that
darkness begins from light, not that light begins from darkness.>>> Ref. VedaBase => The
Scientists' Mistake
63. We have no quarrel with the chemists if they begin from life, but unfortunately they say that
everything begins from darkness -- dead matter. That is what we object to. We say, "Begin
from life," and they say, "No, begin from matter -- darkness." The reason they are in darkness
is simple: if one goes from darkness to light, he thinks that darkness is the beginning. Suppose
you have been in darkness all your life, and now you suddenly come into the light. You will
think, "Oh, light has come from darkness." Actually, darkness occurs when light becomes dim.
Darkness does not produce light.>>> Ref. VedaBase => "Everything Is One" Is Nonsense
64. In the morning we awaken, and at the end of the day we become tired and go to sleep. When
life is somehow or other interrupted, we sleep. We sleep at night, and when we get up in the
morning we understand that our wakefulness, or "life," has not come into existence from the
sleepy condition. I was alive even while I slept, and on awakening I am still alive. This should
be clearly understood. A baby comes from the womb of his mother. He thinks that his life has
begun from the day he comes out of the womb. But that is not a fact. Actually, he is eternal. He
constructed his material body within the womb of his mother while he was unconscious, and as
soon as his bodily features were sufficiently developed, he came out of the womb and again to
consciousness.>>> Ref. VedaBase => "Everything Is One" Is Nonsense
65. The first lesson in spiritual life is that we are not these bodies, but eternal spirit souls. Once you
were a child. Now you are a grown man. Where is your childhood body? That body does not
exist, but you still exist because you are eternal. The circumstantial body has changed, but you
have not changed. This is the proof of eternality. >>> Ref. VedaBase => We Are Not These
Bodies
66. Srila Prabhupada. If you continue in Krsna consciousness, you will see that nothing is material.
When you offer a flower to Krsna, it is not material. Krsna will not accept anything material.
And this does not mean that the flower is material on the bush, and then it becomes spiritual
when you offer it to Krsna. No. The flower is "material" only as long as you think that it is
made for your enjoyment. But as soon as you see that it is for Krsna's enjoyment, you see it as
it really is -- spiritual.>>> Ref. VedaBase => Everything Is Spiritual
67. One has to be somewhat intelligent to understand this, for a foolish man, who cannot
understand what real happiness is, seeks happiness in this material world. In India there is the
story of a man who did not know what sugarcane was and was told that it was very sweet to
chew. "Oh, what does it look like?" he asked. "It looks just like a bamboo rod," someone said.
So the foolish man began to chew all kinds of bamboo rods. How can he begin to experience
the sweetness of sugarcane? Similarly, we are trying to get happiness and pleasure, but we are
trying for them by chewing this material body; Therefore, there is no happiness and no
pleasure. >>> Ref. VedaBase => OWK 1: Throughway to Happiness
68. For the time being there may be some little feeling of pleasure, but that is not actual pleasure,
for it is temporary. It is like a show of lightning which we may see flashing in the sky that may
momentarily seem like lightning, but the real lightning is beyond that. Because a person does
not really know what happiness is, he deviates from real happiness. >>> Ref. VedaBase =>
OWK 1: Throughway to Happiness
69. because the mind is agitated and not fixed on Krsna that it goes from one thought to another.
For instance, when we are engaged in work, memories of events that happened ten, twenty,
thirty or forty years ago may suddenly come to our mind for no apparent reason. These
thoughts come from our subconscious, and because they are always rising, the mind is always
agitated. If we agitate a lake or a pond, all the mud from the bottom comes to the surface.
Similarly, when the mind is agitated so many thoughts arise from the subconscious that have
been stored there over the years. If we do not disturb a pond, the mud will settle to the bottom.
This yoga process is the means to quiet the mind and allow all these thoughts to settle. >>>
Ref. VedaBase => OWK 1: Throughway to Happiness
70. At the present moment we have accumulated so much material dust on the mirror of the mind,
just as on Second Avenue (New York City) there is dust and soot over everything due to the
heavy traffic. >>> Ref. VedaBase => OWK 2: The Way of Chanting and Knowing Krsna
71. Faith may change, but dharma cannot be changed. The liquidity of water cannot be changed. If
it is changed -- if, for instance, water becomes solid -- it is actually no longer in its
constitutional position. It is existing under a certain qualifying condition. >>> Ref. VedaBase
=> OWK 2: The Way of Chanting and Knowing Krsna
72. For instance, my hand can take pleasure when it is attached to my body and serves it. It does
not take pleasure in serving another's body. Because we are part of Krsna, our pleasure is in
serving Him. >>> Ref. VedaBase => OWK 3: Seeing Krsna Everywhere and Always
73. If one thinks he is independent of Krsna, he becomes dependent on the illusory energy of
Krsna, just as if one thinks that he is independent of the government and its regulations, he
becomes dependent on the police force. >>> Ref. VedaBase => OWK 3: Seeing Krsna
Everywhere and Always
74. We must come to understand that Krsna is the ultimate proprietor of the fruits of all our works.
Hundreds of people may be working in an office, but they understand that whatever profit the
business makes belongs to the proprietor. As soon as a teller at the bank thinks, "Oh, I have so
much money. I am the proprietor. Let me take it home with me," his trouble begins. If we think
that we can use whatever wealth we have amassed for our own sense gratification, we are
acting out of kama, lust. >>> Ref. VedaBase => OWK 3: Seeing Krsna Everywhere and
Always
75. Srila Prabhupada. How can they try? Suppose you cannot see because you are suffering from
cataracts. If you try to see -- you try, try, try, try, try. Is that the cure for cataracts? No. You will
never be cured like that. You must go to a physician, who will perform a surgical operation to
restore your eyesight. You cannot see by trying and trying. >>> Ref. VedaBase => Here Is the
Proof
76. Student. Srila Prabhupada, one librarian wanted me to prove that Bhagavad-gita was five
thousand years old. He wanted to see a copy that was written down five thousand years ago.
Srila Prabhupada. Suppose I go into a dark room and say to the person inside, "The sun has risen.
Come out!" The person in darkness may say, "Where is the proof that there is light? First prove
it to me; then I will come out." I may plead with him, "Please, please, just come out and see."
But if he does not come out to see, he remains ignorant, waiting for proof. So, if you simply
read Bhagavad-gita you will see everything. Come and see. Here is the proof. >>> Ref.
VedaBase => Here Is the Proof
77. A fish that is taken out of the water cannot be happy by any arrangement on land. He must be
supplied with water. In the same way, the minute sac-cid-ananda living entity cannot be really
happy through any amount of planning conceived by his illusioned brain in this material
universe. >>> Ref. VedaBase => EK 2: Hard Struggle for Happiness
78. The body of a snake is very cool, but if a man, wanting to enjoy this coolness, garlands himself
with a venomous snake, he will surely be killed by the snake's venomous bite. The material
senses are compared to snakes; indulgence in material happiness will surely kill our spiritual
identity. Therefore, a sane man should be ambitious to find the real source of happiness. >>>
Ref. VedaBase => EK 2: Hard Struggle for Happiness
79. In order to find this source, however, we need some knowledge of what that happiness is. There
is the story of the foolish man who had no experience with sugar cane. When he asked his
friend about the characteristics of sugar cane, he was imperfectly informed that sugar cane
resembles the shape of a bamboo stick. Consequently he began trying to extract juice from
bamboo sticks, but naturally he was baffled in his attempts. This is the situation with the
illusioned living entity who, in his search for eternal happiness, tries to extract happiness from
this material world, which is not only full of miseries but is also transient and flickering. >>>
Ref. VedaBase => EK 2: Hard Struggle for Happiness
80. The body is simply the field of our activities. We are no more the body than the cultivator of a
field is the field. >>> Ref. VedaBase => EK 3: Toward a Peaceful Society
81. Just as a student is elevated from a lower class to a post-graduate class, the divisions of labor
(catur-varnyam) are created to elevate us from the lowest stages of consciousness to the highest
stage of Krsna consciousness. >>> Ref. VedaBase => EK 3: Toward a Peaceful Society
82. We refuse to accept any controller of this universe because if we accept a controller we have to
account for our sinful activities, just as when we accept the government we have to account for
our unlawful activities. >>> Ref. VedaBase => EK 4: Knowing Krsna as He Is
83. there is a Bengali proverb that says: sakuni sape gorumarana. The word sakuni means vulture.
Vultures enjoy dead animal carcasses, especially the carcass of the cow. Sometimes a vulture
may go for days without a carcass; Therefore, this proverb says that the vulture curses the cow,
wishing him to die. But this does not mean that the cow will die just to oblige the vulture.
Similarly, these atheistic vultures want to see God dead so they can take pleasure in thinking,
"Now God is dead, and I can do anything I like." >>> Ref. VedaBase => EK 4: Knowing Krsna
as He Is
84. The President of the United States, for instance, is considered to be the supreme man in the
country, but as soon as there is some disturbance in Central Europe or in any other place in the
world, he immediately has to call a meeting of his cabinet to consider how to deal with the
situation. So even he is required to do so many things. If he does not do anything, he is no
longer the supreme man. In Vedic literatures, however, we find that God has nothing to do (na
tasya karyam karanam ca vidyate). Krsna may act in so many ways in the world, but it is not
because He is required to do so. >>> Ref. VedaBase => EK 4: Knowing Krsna as He Is
85. If we manufacture gold, that is artificial gold, not real gold. Gold is natural, and similarly God
is natural. In His childhood pastimes, in the lap of His mother, He is God; while He is playing
with His boyfriends, He is God; while He is dancing, He is God; while He is fighting at
Kuruksetra, He is God; while He is married to His queens, He is God; and while He is
speaking, He is God. There is no difficulty in understanding God. All that is required of us is
that we listen to Krsna. >>> Ref. VedaBase => EK 4: Knowing Krsna as He Is
86. Sometimes electricity works for cooling purposes, and sometimes it works for heating
purposes, but the energy generated from the electric powerhouse is all the same. Similarly,
Krsna's energy is always spiritual, but it is acting in different ways.
87. In a town there may be a department of welfare and a department of police. In the eyes of the
government both are the same, for both are subsidiary parts of the government, but for the
individual they render different services. The material energy may be working in different ways
that may not be very pleasant to the living entity, but that does not mean that material energy is
not liked by Krsna. It is as important as spiritual energy, but it is engaged to punish the
conditioned soul, just as the police department is engaged in punishing criminals. >>> Ref.
VedaBase => EK 5: Knowing Krsna's Energies
88. Criminals may think that the police department is an inferior governmental department, but the
law-abiding citizens do not think that this is so. It simply functions in a particular way.
Similarly, the material energy has to act to bewilder the living entity who is under the direction
of Krsna. >>> Ref. VedaBase => EK 5: Knowing Krsna's Energies
89. The jnanis or philosophers are also trying, but they have become disgusted and so proclaim,
"This world is false." Thinking this, they try to merge into the existence of the Supreme and in
this way extinguish the fire. This is like the jackal who tries to pick some grapes from a vine,
and when he fails, says, "Oh, these grapes are sour anyway." >>> Ref. VedaBase => EK 5:
Knowing Krsna's Energies
90. In the darkness of night, the sun cannot be obliged to appear, even by the power of our highest
technology. But in the morning the sun reveals itself of its own accord without the help of any
materialistic enterprise of ours. When the sun appears, the darkness of the night automatically
disappears. It is Therefore, a truth that the Supreme Personality of Godhead Himself or His
confidential servants manifest themselves by their own potency and without any help from this
material world. They descend out of their causeless mercy, just to benefit the fallen souls who
are apt to be illusioned by the material energy of Godhead, called the modes of nature. >>>
Ref. VedaBase => MoG Introduction
91. To achieve success in any subject, it is necessary to establish a relationship with a master of
that subject and to work favorably in that particular line. To acquire a degree at an academic
university, we first have to establish a relationship with that institution. We have to abide by
the direction of our instructors there and work favorably according to their direction. This is
essential in order to achieve the ultimate desired success. In the same manner, if we are really
anxious to know the principles of eternal life or life after death, and if we really want to see
things in their true perspective, it is necessary for us to establish a relationship with a preceptor
who can really open our eyes and lift us from the clutches of nescience. This process of
approaching the spiritual master is an eternal verity. No one can do without abiding by this
eternal rule. >>> Ref. VedaBase => MoG 1: Transcendental Knowledge
92. Real peace can be obtained only in that transcendental stage of existence. That is the state of
real contentment. If, after a long time, somebody embarks on a homeward journey, the pleasure
of being homeward -- bound diminishes the accompanying distress of the journey. The
inconveniences of traveling become subordinate to the pleasure of heading homeward. >>>
Ref. VedaBase => MoG 1: Transcendental Knowledge
93. materialistic, godless leaders will never be able to do any good for the ignorant souls who
follow them like a flock of sheep to the slaughterhouse. >>> Ref. VedaBase => MoG 2:
Karma-yoga
94. The leaders must know first of all how they can do good for their followers, by understanding
the real method of karma-yoga, or work with transcendental results. If the physician is himself
a diseased fellow, how can he endeavor to heal others? The physician must heal himself first,
before treating the disease of the general public. To gratify the senses of the diseased fellow is
not the business of a real physician. A good, qualified physician cannot indulge the patient by
merely satisfying him, but must prescribe the real medicine, whether it satisfy the senses of the
patient or not. >>> Ref. VedaBase => MoG 2: Karma-yoga
95. the husband of our sister, who may have been unknown to us before he married her,
nonetheless becomes our brother-in-law -- simply by virtue of the shared central relationship
with her. And thanks to that shared central relationship, this previously unknown man's sons
and daughters become our nephews and nieces. Again, all these loving relationships center
upon our sister. In this case, our sister has become the center of attraction. If, for example, we
make our country the center of attraction, we designate ourselves with some limiting and
divisive national label, such as "Bengali," "Punjabi," or "English." Or when we profess a
particular faith or religion and make this the center of attraction, again we designate ourselves
with some sectarian label, such as "Hindu," "Muslim," or "Christian." Thus, we have chosen a
center of attraction that many others cannot share with us -- because for them, our center of
attraction is not all-attractive. Our relationships with one another can be perfected only when
we make our center of attraction Krsna, the all-attractive Personality of Godhead. >>> Ref.
VedaBase => MoG 2: Karma-yoga
96. The mundane workers, who are always desirous of enjoying the fruits of their mundane
activities, suffer greatly under the pressing disadvantages of such activities, just like poor oxen
tightly tethered to the grinding mill. >>> Ref. VedaBase => MoG 2: Karma-yoga
97. When the iron is put into the fire and becomes red hot, the iron then develops the qualities of
fire and stops functioning as iron. In the same way, when all our activities are done in terms of
our relationship with Krsna, then everything is surcharged with spiritualization. >>> Ref.
VedaBase => MoG 2: Karma-yoga
98. In the material world one has to pass through a certain stage of development before one can be
admitted to the next stage, and there is no alternative to this process of progress. It may be
cited, for example, that if somebody wants to pass the M.A. examination, he has to pass
through the preliminary examinations, and there is no alternative to this. No one can expect to
be admitted into the M.A. level without having passed the other, preliminary examinations. Yet
in the transcendental world -- although there are approved regulations to bring one from the
lower stages to the highest goal by a gradual process of development -- one can, by the mercy
of Godhead, pass the transcendental M.A. examination without even having passed the
preliminary examinations. >>> Ref. VedaBase => MoG 2: Karma-yoga
99. Just as a madman becomes crazy and is put into a lunatic asylum, so we, losing sight of our
spiritual identity, become crazy and are put into this material world. Thus, the material world is
a sort of lunatic asylum, and we can easily notice that nothing is done very sanely here. >>>
Ref. VedaBase => PoY 3: Yoga as Meditation on Krsna
100. "As a lamp in a windless place does not waver, so the transcendentalist, whose mind is
controlled, remains always steady in his meditation on the transcendent self." (Bg. 6.19) >>>
Ref. VedaBase => PoY 4: Yoga as Body and Mind Control
101. A diseased man cannot enjoy life; his enjoyment of life is a false enjoyment. But when he
is cured and is healthy, then he is able to enjoy. Similarly, as long as we are in the material
conception of life, we are not actually enjoying ourselves but are simply becoming more and
more entangled in material nature. If a sick man is not supposed to eat, his eating unrestrictedly
actually kills him. Similarly, the more we increase material enjoyment, the more we become
entangled in this world, and the more difficult it becomes to get free from the material
entrapment. >>> Ref. VedaBase => PoY 4: Yoga as Body and Mind Control
102. To cut something, a sharp instrument is required; and to cut the mind from its
attachments, sharp words are often required. >>> Ref. VedaBase => PoY 4: Yoga as Body and
Mind Control
103. Just as a fort is safe when it is defended by a great general, if Krsna is placed in the fort of
the mind, there will be no possibility of the enemy's entering.>>> Ref. VedaBase => PoY 4:
Yoga as Body and Mind Control
104. As an enemy is always thinking of doing harm, so the untrained mind will drag one
deeper and deeper into material entanglement. >>> Ref. VedaBase => PoY 4: Yoga as Body
and Mind Control
105. the duality of distress and happiness is due to the body alone. It's like a skin disease, or
skin itch. Just because there is itching, one should not be mad after it to scratch it. We should
not go mad or give up our duty just because mosquitoes bite us. >>> Ref. VedaBase => PoY 5:
Yoga as Freedom from Duality and Designation
106. We are all simply living entities playing on a stage in the dress of father, mother,
children, friend, enemy, sinner and saint, etc. It is like a great drama with so many characters
playing their parts. However, on the stage a person may be an enemy or whatever, but off the
stage all the actors are friends. Similarly, with these bodies we are playing on the stage of
material nature, and we attach so many designations to one another. >>> Ref. VedaBase =>
PoY 5: Yoga as Freedom from Duality and Designation
107. One is actually the servant of his wife, of his children and of his business. The president
may be considered the master of the country, but actually he is the servant of the country. Our
position is always as servant -- either as servant of the illusion or as servant of God. >>> Ref.
VedaBase => PoY 7: Yoga as Reestablishing Relations with Krsna
108. Where there is force and where there is no freedom, there can be no love. When a mother
loves a child, she is not forced to do so, nor does she do so out of expectation of some salary or
remuneration. >>> Ref. VedaBase => PoY 7: Yoga as Reestablishing Relations with Krsna
109. We have experience that the reflection of an object in a glass is not real. It may appear
real, but when we go to touch it we find that there is only glass. We must come to understand
that these relationships as friend, parent, child, master, servant, husband, wife or lover are
simply reflections of that relationship we have with God. >>> Ref. VedaBase => PoY 7: Yoga
as Reestablishing Relations with Krsna
110. Just like Malati made this puri [a kind of bread]. So, there is flour, and there is ghee
[clarified butter], and she made a puri. But unless there is ghee and flour, where is the chance
of making a puri? In the Bhagavad-gita there is this statement: "Water, earth, air, fire -- they are
My energies." What is your body? This external body -- that is your energy. Do you know that?
Your body is made out of your energy. >>> Ref. VedaBase => PQPA 1: Krsna, the All-
Attractive
111. Srila Prabhupada: Yes. Just like this milk. What is this milk? The separated energy of the
cow. Is it not? It is the manifestation of the separated energy of the cow. "Separated" means
that this is made out of the body of the cow but it is not the cow. That is separation. So, this
earth and all is made out of Krsna but it is not Krsna? >>> Ref. VedaBase => PQPA 1: Krsna,
the All-Attractive
112. foolish persons accept the energy as the energetic. That is maya. Just like sunshine.
Sunshine enters your room. Sunshine is the energy of the sun. But because the sunshine enters
your room, you cannot say that the sun has entered. >>> Ref. VedaBase => PQPA 1: Krsna, the
All-Attractive
113. when the milk is available in the marketplace, what is the use of keeping a cow? (SP
means people don’t want to marry as today it is kind of legalized prostitution and people don’t
want the botheration when other options are available) >>> Ref. VedaBase => PQPA 2: Vedic
Culture: Varnasrama-dharma
114. The soul is the same but always individual, even if one is not Krsna conscious. For
instance, you are a human being, and I am a human being. Even if I am not a Christian, even if
you are not a Hindu, still we are human beings. Similarly, the soul may not be Krsna conscious,
or he may be Krsna conscious -- it doesn't matter. But the soul is the soul. >>> Ref. VedaBase
=> PQPA 3: The Real Goal of life
115. Just as, when you eat, you do not require to ask anyone whether you are feeling strength
or your hunger is satisfied. If you eat, you understand that you are feeling energy. You don't
need to inquire from anyone. Similarly. if you actually serve God, then you will understand,
"God is dictating to me. God is there. I am seeing God." >>> Ref. VedaBase => PQPA 3: The
Real Goal of life
116. You cannot understand God by your endeavor. Only if God reveals Himself. For instance,
when the sun is out of your sight at night, you cannot see it by your torchlight, or any light. But
in the morning you can see the sun automatically. without any torchlight. Similarly, you have
to create a situation -- you have to put yourself in a situation -- in which God will be revealed.
>>> Ref. VedaBase => PQPA 3: The Real Goal of life
117. Bob: But presently you do not receive information directly from Krsna? It comes through
the disciplic succession from the books?
Srila Prabhupada: There is no difference. Suppose I say that this is a pencil. If you say to him,
"There is a pencil," and if he says to another man, "This is a pencil," then what is the difference
between his instruction and my instructions? >>> Ref. VedaBase => PQPA 3: The Real Goal
of life
118. He supplies everything to everyone. He is supplying food to everyone. So He is the
Father. So why should you not pray, "Father, give me this"? Just as in the Christian Bible there
is, "Father, give us our daily bread." That is good -- they are accepting the Supreme Father. But
grown-up children should not ask from the father; rather, they should be prepared to serve the
father. That is bhakti [devotion]. >>> Ref. VedaBase => PQPA 3: The Real Goal of life
119. ignorance is animal life -- in ignorance, one does not know what is God, how to become
happy, why we are in this world. For example, if you take an animal to the slaughterhouse, it
will go. This is ignorance. But a man will protest. If a goat is to be killed after five minutes but
you give it a morsel of grass, it is happy because it is eating. >>> Ref. VedaBase => PQPA 4:
The Three Modes Of Nature
120. a doctor has forbidden his patient to take any solid food, and if the patient is asking,
"Give me some solids," and if you give him solid food in charity, then you are not doing good
to him. That is ignorance. >>> Ref. VedaBase => PQPA 4: The Three Modes Of Nature
{Prabhupada is explaining charity in ignorance}
121. If you are an animal of the land and you are thrown into the water, you cannot be happy
in water in any condition. When you are again taken up a the land, then you'll be happy.
Similarly, we are part and parcel of Krsna. We cannot be happy without being part and parcel
of Krsna.
122. The machine part, without the machine, has no value, but when it is again put into the
machine it has value. We are part of Krsna; we must join Krsna. >>> Ref. VedaBase => PQPA
5: Becoming Pure
123. An animal cannot accept austerity. But a man can accept it. There is a nice foodstuff in
the confectioner's shop, so a man wants to eat it, but he sees that he has no money, so he can
restrain himself. But when a cow comes, immediately she pushes her mouth in. You can beat
her with a stick, but she will tolerate it. She will do that. Therefore, an animal cannot undergo
austerity. >>> Ref. VedaBase => PQPA 6: The Perfect Devotee
124. that is maya, illusion. That is like the ass. You sit down on the back of the ass and just
take a morsel of grass. The ass is thinking, "Let me go forward a little, and I shall get the
grass." [Bob laughs.] But it is always one foot distant. That is ass-ism. [They all laugh.]
Everyone is thinking, "Let me go a little forward, and I'll get it. I'll be very happy." >>> Ref.
VedaBase => PQPA 6: The Perfect Devotee
125. When we speak of a king, it means the king's government, king's palace, king's queen,
king's sons, secretaries, military strength -- everything. Is it not?Similarly, Krsna being the
Supreme Personality of Godhead, as soon as we think of Krsna, this means all the energies of
Krsna. That is complete by saying, "Radha-Krsna." >>> Ref. VedaBase => PQPA 6: The
Perfect Devotee
126. The whole world is not serving Krsna. They are serving Krsna in a different way. They
are serving indirectly, just as disobedient citizens serve the government indirectly. Prisoners
come to the prison house on account of their disobedience of the laws of the state. So, in the
prison house, they are forced to obey the laws of the state. >>> Ref. VedaBase => PQPA 6:
The Perfect Devotee
127. That is very easy to understand. If you do something criminal, you will suffer. If you do
something benevolent for the state, for the people, then you are recognized; you are sometimes
given a title. This is good and bad karma. >>> Ref. VedaBase => PQPA 7: Acting in
Knowledge of Krsna
128. Suppose you are drinking a glass of water from the river. Is the river your property? No.
Then? It is stealing. You have not created the river. You do not know who is the proprietor.
Therefore, it is not your property. So, even if you drink a glass of water without knowing to
whom it belongs, you are a thief. So you may think, "I am honest," but actually you are a thief.
You must remember Krsna. "Oh, Krsna, it is Your creation, so kindly allow me to drink." This
is honesty. Therefore, a devotee always thinks of Krsna. In all activities: "Oh, it is Krsna's."
This is honesty. >>> Ref. VedaBase => PQPA 7: Acting in Knowledge of Krsna
129. Suppose you want to become educated. After this decision that you are going to be an
engineer or you are going to be a medical practitioner, with that objective you prepare and
educate yourself. Similarly, you can decide what you are going to do next life. But if you don't
decide, then the material nature will decide. >>> Ref. VedaBase => PQPA 9: Deciding for the
Future
130. Suppose the President of the United States kindly comes to your house. That does not
mean that his position and your position are the same. It is his kindness. Out of love, he may
come to your house, but that does not mean he is on the same level as you. Similarly, because
we cannot see Krsna with our present eyes, Krsna Therefore, appears before us as a painting, as
made of stone, as made of wood. And Krsna is not different from these paintings and wood
because everything is Krsna. >>> Ref. VedaBase => PQPA 9: Deciding for the Future
131. How does Krsna control a devotee? Just as you control your beloved. For example, if you
have a beloved child, you control him for his benefit. If he is going to touch fire, you will
immediately tell him, "No, no, my dear child. Don't touch it." So a Krsna conscious person, a
devotee, is never misled, because Krsna is always guiding him >>> Ref. VedaBase => PQPA
9: Deciding for the Future
132. It is not natural to commit suicide; it is unnatural. So because we have independence, we
can go from nature to "un-nature." A prisoner cannot go out of the prison house naturally, but
somehow or other he arranges to jump over the wall and goes away. Then he becomes a
criminal for further imprisonment. Naturally, the prisoner cannot go out of the prison house,
but if somehow or other he manages to escape, that means he becomes again a criminal. He
will be arrested again, and his term of imprisonment will be increased, or he will be punished
more. So, naturally we cannot violate destiny. But if we do it, then we will suffer. >>> Ref.
VedaBase => PQPA 9: Deciding for the Future
133. In the office of a big man, an executive of a big company, there are many employees, and
they are controlled by different departmental superintendents. But although outside of home he
controls indirectly, the same man at home is controlling his children directly. But he is always a
controller. Similarly, God is the controller always. >>> Ref. VedaBase => PQPA 9: Deciding
for the Future
134. When one becomes a devotee, he is controlled by God; when he is a nondevotee, he is
controlled by His agent, maya. But he has to be controlled. For example, every citizen of
America is controlled by the government. When he is all right, the civil department controls
him; when he is not all right, the criminal department controls him. >>> Ref. VedaBase =>
PQPA 9: Deciding for the Future
135. Just consider the sun. The sun is absorbing urine. Can you drink urine? If you want to
imitate the sun -- "Oh, here is the sun absorbing urine. Let me drink urine" -- can you? Jesus
Christ is powerful; he can do everything. But we cannot imitate; we have to simply abide by his
order. >>> Ref. VedaBase => PQPA 9: Deciding for the Future
136. An individual may possess a large tract of land, and he may be proud of his ownership,
but Krsna claims to possess all planetary systems. >>> Ref. VedaBase => RV 1: Raja-Vidya:
The King of Knowledge
137. for one who takes to this Krsna consciousness process, the seeds of latent reactions to his
sinful actions are all nullified. just as a fire turns whatever we put into it to ashes, this process
turns to ashes all the sinful reactions of our past lives. >>> Ref. VedaBase => RV 1: Raja-
Vidya: The King of Knowledge
138. Sins, or transgressions, are committed by those who do not know what is what. A child,
for instance, will naively put his hand in a fire because of ignorance. He is Thus, burned
immediately, for the fire is impartial and does not allow any special consideration for the
innocent child. It will simply act as fire. Similarly, we do not know how this material world is
functioning, who its controller is, nor how it is controlled, and due to our ignorance we act in
foolish ways, but nature is so stringent that she does not allow us to escape the reactions to our
actions. Whether we commit an act knowingly or unknowingly, the reactions and consequent
sufferings are there. >>> Ref. VedaBase => RV 1: Raja-Vidya: The King of Knowledge
139. There are things which we hear but do not see -- the wind may be whistling past our ears,
and we can hear it, but there is no possibility of seeing the wind. Since hearing is no less an
important experience or valid one than seeing, we can hear Krsna and realize His presence
through sound. >>> Ref. VedaBase => RV 2: Knowledge Beyond Samsara
140. The world which we see is also Krsna's energy, His maya. Here, maya means "by Me," as
if one says, "This work has been done by me." This "by Me" does not mean that He has done
His work and has finished or retired. If I start a large factory and I say, "This factory was
started by me," in no case should it be concluded that I am lost or in any way not present.
Although a manufacturer may refer to his products as being "manufactured by me," it does not
mean that he personally created or constructed his product, but that the product was produced
by his energy. Similarly, if Krsna says, "Whatever you see in the world was created by Me," we
are not to suppose that He is no longer existing. >>> Ref. VedaBase => RV 3: Knowledge of
Krsna's Energies
141. Just as in the Ford factory the workers see Mr. Ford in every corner, those who are
conversant with the science of Krsna can see Him in every atom of the creation. >>> Ref.
VedaBase => RV 3: Knowledge of Krsna's Energies
142. Krsna and His energy are non-different, yet the energy is not Krsna. The sun and the
sunshine are not different, but the sunshine is not the sun. The sunshine may come through our
window and enter our room, but this is not to say that the sun is in our room. >>> Ref.
VedaBase => RV 3: Knowledge of Krsna's Energies
143. Just as all the planets in the solar system are resting in the sunshine, everything within the
creation is resting on Krsna-shine. >>> Ref. VedaBase => RV 3: Knowledge of Krsna's
Energies
144. If Krsna can put a large tree within so many little seeds, is it so astounding that He is
keeping all the planetary systems floating in space through His energy? >>> Ref. VedaBase =>
RV 3: Knowledge of Krsna's Energies
145. Matter is inert, and without the spiritual touch there is no possibility of its acting. Matter
cannot act independently or automatically. Machines may be very wonderfully constructed, but
unless a man touches that machine, it cannot work. >>> Ref. VedaBase => RV 3: Knowledge
of Krsna's Energies
146. We often hear of persons performing wonderful actions, yet despite their energetic
accomplishments, they still remain persons. If this is possible for human beings, why isn't it
possible for the Supreme Lord? >>> Ref. VedaBase => RV 3: Knowledge of Krsna's Energies
147. when we develop our spiritual qualities, we sanctify our senses so that even within this
energy we can see Him. Electricity, for instance, is everywhere, and an electrician is capable of
utilizing it. Similarly, the energy of the Supreme Lord is everywhere, and when we become
transcendentally situated, we can see God eye to eye everywhere. >>> Ref. VedaBase => RV
3: Knowledge of Krsna's Energies
148. If we put a letter into a mailbox, it will go to its destination because the mailbox is
authorized. Similarly, if we worship an authorized image of God, our faith will have some
effect. >>> Ref. VedaBase => RV 3: Knowledge of Krsna's Energies
149. Krsna sets His nature (prakrti) into motion, as one may wind up a clock, and when nature
unwinds, it is absorbed into the Lord. >>> Ref. VedaBase => RV 3: Knowledge of Krsna's
Energies
150. Through our own endeavor it is not possible to see the sun after it has set. We have to
wait until the sun reveals itself in the morning at sunrise. If it is not possible with our limited
senses to perceive a material thing like the sun, how is it possible to perceive the nonmaterial?
We cannot find out or understand Krsna by our own endeavor. We have to qualify ourselves
through Krsna consciousness and wait for Him to reveal Himself. >>> Ref. VedaBase => RV
4: Knowledge by Way of the Mahatmas, Great Souls
151. If we wish to be a lawyer, an engineer or doctor, we have to receive knowledge from the
authoritative lawyers, engineers and doctors. A new lawyer has to become an apprentice of an
experienced lawyer, or a young man studying to be a doctor has to become an intern and work
with those who are already licensed practitioners. Our knowledge of a subject cannot be
perfectionalized unless we receive it through authoritative sources. >>> Ref. VedaBase => RV
5: Parampara: Knowledge Through Disciplic Succession
152. By direct perception we can see that the sun is just like a disc, no larger than the plate we
eat on. From scientists, however, we come to understand that the sun is many thousands of
times larger than the earth. So what are we to accept? Are we to accept the scientific
proclamation, the proclamation of authorities, or our own experience? Although we cannot
ourselves prove how large the sun is, we accept the verdict of astronomers. In this way we are
accepting the statements of authorities in every field of our activities. From newspapers and
radio we also understand that such and such events are taking place in China and India and
other places all around the earth. We're not experiencing these events directly, and we don't
know that such events are actually taking place, but we accept the authority of the newspapers
and radio. >>> Ref. VedaBase => RV 5: Parampara: Knowledge Through Disciplic
Succession
153. At death we forget the events of our lifetime; death means forgetfulness, that's all. At
night, when we go to sleep, we forget that we are the husband of such and such a wife and the
father of such and such children. We forget ourselves in sleep, but when we wake up, we
remember, "Oh, I am so and so, and I must do such and such." >>> Ref. VedaBase => RV 5:
Parampara: Knowledge Through Disciplic Succession
154. Srila Prabhupada. if you inject someone with just one hundredth of a grain of very
venomous poison, he dies immediately. No one can see the poison or how it acts, but it is
acting nevertheless. So why don't the scientists see the soul by its action? In such cases we have
to see by the effect. >>> Ref. VedaBase => Detecting the Spirit Soul
155. By just taking to Krsna consciousness, one develops all transcendental qualifications. The
goldsmith uses a small hammer and taps the gold many times, but the blacksmith uses a large
hammer and with one stroke his job is finished. This is the blacksmith's method: we take the
big hammer of bhakti-yoga and finish all material life. There is no need to undergo the many
lesser disciplines, nor to follow any other process. >>> Ref. VedaBase => MG 7:The Matchless
Gift: Liberation in Krsna Consciousness
156. A small child feels free as long as he knows that his father is there. He thinks, "My father
is standing by me, so I am free. No one can harm me." Similarly, when one surrenders to
Krsna, he has complete faith that he is not in danger because Krsna is protecting him. >>> Ref.
VedaBase => MG 7:The Matchless Gift: Liberation in Krsna Consciousness
157. It is not possible to go to Krsna unless one attains a body like Krsna's, a sac-cid-ananda-
vigraha body, a body full of eternity, knowledge and bliss. One cannot enter into fire and not
perish unless he himself becomes fire, and similarly one cannot enter into the spiritual realm in
a body that is not spiritual. >>> Ref. VedaBase => MG 7:The Matchless Gift: Liberation in
Krsna Consciousness
158. Omnipotence means that everything relating to Him has the same potency. For example,
here in this material world, if we are thirsty and we want water, simply repeating "Water,
water, water, water," will not satisfy our thirst, because this word has not the same potency as
water itself. We require the water in substance. Then our thirst will be satisfied. But in the
transcendental, absolute world, there is no such difference. Krsna's name, Krsna's quality,
Krsna's word -- everything is Krsna and provides the same satisfaction. >>> Ref. VedaBase =>
Krsna, the Reservoir of Pleasure
159. Just as when an electric current is passed into some metal, the whole metal becomes
surcharged with electricity; so too, when Krsna is interested in some matter, that matter
becomes Krsna-ized. Otherwise, there would be no need of discussing the Battlefield of
Kuruksetra. That is His omnipotence. >>> Ref. VedaBase => Krsna, the Reservoir of Pleasure
160. Now, if I am not this body, then why should I act for this body? I should act for myself.
Then, how can I work for myself? What is my position? I am consciousness. But what kind of
consciousness? Subordinate consciousness -- I am part of the supreme consciousness. Then,
what will my activities be? My activities will be under the guidance of the supreme
consciousness, just as in the office, the managing director is the supreme consciousness. For
example, in the office everyone is working under the direction of the manager; Therefore, they
have no responsibility. They have only to discharge their duties. Either pious or impious duties
-- never mind. In the military line, too, the order of the captain or the commander is there. The
soldier has to execute it. He does not consider whether it is pious or impious. That does not
matter. He simply has to act, then he is a real soldier. He acts in that way and he gets his
reward. He gets title and honor. He doesn't care. The commander says, Just go and kill the
enemy, and he is rewarded. Do you think that by killing one gets reward? No -- it is for the
duty discharged. >>> Ref. VedaBase => Krsna, the Reservoir of Pleasure
161. Krsna is the supreme consciousness. I am consciousness, the part and parcel of the
supreme consciousness. So my duty is to act according to that supreme consciousness. For
example, I consider my hand as a part of my body. Now, it is moving in its own way. "As I
want, let my hand be moved. Let my legs be moved. Let my eyes be opened and see." So, I am
dictating, and these parts are working. Similarly, we are all part s and parcels of the Supreme.
When we train ourselves to move and act in accordance with supreme consciousness, then we
become transcendental to all these pious or impious activities. That is the technique. What will
the result of this technique be? We become free from the bondage of birth and death. No more
birth and death. >>> Ref. VedaBase => Krsna, the Reservoir of Pleasure
162. We must be concerned with transcendental activities only. That will save us from this
bondage of birth, death, old age and disease. That should be our aim in life. We should not be
hankering after good or bad things. For example, suppose one is suffering from some disease.
He is lying in bed, eating, passing nature's call uncomfortably, and taking bitter medicines. He
always has to be kept clean by the nurses; otherwise there is an obnoxious smell. While he is
lying in this condition some friends come to him and ask how he is feeling. "Yes, I am feeling
well." What is this well? Lying in bed uncomfortably taking bitter medicine, and unable to
move! Yet despite all these inconveniences he says, "I am well." Similarly, in our material
conception of life, if we think, "I am happy," that is foolishness. There is no happiness in
material life. It is impossible to have happiness here. In this condition, we do not know the
meaning of happiness. >>> Ref. VedaBase => Krsna, the Reservoir of Pleasure
163. Suppose, by intoxication, we feel happy. That is not our actual happiness. Suppose I am
made unconscious by chloroform, and I don't feel the pain of an operation. That does not mean
that I am not having an operation. This is artificial. Real pleasure, real life exists. >>> Ref.
VedaBase => Krsna, the Reservoir of Pleasure
164. Why is a man given a better chance to live than swine or other animals? Why is a highly
posted government officer given better facilities for a comfortable life than an ordinary clerk?
The answer is very simple: the important officer has to discharge duties of a more responsible
nature than those of an ordinary clerk. Similarly, the human being has to discharge higher
duties than the animals, who are always busy with filling their hungry stomachs. >>> Ref.
VedaBase => SSR 1a: Discovering the Self
165. There is certainly a great deal of comfort in the first-class coach of a train, but if the train
does not move toward its destination, what is the benefit of an air-conditioned compartment?
Contemporary civilization is much too concerned with making the material body comfortable.
No one has information of the real destination of life, which is to go back to Godhead. We must
not just remain seated in a comfortable compartment; we should see whether or not our vehicle
is moving toward its real destination. >>> Ref. VedaBase => SSR 1a: Discovering the Self
166. Iron is not fire, but it can be turned into fire by constant association with fire. Similarly,
detachment from material activities can be effected by spiritual activities, not by material
inertia. >>> Ref. VedaBase => SSR 1a: Discovering the Self
167. Our consciousness is like water. Water is by nature clear and transparent, but sometimes
it becomes muddy. If you filter all the mud out of the water, it again comes to its original clear,
transparent state. >>> Ref. VedaBase => SSR 1b: "Your Original Consciousness Is Krsna
Consciousness"
168. Just as a young boy awakens his natural attraction for a young girl in her association,
similarly, if one hears about Krsna in the association of devotees, he awakens his dormant
Krsna consciousness. >>> Ref. VedaBase => SSR 1b: "Your Original Consciousness Is Krsna
Consciousness"
169. Because the spiritual master is executing God's order, he should be respected as much as
God, just as a government officer should be respected as much as the government because he
executes the government's order. Even if an ordinary policeman comes, you have to respect
him because he is a government man. But that does not mean he is the government. >>> Ref.
VedaBase => SSR 1b: "Your Original Consciousness Is Krsna Consciousness"
170. The bhakta -- the devotee -- doesn't want anything for himself. He simply wants to serve God out
of love, just as a mother serves her child. There is no question of profit in a mother's service to her
child. Out of pure affection and love, she cares for him. >>> Ref. VedaBase => SSR 1b: "Your Original
Consciousness Is Krsna Consciousness"
171. A big factory may continue to work, although the owner may not be present. Similarly,
Krsna's potencies are working under the direction of His assistants, the demigods.>>> Ref.
VedaBase => SSR 1c: "Real Advancement Means Knowing God"
172. Everything we deal with here is present in the spiritual world, but here it has no real
value. It is only a reflection. In store windows we see many mannequins, but no one cares
about them, because everyone knows they are false. A mannequin may be very beautiful, but
still it is false. >>> Ref. VedaBase => SSR 1c: "Real Advancement Means Knowing God"
173. This material world is compared to a prison, and just as prisoners represent only a small
percentage of the total population, so the living entities within the material world constitute but
a fragmental portion of all living entities.>>> Ref. VedaBase => SSR 1c: "Real Advancement
Means Knowing God"
174. Sometimes criminals say that they don't care for the government, but nonetheless they are
arrested and punished. Similarly, living entities who declare their defiance of God are placed in
the material world.>>> Ref. VedaBase => SSR 1c: "Real Advancement Means Knowing God"
175. According to his desires and karma, the laws of nature give him a suitable body. It is just
like when a man contracts some disease and then develops that disease.>>> Ref. VedaBase =>
SSR 1d: Reincarnation and Beyond
176. In a public vehicle like a railway carriage, we meet and sit down together with some
unknown friends and become members of the same vehicle for a short time, but in due course
we separate, never to meet again. Similarly, in a long sojourn of life, we get a temporary sitting
accommodation in a so-called family, country, or society, but when the time is up, we are
unwillingly separated from one another, never to meet again.>>> Ref. VedaBase => SSR 1f:
Relevant Inquiries
177. By the order of God a soul is sent to a particular womb, but by this contraceptive methods
he is denied that womb and has to be placed in another. That is disobedience to the Supreme.
For example, take a man who is supposed to live in a particular apartment. If the situation there
is so disturbed that he cannot enter the apartment, then he is put at a great disadvantage. That is
illegal interference and is punishable.>>> Ref. VedaBase => SSR 1i: Srila Prabhupada Gives
the Vedic Evidence
178. When a spark of fire falls on dry grass, the fiery quality continues; when the spark falls
on the ground, it cannot display its fiery manifestation unless the ground is favorably situated;
and when the spark falls on water, it becomes extinguished. As such, we find three kinds of
living conditions. One living entity is completely forgetful of his spiritual nature; another is
almost forgetful but still has an instinct of spiritual nature; and another is completely in search
of spiritual perfection. There is a bona fide method for the attainment of spiritual perfection by
the spiritual spark of soul, and if he is properly guided then he is very easily sent back home,
back to Godhead, wherefrom he originally fell.>>> Ref. VedaBase => SSR 1i: Srila
Prabhupada Gives the Vedic Evidence
179. If all the lights in this room immediately went out, we would not be able to tell where we
or others are sitting. Everything would become confused. Similarly, we are all in darkness in
this material world, which is a world of tamas. Tamas or timira means "darkness." This
material world is dark, and Therefore, it needs sunlight or moonlight for illumination. >>> Ref.
180. We send our children to school to save them from suffering. If our children do not receive
an education, we fear that they will suffer in the future. The guru sees that suffering is due to
ignorance, which is compared to darkness. How can one in darkness be saved? By light. The
guru takes the torchlight of knowledge and presents it before the living entity enveloped in
darkness.>>> Ref. VedaBase => SSR 2a: What Is a Guru?
181. If we send a telegram, the person who delivers the telegram does not have to correct it,
edit it, or add to it. He simply presents it. That is the guru's business. The guru may be this
person or that, but the message is the same; Therefore, it is said that guru is one.>>> Ref.
182. Because we are spirit souls, we cannot be happy in the material atmosphere. If you take a
fish out of the water, it cannot be happy on land. Similarly, if we are without spiritual
consciousness, we can never be happy. >>> Ref. VedaBase => Separating the Saints from the
Swindlers
183. The real guru is God's representative. He represents the Supreme Lord, just as a viceroy
represents a king. >>> Ref. VedaBase => Separating the Saints from the Swindlers
184. Because someone accidentally gets an American body, he thinks, "I am an American."
This is just like thinking "I am a red shirt" just because you are wearing a red shirt. You are not
a red shirt; you are a human being. Similarly, this body is like a shirt or coat over the real
person -- the spirit soul. If we recognize ourselves simply by our bodily "shirt" or "coat," then
we have no spiritual education.>>> Ref. VedaBase => Separating the Saints from the
Swindlers
185. Reporter: When you say that lots of people want to be cheated, do you mean that lots of
people want to carry on with their worldly pleasures and at the same time, by chanting a mantra
or by holding a flower, achieve spiritual life as well? Is this what you mean by wanting to be
cheated?
Srila Prabhupada: Yes, this is like a patient thinking, "I shall continue with my disease, and at the
same time I shall become healthy." It is contradictory.>>> Ref. VedaBase => Separating the
186. Krsna is like the sun, which is so powerful that it can purify even urine—something
impossible for us to do. Kṛṣṇa is also like a king, who may order a murderer to be hanged but
who himself is beyond punishment because he is very powerful. Eating food first offered to the
Lord is also something like a soldier's killing during wartime. In a war, when the commander
orders a man to attack, the obedient soldier who kills the enemy will get a medal. But if the
same soldier kills someone on his own, he will be punished. Similarly, when we eat
only prasāda [the remnants of food offered to Kṛṣṇa], we do not commit any sin.
187. Suppose a man—the favorite son of his father—commits a murder. And suppose he
thinks, "If there is any punishment coming, my father can suffer for me." Will the law allow it?
When the murderer is arrested and says, "No, no. You can release me and arrest my father; I
am his pet son," will the police officials comply with that fool's request? He committed the
murder, but he thinks his father should suffer the punishment! Is that a sane proposal?
"No. You have committed the murder; you must be hanged." Similarly, when you commit sinful
activities, you must suffer—not Jesus Christ. This is God's law.
188. the bodies of the different species are just like different types of dress. There are soul, a
part and parcel of God. Suppose a man has two sons, not equally meritorious. One may be a
Supreme Court judge and the other may be a common laborer, but the father claims both as his
sons. He does not make the distinction that the son who is a judge is very important and the
worker-son is not important. And if the judge-son says, "My dear father, your other son is
useless; let me cut him up and eat him," will the father allow this?
189. An individual person may be situated in one place, but the sun, even though a specific
individual entity, is present over the head of every individual person. In the Bhagavad-gītā this
is very nicely explained. Therefore, even though the qualities of all entities, including the Lord,
are equal, the Supersoul is different from the individual soul by quantity of expansion. The
Lord, or Supersoul, can expand Himself into millions of different forms, while the individual
soul cannot do so.
190. Just as one may come down from the fifth story or the one-hundredth story of a building,
an avatāra comes down from the spiritual planets in the spiritual sky. The sky we see with our
naked eyes or with a telescope is only the material sky. But beyond this there is another sky,
which is not possible to see with our eyes or instruments. That information is in the Bhagavad-
gītā; it is not imagination. Kṛṣṇa says that beyond the material sky is another sky, the spiritual
sky.
191. We have to take Kṛṣṇa's word as it is. For example, we teach small children that beyond
England there are other places, called Germany, India, etc., and the child has to learn about
these places from the version of the teacher because they are beyond his sphere. Similarly,
beyond this material sky there is another sky.
192. Just as one can mix red, yellow, and blue to produce millions of colors, the modes of
nature are being mixed to produce many varieties of life. >>> Ref. VedaBase => SSR 5e:
Meditation and the Self Within
193. God consciousness is a science, just like medical science or any other science. It cannot
be different because it is spoken by different men. Two plus two equals four everywhere, never
five, or three. That is science. >>> Ref. VedaBase => SSR 5e: Meditation and the Self Within
194. Krsna consciousness is not a new process. It is very, very old -- and standard. It cannot be
changed. As soon as you try to change it, then the potency is lost. This potency is just like
electricity. If you want to generate electricity, you must follow the standard regulations,
arranging all the negative and positive poles properly. You cannot construct the generator
whimsically and still produce electricity. Similarly, there is a standard method of understanding
Krsna conscious philosophy from proper authorities. If we follow their instructions, then the
process will act. >>> Ref. VedaBase => SSR 5e: Meditation and the Self Within
195. The saffron robes and the shaven head are not essential, although they create a good
mental situation, just as when a military man is dressed properly he gets energy -- he feels like
a military man. Does that mean that unless he is in uniform he cannot fight? No. In the same
way, God consciousness cannot be checked -- it can be revived in any circumstances -- but
certain conditions are helpful. Therefore, we prescribe that you live in a certain way, dress in a
certain way, eat in a certain way, and so on. These things are helpful for practicing Krsna
consciousness, but they are not essential. >>> Ref. VedaBase => SSR 5e: Meditation and the
Self Within
196. If a tuberculosis patient eats something and you eat the remnants, you will be infected
with tuberculosis. Similarly, if you eat krsna-prasadam, then you will be infected with Krsna
consciousness. Thus, our process is that we don't eat anything immediately. First we offer the
food to Krsna, then we eat it. >>> Ref. VedaBase => SSR 5e: Meditation and the Self Within
197. To trust is very good, but simple trust will not endure unless it is backed up with
scientific knowledge of God. One may know that he has a father, but unless he knows who his
father is, his knowledge is imperfect. And that education in the science of God is lacking. >>>
Ref. VedaBase => SSR 6a: Crime: Why and What to Do?
198. If you bring a dozen dogs and put them together in a room, will it be possible to keep
them peaceful? Similarly, if human society is filled with men whose mentality is on the level of
dogs, how can you expect peace? >>> Ref. VedaBase => SSR 6a: Crime: Why and What to
Do?
199. Srila Prabhupada: Our treatment is for the spiritually diseased person. When a person is
afflicted with a disease, there are no distinctions between a poor man and a rich man. They are
both admitted to the same hospital. Just as the hospital should be in a place where both the poor
man and the rich man can easily come, the location of the sankirtana facility should be easily
accessible to all. Since everyone is materially infected, everyone should be able to take
advantage. >>> Ref. VedaBase => SSR 6a: Crime: Why and What to Do?
200. We are just like a poor medical man with a small private practice who could open a big
hospital if he were given the facility. The government is the executor. If they take our advice
and adopt the process of sankirtana, then the problem of crime will be solved. >>> Ref.
VedaBase => SSR 6a: Crime: Why and What to Do?
201. "A dog comes when there are some eatables; I say 'Hut!' and he goes away. But again he
comes-he has no memory. So when our memory of God is reducing, that means that our human
qualities are reducing.... There is no religion, simply a dog's race. >>> Ref. VedaBase => SSR
6b: Can We Keep Society from Going to the Dogs?
202. The religious system might have been misused, but that does not mean that religion
should be avoided. Real religion should be taken. It does not mean that because religion has not
been properly executed by the so-called priests, religion should be rejected. If my eye is giving
me some trouble on account of a cataract, it does not mean that the eye should be plucked out.
The cataract should be removed. That is Krsna consciousness. >>> Ref. VedaBase => SSR 6b:
Can We Keep Society from Going to the Dogs?
203. Actually, Krsna will change destiny -- but only for His devotee. He says, aham tvam
sarva-papebhyo moksayisyami: "I shall give you all protection from all reactions of sinful
activities." (Bhagavad-gita 18.66)
For instance, if one is condemned by the law court to be hanged, no one can check it. Even the
same judge who has given this verdict cannot check it. But if the defendant begs for the mercy
of the king, who is above all the laws, then the king can check it. >>> Ref. VedaBase => SSR
6b: Can We Keep Society from Going to the Dogs?
204. The sun rises first in India, but that does not mean that the sun is Indian; similarly,
although Krsna appeared in India, now He has come to the Western countries, through this Krsna
consciousness movement. >>> Ref. VedaBase => SSR 6b: Can We Keep Society from Going to
the Dogs?
205. A diseased man cannot live simply on the strength of the help of an expert physician and
medicine. If this were so, then no rich man would ever die. One must be favored by Krsna, the
Supreme Personality of Godhead. >>> Ref. VedaBase => SSR 6c: The Supreme Welfare Work
206. Everyone should have good facility to work according to his natural qualities. You cannot
engage a bull in the business of a horse, nor can you engage a horse in the business of a bull. >>>
Ref. VedaBase => SSR 6d: Declaring Our Dependence on God
207. In India also, since you inquired of India, all other sects are admitting that before me
many kinds of svamis went to the Western countries, but they could not convert even a single
person to Krsna consciousness. They are admitting that. As far as I am concerned, I don't take
any credit, but I am confident that because I am presenting the Vedic knowledge as it is, without
adulteration, it is being effective. That is my confidence. If you have the right medicine and you
administer it to a patient, you must be sure that he will be cured. >>> Ref. VedaBase => SSR 6f:
Spiritual Communism
208. Srila Prabhupada: If you inject just one grain of deadly poison into someone, he
immediately dies. No one can see the poison or how it acts. But the poison is acting nevertheless.
In the same way, the Vedas say that because the minute particle called the soul is within the
body, the whole body is working nicely. If I pinch myself, I immediately feel it, because I am
conscious all over my skin. But as soon as the soul is absent, which is the case when my body
dies, you can take this same skin and cut it and chop it, and no one will protest. Why is this
simple thing so hard to understand? ls this not detecting spirit? >>> Ref. VedaBase => SSR 6g:
The Tiny World of Modern Science
209. an orange tree contains many oranges, and each orange contains chemicals -- citric acid
and others. So where have these chemicals come from? Obviously they have come from the life
within the tree. The scientists are missing the origin of the chemicals. They have started their
investigation from the chemicals, but they cannot identify the origin of the chemicals. Chemicals
come from the supreme life -- God. Just as the living body of a man produces many chemicals,
the supreme life (the Supreme Lord) is producing all the chemicals found in the atmosphere, in
the water, in humans, in animals, and in the earth. And that is called mystic power. Unless the
mystic power of the Supreme Lord is accepted, there is no solution to the problem of the origin
of life. >>> Ref. VedaBase => SSR 6g: The Tiny World of Modern Science
210. I cannot explain how my fingernail is growing out of my finger; it is beyond the power of
my brain. In other words, it is growing by inconceivable potency, or acintya-sakti. So if acintya-
sakti exists in an ordinary being, imagine how much acintya-sakti God possesses. >>> Ref.
211. Karandhara dasa: They say that they are right on the verge of creating life.
Srila Prabhupada: But that is also the future, in a different way. They must accept that they still
do not know the truth about the origin of life. Since they are expecting to be able to create life in
the future, presently their knowledge must be imperfect. Their proposal is something like giving
someone a postdated check. Suppose I owe you ten thousand dollars and I say, "Yes, I will pay
you the entire sum with this postdated check. Is that all right?" If you are intelligent, you will can
see something tangible." Similarly, the scientists cannot produce even a single blade of grass by
biochemistry, yet still they claim that life is produced from matter. What is this nonsense? Is no
one questioning this? We can prove that life began from life. Here is the proof: when a father
begets a child, the father is living, and the child is living. But where is the scientist's proof that
life comes from matter? We can prove that life begins from life, and we can also prove that the
original life is Krsna. But what evidence exists that a child is ever born out of a dead stone? The
scientists cannot prove that life comes from matter. They are leaving that aside for the future.
>>> Ref. VedaBase => SSR 6g: The Tiny World of Modern Science
212. Nature means energy, and as soon as you speak of energy, you must accept that there is a
source of that energy. For example, the source of electric energy is the electric powerhouse.
Electricity is not produced automatically. We must install a powerhouse and a generator.
Similarly, in the Vedas it is said that material nature is working under Krsna's direction. >>> Ref.
213. Srila Prabhupada: For perfect knowledge we have to approach a superior person, a guru.
One may try to learn a subject by reading books at home, but he can learn much better by going
to college and approaching a professor. In the same way, we have to approach a guru. >>> Ref.
214. Because the living entity is limited, his knowledge is limited. A child may know that two
plus two equals four, but when he speaks of higher mathematics, we do not take him seriously.
The senses through which a scientist acquires knowledge are limited and imperfect; Therefore,
his knowledge is limited and imperfect. In his ignorance he may claim to know everything, but
that is simply nonsense. >>> Ref. VedaBase => SSR 6g: The Tiny World of Modern Science
215. When Krsna appeared as Lord Ramacandra, He threw stones on the water, and the stones
floated. The law of gravity did not work in that case. Therefore, the law of gravity works only
under the direction of the Supreme Lord. The law in itself is not final. A king may give a law, but
he can change that law immediately. The ultimate law-giver is Krsna, and a law will only work
by His will. >>> Ref. VedaBase => SSR 6g: The Tiny World of Modern Science
216. Some insects are born at night; they grow at night, have their children at night, and die at
night. They never see the sun; Therefore, they conclude that there is no such thing as day. If you
asked the insect about the morning, he would say, "There cannot be any morning." Similarly,
when people hear of Brahma's long duration of life from the scriptures, they do not believe it.
They say, "How can anyone live for such a long time?" >>> Ref. VedaBase => SSR 6g: The
Tiny World of Modern Science
217. The spirit soul is simply covered by different dresses, just as some of you are dressed in
white clothes, some in green, some in red, etc. But we are not concerned with the dress; we are
concerned with you as spirit soul. >>> Ref. VedaBase => SSR 7b: Build Your Nation on the
Spiritual Platform
218. You can fly from New York to Boston in one hour, but it takes even longer than that just
to get to the airport. This situation is called maya-sukhaya. Maya means "false," "illusory." We
are trying to create some very comfortable situation, but we have created another uncomfortable
situation. This is the way of the material world; if we are not satisfied by the natural comforts
offered by God and nature and we want to create artificial comforts, then we have to create some
discomfort also. >>> Ref. VedaBase => SSR 7c: "A Devotee Always Feels Compassion for
Others' Distress"
219. When rabbits are being attacked by bigger animals, they close their eyes and think, "I am
not going to be killed." But they are killed anyway. Similarly, we may deny the existence of God
and the law of God, but still God and His law are there. >>> Ref. VedaBase => SSR 7c: "A
Devotee Always Feels Compassion for Others' Distress"
220. In the high-court you may say, "I don't care for the law of the government," but you will
be forced to accept the government law. If you deny the state law, then you will be put into
prison and be caused to suffer. Similarly, you may foolishly decry the existence of God -- "There
is no God" or "I am God" -- but nevertheless you are responsible for all your actions, both good
and bad. >>> Ref. VedaBase => SSR 7c: "A Devotee Always Feels Compassion for Others'
Distress"
221. Just as when one is diseased he must go to a doctor and pay doctor bills as a form of
atonement, according to the Vedic way of life there is a class of brahmanas to whom one should
go for the prescribed atonement according to the sins one commits. >>> Ref. VedaBase => SSR
7c: "A Devotee Always Feels Compassion for Others' Distress"
222. When you consult a physician, he prescribes an inexpensive medicine or a costly
medicine, according to the gravity of the disease. If you simply have a headache, he may
prescribe an aspirin, but if you have something very severe, he immediately prescribes a surgical
operation that will cost a thousand dollars. Similarly, sinful life is a diseased condition, so one
must follow the prescribed cure to become healthy. >>> Ref. VedaBase => SSR 7c: "A Devotee
Always Feels Compassion for Others' Distress"
223. Mr. O'Grady: But that is unavoidable. How can you avoid material existence?
Srila Prabhupada: That is possible in Krsna consciousness. The lotus lives in the water but never
touches the water. >>> Ref. VedaBase => SSR 7e: An Awareness of What Is Best and Most
Beautiful
224. You are now in the sunlight, and consciousness of the sun includes your ability to see
yourself. In the darkness you cannot see yourself. At night you can't even see your own hands or
legs, but if you come before the sun, you see the sun and yourself also. Without sunlight, without
God consciousness, self-consciousness is incomplete. However, God consciousness makes self-
consciousness very clear. >>> Ref. VedaBase => SSR 7e: An Awareness of What Is Best and Most
Beautiful
225. Just as the waves of the ocean bring pieces of straw together and then break them apart, the force
of eternal time brings living entities together in temporary relationships, such as master and servant, and then
breaks them apart and rearranges them. >>> Ref. VedaBase => CB 4.2: A VICTIM OF AFFECTION
226. The Vedas explain that the human beings in this material world are like actors on a stage,
performing under the direction of a superior. Onstage, one actor may play the role of a master and another the
role of his servant, but they are both actually the servants of the director. In the same way, all living entities
are the servants of the Supreme Lord, Sri Krsna. Their roles as masters and servants in the material world are
temporary and imaginary. >>> Ref. VedaBase => CB 4.2: A VICTIM OF AFFECTION
227. When the flame burns the wick improperly, the lamp is blackened with soot. But when the lamp is
filled with clarified butter and the flame burns properly, the lamp produces brilliant illumination. The mind
absorbed in material life brings endless suffering in the cycle of reincarnation, but when the mind is used to
cultivate spiritual knowledge, it brings about the original brightness of spiritual life. >>> Ref. VedaBase =>
CB 4.2: A VICTIM OF AFFECTION
228. Suppose a healthy man is living in a contaminated place. Is his life not at risk? He may become
infected by disease at any moment. Therefore, we should work to dissipate our ignorance through cultivation
of transcendental knowledge. >>> Ref. VedaBase => Breaking the Bonds of Karma
229. One who is entangled in material life is engaged in Krsna's service because he is forced to serve
Krsna's external, material energy. It is just like what we see with the citizens of the state: whether one is a
law-abiding citizen or a criminal, one is subservient to the state. The criminal may say he doesn't care for the
state, but then the police will force him to accept the authority of the state by putting him in prison. >>> Ref.
VedaBase => Breaking the Bonds of Karma
230. Just as to keep an airplane aloft a pilot has to enter it, so to keep this earth aloft Krsna has entered
it. This is the simple truth. >>> Ref. VedaBase => Krsna, the Controller and Owner of All
231. Matter has no power to act on its own. The big airplane can fly so nicely in the sky, but unless the
spiritual energy -- the pilot -- is there, it is useless. The jet plane will sit in the airport for thousands of years; it
will not fly unless the small particle of spiritual energy, the pilot, comes and touches it. >>> Ref. VedaBase
=> God and His energies
232. For the devotees, Krsna personally takes charge of their protection and maintenance. And for the
ordinary living entities, Maya-devi-Krsna's external energy-takes charge. Maya-devi is Krsna's agent for
punishing the conditioned souls. The situation is like what we see in the state: good citizens are taken care of
by the government directly, while criminals are taken care of by the government through the prison
department. In the prison house the government takes care that the prisoners get sufficient food, and that they
get hospital treatment if they become diseased. The government cares for them -- but under punishment. >>>
Ref. VedaBase => The Position of Krsna
233. How can Krsna walk and also not walk? As a crude example, consider how the sun at noontime
shines on your head. Now, if you begin walking, you will see that the sun is accompanying you. About forty
years ago, when I was a householder, I was once walking with my second son in the evening. He was four
years old. All of a sudden he said, "O father, why is the moon following us?" You see? The moon and the sun
are fixed in the sky, yet they seem to be moving with us. Similarly, if you are going on an airplane or a train,
you will see that the moon or the sun is going with you. So if this is possible for the sun and the moon, why
can't Krsna also walk with you? "Although He is situated far away, He is very near as well." In other words,
although Krsna is in Goloka Vrndavana enjoying pastimes with His associates, He is simultaneously
everywhere in this material world. In this way the Supreme Lord "walks and does not walk." >>> Ref.
VedaBase => Krsna: A Seeming Paradox
234. When a man steals some money, if he is caught and agrees to return it, he is not freed from the
criminal punishment. By the law of the state, even though he returns the money, he has to undergo the
punishment. Similarly, the money earned by a criminal process may be left by the man when dying, but by
superior arrangement he carries with him the effect, and Therefore, he has to suffer hellish life. >>> Ref.
VedaBase => LON 2: Bad Karma
235. God is the Absolute Truth, and the material world is relative truth. Because the material world is
God's energy, it appears to be real or true, just as the reflection of the sun in water emits some light. But that
reflection is not independent of the sun, and as soon as the sun sets, that light will disappear. The Absolute
Truth is Krsna, and this cosmos is relative truth, a manifestation of Krsna's external energy. If Krsna withdrew
His energy, the cosmos would not exist. >>> Ref. VedaBase => BID 1: Socrates
236. A mirage appears to be water because in actuality there is such a thing as water. Similarly, this
material world appears attractive because there is actually an all-attractive spiritual world. >>> Ref. VedaBase
=> BID 1: Socrates
237. In another sense, Krsna and Krsna's energy are not different. We cannot separate heat from fire;
heat is also fire, yet heat is not fire. This is the position of relative truth. As soon as we experience heat, we
understand that there is fire. Yet we cannot say that heat is fire. Relative truth is like heat because it stands on
the strength of the Absolute Truth, just as heat stands on the strength of fire. >>> Ref. VedaBase => BID 1:
Socrates
238. I may rent an apartment, but I do not identify with it. The body may be mine, but I am not the
body. >>> Ref. VedaBase => BID 1: Socrates
239. It is just like when a father teaches his child to walk. First of all he helps the child, taking his
hand: "Now walk, walk. Let me see how you walk." Although the child sometimes falls down, the father will
encourage, "Oh, you are doing very nicely. Now stand up again and walk." Similarly, a genuine spiritual
master gives his disciple a chance to develop his intelligence so he can think properly how to go back home,
back to Godhead. >>> Ref. VedaBase => BID 1: Socrates
240. Of course, not everyone can become fully Krsna conscious in one lifetime, just as not all students
in a university can attain the Ph.D. degree in one attempt. But the idea of perfection is to pass the Ph.D.
examination, and Therefore, the Ph.D. courses should be maintained. Similarly, an institution like this Krsna
consciousness movement should be maintained so that at least some people can attain and everyone can
approach the ultimate goal -- Krsna consciousness. >>> Ref. VedaBase => BID 2: Plato
241. we may speculate about God, and if we simply think of God that will help us to some extent. If
we are in darkness, we may speculate and concoct ideas about the sun. This is one kind of knowledge. But if
we actually come to the light, our knowledge is complete. We may contemplate the sun in darkness, but the
best process is to come into the sunshine and see for ourselves. >>> Ref. VedaBase => BID 3: Aristotle
242. Srila Prabhupada: Buddha's mission was different. He was setting an example for miscreants who
were engaged in mischievous activities. He was recommending that they sit down and meditate, just as you
tell a mischievous child to sit in a corner and be quiet. >>> Ref. VedaBase => BID 3: Aristotle
243. A man is unconscious when he is sleeping, but if you call him again and again, the sound of his
name enters his ear, and he awakens. Similarly, this process of chanting the Hare Krsna mantra awakens one
to spiritual consciousness. Then one can return to his normal, spiritual life. >>> Ref. VedaBase => BID 5:
Augustine
244. The sound that comes from a tape recorder may sound exactly like the original person's
voice. The sound is not the person's voice itself, but it has come from the person. If one cannot see
where the sound is coming from, one may suppose that the person is actually speaking, although the
person may be far away. Similarly, the material world is an expansion of the Supreme Lord's energy,
and we should not think that it has been brought into existence out of nothing. It has emanated from
the Supreme Truth, but it is the inferior, separated energy. The superior energy is found in the
spiritual world, which is the world of reality. >>> Ref. VedaBase => BID 6: Thomas Aquinas
245. As soon as the living entity enters the material world, he loses his own power. He is
completely under the clutches of material nature. Oil never mixes with water, but it may be carried
away by the waves. >>> Ref. VedaBase => BID 6: Thomas Aquinas
246. But unless we know the aim of life, how can we make the right decision? It is simply
childish to say that by choosing either this or that we become enlightened. A child chooses this or
that -- sometimes he plays with one toy and sometimes with another -- but where is his
enlightenment? Animals also make decisions. The ass decides to eat a morsel of grass and work all
day carrying a load of laundry. If the basis of our decision is not important, why not decide for
unrestricted sense gratification? >>> Ref. VedaBase => BID 7: Kierkegaard
247. Suffering arises because we identify with the body. When a person's car is damaged in an
automobile accident, he may not actually be injured, but because he identifies himself with matter --
with his car -- he suffers. Similarly, the spirit soul is riding within the car of the material body, and
because the spirit soul identifies himself with the body, he suffers when the body is injured or
becomes sick or dies. >>> Ref. VedaBase => BID 7: Kierkegaard
248. It is artificial to try to enjoy material variety. Material variety is like a plastic flower. A
plastic flower has no aroma, so the enjoyment of a plastic flower cannot be the same as the
enjoyment of a real flower. It is not satisfying. It is simply artificial, a bluff. >>> Ref. VedaBase =>
BID 7: Kierkegaard
249. It is all right to say that passion leads to truth. But passion means activity. Where will
your activity end? What is the purpose of your activity? You may drive your car, but if you do not
know where to go, what is the point? You are simply wasting your energy. Of course, you may say,
"I do not know where to go, but that doesn't matter. Simply let me start my car and go." But is this a
very good proposal? >>> Ref. VedaBase => BID 7: Kierkegaard
250. This material world is like a vast ocean, and in the middle of the vast ocean you do not
know where to direct your ship. If you simply have a ship without a captain, you will go one way and
then another and simply waste your energy. A captain is needed to give direction. That captain is the
guru. >>> Ref. VedaBase => BID 7: Kierkegaar
251. Sometimes when a man is to be punished, he is held under water to the point of suffocation. Then
he is let up, and when he can finally breathe, he thinks, "Ah! Happiness at last!" But he is then immersed in
the water for another period of suffering. So the point is that real happiness means to be relieved of suffering
permanently, not for just a few moments. >>> Ref. VedaBase => BID 8: Schopenhauer
252. As soon as you recognize a design, you must acknowledge a designer. If you see a plan,
then you must accept a planner. >>> Ref. VedaBase => BID 9: Darwin
253. Combination means God. God is combining. Combination does not take place
automatically. Suppose I am cooking. There are many ingredients gathered for cooking, but they do
not combine together by themselves. I am the cooker, and in cooking I combine together ghee,
spices, rice, dhal, and so on, and in this way, nice dishes are produced. Similarly, the combination of
ingredients in nature requires God. Otherwise, how does the moment arise in which the combination
takes place? Do you place all the ingredients in the kitchen and in an hour come back and say, "Oh,
where is my meal?" Nonsense! Who will cook your meal? You'll starve. But take help of a living
being, and then we'll cook and we can eat. >>> Ref. VedaBase => BID 9: Darwin
254. But at the present moment both simple and complex forms are existing. One did not
develop into the other. For example, my childhood body has developed into my adult body, and the
child's body is no longer there. So if the higher, complex species developed from the simpler, lower
species, then we should see no simple species. But all species are now existing simultaneously. >>>
Ref. VedaBase => BID 9: Darwin
255. Disciple: They say that all living things tend to evolve from lower to higher. In the history
of the earth --
Srila Prabhupada: That may be accepted. For example, in an apartment building there are different
kinds of apartments: first-class apartments, second-class apartments, third-class apartments.
According to your desire and qualification, as you are fit to pay the rent, you are allowed to move up
to the better apartments. But the different apartments are already there. They are not evolving. The
residents are evolving by moving to new apartments as they desire. >>> Ref. VedaBase => BID 9:
Darwin
256. Just like the hotel-keeper: he has experience of his customers coming and wanting different kinds
of facilities. So he has made all sorts of accommodations to oblige all kinds of customers. Similarly, this is
God's creation. He knows how far a living entity can think, so He has made all these different species
accordingly. >>> Ref. VedaBase => BID 9: Darwin
257. What if everyone wants to take drugs? Is it our duty to help them? How can a rascal understand
what his duty is? One has to be trained to know. >>> Ref. VedaBase => BID 10: John Stuart Mill
258. First of all, we must understand what we are. If we do not, we will surely be wrongly directed.
We will take care of the body just as a foolish man might take care of a bird cage and neglect the bird within
it. >>> Ref. VedaBase => BID 10: John Stuart Mill
259. The Krsna consciousness movement, for instance, cannot be understood by the masses. Only a
few who are fortunate can understand. There may be millions of stars in the sky, but there is only one moon,
and that is sufficient to drive away the darkness. It is not possible to have many moons, although there may be
many glowworms. >>> Ref. VedaBase => BID 10: John Stuart Mill
260. Real happiness does not depend on either production or starvation, but upon peace of mind. For
example, if a child is crying but the mother does not know why, the child will not stop simply by giving him
some milk. Sometimes this actually happens: the mother cannot understand why her child is crying, and
though she is giving him her breast, he continues to cry. Similarly, dissatisfaction in human society is not
caused solely by low economic production. That is nonsense. >>> Ref. VedaBase => BID 11: Marx
261. These two things must be there: an enjoyer and a worker. For example, in our body the stomach is
the enjoyer and all other parts of the body are workers. So this system is natural: there must always be
someone who is the enjoyer and someone who is the worker. >>> Ref. VedaBase => BID 11: Marx
262. While the communist says, "Nothing is mine," he thinks everything belongs to the state. The state,
however, is simply an extended "mine." For example, if I am the head of a family, I might say, "I do not want
anything for myself, but I want many things for my children." Mahatma Gandhi, who sacrificed so much to
drive the English out of India, was at the same time thinking, "I am a very good man; I am doing national
work." Therefore, this so-called nationalism or so-called communism is simply extended selfishness. >>>
Ref. VedaBase => BID 11: Marx
263. In Bengal it is said that during the winter season the bugs cannot come out because of the severe
cold. So they become dried up, being unable to suck any blood. But as soon as the summer season comes, the
bugs get the opportunity to come out, so they immediately bite someone and suck his blood to their full
satisfaction. Our mentality in this material world is the same: to exploit others and become wealthy. Whether
you are a communist in the winter season or a capitalist in the summer season, your tendency is to exploit
others. Unless there is a change of heart, this exploitation will go on. >>> Ref. VedaBase => BID 11: Marx
264. We talked to one working-class boy who was very unhappy. When a pot of rice is boiling, you
can take one grain and press it between your fingers, and if it is hot you can understand all the rice is boiling.
Thus, we can understand the position of the Russian people from the sample of that boy. >>> Ref. VedaBase
=> BID 11: Marx
265. We are giving service to humanity by teaching the highest knowledge. A high court judge does
not produce any grains in the field. He sits in a chair and gets $75,000 or $100,000 a year. Does that mean he
is not rendering any service? Of course he is. The theory that unless one performs manual labor in the factory
or the fields he is not doing service would simply give credit to the peasant and the worker. It is a peasant
philosophy. >>> Ref. VedaBase => BID 11: Marx
266. the materialists regard sex as the highest pleasure. And how is it actually experienced? We have
an itch, and when we scratch it, we feel some pleasure. But the aftereffects of sexual pleasure are abominable.
>>> Ref. VedaBase => BID 13: Freud
267. Unless one stops his materialistic way of life, with its threefold miseries and repeated birth and
death, there is no question of happiness. The whole Vedic civilization is based on how one can cure this
materialistic disease. If we can cure this disease, its symptoms will automatically vanish. Freud is simply
dealing with the symptoms of the basic disease. When you have a disease, sometimes you have headaches,
sometimes your leg aches, sometimes you have a pain in your stomach, and so on. But if your disease is
cured, then all your symptoms disappear. That is our program. >>> Ref. VedaBase => BID 13: Freud
268. The whole system of materialistic life revolves around this sexual pleasure. But this pleasure is
like one drop of water in the desert. The desert requires an ocean of water. If you find one drop of water in a
desert, you can certainly say, "Here is some water." But what is its value? Similarly, there is certainly some
pleasure in sex life, but what is the value of that pleasure? Compared to the unlimited pleasure of Krsna
consciousness, it is like one drop of water in the desert. >>> Ref. VedaBase => BID 13: Freud
269. Krsna is the supreme proprietor of the senses, and when we help Krsna in His sense enjoyment,
we also naturally partake of that enjoyment. The sweet rasagulla is meant to be enjoyed, and Therefore, the
hand puts it into the mouth so that it can be tasted and go to the stomach. The hand cannot enjoy the rasagulla
directly. Krsna is the only direct enjoyer; all others are indirect enjoyers. By satisfying Krsna, others will be
satisfied. Upon seeing the predominator happy, the predominated become happy. >>> Ref. VedaBase => BID
15: Carl Jung
270. You may not have seen India, but a person who has seen India can describe it to you. We may not
be able to see Krsna, but we can learn of Him from an authority who knows. >>> Ref. VedaBase => BID 15:
Carl Jung
271. Why should we be very anxious to know Visnu, or God? Prahlada Maharaja gives a reason:
"Visnu is the dearmost person. That we have forgotten." We all seek some dear friend -- everyone searches in
this way. A man searches for dear friendship with a woman, and a woman searches for dear friendship with a
man. Or else a man searches out a man, and a woman searches out a woman. Everyone searches after some
dear friend, some sweet friend. Why? We want the cooperation of a dear friend who will help us. This is part
of the struggle for existence, and this is natural. But we do not know that our dearest friend is Visnu, the
Supreme Personality of Godhead. >>> Ref. VedaBase => TTP 1: The Dearmost Person
272. When a child cries, what does he long for? His mother. But he has no language to express this. By
nature he has his body, born of his mother's body, so there is an intimate relationship with the mother's body.
The child won't like any other woman. The child cries, but when the woman who is the child's mother comes
and picks him up, at once he is pacified. He has no language to express all this, but his relationship with his
mother is a law of nature. Similarly, by nature we try to protect the body. This is self-preservation. It is a
natural law of the living entity, just as eating is a natural law and sleeping is a natural law. Why do I protect
the body? Because within the body is the soul. >>> Ref. VedaBase => TTP 1: The Dearmost Person
273. The silkworm wraps itself in a cocoon made of its own saliva, until he is in a prison from which
he cannot escape. In the same way, a materialistic householder's entanglement becomes so tight that he cannot
come out of the cocoon of family attraction. >>> Ref. VedaBase => TTP 4: "I Love Krsna More Than
Anything!"
274. If you are in a foreign country, you might forget your home and your family members and friends
who are very dear to you. But if you are all of a sudden reminded of your home and friends, you will at once
become very preoccupied: "How shall I meet them?" In San Francisco one of our friends told me that long ago
he left his young children and went to another country. Recently a letter came from his grown-up son, and at
once the father remembered his affection for him and sent some money. That affection automatically came,
even though he had forgotten his child for so many years. Similarly, our affection for Krsna is so intimate that
as soon as there is some touch of Krsna consciousness, we at once revive our relationship with Him. >>> Ref.
VedaBase => TTP 4: "I Love Krsna More Than Anything!"
275. During the daytime, even someone in a room can know that the sun is up. Because it is light in his
room, he can understand that the sun is shining in the sky. Similarly, those who have received perfect
knowledge in disciplic succession know that everything is an expansion of the energy of the Supreme Lord.
Therefore, they see the Lord everywhere. >>> Ref. VedaBase => TTP 5: Realizing that God Is Everywhere
276. The impersonalist philosopher says that perfection means to merge into the Supreme and lose our
individuality. We say that in the perfectional stage we merge into the Supreme but keep our individuality.
How is that? An airplane starts from the airport and climbs up and up, and when it goes very high we cannot
see it: we can simply see sky. But the airplane is not lost -- it is still there. Another example is that of a green
bird entering into a big green tree. We cannot distinguish the bird from the tree, but they both continue to
exist. Similarly, the supreme consciousness is Krsna, and when we dovetail our individual consciousness with
the Supreme, we become perfect -- but keep our individuality. An outsider may think that there is no
distinction between God and His pure devotee, but it is due only to a poor fund of knowledge. Every
individual person, every individual being, maintains his individuality eternally, even when dovetailed with the
Supreme. >>> Ref. VedaBase => TTP 5: Realizing that God Is Everywhere
277. Our consciousness exists because we are part and parcel of the supreme consciousness. For
example, a spark is only a tiny particle of the fire, yet the spark is also fire. A drop of the Atlantic Ocean
possesses the same quality as all the ocean water -- it is also salty. Similarly, because the pleasure potency
exists in the Supreme Lord, we can also enjoy pleasure. >>> Ref. VedaBase => TTP 5: Realizing that God Is
Everywhere
278. Actually, the Supreme Personality of Godhead does not belong to any dynasty of this material
world, but the family in which the Supreme Personality of Godhead appears becomes famous, by His grace.
For example, sandalwood is produced in the states of Malaya. Sandalwood has its own qualifications apart
from Malaya, but because accidentally this wood is mainly produced in the states of Malaya, it is known as
Malayan sandalwood. Similarly, Krsna, the Supreme Personality of Godhead, belongs to everyone, but just as
the sun rises from the east, although there are other directions from which it could rise, so by His own choice
the Lord appears in a particular family, and that family becomes famous. >>> Ref. VedaBase => KB
Introduction
279. The impersonalist theory that after liberation one becomes inactive and need not hear anything
does not prove that a liberated person is actually inactive. A living soul cannot be inactive. He is active either
in the conditioned state or in the liberated state. A diseased person, for example, is also active, but his
activities are all painful. The same person, when freed from the diseased condition, is still active, but in the
healthy condition the activities are full of pleasure. Similarly, the impersonalists only seek to get free from the
diseased, conditioned activities, but they have no information of activities in the healthy condition. Those who
are actually liberated and in full knowledge take to hearing the activities of Krsna; such engagement is pure
spiritual activity. >>> Ref. VedaBase => KB Introduction
280. It is just like when a man walks on the street: he puts forward his foot, and when he is confident
that his foot is situated on sound ground, he lifts the other foot. In this way, one after another, the bodies
change and the soul transmigrates. See how the plant worms change from one twig to another so carefully!
Similarly, the living entity changes his body as soon as the higher authorities decide on his next body. >>>
Ref. VedaBase => KB 1: The Advent of Lord Krsna
281. In the material world there is a difference between form and name. The mango fruit is different
from the name of the mango. One cannot taste the mango fruit simply by chanting "mango, mango, mango."
But the devotee who knows that there is no difference between the name and the form of the Lord chants Hare
Krsna, Hare Krsna, Krsna Krsna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare and realizes
that he is always in Krsna's company. >>> Ref. VedaBase => KB 2: Prayers by the Demigods for Lord Krsna
in the Womb
282. There is no certainty how a living entity contacts a certain type of body, just as there is no
certainty how a blazing fire comes in contact with a certain type of wood in the forest. >>> Ref. VedaBase =>
KB 1: The Advent of Lord Krsna
283. Just as the tree's root expands, so, by association of the modes of material nature (goodness,
passion and ignorance), one expands his duration of material existence. >>> Ref. VedaBase => KB 2: Prayers
by the Demigods for Lord Krsna in the Womb
284. When Vasudeva was sustaining the form of the Supreme Personality of Godhead within his heart,
he appeared just like the glowing sun, whose shining rays are always unbearable and scorching to the common
man. >>> Ref. VedaBase => KB 2: Prayers by the Demigods for Lord Krsna in the Womb
285. Devaki became the residence of the Supreme Personality of Godhead, who is one without a
second and the cause of all creation. Devaki became the residence of the Absolute Truth, but because she was
confined within the house of Kamsa, she looked just like a suppressed fire, or like misused education. When
fire is kept in a jug, the illuminating rays of the fire cannot be very much appreciated. Similarly, misused
knowledge, which does not benefit the people in general, is not very much appreciated. >>> Ref. VedaBase
=> KB 2: Prayers by the Demigods for Lord Krsna in the Womb
286. What is this material manifestation? It is just like a tree. A tree stands on the ground. Similarly,
the tree of the material manifestation is standing on the ground of material nature. This material manifestation
is compared to a tree because a tree is ultimately cut off in due course of time. A tree is called vrksa. Vrksa
means that thing which will be ultimately cut off. Therefore, this tree of the material manifestation cannot be
accepted as the Ultimate Truth, because it is influenced by time. >>> Ref. VedaBase => KB 2: Prayers by the
Demigods for Lord Krsna in the Womb
287. You are the original source of the material energy, just as the sun is the source of the sunshine.
The sunshine cannot cover the sun globe, nor can the material energy -- being an emanation from You -- cover
You. You appear to be in the three modes of material energy, but actually the three modes of material energy
cannot cover You. >>> Ref. VedaBase => KB 3: The Birth of Lord Krsna
288. material nature works under Your superintendence, just like a government officer working under
the orders of the chief executive. >>> Ref. VedaBase => KB 3: The Birth of Lord Krsna
289. For example, there are many pots made of earthly clay, and they are prepared and also broken.
But in spite of this, the earth remains as it is perpetually. Similarly, the bodies of the soul under different
conditions are made and destroyed, but the spirit soul remains eternally. So there is nothing to lament over.
>>> Ref. VedaBase => KB 4: Kamsa Begins His Persecutions
290. For example, many plants and creepers are floating on the waves of the ocean. Sometimes they
come together, and sometimes they separate forever: one plant goes one way, and another plant goes another.
Similarly, our family assembly may be very nice while we are living together, but after some time, in the
course of the waves of time, we are separated. >>> Ref. VedaBase => KB 5: The Meeting of Nanda and
Vasudeva
291. So-called liberation and bondage have no meaning for a person who is already engaged in Your
devotional service, just as a rope is not fearful to a person who knows that it is not a snake. A devotee knows
that this material world belongs to You, and he Therefore, engages everything in Your transcendental loving
service. Thus, there is no bondage for him. For a person who is already situated in the sun planet, there is no
question of the appearance or disappearance of the sun in the name of day or night. >>> Ref. VedaBase =>
KB 14: Prayers Offered by Lord Brahma to Lord Krsna
292. When Krsna, smiling, looked at the faces of the gopis, the beauty of their faces became a hundred
times enhanced. When He was enjoying them in their midst, He appeared just like the full moon surrounded
by millions of shining stars. >>> Ref. VedaBase => KB 29: The Rasa Dance: Introduction
293. Sukadeva Gosvami immediately replied that transgressions of religious principles by the supreme
controller testify to His great power. For example, fire can consume any abominable thing; that is the
manifestation of the supremacy of fire. Similarly, the sun can absorb water from a urinal or from stool, and the
sun is not polluted; rather, due to the influence of the sunshine, the polluted, contaminated place becomes
disinfected and sterilized. >>> Ref. VedaBase => KB 33: Description of the Rasa Dance
294. Krsna's bodily features appeared just like a group of clouds, the gopis' songs were like thunder,
their beauty appeared to be just like lightning in the sky, and the drops of perspiration visible on their faces
appeared like falling snow. In this way, the gopis and Krsna fully engaged in dancing. >>> Ref. VedaBase =>
KB 33: Description of the Rasa Dance
295. if, out of foolishness, one tries to imitate Krsna's rasa dance, he will be killed, just like a person
who wants to imitate Lord Siva's drinking of an ocean of poison. >>> Ref. VedaBase => KB 33: Description
of the Rasa Dance
296. For example, as there is no separation between fire and air, there is no separation between Krsna
and the living entities. When the living entities forget Krsna, they are not in their normal condition. >>> Ref.
VedaBase => KB 47: Delivery of the Message of Krsna to the Gopis
297. The effect of taking up Krsna consciousness is just like that of drinking nectar: with or without
one's knowledge, it will act. >>> Ref. VedaBase => KB 47: Delivery of the Message of Krsna to the Gopis
298. Although the Vedas have recommended worship of different demigods as different parts and
parcels of Krsna, it is to be understood that such instructions are meant for less intelligent men who are still
attracted by material sense enjoyment. But the person who actually wants perfect fulfillment of the mission of
human life should simply worship Lord Krsna, and that will simplify the matter and completely guarantee the
success of his human life. Although the sky, the water and the land are all part of the material world, when
one stands on the solid land his position is more secure than when he stands in the sky or the water. An
intelligent person, therefore, does not stand under the protection of different demigods, although they are part
and parcel of Krsna. Rather, he stands on the solid ground of Krsna consciousness. That makes his position
sound and secure>>> Ref. VedaBase => KB 87: Prayers by the Personified Vedas
299. Just as a person born in a particular family cannot understand the position of his great-
grandfather, who lived before the birth of the recent generation, we are unable to understand the Supreme
Personality of Godhead, Narayana, or Krsna, who exists eternally in the spiritual world. >>> Ref. VedaBase
300. In this connection the example of the rainy season is very appropriate. Seasonal rainfall may be
taken as the agent for creation because after the rainfall the wet fields are favorable for growing different
types of vegetation. Similarly, as soon as there is creation by the Lord's glancing over the material nature,
immediately the living entities spring up in their different living conditions, just as different types of
vegetation grow after a rainfall. The rainfall is one, but the creation of the different plants is varied. The rain
falls equally on the whole field, but the different plants sprout up in different shapes and forms according to
the seeds planted. Similarly, the seeds of our desires are varied. Every living entity has a different type of
desire, and that desire is the seed which causes his growth in a certain type of body. >>> Ref. VedaBase =>
KB 87: Prayers by the Personified Vedas
301. This relationship between the Lord and the living entities is explained in the Vedic literature,
wherein it is said that the Supreme Lord maintains all His children, giving them whatever they want.
Similarly, in the Bhagavad-gita the Lord says, "I am the seed-giving father of all living entities." It is very
simple to understand that the father gives birth to the children but the children act according to their own
desires. Therefore, the father is never responsible for the different futures of his children. Each child can take
advantage of the father's property and instruction, but even though the inheritance and instruction may be the
same for all the children, out of their different desires each child creates a different life and thereby suffers or
enjoys. >>> Ref. VedaBase => KB 87: Prayers by the Personified Vedas
302. One may argue that because this material world is created by the Lord, He is Therefore,
responsible for its condition. Certainly He is indirectly responsible for the creation and maintenance of this
material world, but He is never responsible for the different conditions of the living entities. The Lord's
creation of this material world is compared to a cloud's creation of vegetation. In the rainy season the cloud
creates different varieties of vegetation. The cloud pours water on the surface of the earth, but it never touches
the earth directly. Similarly, the Lord creates this material world simply by glancing over the material energy.
This is confirmed in the Vedas: "He threw His glance over the material nature, and Thus, there was creation."
In the Bhagavad-gita it is also confirmed that simply by His transcendental glance over the material nature, He
creates different varieties of entities, both movable and immovable, living and dead. >>> Ref. VedaBase =>
303. Everyone's position is to be subordinate to the Supreme Lord, yet the Lord has no partiality in His
view of the living entities. He is just like the unlimited sky; as the sparks of a fire dance in the fire, similarly,
all living entities are like birds flying in the unlimited sky of the Supreme Lord. Some of them are flying very
high, some are flying at a lower altitude, and some are flying at a still lower altitude. The different birds are
flying in different positions according to their respective abilities, but the sky has nothing to do with this
ability. >>> Ref. VedaBase => KB 87: Prayers by the Personified Vedas
304. As bubbles in the water appear in different shapes, the living entities also appear in the material
world in different shapes and conditions, influenced by the modes of material nature. >>> Ref. VedaBase =>
305. How the living entity becomes liberated from the modes of material nature after surrendering unto
the Supreme Personality of Godhead is illustrated by the example of a sleeping man within a room. When a
man is sleeping, everyone sees that he is present within the room, but actually the man himself is not within
that body, for while sleeping a man forgets his bodily existence, although others may see that his body is
present. Similarly, a liberated person engaged in devotional service to the Lord may be seen by others to be
engaged in the household duties of the material world, but since his consciousness is fixed in Krsna, he does
not live within this world. His engagements are different, exactly as the sleeping man's engagements are
different from his bodily engagements. It is confirmed in the Bhagavad-gita that a devotee engaged full time
in the transcendental loving service of the Lord has already surpassed the influence of the three modes of
material nature. He is already situated on the Brahman platform and is in the transcendental realm, although
he appears to be living within the body or within the material world. >>> Ref. VedaBase => KB 87: Prayers
by the Personified Vedas
306. It may be questioned why a devotee is put into such tribulation by the Personality of Godhead.
The answer is that this kind of arrangement by the Lord is just like a father's sometimes becoming unkind to
his sons. Because the devotee is a surrendered soul and is taken charge of by the Supreme Lord, whatever
condition of life the Lord puts him in -- whether one of distress or of happiness -- it is to be understood that
behind this arrangement is a large plan designed by the Personality of Godhead. >>> Ref. VedaBase => KB
88: The Deliverance of Lord Siva
307. As there is a gulf of difference between the punishment awarded by the mother and the
punishment awarded by an enemy, so a devotee's distress is not the same as the distress of a common karmi.
>>> Ref. VedaBase => KB 88: The Deliverance of Lord Siva
308. When after the dense, dark night there is finally sunrise in the morning, it is very pleasant; when
there is scorching heat, cold water is very pleasant; and when there is freezing winter, hot water is very
pleasant. Similarly, when a devotee, after experiencing the distress of the material world, relishes the spiritual
happiness awarded by the Lord, his position is still more pleasant and enjoyable. >>> Ref. VedaBase => KB
88: The Deliverance of Lord Siva
309. Suppose a man is born the son of a high-court judge. This does not mean that he himself is also a
high-court judge. Yet because one happens to take birth in a brahmana family, even if he has no qualifications
and is rascal number one, he claims to be a brahmana, and although his qualifications are less than those of a
sudra, people accept him as a brahmana. >>> Ref. VedaBase => TQK 3: The Most Intelligent Woman
310. "One should be more tolerant than the tree and humbler than the grass to make progress in
spiritual life." This is necessary because for one who is living in this material world there will be so many
disturbances, just as if one were traveling on the ocean. One cannot expect a very peaceful situation on the
ocean; even a big ship may also be unsteady, and at any moment there may be tumultuous waves. Similarly, in
this material world we should always expect danger; one cannot expect a very peaceful life within this
material world. The sastra, the Vedic literature, says, padam padam yad vipadam (SB 10.14.58): at every step
there is danger. But if one becomes a devotee, then one can escape (mayam etam taranti te [Bg. 7.14]). >>>
Ref. VedaBase => TQK 3: The Most Intelligent Woman
311. Those who are interested in bhakti-yoga have no interest in the impersonal Brahman effulgence,
which is for common men. If one were an inhabitant of the sun, what interest would he have in the sunshine?
That would be most insignificant for him. Similarly, those who are advanced in spiritual life are not interested
in the impersonal Brahman effulgence. Rather, they are interested in purusa, the Supreme Person, Vasudeva.
>>> Ref. VedaBase => TQK 4: Approaching Krsna, the All-pervading Truth
312. Krsna is very much anxious to take us back home, back to Godhead, but we are stubborn and do
not wish to go. Therefore, He is always looking for the opportunity to take us back home. He is just like an
affectionate father. When a son who is a rascal leaves his father and goes loitering in the street, with no food
and no shelter, and suffers very much, the father is always anxious to bring the boy back home. Similarly,
Krsna is the supreme father, and all the living entities within this material world are exactly like misled
children of a wealthy man who have left home to loiter in the street. Therefore, the greatest benefit one can
bestow upon one's fellow human being is to give him Krsna consciousness. No kind of material profit will
satisfy the living entity, but if he is given Krsna consciousness he will actually be satisfied. A bewildered boy
loitering in the street may be reminded, "My dear boy, why are you suffering so much? You are the son of a
very rich man who has so much property. Why are you loitering in the street?" And if he comes to understand,
"Yes, I am the son of this important man. Why shall I loiter in the street?" he may then return home.
Therefore, the best service is to inform those who have forgotten Krsna, "You are part and parcel of Krsna.
You are the son of Krsna, who is full in all opulence. Why are you rotting in this material world?" This is the
greatest service. >>> Ref. VedaBase => TQK 4: Approaching Krsna, the All-pervading Truth
313. Suppose one has a rich father and enough food. Suppose one knows, "My father is the richest man
in the city." Then where is one's economic problem? Actually, that is our position. We have no economic
problem. Everything is completely provided. We want water. Just see -- there are oceans of water. Of course,
we want pure water, and although the ocean has so much water, when water is scarce we shall have to take
help from Krsna, who will evaporate the water and turn it into clouds, and then when the rain falls down the
water will be sweet. Otherwise we cannot drink it. >>> Ref. VedaBase => TQK 4: Approaching Krsna, the
All-pervading Truth
314. If one sees a lotus flower, one can immediately remember Krsna. For example, if one loves one's
child and one sees any of the child's garments, or his shoes or a small ship or any of his playthings, one will
immediately remember the child: "Oh, these are my child's shoes. These are my child's playthings. This is his
garment." This is the nature of love. So if one actually loves God, Krsna, one can remember Him always. >>>
Ref. VedaBase => TQK 5: The Vision of Lotuses
315. Just as there may be a garland with many flowers, Krsna is the source of innumerable universes,
which may be compared to a big garland of lotuses. >>> Ref. VedaBase => TQK 5: The Vision of Lotuses
316. When we eat, we can understand for ourselves whether our hunger is satisfied; we don't have to
take a certificate from others. Similarly, we can test for ourselves whether we are in the material world or the
spiritual world. If we are jealous or envious, we are in the material world, and if we are not we are in the
spiritual world. >>> Ref. VedaBase => TQK 6: The Master of the Senses
317. To hinder the movements of a devotee is artificial, and one who does so commits a sinful act. Just
as a policeman may enter a house without trespassing, a servant has the right to go anywhere, because
everything belongs to God. We have to see things in this way, as they are. That is Krsna consciousness. >>>
Ref. VedaBase => TQK 9: Decreasing the Fever of Illusion
318. If there are two zeros, they become one hundred, and three zeros become one thousand. Similarly,
we are intoxicated by material assets that are actually no better than zero, but as soon as we add Krsna, these
tens and hundreds and thousands and millions of zeros become extremely valuable. >>> Ref. VedaBase =>
TQK 9: Decreasing the Fever of Illusion
319. A living being renounces something for gaining something more valuable. A student sacrifices his
childish proclivities to gain better education. A servant gives up his job for a better job. Similarly, a devotee
renounces the material world not for nothing but for something tangible in spiritual value. >>> Ref. VedaBase
=> TQK 10: The Property of the Impoverished
320. God exists, and God's energy also exists, so if we cannot see God we can at least see His energy.
We may not see the electric powerhouse and the engineer within it generating power, but we use electricity in
so many ways. Therefore, we should inquire where this electricity comes from. This is intelligence, and if one
inquires in this way he will eventually find the powerhouse itself. Similarly, if one studies further to find out
who is running the powerhouse, one will find a human being. Although the electricity is impersonal and even
the powerhouse is impersonal, the man behind everything is a person. Similarly, God is a person. This is a
logical conclusion. >>> Ref. VedaBase => TQK 21: What Is Our Actual Value?
321. I have sometimes given the example of the shunting of the big cars in a railway line. The engine
gives the motion and pushes one car, which then pushes another and another, and so on. Similarly, who set up
the motion of the cosmic manifestation? That original motion-giver is Krsna. >>> Ref. VedaBase => TQK 21:
What Is Our Actual Value?
322. We all have consciousness, but what is this consciousness? It is Krsna consciousness. We have
forgotten Krsna, and Therefore, we simply say "consciousness," but really "consciousness" means Krsna
consciousness, because without Krsna we cannot have consciousness. Without the sun, how can there be
sunshine? Therefore, we say "sunshine," and not just "shine." Similarly, "consciousness" means Krsna
consciousness. >>> Ref. VedaBase => TQK 21: What Is Our Actual Value?
323. To use an example I have given many times, suppose in an assembly one finds a hundred-dollar
note that has fallen from someone's pocket. If one takes that note and puts it in one's own pocket, one is a thief
because that note does not belong to him. This is called bhoga, false enjoyment. Then again, someone else
may think, "Oh, why shall I touch it? It belongs to someone else. Let it remain there. I have nothing to do with
it." This is called tyaga, renunciation. So although the hundred-dollar note is the same, one person is trying to
enjoy it while another is trying to give it up. But both of them -- the bhogi and the tyagi -- are fools.
Continuing the example, however, when a hundred-dollar note is found, the person who acts most properly is
the one who takes it and says, "Someone has lost this note. Let me find its owner." Upon returning that note,
one renders real service. One who takes the note for himself and one who leaves the note where it is are both
useless. Similarly, the bhogi and tyagi are both useless. But the bhakta, the devotee, knows that everything
belongs to Krsna and should Therefore, be offered to Krsna. This is real service. >>> Ref. VedaBase => TQK
21: What Is Our Actual Value?
324. If a child unknowingly touches fire, does it mean that the fire will excuse the child and not burn?
No. Nature's law is so strict, so stringent, that there is no question of an excuse. Even in ordinary law,
ignorance is no excuse. If we go to court and say, "I did not know that this action was criminal," this plea does
not mean that we shall be excused. Similarly, ignorance is no excuse for transgressing nature's laws.
Therefore, if we actually want to be free from the reactions of sinful life, we must be Krsna conscious, for
then Krsna will free us from all sinful reactions. >>> Ref. VedaBase => TQK 22: Beauty in Krsna's Presence
325. The human form of life is meant for reestablishing our relationship with God and acting according
to that relationship. Even in ordinary dealings, one businessman who intends to do business with another must
first establish some relationship with him, and then transactions can take place. Similarly, a husband and wife
establish a relationship by marriage, and then they live together. In a similar way, human life is meant for
reestablishing our relationship with God. >>> Ref. VedaBase => TQK 25: Unalloyed Devotion
326. The Mayavadis simply see the effulgence, which is impersonal. They cannot see anything more.
We may see an airplane rise in the sky, but after a while it passes out of our sight due to the dazzling sunshine.
The airplane is there, but we cannot see it. Similarly, if we simply try to see the effulgent brahma-jyoti, we are
unable to see within it. One of the mantras in the Isopanisad Therefore, petitions the Lord to wind up His
effulgence so that He can be seen properly. >>> Ref. VedaBase => TQK 25: Unalloyed Devotion
327. We may artificially renounce, but again we shall become so-called enjoyers. Such renunciation
and enjoyment is like a pendulum that goes this way and that. On one side we become false renunciants, and
on the other we become false enjoyers. >>> Ref. VedaBase => TQK 25: Unalloyed Devotion
328. It is a question of consciousness. A bug may sit on the same seat with the spiritual master, but
because the spiritual master has developed consciousness and the bug does not, they are different. They may
be sitting in the same place, but the bug remains a bug, and the spiritual master remains the spiritual master.
The position in space may remain the same, just as we remain in the material world or the spiritual world, but
if our Krsna consciousness is strong, we are not in the material world. >>> Ref. VedaBase => TQK 25:
Unalloyed Devotion
329. If a woman gets married and wants a child immediately, she will be disappointed. It is not
possible to have a child immediately. She must wait. Similarly, we cannot expect that just because we engage
ourselves in Krsna consciousness we can see Krsna immediately. But we must have faith that we will see
Him. We must have firm faith that because we are engaged in Krsna consciousness we shall be able to see
Krsna face to face. We should not be disappointed. We should simply go on with our Krsna conscious
activities, and the time will come when we will see Krsna, just as Kuntidevi sees Him face to face. There is no
doubt about this. >>> Ref. VedaBase => TQK 25: Unalloyed Devotion
330. Sri Krsna has nothing to do personally. It is His energy that acts. When an important man wants
to get something done, he simply tells his secretary, who does everything. The important man is quite
confident that because he has told his secretary, his desires will be carried out. The secretary is a person,
energy (sakti). If an ordinary man within this world has many energies in the form of secretaries, then we can
hardly imagine the energies possessed by Sri Krsna. >>> Ref. VedaBase => TLK Vs 3
331. On a train, people may argue and fight over a seat, but one who knows that he will only be on the
train for two or three hours thinks, "Why should I fight? I shall only be here for a short while." One person
thinks in this way, and the other person is ready to fight, thinking that his seat is permanent. No one will be
allowed to stay within this material world; everyone will have to change his body and position, and as long as
one remains here, he will have to fight and struggle for existence. This is the way of material life. We may
temporarily make some compromises, but ultimately the material world is full of misery. >>> Ref. VedaBase
=> TLK Vs 10
332. when one reaches the age of fifty, he renounces his family life. Nature gives warning, "You are
now past fifty. That's all right. You have fought in this material world. Now stop this business." Children play
on the beach and make houses out of sand, but after a while the father comes and says, "Now, my dear
children, time is up. Stop this business and come home." This is the business of the guru -- to teach his
disciples detachment. The world is not our place; our place is Vaikunthaloka. Krsna also comes to remind us
of this. >>> Ref. VedaBase => TLK Vs 10
333. We are indebted to many people and to the demigods who give heat and light. Although we are
not paying the bill, we are taking advantage of the sunlight and the sun's heat. If we take advantage of
electricity, we have to pay the bill, but we don't pay the sun bill. This means that we are actually indebted to
the sun-god, Vivasvan. Similarly, the King of heaven, Indra, is supplying water in the form of rain. Rascals
say that all this comes about by nature, but they do not know that nature is controlled. If we don't pay our
debts by performing sacrifices, there will certainly be a scarcity. >>> Ref. VedaBase => TLK Vs 11
334. Everyone is trying to get out of material distress and gain some happiness. In any case, when
something is material, there is only so-called happiness and so-called distress. For instance, there may be
fireworks going on, and this may be happiness for someone but distress for us. Some people are thinking that
these fireworks are very enjoyable, and we are thinking that they are very inconvenient. That is the material
world. On one side there is happiness, and on the other side there is distress. >>> Ref. VedaBase => TLK Vs
13
335. We never find Krsna alone. He may be with Radharani or with His devotees. He is like a king or
president. When one says that the king or president is coming, it is understood that he is not coming alone. He
comes with His secretaries, ministers and many others. >>> Ref. VedaBase => TLK Vs 13
336. Krsna and all the sastras say that our only obligation is to the Supreme Personality of Godhead. If
we take to His service, we are no longer obliged to anyone. We are free. How is this possible? By almighty
God's power. A man may be condemned to death, but if a president or a king excuses him, he is saved. >>>
Ref. VedaBase => TLK Vs 22
337. Çréla Bhaktisiddhänta Sarasvaté Öhäkura used to say that asking God for mukti or anything else
other than bhakti is like going to a rich man and asking for ashes.
338. Bhakti, devotional service, dissolves the subtle body of the living entity without separate effort,
just as fire in the stomach digests all that we eat. >>> Ref. VedaBase => TLK Vs 33
339. The spiritual body is developed through the practice of Krsna consciousness. This material body
is spiritualized by this bhakti-yoga process. If you place an iron within fire, the iron becomes so hot that it also
becomes fiery. When the iron is red hot, it acquires all the qualities of fire. If you touch something with that
iron, that iron will act as fire. Similarly, although this body is material, it can become spiritualized through
Krsna consciousness and act as spirit. Although copper is just a metal, as soon as it comes in contact with
electricity, it becomes electrified, and if you touch it, you will receive an electric shock. >>> Ref. VedaBase
=> PoP 1: Yoga as Action
340. The body is like a chariot, and the mind is the driver. If you tell your driver, "Please take me to
the Krsna temple," the driver will take you there, but if you tell him, "Please take me to that liquor house,"
you will go there. It is the driver's business to take you wherever you like. If you can control the driver, he
will take you where you should go, but if not, he will ultimately take you wherever he likes. If you have no
control over your driver, your driver is your enemy, but if he acts according to your orders, he is your friend.
>>> Ref. VedaBase => PoP 2: Mastering the Mind and Senses
341. Presently we are attempting to understand God with impure, imperfect senses. It is like someone
with cataracts trying to see. Just because one has cataracts, he should not conclude that there is nothing to be
seen. Similarly, we cannot presently conceive of God's form, but once our cataracts are removed, we can see.
>>> Ref. VedaBase => PoP 3: Learning How to See God
342. Our consciousness is molded by our work. If we associate with stool, our consciousness, which is
like the air, will carry the aroma of stool, and Thus, at the time of death will transport us to an undesirable
body. Or, if the consciousness passes over roses, it carries the aroma of roses, and Thus, we are transported to
a body wherein we can enjoy the results of our previous work. >>> Ref. VedaBase => PoP 8: Failure and
Success in Yoga
343. We can actually see how the various parts of the body serve the body. If I have an itch, the fingers
immediately scratch. If I want to see something, the eyes immediately look. If I want to go somewhere, the
legs immediately take me. As I receive service from the different parts of my body, God receives service from
all parts of His creation. God is not meant to serve. If the limbs of the body serve the entire body, the parts of
the body automatically receive energy. Similarly, if we serve Krsna, we automatically receive all necessities,
all energy. >>> Ref. VedaBase => PoP 8: Failure and Success in Yoga
344. If a part of the body cannot regularly render service, it gives pain to the body, and if a person does
not render service to the Supreme Lord, he is simply giving pain and trouble to the Supreme Lord. Therefore,
such a person has to suffer, just as a criminal has to suffer when he does not abide by the laws of the state.
Such a criminal may think, "I'm a very good man," but because he is violating the laws of the state, he is
giving the government trouble, and consequently the government puts him in prison. When living entities give
the Supreme Lord trouble, the Lord comes, collects them together, and puts them in this material world. In
essence, He says, "You live here. You are all disturbing the creation; Therefore, you are criminals and have to
live in this material world." Sthanad bhrastah patanty adhah: "One falls down from his constitutional
position." If a finger is diseased, it has to be amputated lest it pollute the entire body. Having rebelled against
the principles of God consciousness, we are cut off from our original position. We have fallen. In order to
regain our original position, we must resume rendering service unto the Supreme Lord. That is the perfect
cure. Otherwise we will continue to suffer pain, and God will suffer pain because of us. If I am a father, and
my son is not good, I suffer, and my son suffers also. Similarly, we are all sons of God, and when we cause
God pain, we are also pained. The best course is to revive our original Krsna consciousness and engage in the
Lord's service. That is our natural life, and that is possible in the spiritual sky, Goloka Vrndavana. >>> Ref.
345. If one practices jnana-yoga and thinks that he has attained the ultimate, he is mistaken. He has to
make further progress. If we are on a staircase and have to reach the top floor, which is the hundredth floor,
we are mistaken if we think we have arrived when we are on the thirtieth floor. As stated before, the whole
yoga system may be likened to a staircase, connecting or linking us to God. In order to attain the ultimate, the
Supreme Personality of Godhead, we must go to the highest platform, and that is bhakti-yoga. >>> Ref.
346. ut why walk up all these steps if we have a chance to take an elevator? By means of an elevator,
we can reach the top in a matter of seconds. Bhakti-yoga is this elevator, the direct process by which we can
reach the top in a matter of seconds. We can go step by step, following all the other yoga systems, or we can
go directly. Since in this age of Kali-yuga people have short life spans and are always disturbed and anxious,
Lord Caitanya Mahaprabhu, by His causeless mercy, has given us the elevator by which we can come
immediately to the platform of bhakti-yoga. That direct means is the chanting of Hare Krsna, and that is the
special gift of Lord Caitanya Mahaprabhu. >>> Ref. VedaBase => PoP 8: Failure and Success in Yoga
347. A devotee wants to love Krsna in His original form, and this visva-rupa is not His original form.
Being omnipotent, Krsna can appear in any form, but His lovable form is that of Krsna, Syamasundara.
Although a man may be a police officer, when he is at home he is a beloved father to his son. But if he comes
home firing his revolver, the son will be so frightened that he will forget that he is his beloved father.
Naturally, the child loves his father when he's at home like a father, and similarly we love Krsna as He is in
His eternal abode, in the form of Syamasundara. >>> Ref. VedaBase => PoP 8: Failure and Success in Yoga
348. If we want to evaporate a few hundred gallons of water, we have to make many arrangements, but
the creation is so complete that millions of tons of water are being drawn from the ocean, turned into clouds,
and then sprayed all over the land and reserved on the peaks of mountains so that water will be present for the
production of grains and vegetables. Thus, the creation is complete because it comes from the complete, and
similarly our bodies are also complete for spiritual realization. The complete machine is already with us. >>>
Ref. VedaBase => PoP 8: Failure and Success in Yoga
349. A man's relationship with his sister's husband is based on his relationship with his sister. The
brother-in-law, prior to his marriage with the sister, was a complete stranger to the man. And when their
children become the man's nieces and nephews, his relationship with them is also based on his sister. Similar
relationships grow up among races and nationalities, centering on the country of birth. Thus, we have Indians,
Bengalis, Punjabis, Germans, and so on. We also find relationships centering on religious beliefs. Thus, there
are Hindus, Muslims, Christians, and so on. But however much we might endeavor to adapt to such partial
personalities of the self, and however we try to increase the number of these fractional identities, we will
remain infinitesimal and partial. Being part and parcel of the Supreme Lord, if we do not aspire to serve Him,
then we forgo our actual identity and fall down into nescience. An appropriate parallel is the functioning of
the body: If a limb refuses to execute its usual duty, it becomes useless to the body. Similarly, if our activities
are not focused on Lord Krsna, they are rendered impotent and valueless. The eternal constitutional position
of the self is to serve the Supreme Lord, Krsna. >>> Ref. VedaBase => RTW 1.8: The Living Entities' Real
Identity
350. simply by associating somehow with Lord Krsna, we can become illuminated about the divine
Self. When the sun rises in the morning, everything again becomes visible in the sunlight. Similarly, when the
sun of Lord Krsna rises on the horizon of the transcendental spiritual sky of our realization, the darkness of
illusion is immediately extirpated. Then only does one become purified and radiant with pristine beauty. >>>
Ref. VedaBase => RTW 1.8: The Living Entities' Real Identity
351. The four divisions of society -- namely intellectuals, administrators, merchants, and laborers --
should be determined not by birth but by merit, just as one becomes a doctor or a judge not by birthright but
by merit alone. Doctors are available in every country and society; similarly, the four classes of men are also
present in every country and society. A son born to a doctor is not necessarily sure to grow up to be a doctor;
similarly, the progeny of the four classes of society do not automatically fix their future career according to
that of their parents.
352. When presented with a colorful glass doll and a diamond, a child will naturally be attracted to the
doll and not the priceless jewel. Similarly, the people of Kali-yuga, endowed as they are with limited
intelligence, have rejected the priceless diamond of devotional service to Krsna and instead chosen the cheap
doll of fruitive activity and dry speculation. Just as the child cannot comprehend that the invaluable diamond
can purchase many thousands of cheap glass dolls, so the less intelligent people of Kali-yuga cannot
understand that krsne bhakti kaile sarva-karma-krta haya: "By rendering transcendental devotional service to
Lord Krsna, one automatically performs all subsidiary activities." >>> Ref. VedaBase => RTW 2.1:
Everything Is Achieved by Serving Lord Krsna.
353. When a disease is cured, the patient feels hungry; similarly, when a neophyte accrues sufficient
piety by associating with devotees, he feels attraction for devotional service within his heart. >>> Ref.
VedaBase => RTW 2.3: Dr. Ane's comment on the system of education.
354. The demigods' powers are like those of a king's officers. The demigods have no independent
powers because they are jivas, minute living entities. An officer of the king can bestow some favors because
of the powers invested in him by the king. Similarly, a demigod can shower benefits upon his worshipper
because the Supreme Lord has given the demigod some power. >>> Ref. VedaBase => RTW 2.5: Lord Krsna
Alone Is the Supreme Godhead; Everyone Else Is His Servant.
355. all these powers are invested in the demigods by the Supreme Lord, and Thus, only He, the
complete whole, can bestow every kind of benediction. There is an immeasurable difference between a well
and the ocean. >>> Ref. VedaBase => RTW 2.5: Lord Krsna Alone Is the Supreme Godhead; Everyone Else
Is His Servant.
356. The Supreme Lord incessantly manifests His ever-fresh transcendental pastimes within this
unlimited material universe, which He has created. These pastimes, known as bhauma-lila, have been going
on since time immemorial. The sun remains in one place, yet somewhere on earth people see it rising, while
elsewhere people see it setting. This rising and setting has been going on since the dawn of creation.
Similarly, although Lord Krsna eternally resides in Goloka, His eternal abode, He manifests His
transcendental pastimes at every moment in the countless universes of this cosmic creation. As it is a mistake
to think the sun rises and sets, it is a gross misconception to think that Lord Krsna was born on such-and-such
a day and was slain by someone on such-and-such a day. >>> Ref. VedaBase => RTW 2.7: Under Illusion of
Maya Man has Forgotten Lord Krsna
357. zero placed next to the number one gives ten, a second zero makes one hundred, and so on. As
long as the number one is there, the value keeps rising as the zeroes increase. But without the number one,
any number of zeroes are valueless. Similarly, if a person spends his whole life simply increasing the "zeroes"
of material wealth, fame, and learning, without any relationship to the "one" -- Lord Krsna -- then his whole
life is valueless. >>> Ref. VedaBase => RTW 2.8: The Supreme Lord always resides in the eternal Vaikuntha
planets.
358. The devotee himself arranges for all expenditures incurred in executing devotional service. To an
ordinary eye, earning and spending money in this way may look like sense enjoyment. But when the devotee
is devoid of all material desires, the Supreme Lord feels great satisfaction in fulfilling all his needs. Though
the obedient son may never express his wants to his father, the loving father spontaneously tries to make his
son happy and derives joy from doing so. Therefore, the Lord's devotees never lack anything, even materially,
and at the end of this life, after leaving the body, they are situated in eternal bliss. >>> Ref. VedaBase =>
RTW 2.10: The Supreme Lord: Lover of His Devotees
359. If a highly placed servant in the king's court is mistakenly honored as the king, that does not mean
the king becomes the servant and vice versa. Similarly, Lord Krsna is the only Supreme Person, and everyone
else is His servant. >>> Ref. VedaBase => RTW 2.10: The Supreme Lord: Lover of His Devotees
360. Lord Krsna never accepts any offering bereft of love and devotion. A person who is not hungry
cannot suddenly develop an appetite, even if he is given delectable food. Similarly, the Lord has no attraction
for opulent offerings made without love and devotion. >>> Ref. VedaBase => RTW 2.11: Offering a Leaf, a
Flower, a Fruit, or a Little Water.
361. The impersonalists, in trying to destroy the illusion inherent in material forms, do away with even
the eternal spiritual forms. That is indeed very foolish. Treating a patient to cure his disease is one thing, but
ending the patient along with the disease is the work of an idiot. >>> Ref. VedaBase => RTW 2.13: All
Perfections Come from Bhakti-yoga
362. The impersonalists are obsessed with the idea that the Supreme Being is impersonal and that the
final goal is to merge into that Brahman existence. Naturally the Lord does not object. If a patient wants to
end his disease by ending his life, then who will suffer but him? The more intelligent person will surely want
to cure his disease without ending his life, and to that end he will strive to regain his original health.
Similarly, the soul infected with the material disease should want to return to his pure, original state without
annihilating his individual identity. Lord Krsna saves such persons from the jaws of the demoniac conception
of trying to become one with God. It is suicidal for the spirit soul to attempt to lose his inherent individuality.
The happiness the impersonalist experiences by disentangling himself from the knots of material existence is
automatically available to the Lord's devotee as a by-product of devotional service. >>> Ref. VedaBase =>
RTW 2.13: All Perfections Come from Bhakti-yoga
363. The brahmana asked Srila Haridasa at what stage of realization liberation is attained. Citing many
appropriate verses from the scriptures, Srila Haridasa explained that just as fear of nocturnal creatures like
thieves, ghosts, and hobgoblins evaporates at dawn's first light, so all sins and offences are erased and
liberation is attained in the clearing stage of chanting the holy name, called nama-abhasa, which comes long
before pure chanting. >>> Ref. VedaBase => RTW 3.1: Extinguishing the Flames of Material Existence
364. Since Lord Krsna is the basis of the impersonal, formless Brahman, He is certainly far superior it.
The mosquito net is inside the house, not the other way around; the ink-pot is on the table, not vice versa.
Even a small boy can grasp this. Then why does Dr. Radhakrishnan hesitate to accept this truth. >>> Ref.
VedaBase => RTW 4.3: Lord Krsna Is the Supreme Controller Godhead
365. Dr. Radhakrishnan has never directly perceived the supreme transcendental personality, Lord Sri
Krsna. Although Lord Krsna is right in front of him, he cannot see Him, and Thus, out of delusion he calls
Him a historical person. Genuine Indian religious philosophy teaches that there are both oneness with God
and difference from Him. This concept of simultaneous oneness and difference has been termed visistadvaita,
dvaitadvaita, suddhadvaita, and acintya-bhedabheda-tattva. If this esoteric concept were false, then Krsna
would not be worshiped throughout India, practically in every home. He is worshiped not as a historical figure
but as the Supreme Lord. Krsna's position as the Supreme Godhead is firmly established by the authoritative
text Srimad-Bhagavatam, which is the natural commentary on and essence of the Vedanta-sutra and the
Gayatri mantra. Many scholarly Mayavadis far more erudite than Dr. Radhakrishnan have tried to shake the
faith of the general populace, but since time immemorial Krsna temples have mushroomed by the millions -- a
slap in the face for the Mayavadis and atheists, who claim the Lord Krsna is an ordinary mortal. In the future
also, more Krsna temples will be built to frustrate the agnostics and nonbelievers. All Visnu temples are
authorized by the scriptures and acaryas. It hardly seems likely that, just for the sake of Dr. Radhakrishnan,
the entire Indian population is going to strike a compromise with Mayavada philosophy. >>> Ref. VedaBase
=> RTW 4.3: Lord Krsna Is the Supreme Controller Godhead.
366. Indian history is filled with accounts of many brilliant heroes who lit up the heavens with their
fame. Why have the many sages and philosophers left aside these brilliant suns and chosen only Sri Krsna, Sri
Rama, and Their expansions to worship as the Supreme Godhead? The spiritual preceptors who have delved
into the scriptures to make an unbiased study of this phenomenon are scholars far more advanced than Dr.
Radhakrishnan. Yet it is quite understandable that an ordinary mortal like Dr. Radhakrishnan is illusioned
about Lord Krsna, since even the residents of the heavenly planets are illusioned about Him. As stated in the
Srimad-Bhagavatam (1.1.2), muhyanti yat surayah: "By Him even the great sages and demigods are placed
into illusion." The earth planet is way down in the seventh position among the fourteen planets in this cosmic
system, so its residents are endowed only with meagre potency. >>> Ref. VedaBase => RTW 4.3: Lord Krsna
Is the Supreme Controller Godhead.
367. An analogy the Mayavadis often repeat is "All rivers flow into the ocean." This means that all
jivas merge into Brahman. But the truth that escapes them is that many large aquatics are permanent residents
of the ocean and are never attracted to go and live in the river. The eternally liberated souls need not strive for
liberation. >>> Ref. VedaBase => RTW 4.4: Lord Krsna Is the Supreme Personality of Godhead
368. The sun is not visible at night because of the rotation of the earth, yet the sun is very much present
in the sky, and the entire solar system is working under its influence. Similarly, the light of India's knowledge,
contained in the sublime philosophy of the Vedas, the Upanisads, the Vedanta-sutra, the Puranas, the Gita,
and their corollaries, is certainly available, but by divine will it is temporarily beyond our view due to the
influence of ignorance and passion. >>> Ref. VedaBase => RTW 5.1: The Highest Use of Intelligence
369. When the sun sets, it goes out of our sight, but it continues to shine somewhere on this globe.
Similarly, when the Lord winds up His earthly pastimes, He continues to manifest them in one or more of the
uncountable millions of planets in the universe. >>> Ref. VedaBase => RTW 5.1: The Highest Use of
Intelligence
370. Just as a candle can light other candles yet remain unchanged, so the Supreme Lord, though "one
without a second," can expand Himself in unlimited forms, and also as the omnipresent, all-pervading,
universal soul. This is direct proof of the Supreme Lord's absolute divinity. >>> Ref. VedaBase => RTW 5.1:
The Highest Use of Intelligence
371. Analogy:
Great devotees – sharks of ocean. Don’t care about rivers.
Ocean – transcendental loving service to Lord / liberation.
Rivers – different paths to liberation. Gradually come to ocean.
Impersonalists – river aquatics. No information that as in river there are many
aquatics even in ocean.
372. volcanic eruptions in the midst of the ocean. In the midst of the ocean, volcanic eruptions can do
very little harm, and similarly, those who are against devotional service to the Lord and who put forward
many philosophical theses about the ultimate transcendental realization cannot disturb this great ocean of
devotional service. NOD – Preface
373. Pravṛtti (positive action): for achieving a certain goal
Nivṛtti (negative action): for avoiding some unfavorable circumstance.
Analogy: A diseased person has to be cautious and take medicine in order to avoid some
unfavorable illness. NOD introduction
374. If someone says, "Give something to eat to the man with the weapons," the eating process
is done by the man and not by the weapons. Similarly, in Kṛṣṇa consciousness, a devotee may be
interested in the paraphernalia and locations—such as the Battlefield of Kurukṣetra—which are
associated with Kṛṣṇa, but he is not concerned with simply any battlefield. He is concerned with
Kṛṣṇa—His speech, His instructions, etc. It is because Kṛṣṇa is there that the battlefield is so
important. NOD introduction
375. a man may have committed criminal acts, but not yet been arrested for them. Now, as
soon as he is detected, arrest is awaiting him. Similarly, for some of our sinful activities we are
awaiting distresses in the future, and for others, which are mature, we are suffering at the present
moment. NOD chapter 1
376. SB 11.4.19 – “devotional service unto Me is just like a blazing fire which can burn into
ashes unlimited fuel supplied to it.” NOD chapter 1
377. Material contamination is very subtle. Its beginning, its fruition and results, and how one
suffers such results in the form of distress, are part of a great chain. Analogy: When one catches
some disease, it is often very difficult to ascertain the cause of the disease, where it originated and
how it is maturing. The suffering of a disease, however, does not appear all of a sudden. It actually
takes time. As, for precaution, the doctor injects a vaccination to prevent the growing of
contamination, the practical injection to stop all the fructifications of the seeds of our sinful activities
is simply engagement in Kṛṣṇa consciousness.
378. The ritualistic performances, charity and austerity which are recommended in
the Vedas may temporarily stop one from acting in sinful ways, but as long as the heart is not clear,
one will have to repeat sinful activities again and again. Analogy: a person suffering from venereal
disease on account of excessive indulgence in sex life is cured temporarily by medical treatment. But
being not able to remove the sex desire from his heart, he must again indulge in the same thing and
become a victim of the same disease. He must be trained to understand how abominable sex life is.
That is the permanent solution.
379. Animals who have four legs can flee from the fire or can at least try to flee, but the snakes
are immediately killed. Similarly, the blazing fire of Kṛṣṇa consciousness is so strong that the snakes
of ignorance are immediately killed. NOD chapter 1
380. Practice means employing our senses in some particular type of work. Therefore, devotional
service in practice means utilizing our different sensory organs – both mind and senses - in service to Kṛṣṇa.
This practice is not for developing something artificial. Devotional service to the Supreme Lord is the natural
instinct of every living entity. Analogy: A child learns or practices to walk. This walking is not unnatural. The
walking capacity is there originally in the child, and simply by a little practice he walks very nicely. NOD
chapter 2
381. As a man's mental disease is cured by the directions of a psychiatrist, so this sādhana-bhakti cures
the conditioned soul of his madness under the spell of māyā, material illusion. NOD chapter 2 – para 7.
382. As the different parts of the body have different types of activities, so the social orders and
spiritual orders also have different types of activities in terms of qualification and position. The target of these
activities, however, is always the Supreme Personality of Godhead. NOD chapter 2
383. Analogy –kaṁsa (bell metal) is turned into gold by the mixture of mercury. A bona fide
spiritual master, under the guidance of authorities, can turn anyone to the Vaiṣṇava cult so that
naturally he may come to the topmost position of a brāhmaṇa. NOD
384. A tree is honored by the production of its fruit. For example, a mango tree is considered
very valuable because it produces the king of all fruits, the mango. When the mango fruit becomes
ripened it is the greatest gift of that tree, and Śrīmad-Bhāgavatam is similarly held to be the ripened
fruit of the Vedic tree. And as ripened fruit becomes more relishable when first touched by the beak
of a parrot, or śuka, Śrīmad-Bhāgavatam has become more relishable by being delivered through the
transcendental mouth of Śukadeva Gosvāmī. NOD chapter 12
385. Śrīmad-Bhāgavatam should be received in disciplic succession without any breakage.
When a ripened fruit comes from the upper part of the tree onto the ground by the process of being
handed down from a higher branch to a lower branch by persons in the tree, the fruit does not break.
386. Analogy: if a man is potent and if a woman is not diseased, then by their conjugation
there will be conception. In the same way, if the recipient of spiritual knowledge and the deliverer of
spiritual knowledge are sincere and bona fide, there will be good results. NOD Chapter 12
387. Analogy: When a man is snake-bitten he does not die immediately, but first becomes
unconscious and remains in a comatose condition. Anyone who is in the material world is also
sleeping, as he is ignorant of his actual self or his actual duty and his relationship with God. So
materialistic life means that one is bitten by the snake of māyā, illusion, and thus, without any Kṛṣṇa
consciousness, is almost dead. Now, the so-called dead man bitten by a snake can be brought back to
life by the chanting of some mantra. Similarly, one can be brought back into Kṛṣṇa consciousness
from the deadly unconscious state of material life by hearing of the mahā-mantra. NOD chapter 10
388. Impersonalists and the enemies of the Lord are, because of attraction to God, allowed to
enter into His kingdom, but they are not allowed to enter into the Vaikuṇṭha planets or the Goloka
Vṛndāvana planet of the Supreme Lord. To enter the kingdom and to enter the king's palace are not
the same thing. NOD chapter 15
389. The sun is far above the other planetary systems, there is no possibility of it being
covered by any kind of cloud; similarly, when a devotee is purified like the sun, from his pure heart
there is a diffusion of ecstatic love which is more glorious than the sunshine. NOD chapter 17
390. We should always expect mercy but we should not sit idle but execute our regular duties.
Analogy: sometimes, it is found that a person who never attended school or college may be
recognized as a great scholar, or an honorary degree from great universities may be offered to him.
But this does not mean that one should avoid school and expect to automatically receive an honorary
degree from some university. NOD chapter 17
391. As attachment can be invoked by the association of pure devotees, so attachment can
also be extinguished by offenses committed at the lotus feet of pure devotees. E.g. waning of the
full moon, which gradually decreases and at last becomes dark. NOD chapter 18
392. Analogy: On the full moon there are some spots which may appear to be pockmarks.
Still, the illumination spread by the full moon cannot be checked. Similarly, a little fault in the midst
of volumes of devotional service is not at all to be counted as a fault. Attachment for Kṛṣṇa is
transcendental bliss. Amid unlimited volumes of transcendental bliss, a spot of some material defect
cannot act in any way. NOD chapter 18
393. What goes on under the name of love in the material world is nothing but lust. There is a
gulf of difference between love and lust, like the difference between gold and iron. NOD chapter 19
394. It is stated that the diffusion of Krsna's fame is like the moonshine, which turns darkness into
light. In other words, if Krsna consciousness is preached all over the world, the darkness of ignorance and the
anxiety of material existence will turn into the whiteness of purity, peacefulness and prosperity. >>> NOD
chapter 21
395. Krsna had 16,108 wives in Dvaraka, and each and every one of them was attracted to Krsna just
as iron is attracted by a magnet. There is a statement by a devotee: "My dear Lord, You are just like a magnet,
and all the damsels of Vraja are just like iron: in whichever direction You are moving they are following You,
as iron is attracted by magnetic force." NOD chapter 21
396. This was verified by Bilvamangala Thakura when in Krsna-karnamrta he addressed Krsna thus:
"My dear Lord, what can I say about the opulence of Your Vrndavana? Simply the ornaments on the legs of
the damsels of Vrndavana are more than cintamani, and their dresses are as good as the heavenly parijata
flowers. And the cows exactly resemble the surabhi cows in the transcendental abode. Therefore, Your
opulence is just like an ocean that no one can measure." NOD chapter 21
397. When we speak of Kṛṣṇa, Kṛṣṇa is not alone. "Kṛṣṇa" means His name, His qualities, His fame,
His friends, His paraphernalia, His entourage—all of these are included. When we speak of a king, it is to be
understood that he is surrounded by ministers, secretaries, military commanders and many other people.
Similarly, Kṛṣṇa is not impersonal. In His Vṛndävana lélä especially, He is surrounded by the gopés, the
cowherd boys, His father, His mother and all the inhabitants of Vṛndävana. NOD chapter 21
398. The transcendental qualities of Kṛṣṇa are compared to the ocean: no one can estimate the length
and breadth of the ocean. But as one can understand the ocean's contents simply by testing one drop of it, so
these statements will give us some understanding of Kṛṣṇa's transcendental position and qualities. NOD
chapter 21
399. The spirit of Bhagavad-gita is mentioned in Bhagavad-gita itself. It is just like this: If we want to
take a particular medicine, then we have to follow the directions written on the label. We cannot take the
medicine according to our own whim or the direction of a friend. It must be taken according to the directions
on the label or the directions given by a physician. Similarly, Bhagavad-gita should be taken or accepted as it
is directed by the speaker Himself. The speaker of Bhagavad-gita is Lord Sri Krsna. He is mentioned on every
page of Bhagavad-gita as the Supreme Personality of Godhead, Bhagavan. >>> Ref. VedaBase => Bg
Introduction
400. Nothing could be manifested without being controlled. It is childish not to consider the controller.
For instance, a child may think that an automobile is quite wonderful to be able to run without a horse or other
animal pulling it, but a sane man knows the nature of the automobile's engineering arrangement. He always
knows that behind the machinery there is a man, a driver. Similarly, the Supreme Lord is the driver under
whose direction everything is working. >>> Ref. VedaBase => Bg Introduction
401. A particle of gold is also gold, a drop of water from the ocean is also salty, and similarly we the
living entities, being part and parcel of the supreme controller, isvara, or Bhagavan, Lord Sri Krsna, have all
the qualities of the Supreme Lord in minute quantity because we are minute isvaras, subordinate isvaras. >>>
Ref. VedaBase => Bg Introduction
402. Prakrti is female, and she is controlled by the Lord just as the activities of a wife are controlled by
the husband. Prakrti is always subordinate, predominated by the Lord, who is the predominator. >>> Ref.
VedaBase => Bg Introduction
403. The manifestation of the world is not accepted as false; it is accepted as real, but temporary. It is
likened unto a cloud which moves across the sky, or the coming of the rainy season, which nourishes grains.
As soon as the rainy season is over and as soon as the cloud goes away, all the crops which were nourished by
the rain dry up. Similarly, this material manifestation takes place at a certain interval, stays for a while and
then disappears. Such are the workings of prakrti. >>> Ref. VedaBase => Bg Introduction
404. actually the Supreme Lord is both the creator and the enjoyer, and the living entity, being part and
parcel of the Supreme Lord, is neither the creator nor the enjoyer, but a cooperator. He is the created and the
enjoyed. For instance, a part of a machine cooperates with the whole machine; a part of the body cooperates
with the whole body. The hands, legs, eyes, and so on are all parts of the body, but they are not actually the
enjoyers. The stomach is the enjoyer. The legs move, the hands supply food, the teeth chew, and all parts of
the body are engaged in satisfying the stomach because the stomach is the principal factor that nourishes the
body's organization. Therefore, everything is given to the stomach. One nourishes the tree by watering its root,
and one nourishes the body by feeding the stomach, for if the body is to be kept in a healthy state, then the
parts of the body must cooperate to feed the stomach. Similarly, the Supreme Lord is the enjoyer and the
creator, and we, as subordinate living beings, are meant to cooperate to satisfy Him. This cooperation will
actually help us, just as food taken by the stomach will help all other parts of the body. If the fingers of the
hand think that they should take the food themselves instead of giving it to the stomach, then they will be
frustrated. The central figure of creation and of enjoyment is the Supreme Lord, and the living entities are
cooperators. By cooperation they enjoy. The relation is also like that of the master and the servant. If the
master is fully satisfied, then the servant is satisfied. Similarly, the Supreme Lord should be satisfied, although
the tendency to become the creator and the tendency to enjoy the material world are there also in the living
entities because these tendencies are there in the Supreme Lord who has created the manifested cosmic world.
>>> Ref. VedaBase => Bg Introduction
405. The English word religion is a little different from sanatana-dharma. Religion conveys the idea of
faith, and faith may change. One may have faith in a particular process, and he may change this faith and
adopt another, but sanatana-dharma refers to that activity which cannot be changed. For instance, liquidity
cannot be taken from water, nor can heat be taken from fire. Similarly, the eternal function of the eternal
living entity cannot be taken from the living entity. Sanatana-dharma is eternally integral with the living
entity. >>> Ref. VedaBase => Bg Introduction
406. We conclude that there is heat and light along with the fire; without heat and light, there is no
meaning to the word fire. Similarly, we must discover the essential part of the living being, that part which is
his constant companion. That constant companion is his eternal quality, and that eternal quality is his eternal
religion. >>> Ref. VedaBase => Bg Introduction
407. In the desert there is no water, but the mirage suggests that there is such a thing as water. In the
material world there is no water, there is no happiness, but the real water of actual happiness is there in the
spiritual world. >>> Ref. VedaBase => Bg Introduction
408. we have to practice remembering the Lord always, twenty-four hours a day, by chanting His
names and molding our life's activities in such a way that we can remember Him always. How is this
possible? The acaryas give the following example. If a married woman is attached to another man, or if a man
has an attachment for a woman other than his wife, then the attachment is to be considered very strong. One
with such an attachment is always thinking of the loved one. The wife who is thinking of her lover is always
thinking of meeting him, even while she is carrying out her household chores. In fact, she carries out her
household work even more carefully so her husband will not suspect her attachment. Similarly, we should
always remember the supreme lover, Sri Krsna, and at the same time perform our material duties very nicely.
A strong sense of love is required here. If we have a strong sense of love for the Supreme Lord, then we can
discharge our duty and at the same time remember Him. >>> Ref. VedaBase => Bg Introduction
409. Arjuna is reluctant even to kill his enemies, let alone his relatives. He thinks that by killing his
kinsmen there would be no happiness in his life, and Therefore, he is not willing to fight, just as a person who
does not feel hunger is not inclined to cook. He has now decided to go into the forest and live a secluded life
in frustration. >>> Ref. VedaBase => Bg 1.31
410. No one knows where compassion should be applied. Compassion for the dress of a drowning man
is senseless. A man fallen in the ocean of nescience cannot be saved simply by rescuing his outward dress --
the gross material body. >>> Ref. VedaBase => Bg 2.1
411. These three divine aspects can be explained by the example of the sun, which also has three
different aspects, namely the sunshine, the sun's surface and the sun planet itself. One who studies the
sunshine only is the preliminary student. One who understands the sun's surface is further advanced. And one
who can enter into the sun planet is the highest. Ordinary students who are satisfied by simply understanding
the sunshine -- its universal pervasiveness and the glaring effulgence of its impersonal nature -- may be
compared to those who can realize only the Brahman feature of the Absolute Truth. The student who has
advanced still further can know the sun disc, which is compared to knowledge of the Paramatma feature of the
Absolute Truth. And the student who can enter into the heart of the sun planet is compared to those who
realize the personal features of the Supreme Absolute Truth. >>> Ref. VedaBase => Bg 2.2
412. All Vedic literatures advise us to approach a bona fide spiritual master to get free from the
perplexities of life, which happen without our desire. They are like a forest fire that somehow blazes without
being set by anyone. Similarly, the world situation is such that perplexities of life automatically appear,
without our wanting such confusion. No one wants fire, and yet it takes place, and we become perplexed. >>>
413. The nondevotee's approach to the teachings of the Gita is something like that of a bee licking on a
bottle of honey. One cannot have a taste of honey unless one opens the bottle. Similarly, the mysticism of the
Bhagavad-gita can be understood only by devotees, and no one else can taste it, as it is stated in the Fourth
Chapter of the book. >>> Ref. VedaBase => Bg 2.12
414. The theory of reflection can be applied to the Supersoul, who is present in each and every
individual body and is known as the Paramatma. He is different from the individual living entity. When the
sky is reflected in water, the reflections represent both the sun and the moon and the stars also. The stars can
be compared to the living entities and the sun or the moon to the Supreme Lord. The individual fragmental
spirit soul is represented by Arjuna, and the Supreme Soul is the Personality of Godhead Sri Krsna. >>> Ref.
VedaBase => Bg 2.13
415. The living entities, therefore, are always subordinate to the Supreme Lord, as in the case of the
master and the servant, or the teacher and the taught. >>> Ref. VedaBase => Bg 2.16
416. Sometimes we do not find the sun in the sky owing to clouds, or for some other reason, but the
light of the sun is always there, and we are convinced that it is Therefore, daytime. As soon as there is a little
light in the sky early in the morning, we can understand that the sun is in the sky. Similarly, since there is
some consciousness in all bodies -- whether man or animal -- we can understand the presence of the soul. >>>
417. No one can deny the existence of his father, based upon the authority of his mother. There is no
source of understanding the identity of the father except by the authority of the mother. Similarly, there is no
source of understanding the soul except by studying the Vedas. >>> Ref. VedaBase => Bg 2.25
418. As by watering the root of a tree one automatically distributes water to the leaves and branches,
so by acting in Krsna consciousness one can render the highest service to everyone -- namely self, family,
society, country, humanity, etc. If Krsna is satisfied by one's actions, then everyone will be satisfied. >>> Ref.
VedaBase => Bg 2.41
419. As fools are attached to the flowers of poisonous trees without knowing the results of such
attractions, unenlightened men are similarly attracted by such heavenly opulence and the sense enjoyment
thereof. >>> Ref. VedaBase => Bg 2.42, Bg 2.43, Bg 2.42-43
420. As enemies are curbed by superior force, the senses can similarly be curbed, not by any human
endeavor, but only by keeping them engaged in the service of the Lord. >>> Ref. VedaBase => Bg 2.68
421. The cashier may count millions of dollars for his employer, but he does not claim a cent for
himself. Similarly, one has to realize that nothing in the world belongs to any individual person, but that
everything belongs to the Supreme Lord. >>> Ref. VedaBase => Bg 3.30
422. In the Vedas also it is said that the Lord, although one without a second, manifests Himself in
innumerable forms. He is like the vaidurya stone, which changes color yet still remains one. >>> Ref.
VedaBase => Bg 4.5
423. As a machine part requires oiling and cleaning for maintenance, so a Krsna conscious man
maintains himself by his work just to remain fit for action in the transcendental loving service of the Lord.
>>> Ref. VedaBase => Bg 4.21
424. A conditioned soul, entangled in material contamination, is sure to act in the material atmosphere,
and yet he has to get out of such an environment. The process by which the conditioned soul can get out of the
material atmosphere is Krsna consciousness. For example, a patient who is suffering from a disorder of the
bowels due to overindulgence in milk products is cured by another milk product, namely yogurt. The
materially absorbed conditioned soul can be cured by Krsna consciousness as set forth here in the Gita. This
process is generally known as yajna, or activities (sacrifices) simply meant for the satisfaction of Visnu, or
Krsna. >>> Ref. VedaBase => Bg 4.24
425. This material world is sometimes regarded as an ocean of nescience and sometimes as a blazing
forest. In the ocean, however expert a swimmer one may be, the struggle for existence is very severe. If
someone comes forward and lifts the struggling swimmer from the ocean, he is the greatest savior. >>> Ref.
VedaBase => Bg 4.36
426. to become Krsna conscious is the highest stage of yoga, just as, when we speak of Himalayan, we
refer to the world's highest mountains, of which the highest peak, Mount Everest, is considered to be the
culmination. >>> Ref. VedaBase => Bg 6.47
427. For instance, under the state laws one may be punished, but the king, the lawmaker, is not subject
to that law. Similarly, all the modes of material nature -- goodness, passion and ignorance -- are emanations
from the Supreme Lord, Krsna, but Krsna is not subject to material nature. >>> Ref. VedaBase => Bg 7.12
428. A man bound by the hands and feet cannot free himself -- he must be helped by a person who is
unbound. Because the bound cannot help the bound, the rescuer must be liberated. Therefore, only Lord
Krsna, or His bona fide representative the spiritual master, can release the conditioned soul. >>> Ref.
VedaBase => Bg 7.14
429. In the Gita it is clearly mentioned that material energy works fully under the direction of the
Supreme Lord. It has no independent authority. It works as the shadow moves, in accordance with the
movements of the object. >>> Ref. VedaBase => Bg 7.15
430. The swine who eat the night soil do not care to accept sweetmeats made of sugar and ghee.
Similarly, the foolish worker will untiringly continue to hear of the sense-enjoyable tidings of the flickering
mundane world, but will have very little time to hear about the eternal living force that moves the material
world. >>> Ref. VedaBase => Bg 7.15
431. The mind is fickle, and Therefore, it is necessary to engage the mind by force to think of Krsna.
One example often given is that of the caterpillar that thinks of becoming a butterfly and so is transformed
into a butterfly in the same life. Similarly, if we constantly think of Krsna, it is certain that at the end of our
lives we shall have the same bodily constitution as Krsna. >>> Ref. VedaBase => Bg 8.8
432. Those who are engaged in fruitive activities are entangled in different stages and forms of sinful
reactions. For instance, when the seed of a particular tree is sown, the tree does not appear immediately to
grow; it takes some time. It is first a small, sprouting plant, then it assumes the form of a tree, then it flowers
and bears fruit, and, when it is complete, the flowers and fruits are enjoyed by persons who have sown the
seed of the tree. Similarly, a man performs a sinful act, and like a seed it takes time to fructify. There are
different stages. The sinful action may have already stopped within the individual, but the results or the fruit
of that sinful action are still to be suffered. There are sins which are still in the form of a seed, and there are
others which are already fructified and are giving us fruit, which we are experiencing as distress and pain. BG
9.2 purport
433. Yet one should not conclude that because He is spread all over He has lost His personal existence.
To refute such an argument the Lord says, "I am everywhere, and everything is in Me, but still I am aloof."
For example, a king heads a government which is but the manifestation of the king's energy; the different
governmental departments are nothing but the energies of the king, and each department is resting on the
king's power. But still one cannot expect the king to be present in every department personally. That is a crude
example. Similarly, all the manifestations that we see and everything that exists, both in this material world
and in the spiritual world, are resting on the energy of the Supreme Personality of Godhead. BG9.4 purport
434. To approach the different energies of Kṛṣṇa is to approach Kṛṣṇa indirectly. One should directly
approach Kṛṣṇa, for that will save time and energy. For example, if there is a possibility of going to the top of
a building by the help of an elevator, why should one go by the staircase, step by step? SB 9.18
435. When a diamond is set in a golden ring, it looks very nice. The gold is glorified, and at the same
time the diamond is glorified. The Lord and the living entity eternally glitter, and when a living entity
becomes inclined to the service of the Supreme Lord he looks like gold. The Lord is a diamond, and so this
combination is very nice. BG 9.29
436. the realized souls in Kṛṣṇa consciousness take continual pleasure in hearing such transcendental
literatures, just as a young boy and girl take pleasure in association. BG10.9 PURPORT
437. The scorpion lays its eggs in piles of rice, and sometimes it is said that the scorpion is born out of
rice. But the rice is not the cause of the scorpion. Actually, the eggs were laid by the mother. Similarly,
material nature is not the cause of the birth of the living entities. The seed is given by the Supreme Personality
of Godhead, and they only seem to come out as products of material nature. BG 13.3 purport
438. Anyone who is acting in Kṛṣṇa consciousness under the direction of the Supersoul or the Supreme
Personality of Godhead, even though killing, does not kill. Nor is he ever affected by the reaction of such
killing. When a soldier kills under the command of a superior officer, he is not subject to be judged. But if a
soldier kills on his own personal account, then he is certainly judged by a court of law. >>> Ref. VedaBase =>
Bg 18.17
439. Kṛṣṇa means all-attractive. Just like the magnetic stone attracts the iron. It is natural. And if the
iron is covered with dirt, then it does not become attracted. >>> Ref. VedaBase => Arrival Address -- June 20,
1975, Los Angeles
440. They are attracted because that attraction is there already. We are trying simply to awaken that
attraction. Çravaṇädi-çuddha-citte karaye udaya [Cc. Madhya 22.107]. The matter is already there. Just like
the young man and young woman, the attraction is already there, nitya-siddha. It is natural. And when they
come near, talk little confidentially, then attraction increases, not that an artificial attraction. Similarly, our
attraction for Kṛṣṇa is already there. >>> Ref. VedaBase => Arrival Address -- June 20, 1975, Los Angeles
441. we should understand very clearly that we are experiencing two things: one is matter, and another
is spirit. Just like there is a stone and there is a small ant. The stone, it may be very big, but it cannot move; it
has no life. But the small ant, although it is very small, it has life. >>> Ref. VedaBase => Arrival Lecture --
February 11, 1975, Mexico City
442. So stick to the principles, then your life will be successful. The principle is to purify ourself. Just
like when a man becomes sick, he has to purify himself by regulative principle, by diet, by medicine,
similarly, we have got this material disease, covered by the material body, and the symptom of miseries are
birth, death, old age and disease. So one who is serious about getting out of this material bondage and free
from birth, death, old age and disease, so he must take to this Kṛṣṇa consciousness. >>> Ref. VedaBase =>
Arrival Lecture -- February 11, 1975, Mexico City
443. Since God is full, a living entity who is engaged in God's service, in Kṛṣṇa consciousness,
becomes also full in himself. He is just like a river cleansed of all dirty water. >>> Ref. VedaBase => Bg
18.54
444. There is no difference of opinion about the personal feature of God as the controller because a
controller cannot be impersonal. Of course modern government, especially democratic government, is
impersonal to some extent, but ultimately the chief executive head is a person, and the impersonal feature of
government is subordinate to the personal feature. So without a doubt whenever we refer to control over
others we must admit the existence of a personal feature. >>> Ref. VedaBase => SB Introduction
445. The touchstone can convert an unlimited quantity of iron into gold, and still the touchstone
remains as it is. Similarly, the Supreme Lord can produce all manifested worlds by His inconceivable
energies, and yet He is full and unchanged. He is pürṇa [complete], and although an unlimited number of
pürṇas emanate from Him, He is still pürṇa. >>> Ref. VedaBase => SB Introduction
446. The chief engineer of a complicated construction does not personally take part in the construction,
but he knows every nook and corner because everything is done under his direction. He knows everything
about the construction, both directly and indirectly. Similarly, the Personality of Godhead, who is the supreme
engineer of this cosmic creation, knows every nook and corner, although affairs are apparently being carried
out by demigods. >>> Ref. VedaBase => SB 1.1.1
447. The Lord knows everything directly and indirectly, and He is cognizant of all minute details, and
He is fully independent. He is compared to a mine of gold, and the cosmic creations in so many different
forms are compared to objects made from the gold, such as gold rings, necklaces and so on. The gold ring and
the gold necklace are qualitatively one with the gold in the mine, but quantitatively the gold in the mine is
different. Therefore, the Absolute Truth is simultaneously one and different. Nothing is absolutely equal with
the Absolute Truth, but at the same time, nothing is independent of the Absolute Truth. >>> Ref. VedaBase
=> SB 1.1.1
448. SB 1.1.1: The modern scientist, for example, has created space satellites, and by some
arrangement or other, these satellites are thrown into outer space to fly for some time at the control of the
scientist who is far away. Similarly, all the universes with innumerable stars and planets are controlled by the
intelligence of the Personality of Godhead.
449. SB 1.1.1: In the desert mirage there is no actual water. There is only the appearance of water.
Real water is somewhere else. The manifested cosmic creation appears as reality. But reality, of which this is
but a shadow, is in the spiritual world. Absolute Truth is in the spiritual sky, not the material sky.
450. SB 1.1.4: Detached branches and leaves dry up gradually despite all watering attempts. Similarly,
human society, when it is detached from the Personality of Godhead like detached branches and leaves, is not
capable of being watered, and one attempting to do so is simply wasting his energy and resources.
451. SB 1.1.17: The material creations are manifested for some time as perverted shadows of the
spiritual kingdom and can be likened to cinemas. They attract people of less intelligent caliber who are
attracted by false things
452. 1.2.8: Without knowing the need of the dormant soul, one cannot be happy simply with
emolument of the body and mind. The body and the mind are but superfluous outer coverings of the spirit
soul. The spirit soul's needs must be fulfilled. Simply by cleansing the cage of the bird, one does not satisfy
the bird. One must actually know the needs of the bird himself.
453. 1.2.23: as maintenance of the prison house is concerned, it is done by Viṣṇu, as much as the state
prison house is maintained by the state. Anyone, therefore, who wishes to get out of this prison house of
material existence, which is full of miseries like repetition of birth, death, disease and old age, must please
Lord Viṣṇu for such liberation.
454. 1.2.28-29: In the prison house there are the prisoners and the managers of the prison house. Both
the managers and the prisoners are bound by the laws of the king. But even though the king sometimes comes
in the prison, he is not bound by the laws of the prison house. The king is Therefore, always transcendental to
the laws of the prison house, as the Lord is always transcendental to the laws of the material world.
455. 1.2.33: The sufferings and enjoyments of the sons are indirectly the sufferings and enjoyments of
the father. Still the father is not in any way affected directly by the suffering and enjoyment of the sons.
456. 1.3.2: We should not expect milk from the fleshy bags on the neck of a goat, although they look
like breastly nipples. Similarly, we should not expect any creative power from the material ingredients;
457. 1.3.28: When in the room small electric bulbs are displayed, it does not mean that the electric
powerhouse is limited by the small bulbs. The same powerhouse can supply power to operate large-scale
industrial dynamos with greater volts. Similarly, the incarnations of the Lord display limited powers because
so much power is needed at that particular time.
458. 1.3.31: When the President goes out in his particular car, we say, "There is the President." For the
time being we identify the car with the President. Similarly, less intelligent men who want to see God
immediately without necessary qualification are shown first the gigantic material cosmos as the form of the
Lord, although the Lord is within and without.
459. 1.3.34: The example of electrical energy is very appropriate in this connection. The expert
electrician can utilize the electrical energy for both heating and cooling by adjustment only. Similarly, the
external energy, which now bewilders the living being into continuation of birth and death, is turned into
internal potency by the will of the Lord to lead the living being to eternal life.
460. 1.4.4: While the conditioned soul Thus, dreams about spiritual engagements, the liberated soul is
awake. Similarly, the engagement of a conditioned soul appears to be a dream for the liberated soul.
461. 1.5.10: Those words which do not describe the glories of the Lord are considered by saintly
persons to be like unto a place of pilgrimage for crows. / decorative language full of mundane similes and
metaphorical arrangements. Yet with all that, they do not glorify the Lord. Such poetry and prose.. is
considered decoration of a dead body
462. 1.5.15: The expert physician does not make any compromise with the patient by allowing him to
take partially what he should not at all take… Vedic literatures on the basis of regulated performances of
fruitive activities.
463. 1.5.33: Milk preparations sometimes cause disorder of the bowels, but the very same milk
converted into curd and mixed with some other remedial ingredients cures such disorders. Activities have to
be spiritualized, just as by fire iron is made red-hot..make the best use of a bad bargain use everything in
relation with the supreme spiritual being. Similarly, the material conception of a thing is at once changed as
soon as it is put into the service of the Lord.
464. 1.6.20: we cannot demand the sun to rise whenever we like. The sun rises out of his own accord;
so also the Lord is pleased to be present out of His causeless mercy.
465. 1.6.27: Närada met with death as lightning & illumination occur simultaneously.. Even before
death, a pure devotee has no material affection, due to his body's being spiritualized like a red-hot iron in
contact with fire.
466. 1.6. 33: the Lord, at once He becomes visible to the transcendental eyes of the pure devotee by
reflecting Himself on the mirror of the heart by spiritual television.
467. 1.6. 35: The senses want some engagement. To check them artificially is no check at all because
as soon as there is some opportunity for enjoyment, the serpentlike senses will certainly take advantage of it.
468. 1.7.4: The internal energy is there along with the Absolute Person as the moonlight is there with
the moon.
469. 1.7.5: An affectionate father does not like his children to be chastised by another agent, yet he
puts his disobedient children under the custody of a severe man just to bring them to order….The king puts
the disobedient citizens within the walls of the jail, but sometimes the king, desiring the prisoners' relief,
personally goes there and pleads for reformation, and on his doing so the prisoners are set free. Similarly, the
Supreme Lord descends from His kingdom upon the kingdom of illusory energy and personally gives relief in
the form of the Bhagavad-gétä
470. 1.7.23: Darkness is a perverse representation of the sun, and Therefore, the existence of darkness
depends on the existence of the sun, but in the sun proper there is no trace of darkness
471. A person who happens to take birth in the family of a brähmaṇa but is not qualified to be called a
brähmaṇa is addressed as the relative of a brähmaṇa, and not as a brähmaṇa. One does not become a high-
court judge just by virtue of being the son of a high-court judge, but there is no harm in addressing a high-
court judge's son as a relative of the Honorable Justice. Therefore, as by birth only one does not become a
high-court judge, so also one does not become a brähmaṇa simply by birthright but by acquiring the necessary
qualifications of a brähmaṇa. As the high-court judgeship is a post for the qualified man, so also the post of a
brähmaṇa is attainable by qualification only. >>> Ref. VedaBase => SB 1.7.35
472. 1.8.25: A man may see a tiger swallowing him in a dream, and he may cry for this calamity.
Actually there is no tiger and there is no suffering; it is simply a case of dreams. In the same way, all
calamities of life are said to be dreams
473. 1.8.29: He is never partial, as much as the sun is never partial to anyone. By utilizing the sun rays,
sometimes even the stones become valuable, whereas a blind man cannot see the sun, although there are
enough sun rays before him.
474. 1.8.32: He is known as Yädava, Yaduvéra, Yadunandana, etc., although the Lord is always
independent of such obligation. He is just like the sandalwood that grows in the Malaya hills. Trees can grow
anywhere and everywhere, yet because the sandalwood trees grow mostly in the area of the Malaya hills, the
name sandalwood and the Malaya hills are interrelated.
475. 1.8.44: No amount of chosen words is sufficient to enumerate the Lord's glory, and yet He is
satisfied by such prayers as the father is satisfied even by the broken linguistic attempts of the growing child.
476. 1.9.17: The popular saying is that a housewife teaches the daughter-in-law by teaching the
daughter. Similarly, the Lord teaches the world by teaching the devotee.
477. 1.9.34: Çré Bhéṣmadeva throwing of sharp arrows at the transcendental body of the Lord is as
good as the worship of another devotee who throws soft roses upon Him.
478. 1.9.34: the wounds created on the body of the Lord by the sharpened arrows of Bhéṣmadeva were
as pleasing to the Lord as the biting of a fiancee who bites the body of the Lord directed by a strong sense of
sex desire. (Çré Viçvanätha Cakravarté Öhäkura)
479. 1.9.35: By executing the order of a devotee, the Lord becomes pleased, as a father is pleased to
carry out the order of his small child.
480. 1.10.21: When a man is asleep at night, he forgets himself, what he is, what his duty is and
everything of his waking state. But as soon as he awakens from slumber, he remembers all that he has to do
and Thus, engages himself again in his prescribed activities. The living beings also remain merged in the body
of Mahä-Viṣṇu during the period of annihilation, but as soon as there is another creation they arise to take up
their unfinished work.
481. 1.10.25: The material world is created to satisfy the whims of the nitya-baddha, or everlasting
conditioned souls, just as naughty boys are provided with playing cradles.
482. 1.11.2: The white and fat-boweled conchshell, being gripped by the hand of Lord Kṛṣṇa and
sounded by Him, appeared to be reddened by the touch of His transcendental lips. It seemed that a white swan
was playing in the stems of red lotus flowers.
483. 1.11.3: The citizens of Dvärakä were Thus, in a state of melancholy due to the Lord's absence
from the transcendental city, as much as we are put in a state of melancholy at night because of the absence of
the sun.
484. 1.11.4: The citizens arrived before the Lord with their respective presentations, offering them to
the fully satisfied and self-sufficient one, who, by His own potency, incessantly supplies others. These
presentations were like the offering of a lamp to the sun.
485. 1.11.34: The fire in the forest takes place automatically by the force of the air, and similarly the
hostility between different groups of politicians takes place by the unseen design of the Lord…
486. 1.13.17: a hungry man cannot be made happy by all comforts of life minus foodstuff, so the man
hungry for eternal absolute happiness cannot be satisfied by any amount of material happiness.
487. 1.13.29: A cloud in the sky undoubtedly appears to be a reality because it rains, and due to rains
so many temporary green things appear, but in the ultimate issue, everything disappears, namely the cloud,
rain and green vegetation, all in due course. But the sky remains, and the varieties of sky or luminaries also
remain forever. Similarly, the Absolute Truth, which is compared to the sky, remains eternally, and the
temporary cloudlike illusion comes and goes away.
488. 1.13.42: As a cow, bound through the nose by a long rope, is conditioned, so also human beings
are bound by different Vedic injunctions and are conditioned to obey the orders of the Supreme
489. 1.13.43: As by the sweet will of a player playthings are set up and dispersed, so by the supreme
will of the Lord men are brought together and separated.
490. These undesirables are compared to fire in a forest. No one goes into the forest to set fires, but
fires automatically take place in the forest, creating inconceivable calamities for the living beings of the forest.
Such a fire cannot be extinguished by any human efforts. The fire can be extinguished only by the mercy of
the Lord, who sends clouds to pour water on the forest. Similarly, undesirable happenings in life cannot be
checked by any number of plans. >>> Ref. VedaBase => SB 1.14.11
491. Analogy : Liberated soul as sparks of fire, exhibit glow by the quality of dependence SB
1.14.32-33 purport
492. Analogy: Without these two, society is like prisoners in the jail who are not under the
direct protection of king but under the severe custody of the agent of king SB 1.14.34 purport
493. As brahmaṇya – Lord is the protector of cows and Brahmanical culture Analogy:
Without these two, society is like prisoners in the jail who are not under the direct protection of king
but under the severe custody of the agent of king. SB 1.14.34 purport
494. Importance of cultivating brahminical qualities – Those who are less than a brähmaṇa by
qualification cannot establish any relation with the Lord, just as fire cannot be kindled from the raw
earth unless there is wood, although there is a relation between wood and the earth SB 1.14.34
purport
495. A person may be fearful of a tiger in a dream, but another man who is awake by his side sees no
tiger there. The tiger is a myth for both of them, namely the person dreaming and the person awake, because
actually there is no tiger; but the man forgetful of his awakened life is fearful, whereas the man who has not
forgotten his position is not at all fearful. Thus, the members of the Yadu dynasty were fully awake in their
service to the Lord, and Therefore, there was no tiger for them to be afraid of at any time. Even if there were a
real tiger, the Lord was there to protect them. >>> Ref. VedaBase => SB 1.14.38
496. A forgetful, conditioned soul is fearful. But a liberated soul is never fearful, just as a small child
completely dependent on the mercy of his father is never fearful of anyone. >>> Ref. VedaBase => SB
1.14.38
497. 1.15.10: The Lord can tolerate insults upon Himself by any miscreant because the father tolerates
even insults from the son. But He never tolerates insults upon His devotees. By insulting a great soul, one has
to forego all the results of pious acts and benedictions also
498. 1.15. 21: All electrical energies are received from the powerhouse, and as soon as the powerhouse
stops supplying energy, the bulbs are of no use. In a moment's time such energies can be generated or
withdrawn by the supreme will of the Lord.
499. 1.15. 21: Material civilization without the blessing of the Lord is child's play only. As long as the
parents allow the child to play, it is all right. As soon as the parents withdraw, the child has to stop.
500. 1.15.21: Analogy: This was like offering clarified butter on ashes, accumulating money
with a magic wand or sowing seeds on barren land.1.15. 32: He is like the sun. The sun appears and
disappears on its own accord at any place without disturbing its presence in other places.
501. 1.15.21 Analogy: All material advancement without being dovetailed with the supreme blessing
of Kṛṣṇa is like decoration of dead body
502. 1.15.28 Analogy: Lord is like sun, who dispels all darkness (ignorance)
503. 1.15. 32: He is like the sun. The sun appears and disappears on its own accord at any place
without disturbing its presence in other places.
504. 1.15. 50: When flying an airplane, one cannot take care of other planes. Everyone has to take care
of his own plane, and if there is any danger, no other plane can help another in that condition. Similarly, at the
end of life, when one has to go back home, back to Godhead, everyone has to take care of himself without
help rendered by another.
505. Analogy : Eagerness of a sportsman to find a sporting match, Maharaja Pariksit similarly
was eager to fight SB1.16.10 purport
506. Analogy : Inspite of predestined rains, we do take precautions. So inspite of coming Kali
being pre destined, it should be tried to be avoided. SB 1.16.10
507. A pure devotee is a soul who is forever surrendered to the Lord, just as a child is surrendered to
his parents or an animal to its master. >>> Ref. VedaBase => TLC Preface
508. An analogy will help us understand the distinction between ourselves and God. From the ground
we may see only clouds in the sky, but if we fly above the clouds we can see the sun shining. From the sky,
skyscrapers and cities seem very tiny; similarly, from God’s position this entire material creation is
insignificant. The living entity is also insignifcant, and his tendency is to come down from the heights, where
everything can be seen in perspective. God, however, does not have this tendency. >>> Ref. VedaBase =>
TLC Introduction
509. Lord Caitanya came to earth simply to preach kṛṣṇa-bhakti, love of Kṛṣṇa. In other words, He is
Lord Kṛṣṇa Himself teaching the living entities the proper way to approach Kṛṣṇa. He is like a teacher who,
seeing a student doing poorly, takes up a pencil and writes, saying, ”Do it like this: A, B, C.” From this one
should not foolishly think that the teacher is learning his ABC’s. Similarly, although Lord Caitanya appears in
the guise of a devotee, we should not foolishly think He is an ordinary human being; we should always
remember that Lord Caitanya is Kṛṣṇa (God) Himself teaching us how to become Kṛṣṇa conscious, and we
must study Him in that light. >>> Ref. VedaBase => TLC Introduction
510. in conditioned life we are shackled by iron chains in the form of beautiful women. >>> Ref.
VedaBase => TLC Introduction
511. Love of God is dormant in everyone, and it can be awakened from its dormant position by the
execution of pure devotional service, just as a person bitten by a serpent and fallen unconscious can be revived
by smelling ammonia. >>> Ref. VedaBase => TLC 1: Teachings to Rüpa Gosvämé
512. As soon as a pure devotee hears the glories and transcendental qualities of the Supreme
Personality of Godhead, who is seated in everyone’s heart, his mind at once flows toward the Lord, just as the
waters of the Ganges flow down toward the sea. >>> Ref. VedaBase => TLC 1: Teachings to Rüpa Gosvämé
513. Just as an ordinary materialistic businessman thinks of nothing else when he is absorbed in his
business, a pure devotee, when engaged in the service of the Lord, does not think of anything beyond that
engagement. >>> Ref. VedaBase => TLC 1: Teachings to Rüpa Gosvämé
514. räga, anuräga, bhäva and mahäbhäva. The progress from one stage to another is like the
thickening of sugarcane juice. In the first stage sugarcane juice is a thin liquid. When, by evaporation, it
becomes thicker and thicker, it turns into molasses. Then it turns into granules of sugar, then rock candy, and
so on. Just as sugarcane juice progresses from one stage to another, similarly transcendental love for the
Supreme Lord develops by stages. >>> Ref. VedaBase => TLC 1: Teachings to Rüpa Gosvämé
515. Formerly a king used to punish a criminal by having him dunked in a river, raised up again for
breath, and then again dunked in the water. Material nature punishes and rewards the individual living entity
in just the same way. When he is punished, he is dunked in the water of material miseries, and when he is
rewarded, he is taken out of it for some time. >>> Ref. VedaBase => TLC 4: The Wise Man
Interfaith
In India, when we speak on the Bhagavad-gita or Srimad-Bhagavatam, we regularly perform worship
with flowers, or with other paraphernalia, as is required for worshiping. In the Sikh religion also,
although they have no form of the Deity, they worship the book Granthasahib. Perhaps some of you
are acquainted with this Sikh community. They worship this Grantha. Similarly, the Moslems
worship the Koran. Similarly, in the Christian world, the Bible is worshiped. It is a fact that the Lord
Jesus Christ is present by His words. Krsna is also present by His words. >>> Ref. VedaBase =>
Krsna, the Reservoir of Pleasure
Ms. Nixon: What is the difference between Krsna consciousness and Christ consciousness?
Srila Prabhupada: Christ consciousness is also Krsna consciousness, but because at present people do
not follow the rules and regulations of Christianity -- the commandments of Jesus Christ -- they do
not come to the standard of God consciousness. >>> Ref. VedaBase => SSR 1b: "Your Original
Nowadays, because of a lack of training, nobody knows God, what to speak of loving Him. People
are satisfied simply going to church and praying, "O God, give us our daily bread." In the Srimad-
Bhagavatam this is called a cheating religion, because the aim is not to know and love God but to
gain some personal profit. >>> Ref. VedaBase => SSR 1b: "Your Original Consciousness Is Krsna
Consciousness"
As far as the Christian religion is concerned, ample opportunity is given to understand God, but no
one is taking it. For example, the Bible contains the commandment "Thou shall not kill," but
Christians have built the world's best slaughterhouses. How can they become God conscious if they
disobey the commandments of Lord Jesus Christ? And this is going on not just in the Christian
religion, but in every religion. The title "Hindu," "Muslim," or "Christian" is simply a rubber stamp.
None of them knows who God is and how to love Him. >>> Ref. VedaBase => SSR 1b: "Your
Original Consciousness Is Krsna Consciousness"
Our business is not to ask God for our necessities. God gives necessities to everyone -- even to one
who has no religion. For example, cats and dogs have no religion, yet Krsna supplies them with the
necessities of life. So why should we bother Krsna for our daily bread? He is already supplying it.
Real religion means to learn how to love Him. >>> Ref. VedaBase => SSR 1b: "Your Original
Reporter: What about a Christian priest?

Srila Prabhupada: Christian, Muhammadan, Hindu -- it doesn't matter. If he is simply speaking on
behalf of God, he is a guru. Lord Jesus Christ, for instance. He canvassed people, saying, "Just try to
love God." Anyone -- it doesn't matter who -- be he Hindu, Muslim, or Christian, is a guru if he
convinces people to love God. That is the test. The guru never says, "I am God," or "I will make you
God." The real guru says, "I am a servant of God, and I will make you a servant of God also." It
doesn't matter how the guru is dressed. As Caitanya Mahaprabhu said, "Whoever can impart
knowledge about Krsna is a spiritual master." A genuine spiritual master simply tries to get people to
become devotees of Krsna, or God. He has no other business. >>> Ref. VedaBase => Separating the
We do not criticize any other religion. Don't take it in that way. We have no business criticizing any
other process of religion. Krsna consciousness is giving people the most sublime religion -- love of
God. That's all. We are teaching to love God. Everyone is already loving, but that love is misplaced.
We love this boy or this girl or this country or that society or even the cats and dogs, but we are not
satisfied. So we must place our love in God. If one places one's love in God, he will be happy. >>>
Ref. VedaBase => SSR 5b: The Incarnation of Love of God
Don't think that this Krsna consciousness movement is a new type of religion. Where is the religion
which does not recognize God? One may call God "Allah" or "Krsna" or something else, but where
is that religion which does not recognize God? We are teaching that one should simply try to love
God. >>> Ref. VedaBase => SSR 5b: The Incarnation of Love of God
Lieutenant Mozee: In America, those who belong to the Christian faith also believe these things. I
don't see any vast differences between the spiritual beliefs of one religious group and another.
Srila Prabhupada: Yes, the essence of all religion is the same. Our proposal is that whatever religious
system one follows, he should try to understand God and love Him. If you are a Christian, we do not
say, "That is no good; you must become like us." Our proposition is that whether you are a Christian,
Muslim, or Hindu, simply try to understand God and love Him. >>> Ref. VedaBase => SSR 6a:
Crime: Why and What to Do?
Lieutenant Mozee: There are many Christian organizations in the United States that give the holy
communion. Why doesn't this work? Why is this not cleansing the heart?
Srila Prabhupada: To speak frankly, I find it difficult to find even one real Christian. The so-called
Christians do not abide by the Bible's order. One of the ten commandments in the Bible is, "Thou
shalt not kill." But where is that Christian who does not kill by eating the flesh of the cow? The
process of chanting the Lord's holy name and distributing prasadam will be effective if carried out by
persons who are actually practicing religion. My disciples are trained to strictly follow religious
principles, and Therefore, their chanting of the holy name of God is different from others'. Theirs is
not simply a rubber-stamped position. They have realized the purifying power of the holy name
through practice. >>> Ref. VedaBase => SSR 6a: Crime: Why and What to Do?
Mr. O'Grady: Very good. Yes, I accept that. I would like to know, though, that when you say "Krsna
consciousness," is there any difference between that and Christ consciousness?
Srila Prabhupada: No, there is no difference. Christ came to preach the message of God. If you
actually become Christ conscious, you become Krsna conscious. >>> Ref. VedaBase => SSR 7e: An
Awareness of What Is Best and Most Beautiful
As the soul sets out on its mysterious journey after death, it may, according to the traditions of the
world's great religions, meet with beings from other levels of reality-angels who help it, or judges
who weigh its good and evil deeds on the scales of cosmic justice. A variety of religious art objects,
spanning the entire range of man's cultural history, depict such scenes. A painting on a fragment of
Etruscan pottery shows an angelic figure attending a fallen warrior. A Christian mosaic from the
Middle Ages shows a grim St. Michael, the scales of justice in his hands. >>> Ref. VedaBase => CB
4.3: VISITORS FROM BEYOND
In the Bible it is also said that "man is made in the image of God"; Therefore, man is originally
perfect. >>> Ref. VedaBase => BID 3: Aristotle
Disciple: But what about the meditations of the Buddha?

Srila Prabhupada: Buddha's mission was different. He was setting an example for miscreants who
were engaged in mischievous activities. He was recommending that they sit down and meditate, just
as you tell a mischievous child to sit in a corner and be quiet. >>> Ref. VedaBase => BID 3:
Aristotle
Disciple: Jung goes on to point out that Buddha was twice asked by his disciples whether man's
karma is personal or not, and each time he fended off the question and did not discuss the matter. To
know this, the Buddha said, "would not contribute to liberating oneself from the illusion of
existence."
Srila Prabhupada: Buddha refused to answer because he did not teach about the soul or accept the
personal soul. As soon as you deny the personal aspect of the soul, there is no question of a personal
karma. Buddha wanted to avoid this question. He did not want his whole philosophy dismantled.
>>> Ref. VedaBase => BID 15: Carl Jung
Christians and Muslims are also Vaisnavas, devotees, because they offer prayers to the Lord. "O
God," they say, "give us our daily bread." Those who offer this prayer may not know very much and
may be at a lower stage, but this is a beginning, because they have approached God. Going to a
church or mosque is also pious (catur-vidha bhajante mam janah sukrtino 'rjuna [Bg. 7.16]).
Therefore, those who begin in this way will one day become pure Vaisnavas. But the atheistic
propaganda that one should not go to a church, temple, or mosque is very dangerous to human
society. >>> Ref. VedaBase => TQK 18: Liberation from Ignorance and Suffering
People ordinarily go to Krsna to maintain their attachment to this material world. "O God," they pray,
"give us our daily bread." They have attachment to this material world, and to live in this material
world they pray for supplies of material things so that they can maintain their status quo. This is
called material attachment. Although in one sense, of course, it is good that people go to God to
secure their material position, that is not actually desirable. Rather than worship God to increase
one's opulence in the material world, one should become free from material attachment. For bhakti-
yoga, therefore, we should be detached. >>> Ref. VedaBase => TQK 24: Cutting Off Ties of
Affection
The Christian conception of God as the Supreme Father is not very perfect because if we conceive of
God as a father, our position will be to take things from Him. Everyone wants to take something
from the father. One is always saying, "Father, give me this. Father, give me that." However,
accepting the Supreme Lord as one's son means rendering service. Yasodamayi got Krsna as her son,
and she was always anxious that He not be in danger. Thus, she was always protecting Him. Actually
Krsna protects the entire universe, but Yasoda was giving protection to Krsna. This is Vaisnava
philosophy. >>> Ref. VedaBase => TLK Vs 9
Bhakti-yoga cannot be applied to any other objective; Therefore, in Buddhism, for instance, there is
no bhakti-yoga, because they do not recognize the Supreme Lord existing as the supreme objective.
Christians, however, practice bhakti-yoga when they worship Jesus Christ, because they are
accepting him as the son of God and are Therefore, accepting God. Unless one accepts God, there is
no question of bhakti-yoga. Christianity, therefore, is also a form of Vaisnavism, because God is
recognized. Nonetheless, there are different stages of God realization. Mainly, Christianity says,
"God is great," and that is a very good assertion, but the actual greatness of God can be understood
from Bhagavad-gita and Srimad-Bhagavatam. Accepting the greatness of God is the beginning of
bhakti. Bhakti-yoga also exists among the Muhammadans, because God is the target in the Muslim
religion. However, where there is no recognition of a personal God -- in other words, where there is
only impersonalism -- there is no question of bhakti-yoga. Bhakti-yoga must include three items: the
servitor, the served, and service. One must be present to accept service, and one must be present to
render service. The via media is the process of service itself, bhakti-yoga. Now, if there is no one to
accept that service, how is bhakti-yoga possible? Therefore, if a philosophy or religion does not
accept God as the Supreme Person, there is no possibility of bhakti-yoga being applied. >>> Ref.
Meaning of Prabhupada
The word prabhu means "lord," and pada means "position." Thus, prabhupada means "he who has
taken the position of the Lord." This is the same as saksad-dharitvena samasta-sastraih. >>> Ref.
The pure devotees, whose only business is serving the Lord, are honored by the names Prabhupäda
and Viṣṇupäda, which indicate such devotees to be representatives of the lotus feet of the Lord. >>>
Ref. VedaBase => SB 1.1.15
Wealth
Srila Prabhupada: Are you under the impression that spiritual life means voluntarily accepting
poverty?
Reporter: Well, I don't know.
Srila Prabhupada: A poverty-stricken man may be materialistic, and a wealthy man may be very
spiritual. Spiritual life does not depend on either poverty or wealth. Spiritual life is transcendental.
Consider Arjuna, for instance. Arjuna was a member of a royal family, yet he was a pure devotee of
God. And in the Bhagavad-gétä (4.2) Çré Kṛṣṇa says, evaà paramparä-präptaà imaà räjarṣayo viduù:
"This supreme science was received through the chain of disciplic succession, and the saintly kings
understood it in that way." In the past, all kings who were saintly understood spiritual science.
Therefore, spiritual life does not depend on one's material condition. Whatever a person's material
condition may be—he may be a king or a pauper—he can still understand spiritual life. Generally
people do not know what spiritual life is, and therefore, they unnecessarily criticize us. If I asked you
what spiritual life is, how would you answer?>>> Ref. VedaBase => Separating the Saints from the
Swindlers
SB 1.4.16 Purport – Normally the 4 yugas appear in this order Satya, Dvapara, Treta and Kali. But
during the reign the Vaivasta manu, in the 28th round of the 4 millenium, Treta came before Dvapara.
IN this millennium only Lord Krsna appears.
SB 1.4.19 Purport – Chandogaya Upanishad (7.1.4) mentions the Puranas and Mahabharata as the
fifth Veda.
SB 1.4.28-29 Purport – In this age, the Mahabharata is more essential than the original Vedas.
In this way the material energy binds you more and more. By your own efforts you cannot get out of
this bondage, which is known as pavarga. Pa-varga is the fifth set of letters in the Sanskrit
Devanagari alphabet. It contains the letters pa, pha, ba, bha, and ma. Pa stands for parisrama, "hard
labor." Every living entity in this world is struggling very hard to maintain himself and survive. This
is called the hard struggle for existence. Pha stands for phena, "foam." When a horse works very
hard, foam comes out of its mouth. Similarly, when we are tired from working very hard, our tongue
may become dry and some foam forms in our mouth. Everyone is working very hard for sense
gratification -- so much so that foam is coming from their mouth. Ba represents bandha, "bondage."
In spite of all our efforts, we remain bound up by the ropes of the material modes of nature. Bha
stands for bhaya, "fear." In material life, one is always in a blazing fire of fear, since no one knows
what will happen next. And ma represents mrtyu, "death." All our hopes and plans for happiness and
security in this world are ended by death. >>> Ref. VedaBase => LON 1: God and The Law of
Karma
And the Visnu Purana confirms, eka-desa-sthitasyagner jyotsna vistarini yatha: "As heat and light are
distributed all around by a fire situated in one place, so the whole creation is a manifestation of
energies expanded from the Supreme Lord." >>> Ref. VedaBase => God and His energies
As the Mahabharata says, tarko 'pratisthah srutayo vibhinna: Mere logic and argument can never
come to a firm conclusion, and due to different countries and different circumstances, one scripture is
different from another. >>> Ref. VedaBase => Krsna: A Seeming Paradox
dharmasya tattvam nihitam guhayam. The secret of the religious process is lying within the hearts of
the self-realized souls. Then how do you realize it? Mahajano yena gatah sa panthah: [Cc. Madhya
17.186] You have to follow in the footsteps of great spiritual personalities. >>> Ref. VedaBase =>
Krsna: A Seeming Paradox
Maya has two phases of activity. One is called praksepatmika, and the other is called avaranatmika.
Avaranatmika means "covering," and praksepatmika means "pulling down." >>> Ref. VedaBase =>
LON 2: Bad Karma
Philosophy? What's that? The word comes from the two Greek words philo ("love") and sophia
("wisdom"). So philosophy is love of wisdom or knowledge. Philosophy, however, specifically
concerns itself with questions related to the ultimate nature and meaning of experience and reality.
>>> Ref. VedaBase => BID: Introduction.
Philosophy has traditionally been divided into four branches. The first is logic, the study of the
formal structure of argument, of how a conclusion properly flows from certain assumptions,
premises, and statements. The second branch is metaphysics, the study of the ultimate nature of
reality -- of God and the universe and consciousness. The third branch is epistemology, the science of
how we know things. And the fourth branch is axiology, the study of values, of ethics, of how we
determine what is right and wrong. This branch also includes aesthetics, the study of what is truly
beautiful. >>> Ref. VedaBase => BID: Introduction
If you try to find out the cause of this and that, and conduct research, that is called darsana, which
means "to find the cause." Therefore, philosophy is called darsana-sastra, which means "finding the
ultimate cause." >>> Ref. VedaBase => BID 10: John Stuart Mill
Bhagavata means "the Supreme Personality of Godhead," and dharma means "regulative principles."
>>> Ref. VedaBase => TTP 1: The Dearmost Person
Practical Application
that a saintly person can tolerate all kinds of miserable conditions of life, a learned man can
discharge his duties without awaiting favorable circumstances, a heinous person like Kamsa can act
in any sinful way, and a devotee can sacrifice everything to satisfy the Supreme Personality of
Godhead. >>> Ref. VedaBase => KB 1: The Advent of Lord Krsna
Vasudev was smiling to pacify Krishna.
Rama and Sita

Sri Ramacandra cut off the tie of affection for His beloved wife to manifest the qualities of an ideal
king. >>> Ref. VedaBase => TQK 24: Cutting Off Ties of Affection

Philosophical Concepts

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Meanings of different names of Lord

Asamaurrdhva – No one is equal to or greater than Him.

Mukunda – One who gives liberation

Mukti-pada – the personality of godhead who can bestow upon us mukti.

Vibhu – One who can’t be covered

Trikapala-Whose name can sanctify the 3 worlds

Sarangadhanava-One who relieves the distresses of His devotees

Yajna-purusa: enjoyer of all sacrifices

Śipiviṣṭa - the Lord, who is situated in the sacrificial fire

Muradvisa, Muraripu - enemy of a demon named Mura

tri-nayana — maintainer and seer of the three worlds;

1) Achala – God without any change orthe immovable one

His activities are glorious, and Therefore, He is called Uruśravā

ananta-vīrya-sarvajṣa because everything is known to Him

Madhupati – Lord of spring (the month of Madhu)

Śārṅga-dhanvā — Lord Kṛṣṇa, the possessor of the bow Śārṅga.

Arguments for chanting

Arguments against Mayavada

yo brahmāṇaṁ vidadhāti pūrvaṁ yo vai vedāṁś ca gāpayati sma kṛṣṇah

without a background of sunlight.

path is for the unintelligent or uneducated is untrue.

become everything, He has no separate existence. Their philosophy is called advaita-vāda. Actually,

philosophy propounded by Lord Śrī Caitanya Mahāprabhu. SB8.20.22 purport.

155. brahmano hi pratisthaham, amrtasyavyayasya ca, sasvatasya ca dharmasya,

=> KB 87: Prayers by the Personified Vedas

=> KB 87: Prayers by the Personified Vedas

VedaBase => KB 87: Prayers by the Personified Vedas

=> KB 87: Prayers by the Personified Vedas

VedaBase => KB 89: The Superexcellent Power of Krsna

10: The Property of the Impoverished

enjoyment. >>> Ref. VedaBase => TQK 25: Unalloyed Devotion

ye 'nye 'ravindaksa vimukta-maninas

tvayy asta-bhavad avisuddha-buddhayah

aruhya krcchrena param padam tatah

patanty adho 'nadrta-yusmad-anghrayah

to worship Your lotus feet."

unlimited He must also be impersonal.

=> TQK 26: Enchantment by Krsna's Glories

to render service. >>> Ref. VedaBase => TLK Vs 9

insufficient. We must realize that Bhagavan is everywhere:

eko 'py asau racayitum jagad-anda-kotim

yac-chaktir asti jagad-anda-caya yad-antah

govindam adi-purusam tam aham bhajami

energy all over the material creation." (Bs. 5.35)

andantara-stha-paramanu-cayantara-stham [Bs. 5.35]. He is within every atom of this universe. This

made. There is definitely an arrangement.

=> PoP 3: Learning How to See God

parinisthito 'pi nairgunya

akhyanam yad adhitavan

=> RTW 2.4: In search of the Supreme Lord.

Supreme Godhead; Everyone Else Is His Servant.

RTW 2.13: All Perfections Come from Bhakti-yoga

Come from Bhakti-yoga

mama yonir mahad brahma

tasmin garbham dadhamy aham

tato bhavati bharata

Previously we deliberated upon another verse from the Bhagavad-gita (9.10):

annihilated again and again.

cite a verse from the Visnu Purana (1.22.56):

jyotsna vistarini yatha

parasya brahmanah saktis

tathedam akhilam jagat