VEDAS _

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BHAGAVAD GITA 9.6

yathākāśa-sthito nityaṁ
vāyuḥ sarvatra-go mahān
tathā sarvāṇi bhūtāni
mat-sthānīty upadhāraya

SYNONYMS

yathā—just as; ākāśa-sthitaḥ—situated in the sky; nityam—always; vāyuḥ—the wind; sarvatra-gaḥ—blowing everywhere; mahān—great; tathā—similarly; sarvāṇi bhūtāni—all created beings; mat-sthāni—situated in Me; iti—thus; upadhāraya—try to understand.

PURPORT

Understand that as the mighty wind, blowing everywhere, rests always in the sky, all created beings rest in Me.

For the ordinary person it is almost inconceivable how the huge material creation is resting in Him. But the Lord is giving an example which may help us to understand. The sky may be the biggest manifestation we can conceive. And in that sky the wind or air is the biggest manifestation in the cosmic world. The movement of the air influences the movements of everything. But although the wind is great, it is still situated within the sky; the wind is not beyond the sky. Similarly, all the wonderful cosmic manifestations are existing by the supreme will of God, and all of them are subordinate to that supreme will. As we generally say, not a blade of grass moves without the will of the Supreme Personality of Godhead. Thus everything is moving under His will: by His will everything is being created, everything is being maintained, and everything is being annihilated. Still He is aloof from everything, as the sky is always aloof from the activities of the wind.
In the Upaniṣads it is stated, yad-bhīṣā vātaḥ pavate: "It is out of the fear of the Supreme Lord that the wind is blowing." (Taittirīya Upaniṣad 2.8.1) In the Bṛhad-āraṇyaka Upaniṣad (3.8.9) it is stated, etasya vā akṣarasya praśāsane gārgi sūrya-candramasau vidhṛtau tiṣṭhata etasya vā akṣarasya praśāsane gārgi dyāv-āpṛthivyau vidhṛtau tiṣṭhataḥ. "By the supreme order, under the superintendence of the Supreme Personality of Godhead, the moon, the sun, and the other great planets are moving." In the Brahma-saṁhitā (5.52) also it is stated,
yac-cakṣur eṣa savitā sakala-grahāṇāṁ
rājā samasta-sura-mūrtir aśeṣa-tejāḥ
yasyājñayā bhramati sambhṛta-kāla-cakro
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
This is a description of the movement of the sun. It is said that the sun is considered to be one of the eyes of the Supreme Lord and that it has immense potency to diffuse heat and light. Still it is moving in its prescribed orbit by the order and the supreme will of Govinda. So, from the Vedic literature we can find evidence that this material manifestation, which appears to us to be very wonderful and great, is under the complete control of the Supreme Personality of Godhead. This will be further explained in the later verses of this chapter. 

BRAHMA SAMHITA 5.38

premāṣjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

SYNONYMS

prema—of love; aṣjana—with the salve; churita—tinged; bhakti—of devotion; vilocanena—with the eye; santaḥ—the pure devotees; sadā—always; eva—indeed; hṛdayeṣu—in their hearts; vilokayanti—see; yam—whom; śyāma—dark blue; sundaram—beautiful; acintya—inconceivable; guṇa—with attributes; svarūpam—whose nature is endowed; govindam—Govinda; ādi-puruṣam—the original person; tam—Him; aham—I; bhajāmi—worship.

PURPORT

I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.

The Śyāmasundara form of Kṛṣṇa is His inconceivable simultaneous personal and impersonal self-contradictory form. True devotees see that form in their purified hearts under the influence of devotional trance. The form Śyāma is not the blue color visible in the mundane world but is the transcendental variegated color affording eternal bliss, and is not visible to the mortal eye. On a consideration of the trance of Vyāsadeva as in the śloka, bhakti-yogena manasi etc. [SB 1.7.4], it will be clear that the form of Śrī Kṛṣṇa is the full Personality of Godhead and can only be visible in the heart of a true devotee, which is the only true seat in the state of trance under the influence of devotion. When Kṛṣṇa manifested Himself in Vraja, both the devotees and nondevotees saw Him with this very eye; but only the devotees cherished Him, eternally present in Vraja, as the priceless jewel of their heart. Nowadays also the devotees see Him in Vraja in their hearts, saturated with devotion although they do not see Him with their eyes. The eye of devotion is nothing but the eye of the pure unalloyed spiritual self of the jīva. The form of Kṛṣṇa is visible to that eye in proportion to its purification by the practice of devotion. When the devotion of the neophyte reaches the stage of bhāva-bhakti the pure eye of that devotee is tinged with the salve of love by the grace of Kṛṣṇa, which enables him to see Kṛṣṇa face to face. The phrase "in their hearts" means Kṛṣṇa is visible in proportion as their hearts are purified by the practice of devotion. The sum and substance of this śloka is that the form of Kṛṣṇa, who is Śyāmasundara, Naṭavara (Best Dancer), Muralīdhara (Holder of the Flute) and Tribhaṅga (Triple-bending), is not a mental concoction but is transcendental, and is visible with the eye of the soul of the devotee under trance.

MADHYA 17.138

brahmānanda haite pūrṇānanda līlā-rasa
brahma-jṣānī ākarṣiyā kare ātma-vaśa

SYNONYMS

brahma-ānanda—the pleasure of self-realization; haite—from; pūrṇa-ānanda—complete pleasure; līlā-rasa—the mellows of the pastimes of the Lord; brahma-jṣānī—those who are on the platform of Brahman understanding; ākarṣiyā—attracting; kare—make; ātma-vaśa—subordinate to Kṛṣṇa.

PURPORT

“The mellows of Lord Kṛṣṇa’s pastimes, which are full of bliss, attract the jṣānī from the pleasure of Brahman realization and conquer him.

When one understands that he belongs not to the material world but to the spiritual world, one is called liberated. Being situated in the spiritual world is certainly pleasurable, but those who realize the transcendental name, form, qualities and pastimes of Lord Kṛṣṇa enjoy transcendental bliss many times more than one who has simply realized the self. When one is situated on the platform of self-realization, he can certainly be easily attracted by Kṛṣṇa and become a servant of the Lord. This is explained in the Bhagavad-gītā (18.54):
brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām
“One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed to every living entity. In that state he attains pure devotional service unto Me.”
When one becomes spiritually realized (brahma-bhūta [SB 4.30.20]), he becomes happy (prasannātmā), for he is relieved from material conceptions. One who has attained this platform is not agitated by material action and reaction. He sees everyone on the platform of spirit soul (paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]). When one is completely realized, he can rise to the platform of pure devotional service (mad-bhaktiṁ labhate parām [Bg. 18.54]). When one comes to the platform of bhakti, devotional service, he automatically realizes who Kṛṣṇa is. As the Lord says in the Bhagavad-gītā (18.55):
bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jṣātvā viśate tad-anantaram
“One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.”
It is only on the bhakti platform that one can understand the Supreme Personality of Godhead Kṛṣṇa and His transcendental name, form, qualities, pastimes and entourage. Being thus qualified spiritually, one is allowed to enter the spiritual kingdom of God and return home, back to Godhead (viśate tad-anantaram).

SRIMAD BHAGAVATAM 4.31.14

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yathā taror mūla-niṣecanena
tṛpyanti tat-skandha-bhujopaśākhāḥ
prāṇopahārāc ca yathendriyāṇāṁ
tathaiva sarvārhaṇam acyutejyā

SYNONYMS

yathā—as; taroḥ—of a tree; mūla—the root; niṣecanena—by watering; tṛpyanti—are satisfied; tat—its; skandha—trunk; bhuja—branches; upaśākhāḥ—and twigs; prāṇa—the life air; upahārāt—by feeding; ca—and; yathā—as; indriyāṇām—of the senses; tathā eva—similarly; sarva—of all demigods; arhaṇam—worship; acyuta—of the Supreme Personality of Godhead; ijyā—worship.

PURPORT

As pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality.

Sometimes people ask why this Kṛṣṇa consciousness movement simply advocates worship of Kṛṣṇa to the exclusion of the demigods. The answer is given in this verse. The example of pouring water on the root of a tree is very appropriate. In Bhagavad-gītā (15.1) it is said, ūrdhva-mūlam adhaḥ-śākham: this cosmic manifestation has expanded downward, and the root is the Supreme Personality of Godhead. As the Lord confirms in Bhagavad-gītā (10.8), ahaṁ sarvasya prabhavaḥ: "I am the source of all spiritual and material worlds." Kṛṣṇa is the root of everything; therefore rendering service to the Supreme Personality of Godhead, Kṛṣṇa (kṛṣṇa-sevā), means automatically serving all the demigods. Sometimes it is argued that karma and jñāna require a mixture of bhakti in order to be successfully executed, and sometimes it is argued that bhakti also requires karma and jñāna for its successful termination. The fact is, however, that although karma and jñāna cannot be successful without bhakti, bhakti does not require the help of karma and jñāna. Actually, as described by Śrīla Rūpa Gosvāmī, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam: [Cc. Madhya 19.167] pure devotional service should not be contaminated by the touch of karma and jñāna. Modern society is involved in various types of philanthropic works, humanitarian works and so on, but people do not know that these activities will never be successful unless Kṛṣṇa, the Supreme Personality of Godhead, is brought into the center. One may ask what harm there is in worshiping Kṛṣṇa and the different parts of His body, the demigods, and the answer is also given in this verse. The point is that by supplying food to the stomach, the indriyas, the senses, are automatically satisfied. If one tries to feed his eyes or ears independently, the result is only havoc. Simply by supplying food to the stomach, we satisfy all of the senses. It is neither necessary nor feasible to render separate service to the individual senses. The conclusion is that by serving Kṛṣṇa (kṛṣṇa-sevā), everything is complete. As confirmed in Caitanya-caritāmṛta (Madhya 22.62), kṛṣṇe bhakti kaile sarva-karma kṛta haya: if one is engaged in the devotional service of the Lord, the Supreme Personality of Godhead, everything is automatically accomplished.

SRIMAD BHAGVATAM 1.5.25 NARAD SAID

ucchiṣṭa-lepān anumodito dvijaiḥ
sakṛt sma bhuñje tad-apāsta-kilbiṣaḥ
evaṁ pravṛttasya viśuddha-cetasas
tad-dharma evātma-ruciḥ prajāyate
synonyms

ucchiṣṭa-lepān—the remnants of foodstuff; anumoditaḥ—being permitted; dvijaiḥ—by the Vedāntist brāhmaṇas; sakṛt—once upon a time; sma—in the past; bhuñje—took; tat—by that action; apāsta—eliminated; kilbiṣaḥ—all sins; evam—thus; pravṛttasya—being engaged; viśuddha-cetasaḥ—of one whose mind is purified; tat—that particular; dharmaḥ—nature; eva—certainly; ātma-ruciḥ—transcendental attraction; prajāyate—was manifested.

Once only, by their permission, I took the remnants of their food, and by so doing all my sins were at once eradicated. Thus being engaged, I became purified in heart, and at that time the very nature of the transcendentalist became attractive to me.

   Pure devotion is as much infectious, in a good sense, as infectious diseases. A pure devotee is cleared from all kinds of sins. The Personality of Godhead is the purest entity, and unless one is equally pure from the infection of material qualities, one cannot become a pure devotee of the Lord. The bhakti-vedāntas as above mentioned were pure devotees, and the boy became infected with their qualities of purity by their association and by eating once the remnants of the foodstuff taken by them. Such remnants may be taken even without permission of the pure devotees. There are sometimes pseudodevotees, and one should be very much cautious about them. There are many things which hinder one from entering devotional service. But by the association of pure devotees all these obstacles are removed. The neophyte devotee becomes practically enriched with the transcendental qualities of the pure devotee, which means attraction for the Personality of Godhead's name, fame, quality, pastimes, etc. Infection of the qualities of the pure devotee means to imbibe the taste of pure devotion always in the transcendental activities of the Personality of Godhead. This transcendental taste at once makes all material things distasteful. Therefore a pure devotee is not at all attracted by material activities. After the elimination of all sins or obstacles on the path of devotional service, one can become attracted, one can have steadiness, one can have perfect taste, one can have transcendental emotions, and at last one can be situated on the plane of loving service of the Lord. All these stages develop by the association of pure devotees, and that is the purport of this stanza.

THE KING OF ALL KNOWLEDGE , THE BHAGVAD GITA

rāja-vidyā rāja-guhyaṁ
pavitram idam uttamam
pratyakṣāvagamaṁ dharmyaṁ
su-sukhaṁ kartum avyayam

This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.

This chapter of Bhagavad-gītā is called the king of education because it is the essence of all doctrines and philosophies explained before. Among the principal philosophers in India are Gautama, Kaṇāda, Kapila, Yājñavalkya, Śāṇḍilya and Vaiśvānara. And finally there is Vyāsadeva, the author of the Vedānta-sūtra. So there is no dearth of knowledge in the field of philosophy or transcendental knowledge. Now the Lord says that this Ninth Chapter is the king of all such knowledge, the essence of all knowledge that can be derived from the study of the Vedas and different kinds of philosophy. It is the most confidential because confidential or transcendental knowledge involves understanding the difference between the soul and the body. And the king of all confidential knowledge culminates in devotional service.
Generally, people are not educated in this confidential knowledge; they are educated in external knowledge. As far as ordinary education is concerned, people are involved with so many departments: politics, sociology, physics, chemistry, mathematics, astronomy, engineering, etc. There are so many departments of knowledge all over the world and many huge universities, but there is, unfortunately, no university or educational institution where the science of the spirit soul is instructed. Yet the soul is the most important part of the body; without the presence of the soul, the body has no value. Still people are placing great stress on the bodily necessities of life, not caring for the vital soul.
The Bhagavad-gītā, especially from the Second Chapter on, stresses the importance of the soul. In the very beginning, the Lord says that this body is perishable and that the soul is not perishable (antavanta ime dehā nityasyoktāḥ śarīriṇaḥ). That is a confidential part of knowledge: simply knowing that the spirit soul is different from this body and that its nature is immutable, indestructible and eternal. But that gives no positive information about the soul. 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. If it is eternal, then it is eternally active, and its activities in the spiritual kingdom are the most confidential part of spiritual knowledge. These activities of the spirit soul are therefore indicated here as constituting the king of all knowledge, the most confidential part of all knowledge.
This knowledge is the purest form of all activities, as explained in Vedic literature. In the Padma Purāṇa, man's sinful activities have been analyzed and are shown to be the results of sin after sin. 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 enjoyed. 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 enjoying as distress and pain.
As explained in the twenty-eighth verse of the Seventh Chapter, a person who has completely ended the reactions of all sinful activities and who is fully engaged in pious activities, being freed from the duality of this material world, becomes engaged in devotional service to the Supreme Personality of Godhead, Kṛṣṇa. In other words, those who are actually engaged in the devotional service of the Supreme Lord are already freed from all reactions. This statement is confirmed in the Padma Purāṇa:
aprārabdha-phalaṁ pāpaṁ
kūṭaṁ bījaṁ phalonmukham
krameṇaiva pralīyeta
viṣṇu-bhakti-ratātmanām
For those who are engaged in the devotional service of the Supreme Personality of Godhead, all sinful reactions, whether fructified, in the stock, or in the form of a seed, gradually vanish. Therefore the purifying potency of devotional service is very strong, and it is called pavitram uttamam, the purest. Uttama means transcendental. Tamas means this material world or darkness, and uttama means that which is transcendental to material activities. Devotional activities are never to be considered material, although sometimes it appears that devotees are engaged just like ordinary men. One who can see and is familiar with devotional service will know that they are not material activities. They are all spiritual and devotional, uncontaminated by the material modes of nature.
It is said that the execution of devotional service is so perfect that one can perceive the results directly. This direct result is actually perceived, and we have practical experience that any person who is chanting the holy names of Kṛṣṇa (Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare) in course of chanting without offenses feels some transcendental pleasure and very quickly becomes purified of all material contamination. This is actually seen. Furthermore, if one engages not only in hearing but in trying to broadcast the message of devotional activities as well, or if he engages himself in helping the missionary activities of Kṛṣṇa consciousness, he gradually feels spiritual progress. This advancement in spiritual life does not depend on any kind of previous education or qualification. The method itself is so pure that by simply engaging in it one becomes pure.
In the Vedānta-sūtra (3.2.26) this is also described in the following words: prakāśaś ca karmaṇy abhyāsāt. "Devotional service is so potent that simply by engaging in the activities of devotional service one becomes enlightened without a doubt." A practical example of this can be seen in the previous life of Nārada, who in that life happened to be the son of a maidservant. He had no education, nor was he born into a high family. But when his mother was engaged in serving great devotees, Nārada also became engaged, and sometimes, in the absence of his mother, he would serve the great devotees himself. Nārada personally says,
ucchiṣṭa-lepān anumodito dvijaiḥ
sakṛt sma bhuñje tad-apāsta-kilbiṣaḥ
evaṁ pravṛttasya viśuddha-cetasas
tad-dharma evātma-ruciḥ prajāyate
In this verse from Śrīmad-Bhāgavatam (1.5.25) Nārada describes his previous life to his disciple Vyāsadeva. He says that while engaged as a boy servant for those purified devotees during the four months of their stay, he was intimately associating with them. Sometimes those sages left remnants of food on their dishes, and the boy, who would wash their dishes, wanted to taste the remnants. So he asked the great devotees for their permission, and when they gave it Nārada ate those remnants and consequently became freed from all sinful reactions. As he went on eating, he gradually became as pure-hearted as the sages. The great devotees relished the taste of unceasing devotional service to the Lord by hearing and chanting, and Nārada gradually developed the same taste. Nārada says further,
tatrānvahaṁ kṛṣṇa-kathāḥ pragāyatām
anugraheṇāśṛṇavaṁ manoharāḥ
tāḥ śraddhayā me 'nupadaṁ viśṛṇvataḥ
priyaśravasy aṅga mamābhavad ruciḥ
By associating with the sages, Nārada got the taste for hearing and chanting the glories of the Lord, and he developed a great desire for devotional service. Therefore, as described in the Vedānta-sūtra, prakāśaś ca karmaṇy abhyāsāt: if one is engaged simply in the acts of devotional service, everything is revealed to him automatically, and he can understand. This is called pratyakṣa, directly perceived.
The word dharmyam means "the path of religion." Nārada was actually a son of a maidservant. He had no opportunity to go to school. He was simply assisting his mother, and fortunately his mother rendered some service to the devotees. The child Nārada also got the opportunity and simply by association achieved the highest goal of all religion. The highest goal of all religion is devotional service, as stated in Śrīmad-Bhāgavatam (sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje). Religious people generally do not know that the highest perfection of religion is the attainment of devotional service. As we have already discussed in regard to the last verse of Chapter Eight (vedeṣu yajñeṣu tapaḥsu caiva), generally Vedic knowledge is required for self-realization. But here, although Nārada never went to the school of the spiritual master and was not educated in the Vedic principles, he acquired the highest results of Vedic study. This process is so potent that even without performing the religious process regularly, one can be raised to the highest perfection. How is this possible? This is also confirmed in Vedic literature: ācāryavān puruṣo veda. One who is in association with great ācāryas, even if he is not educated or has never studied the Vedas, can become familiar with all the knowledge necessary for realization.
The process of devotional service is a very happy one (susukham). Why? Devotional service consists of śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23], so one can simply hear the chanting of the glories of the Lord or can attend philosophical lectures on transcendental knowledge given by authorized ācāryas. Simply by sitting, one can learn; then one can eat the remnants of the food offered to God, nice palatable dishes. In every state devotional service is joyful. One can execute devotional service even in the most poverty-stricken condition. The Lord says, patraṁ puṣpaṁ phalaṁ toyam: He is ready to accept from the devotee any kind of offering, never mind what. Even a leaf, a flower, a bit of fruit, or a little water, which are all available in every part of the world, can be offered by any person, regardless of social position, and will be accepted if offered with love. There are many instances in history. Simply by tasting the tulasī leaves offered to the lotus feet of the Lord, great sages like Sanat-kumāra became great devotees. Therefore the devotional process is very nice, and it can be executed in a happy mood. God accepts only the love with which things are offered to Him.
It is said here that this devotional service is eternally existing. It is not as the Māyāvādī philosophers claim. Although they sometimes take to so-called devotional service, their idea is that as long as they are not liberated they will continue their devotional service, but at the end, when they become liberated, they will "become one with God." Such temporary time-serving devotional service is not accepted as pure devotional service. Actual devotional service continues even after liberation. When the devotee goes to the spiritual planet in the kingdom of God, he is also engaged there in serving the Supreme Lord. He does not try to become one with the Supreme Lord.
As will be seen in Bhagavad-gītā, actual devotional service begins after liberation. After one is liberated, when one is situated in the Brahman position (brahma-bhūta [SB 4.30.20]), one's devotional service begins (samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām). No one can understand the Supreme Personality of Godhead by executing karma-yoga, jñāna-yoga, aṣṭāṅga-yoga or any other yoga independently. By these yogic methods one may make a little progress toward bhakti-yoga, but without coming to the stage of devotional service one cannot understand what is the Personality of Godhead. In the Śrīmad-Bhāgavatam it is also confirmed that when one becomes purified by executing the process of devotional service, especially by hearing Śrīmad-Bhāgavatam or Bhagavad-gītā from realized souls, then he can understand the science of Kṛṣṇa, or the science of God. Evaṁ prasanna-manaso bhagavad-bhakti yogataḥ. When one's heart is cleared of all nonsense, then one can understand what God is. Thus the process of devotional service, of Kṛṣṇa consciousness, is the king of all education and the king of all confidential knowledge. It is the purest form of religion, and it can be executed joyfully without difficulty. Therefore one should adopt it.

THESE ARE THE WAYS BY WHICH A WIFE CAN CONQUER HER HUSBAND'S HEART

Wife has to follow the vows that husband takes. These are the duties of chaste women. Following the vow means to support his decisions, his desires, in all endeavors. Never to disagree or argue.

If there is some dispute, some disagreement, it is the wife who must take the submissive role, even if she is convinced she is right, even if in the end she seems to be right, she must always support her husband's position with a favorable attitude. In other words SHE MUST ASSURE THAT NO UNPLEASANT FIGHT ENSUES. THIS IS HER *DUTY*. To back down when a disagreement arises so that the peace of family life is not disturbed. What is the use of fighting and arguing like anything to win over some small insignificant point at the cost of loosing the marriage all together?

IF THE GIRLS CAN BE TRAINED NICELY IN THIS WAY, THEIR FUTURE HOMES WIL BE PEACEFUL. When there is no fight, automatically the Goddess of Fortune, Laksmi Devi, will come and live in that home. Lakshmi Devi always serves Narayana in submissive mood, so whoever serves their husband following footsteps of Lakshmi Devi, She will be pleased.Then household life will be peaceful.

These instructions by Narada Muni are the keys to creating a home-life situation that no man will ever want to leave. The idea presented here is that...,
1. it is the duty of the wife to make the home and her self as attractive to her husband as she can
2.she should touch her husband’s feet and greet him with folded hands.
If a man’s dealings with his wife is that he always sees
3.her smiling face and
4.always hears sweet soothing words,
5.she is always nicely dressed,
6.and the home is always clean, his mind will become peaceful and he will feel happy with his wife.
7.She should always be supportive of his decisions,
8.always attentive to him when he speaks. And
9.with a pleasing attitude she waits on him hands and foot, eager to carry out his desire.

What man would ever reject such a wonderful and loving wife and such a pleasing home life? What man would ever treat such a SURRENDERED WIFE unkindly? That is why this * BEHAVIOR* OF WIFE is the KEY to a truly happy and peaceful family life. This is the way in which she can conquer the man's heart. A wife wants her husband to feel affection for her, and this is how she can do so. WIFE SHOULD NEVER GIVE THE HUSBAND ANY REASON TO BE ANGRY WITH HER. That is an ideal wife. One whose home will always be peaceful.

<<lines selected from Srimad Bhagavatam
Canto 7:Chapter 11::Verses 25, 26,27.

KRSNA BHAJAN

Lochan Das Thakur has written this song “Bhaja Bhaja Hari Mana Drdha Kari”. In this song, Lochan Das Thakur explains to his mind to perform Hari Bhajana with staunch faith, without which it cannot be delivered.

(1)
bhaja bhaja hari, mana drdha kari’, mukhe bolo ta’ra nama
vrajendra-nandana gopi-prana-dhana, bhuvana mohana syama

(2)
kakhana maribe, kemane taribe, visama samana dake
jahara pratape, bhuvana kapaye, na jani mara vipake

(3)
kula-dhana paiya, unmatta haiya, apanake jana bada
samanera dute, dhari’, paye hate, badhiya karibe jada

(4)
kiva yati sati, kiva nica jati, jei hari nahi bhaje
tabe janamiya, bhramiya bhramiya, raurava-narake maje

(5)
e dasa locana, bhave anuksana, michai janama gela
hari na bhajinu, visaye majinu, hrdaye rahala sela


1) O my dear mind, with staunch faith perform hari-bhajana, without which you cannot be delivered. And with your mouth chant the names of Vrajendra-nandana, Gopi-prana-dhana (the life and wealth of the gopis) and Syamasundara, whose beauty en-chants the whole material manifestation.

2) There is no certainty when your life will finish, and you also never think about your deliverance from the material world. But very fearsome Yamadutas are standing near you. Bhagavan, whose power causes the three worlds to tremble in fear, You have forgotten. This is your misfortune. Thus, you are suffering in this material world from different kinds of miseries, and now you are about to die.

3) You have become intoxicated by your high birth and wealth, thinking yourself very high class. But you have forgotten that one day the Yamadutas will take you, tying up your hands and feet.

4) So whether one is a sannyasi or a very low-caste person, without performing hari-bhajana, one will continue to rotate in the samsara and go to the hell named Raurava.

5) Locana dasa says, “I have never done any hari-bhajana, having been absorbed in sense enjoyment. In this way my human form of life has been wasted. And this causes excruciating pain like a thorn piercing my heart.

BHAGAVAD GITA 2.23

nainaṁ chindanti śastrāṇi
nainaṁ dahati pāvakaḥ
na cainaṁ kledayanty āpo
na śoṣayati mārutaḥ


The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.

ll kinds of weapons—swords, flame weapons, rain weapons, tornado weapons, etc.—are unable to kill the spirit soul. It appears that there were many kinds of weapons made of earth, water, air, ether, etc., in addition to the modern weapons of fire. Even the nuclear weapons of the modern age are classified as fire weapons, but formerly there were other weapons made of all different types of material elements. Firearms were counteracted by water weapons, which are now unknown to modern science. Nor do modern scientists have knowledge of tornado weapons. Nonetheless, the soul can never be cut into pieces, nor annihilated by any number of weapons, regardless of scientific devices.
The Māyāvādī cannot explain how the individual soul came into existence simply by ignorance and consequently became covered by the illusory energy. 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 (sanātana), 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. In the Varāha Purāṇa, the living entities are described as separated parts and parcels of the Supreme. They are eternally so, according to the Bhagavad-gītā also. So, even after being liberated from illusion, the living entity remains a separate identity, as is evident from the teachings of the Lord to Arjuna. Arjuna became liberated by the knowledge received from Kṛṣṇa, but he never became one with Kṛṣṇa. 

BHAGVAD GITA 3.18 AND 3.19

BG 3.18

naiva tasya kṛtenārtho

nākṛteneha kaścana

na cāsya sarva-bhūteṣu

kaścid artha-vyapāśrayaḥ

na—never; eva—certainly; tasya—his; kṛtena—by discharge of duty; arthaḥ—purpose; na—nor; akṛtena—without discharge of duty; iha—in this world; kaścana—whatever; na—never; ca—and; asya—of him; sarva-bhūteṣu —in all living beings; kaścit—any; artha—purpose; vyapa-āśrayaḥ—taking shelter of.

TRANSLATION

A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.

PURPORT

A self-realized man is no longer obliged to perform any prescribed duty, save and except activities in Kṛṣṇa consciousness. Kṛṣṇa consciousness is not inactivity either, as will be explained in the following verses. A Kṛṣṇa conscious man does not take shelter of any person—man or demigod. Whatever he does in Kṛṣṇa consciousness is sufficient in the discharge of his obligation. 

Bg3.19

tasmād asaktaḥ satataṁ

kāryaṁ karma samācara

asakto hy ācaran karma

param āpnoti pūruṣaḥ

tasmāt—therefore; asaktaḥ—without attachment; satatam—constantly; kāryam—as duty; karma—work; samācara—perform; asaktaḥ—nonattachment; hi—certainly; ācaran—performing; karma—work; param—the Supreme; āpnoti—achieves; pūruṣaḥ—a man.

TRANSLATION

Therefore, without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one attains the Supreme.

PURPORT

The Supreme is the Personality of Godhead for the devotees, and liberation for the impersonalist. A person, therefore, acting for Kṛṣṇa, or in Kṛṣṇa consciousness, under proper guidance and without attachment to the result of the work, is certainly making progress toward the supreme goal of life. Arjuna is told that he should fight in the Battle of Kurukṣetra for the interest of Kṛṣṇa because Kṛṣṇa wanted him to fight. To be a good man or a nonviolent man is a personal attachment, but to act on behalf of the Supreme is to act without attachment for the result. That is perfect action of the highest degree, recommended by the Supreme Personality of Godhead, Śrī Kṛṣṇa. Vedic rituals, like prescribed sacrifices, are performed for purification of impious activities that were performed in the field of sense gratification. But action in Kṛṣṇa consciousness is transcendental to the reactions of good or evil work. A Kṛṣṇa conscious person has no attachment for the result but acts on behalf of Kṛṣṇa alone. He engages in all kinds of activities, but is completely nonattached.

SRIMAD BHAGVATAM 8.11.35

.yasya yal lakṣaṇaṁ proktaṁ
puṁso varṇābhivyañjakam
yad anyatrāpi dṛśyeta
tat tenaiva vinirdiśet

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.

Herein it is clearly stated by Nārada Muni that one should not be accepted as a brāhmaṇa, kṣatriya, vaiśya or śūdra according to birth, for although this is going on now, it is not accepted by the śāstras. As stated in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ. Thus the four divisions of society—brāhmaṇa, kṣatriya, vaiśya and śūdra—are to be ascertained according to qualities and activities. If one was born in a brāhmaṇa family and has acquired the brahminical qualifications, he is to be accepted as a brāhmaṇa; otherwise, he should be considered a brahma-bandhu. Similarly, if a śūdra acquires the qualities of a brāhmaṇa, although he was born in a śūdra family, he is not a śūdra; because he has developed the qualities of a brāhmaṇa, he should be accepted as a brāhmaṇa. The Kṛṣṇa consciousness movement is meant to develop these brahminical qualities. Regardless of the community in which one was born, if one develops the qualities of a brāhmaṇa he should be accepted as a brāhmaṇa, and he then may be offered the order of sannyāsa. Unless one is qualified in terms of the brahminical symptoms, one cannot take sannyāsa. In designating a person a brāhmaṇa, kṣatriya, vaiśya or śūdra, birth is not the essential symptom. This understanding is very important. Herein Nārada Muni distinctly says that one may be accepted according to the caste of his birth if he has the corresponding qualifications, but otherwise he should not. One who has attained the qualifications of a brāhmaṇa, regardless of where he was born, should be accepted as a brāhmaṇa. Similarly, if one has developed the qualities of a śūdra or a caṇḍāla, regardless of where he was born, he should be accepted in terms of those symptoms.

SRIMAD BHAGVATAM 1.3.28

ete cāṁśa-kalāḥ puṁsaḥ
kṛṣṇas tu bhagavān svayam
indrāri-vyākulaṁ lokaṁ
mṛḍayanti yuge yuge

SYNONYMS
ete—all these; ca—and; aṁśa—plenary portions; kalāḥ—portions of the plenary portions; puṁsaḥ—of the Supreme; kṛṣṇaḥ—Lord Kṛṣṇa; tu—but; bhagavān—the Personality of Godhead; svayam—in person; indra-ari—the enemies of Indra; vyākulam—disturbed; lokam—all the planets; mṛḍayanti—gives protection; yuge yuge—in different ages.


All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists. 

In this particular stanza Lord Śrī Kṛṣṇa, the Personality of Godhead, is distinguished from other incarnations. He is counted amongst the avatāras (incarnations) because out of His causeless mercy the Lord descends from His transcendental abode. Avatāra means "one who descends." All the incarnations of the Lord, including the Lord Himself, descend on the different planets of the material world as also in different species of life to fulfill particular missions. Sometimes He comes Himself, and sometimes His different plenary portions or parts of the plenary portions, or His differentiated portions directly or indirectly empowered by Him, descend on this material world to execute certain specific functions. Originally the Lord is full of all opulences, all prowess, all fame, all beauty, all knowledge and all renunciation. When they are partly manifested through the plenary portions or parts of the plenary portions, it should be noted that certain manifestations of His different powers are required for those particular functions. 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.
For example, Lord Paraśurāma and Lord Nṛsiṁha displayed unusual opulence by killing the disobedient kṣatriyas twenty-one times and killing the greatly powerful atheist Hiraṇyakaśipu. Hiraṇyakaśipu was so powerful that even the demigods in other planets would tremble simply by the unfavorable raising of his eyebrow. The demigods in the higher level of material existence many, many times excel the most well-to-do human beings, in duration of life, beauty, wealth, paraphernalia, and in all other respects. Still they were afraid of Hiraṇyakaśipu. Thus we can simply imagine how powerful Hiraṇyakaśipu was in this material world. But even Hiraṇyakaśipu was cut into small pieces by the nails of Lord Nṛsiṁha. This means that anyone materially powerful cannot stand the strength of the Lord's nails. Similarly, Jāmadagnya displayed the Lord's power to kill all the disobedient kings powerfully situated in their respective states. The Lord's empowered incarnation Nārada and plenary incarnation Varāha, as well as indirectly empowered Lord Buddha, created faith in the mass of people. The incarnations of Rāma and Dhanvantari displayed His fame, and Balarāma, Mohinī and Vāmana exhibited His beauty. Dattātreya, Matsya, Kumāra and Kapila exhibited His transcendental knowledge. Nara and Nārāyaṇa Ṛṣis exhibited His renunciation. So all the different incarnations of the Lord indirectly or directly manifested different features, but Lord Kṛṣṇa, the primeval Lord, exhibited the complete features of Godhead, and thus it is confirmed that He is the source of all other incarnations. And the most extraordinary feature exhibited by Lord Śrī Kṛṣṇa was His internal energetic manifestation of His pastimes with the cowherd girls. His pastimes with the gopīs are all displays of transcendental existence, bliss and knowledge, although these are manifested apparently as sex love. The specific attraction of His pastimes with the gopīs should never be misunderstood. The Bhāgavatam relates these transcendental pastimes in the Tenth Canto. And in order to reach the position to understand the transcendental nature of Lord Kṛṣṇa's pastimes with the gopīs, the Bhāgavatam promotes the student gradually in nine other cantos.
According to Śrīla Jīva Gosvāmī's statement, in accordance with authoritative sources, Lord Kṛṣṇa is the source of all other incarnations. It is not that Lord Kṛṣṇa has any source of incarnation. All the symptoms of the Supreme Truth in full are present in the person of Lord Śrī Kṛṣṇa, and in the Bhagavad-gītā the Lord emphatically declares that there is no truth greater than or equal to Himself. In this stanza the word svayam is particularly mentioned to confirm that Lord Kṛṣṇa has no other source than Himself. Although in other places the incarnations are described as bhagavān because of their specific functions, nowhere are they declared to be the Supreme Personality. In this stanza the word svayam signifies the supremacy as the summum bonum.
The summum bonum Kṛṣṇa is one without a second. He Himself has expanded Himself in various parts, portions and particles as svayaṁ-rūpa, svayam-prakāśa, tad-ekātmā, prābhava, vaibhava, vilāsa, avatāra, āveśa, and jīvas, all provided with innumerable energies just suitable to the respective persons and personalities. Learned scholars in transcendental subjects have carefully analyzed the summum bonum Kṛṣṇa to have sixty-four principal attributes. All the expansions or categories of the Lord possess only some percentages of these attributes. But Śrī Kṛṣṇa is the possessor of the attributes cent percent. And His personal expansions such as svayam-prakāśa, tad-ekātmā up to the categories of the avatāras who are all viṣṇu-tattva, possess up to ninety-three percent of these transcendental attributes. Lord Śiva, who is neither avatāra nor āveśa nor in between them, possesses almost eighty-four percent of the attributes. But the jīvas, or the individual living beings in different statuses of life, possess up to the limit of seventy-eight percent of the attributes. In the conditioned state of material existence, the living being possesses these attributes in very minute quantity, varying in terms of the pious life of the living being. The most perfect of living beings is Brahmā, the supreme administrator of one universe. He possesses seventy-eight percent of the attributes in full. All other demigods have the same attributes in less quantity, whereas human beings possess the attributes in very minute quantity. The standard of perfection for a human being is to develop the attributes up to seventy-eight percent in full. The living being can never possess attributes like Śiva, Viṣṇu or Lord Kṛṣṇa. A living being can become godly by developing the seventy-eight-percent transcendental attributes in fullness, but he can never become a God like Śiva, Viṣṇu or Kṛṣṇa. He can become a Brahmā in due course. The godly living beings who are all residents of the planets in the spiritual sky are eternal associates of God in different spiritual planets called Hari-dhāma and Maheśa-dhāma. The abode of Lord Kṛṣṇa above all spiritual planets is called Kṛṣṇaloka or Goloka Vṛndāvana, and the perfected living being, by developing seventy-eight percent of the above attributes in fullness, can enter the planet of Kṛṣṇaloka after leaving the present material body.

SRILA PRABHUPADA AT STOW LAKE IN SAN FRANCISCO

Devotee (1) (girl): March 23rd, Stow Lake, walk with Swamiji.
Prabhupäda: First thing is that calculation of Candra, moon planet, there are different views. Different scientists, they have different views. It is not a standard. They have not agreed to the... Somebody says something, somebody says another thing. Speculation. That's all. But that idea, that it is very low in temperature, that is mentioned in Bhägavata. You cannot live in the water. You have to qualify yourself. (Sound of ducks). Just see. Their body is made just suitable for the water. So you have to qualify yourself. That is... Just like, in the spiritual sky they can live only spiritual body, and material body cannot live there. Material body is not allowed there. Hare Kåñëa. Ürdhvaà gacchanti sattva-sthä madhye tiñöhanti räjasäù [Bg. 14.18]. Those who are too much passionate, they are meant to live in this planet. This planetary system, status. There are many other planets like this world. So they are allowed to live here. Here all living entities, they are very much passionate. And adho gacchanti tämasäù. And there are other planets, they are dark, dark planets, below this earthly planet. And the animals, they are in darkness. Although they're on this park, but they do not know where they are, darkness. Their knowledge is not developed. This is the result of the modes of ignorance. And those who are Kåñëa conscious, they are neither in darkness, nor in passion, nor in goodness. They are transcendental. So if one cultivates Kåñëa consciousness nicely, he is at once promoted to the Kåñëaloka. That is wanted. You are all chanting sixteen rounds? No? (laughs)
Çarädéyä: I did at first but then I slipped back.
Prabhupäda: Is it very difficult?
Mälaté: No, we do not know how yet to regulate our time too well. Some days we chant sixteen rounds and then the next day, I don't know what happens. I think we sleep too much, I mean I think I sleep too much.
Prabhupäda: How many hours you are sleeping?
Mälaté: About six to eight.
Prabhupäda: That is not much. Sixteen... It takes only two hours, sixteen rounds. Huh? Two hours, or more than that?
Mälaté: Two hours is all it takes to do the rounds.
Prabhupäda: So you have to spend two hours for Kåñëa out of twenty-four. (walks for awhile and chants japa) Yes?
Devotee (1): Is there something wrong with sleeping eight hours?
Prabhupäda: Sleeping and eating, this is the material disease. Sleeping, eating, mating... So they should be reduced as much as possible.
Devotee (1): If you're still tired...
Prabhupäda: No, you can sleep till you are refreshed. Somebody's refreshed by sleeping four hours. Somebody is refreshed by sleeping ten hours.
Mälaté: But we should not sleep when we have, in place of our devotional service.
Prabhupäda: No, of course not. Devotional service is first.
Mälaté: So if we miss some sleep we should do it.
Prabhupäda: We should forego sleeping even. The real regulated life is that if sixteen rounds is not completed, then we have to forego sleeping. You should take out hours from sleeping. We should be... The main thing is that we should always be careful that... We are going, we have taken up a very responsible task, Kåñëa consciousness. So we should be very much careful in discharging the duty. The devotee should be so much careful that he'll always see "Whether this moment is spoiled or utilized?" Avyartha-kälatvam [Cc. Madhya 23.18-19]. Avyartha-kälatvam, that "My time may not be wasted." He should be so careful, "Whether my time is being wasted?" and time wasted, the time we engage for our bodily necessities, that is wasted. Generally, conditioned souls, they are simply wasting their time. Only the period which we have engaged in Kåñëa consciousness, that is utilized. So we should be very much careful whether time is being wasted or being utilized.
Devotee (1): Sometimes, well, if you (we) slept less, we could do more for Kåñëa, but at the same time you (we) would be very tired. I mean, you could be... Well, you could regulate that.
Prabhupäda: Yes. Practically everything depends on practice. Abhyäsa-yoga-yuktena cetasä nänya-gäminä [Bg. 8.8]. Abhyäsa-yoga. Abhyäsa-yoga means yoga practice... Practice it. So this whole Kåñëa consciousness movement is to practice transferring from one kind of consciousness to another. So we require practice. Just like one man can run few miles. I cannot run even one mile. He has practiced. We see some boys, they run, run on. They practice. Practice it. Strength of the heart increasing by practice. And if I run, my heart will be palpitating. Because I have no practice. So by practice, everything can be attained. Hare Räma Hare Räma Räma Räma Hare Hare. [break] ...determination. And this determination is increased by celibacy. Brahmacärya is recommended to keep oneself determined. A brahmacäré, if he determines something, he executes. He has got that strength of mind. Those who are too much addicted to sex life, they cannot be determined. They cannot be fixed-up. They are fluctuating, changing. People are, in modern day, they cannot sit down in a place for a long time. Therefore so much traveling. The traveling business is very prosperous. Everyone wants to travel. They cannot fix, fix up. So the processes recommended, they're very valuable, but it is not possible to follow them all in the present age because everything is reducing. So our method is to pray to Kåñëa to give us the necessary strength. That's all. Otherwise, by regular practice, this age is very difficult. Unfavorable. First thing is memory is very short. We cannot remember. Life is very short. Life is short, at the same time, so much disturbed by anxiety, by disease, by natural disturbances. Roga-çokädibhiù. Short life; that is also disturbed by disease and lamentation. Every moment there is something for which you have to lament. "Oh!" Roga-çokädibhiù. And disease. This body is a breeding ground of all kinds of disease. Life is short and it is so much disturbed. So how it is possible to practice? Therefore, this one practice—chanting Hare Kåñëa, and hearing—that is very nice. And praying to Kåñëa, "Please give me strength." Hare, "O Energy of Kåñëa, O Kåñëa, I am fallen, I have no strength. Please accept me." That's all. "I have no qualification. I am frail. I am trying, but I am failing." All these appeals should be made. And Kåñëa is all-powerful, He can do anything. Even we, we do not perform, trying our best, if we fail, Kåñëa will help us. Just like a child tries his best, but he falls down. The mother takes up and, "All right. Come on. Walk." Like that. Yes?
Devotee (1): Swamiji? Is doing something other than chanting, like going to school and paying attention to what's there, if you're doing that so you can spread Kåñëa consciousness, is that just as good as chanting?
Prabhupäda: Chanting is good everywhere.
Devotee (1): Yes, but, I mean, if you can't chant all day.
Prabhupäda: If there is some inconvenience in chanting loudly, you can chant slowly. Loudly, slowly... Within mind you can chant. This simple practice, you'll give up all kinds of (microphone rattling)...
Devotee (1): Sometimes in school you have your, your mind is focused on their problems that they are, I mean... (plane going overhead)
Prabhupäda: Not sometimes. Practically, we are always disturbed. (Walks for awhile)
Devotee (1): Swamiji, would it be all right for Cathy to become a devotee?
Prabhupäda: I don't follow.
Devotee (1): To be initiated. Cathy. To be initiated. She's the girl with the baby.
Prabhupäda: Oh. If she can perform the..., there is no objection.
Devotee (1): She would like to.
Prabhupäda: You are very kind upon her. (laughs) Yes. Vaiñëava is very kind. (pause) It is very heavy?
Devotee (2) (boy): No, not too heavy. If I had a memory I wouldn't need this. (Prabhupäda laughs)
Mälaté: So you're carrying your memory in your hand?
Devotee (2): Yes.
Prabhupäda: Because memory is reducing, therefore nature is helping to manufacture so many machines.
Mälaté: Is that why people are making these machines, because they can't remember? Is that a sign of Kali that there's more machines to help people?
Prabhupäda: Yes, yes. And nowadays in the courts, they use machines. The judges also cannot remember what has been argued between the parties. So they take this tape recorder and give judgement. Because the argument is going on for two days, three days, how much he can remember? And when he gives judgement he has to take consideration of all the arguments, then give his judgement. So this machine helps.
Mälaté: If somebody had a big dollar bill the judge would remember.
Prabhupäda: Huh?
Mälaté: If somebody gave the judge a big dollar bill he would remember.
Prabhupäda: Yes. That means truthfulness is not there, diminished. The same thing. Because truthfulness has diminished, therefore you can bribe anybody and he can tell lie for you. We are in a very precarious condition. Very unfavorable condition. The best thing is to pray Kåñëa, "Please pick me up very soon and let me go back to Your place." If you have to come back again, oh, you do not know how much misery we have to undergo. Because with the advancement of Kali-yuga, everything is becoming more and more miserable. There is no happiness in family life, there is no happiness in social life, there is no happiness in political life, there is no happiness in earning livelihood. Everything is encumbered. All impediment, full of impediments.
Devotee (1): One of my friends said, "(inaudible), you want to tell us everything, so why don't you build a machine to chant Hare Kåñëa for you?"
Prabhupäda: Huh? Yes. Machine was not made for chanting Hare Kåñëa, but we are utilizing it so that the machine-maker may be benefited. Because we employ everyone's energy to Kåñëa. So by his energy he has manufactured this machine, so we are employing in Kåñëa's service so that he may be benefited, purified. We are showing him the mercy. Just like one flower picked up from a plant offered to Kåñëa is offering benefit to that plant. Because his energy is in the service of Kåñëa. Similarly, the person who has manufactured this machine, when it is employed in Kåñëa consciousness business, he's benefited. Indirectly, we are giving him opportunity, although he does not know it. But his energy is being utilized for Kåñëa. We offer prasädam, the same principle. A man does not know about Kåñëa. But he wants to eat. By eating, he'll be gradually Kåñëa conscious. So you have... Our business is to give opportunity to all forgotten souls to be engaged in Kåñëa consciousness, today or tomorrow. The boys and girls who have come to this society, they have accumulated in that way, knowingly or unknowingly, some Kåñëa conscious qualification, and therefore they have taken this opportunity. (Pause) We have no dog friend. (Laughs)
Mälaté: It's a dog taking a man for a walk.
Prabhupäda: We are all devotee friend. Where is your dog?
Mälaté: Oh, he's gone.
Prabhupäda: Gone? (laughs)
Mälaté: Yes. Some very nice people who worship dogs took him.
Prabhupäda: The dog saw that "My master has become devotee, so it is useless to keep here."
Mälaté: These people who took him, they think he is a person.
Prabhupäda: Hm?
Mälaté: They treat him like person.
Prabhupäda: He's a person. Dog is a person. Why imperson?
Mälaté: Pardon?
Prabhupäda: Dog is person also.
Mälaté: Yes, but they treat him like I would... They... Human person. They treat him like... They worship him.
Prabhupäda: Yes, but what is the difference between human person and dog person? No difference. So far eating, sleeping, mating, and defending, they are equal. Human personality is there when he's Kåñëa conscious. Otherwise he's an animal, as good as dog.
Mälaté: So these... If you do not take to Kåñëa conscious, you are a dog.
Prabhupäda: Yes, equal to dog. Because he has no other conception except those four principles, eating, sleeping, mating and defending. That is there in the animals. Don't you see the swans? They are enjoying sex life. So what is the difference between man... A man also does like that. So long one is not above these four principles of animal demands, he's as good as animal. To meet animal demands in a polished way is not civilization. One must be above the animal demands. That is civilization. You have read that poetry, "Alexander and the Robber"? Have you read?
Mälaté: I don't think so. Say again?
Devotee (2): "Alexander and the Rabbit"?
Mälaté: No.
Prabhupäda: Alexander the Great, you have heard the name?
Mälaté: Yes.
Prabhupäda: He conquered all over the world almost. He went to India also. So he met one robber. So he arrested, Alexander. He was king. The robber said, "Why you have arrested me?" "Because you are robber." "Oh, you are also great robber." When Alexander was charging him that, "You have done this," oh, he charges, "You have done this. I have entered a private house; you have entered a private state. So you are a big robber." Then he released him, "Yes, what is the difference between robber and me?" And Alexander, from that day, he stopped his conquering propaganda. "Alexander and the Robber." The robber proved that "You are a big robber only. But because you are big robber, therefore you are called 'Alexander the Great.' But my business is the same as yours-encroaching upon others' property. Why do you think that I am culprit and you are innocent? You are also culprit. If I had power, I could have punished you. And you have now power, you are trying to punish me." So Alexander the Great was convinced by robber.
Devotee (1): (Inaudible)
Prabhupäda: Huh?
Devotee (1): Did he kill himself?
Prabhupäda: Who?
Devotee (1): Alexander the Great?
Prabhupäda: He killed himself?
Devotee (1): I don't know.
Prabhupäda: Oh, I do not know.
Devotee (2): He died from a... He died. (end of walk recording)
Gargamuni: This was recorded at Stow Lake in San Francisco on March 23rd, 1968, about 7:30 in the morning. Stow Lake is Swamiji's favorite walking place. (end)
Room Conversation -- March 25, 1968, San Francisco

Prabhupada on morning walk .

Prabhupāda: The symptoms of Kali-yuga have already begun, five thousand years past. And it will increase. [break] ...proud of advancing, but these things are important items of human civilization. They are decreasing. [break]
Mālatī: ...world now where people, they already, if they live to be twenty-five or thirty, like you explained last night, that was a ripe old age. There are tribes in the world where people live to the age of thirty, and that is considered a ripe age. That is considered old age. And they usually die about thirty or thirty-two.
Prabhupāda: Where?
Mālatī: In places in South America and Africa. So now, as the age of Kali progresses, will those people just eventually be diminished and wiped out because they already live so short?
Prabhupāda: Not wiped out. Nothing is wiped out. The species remain. Maybe somewhere, maybe somewhere else. Nothing is wiped out.
Mālatī: They could go to another planet?
Prabhupāda: Yes. There are so many places. The living entity is described in the Bhagavad-gītā as sarvaga. Sarvaga means he can go anywhere within this universe. He can go in the spiritual sky also. Sarvaga means including everywhere, if he likes. As I explained yesterday, last night, yānti deva-vratā devān [Bg. 9.25]. If he likes, he can go to the planets of the demigods, to the Pitrloka, he can remain here, or if he likes, he can go to the planet of Kṛṣṇa. He has got this freedom. Just like there are many government posts. You can select any one of them, but you must be qualified for that. So it is a question of qualification, how you can go to the planets of the demigods, how you can go to the planet of the pitṛs. Ūrdhvaṁ gacchanti sattva-sthā [Bg. 14.18]. If you develop your modes of goodness, then you go to the, promoted to the higher planets because in the higher planets, the third-class living entities are not allowed. Don't you see that in here also, in America, for permanent visa we have to undergo so many formalities? Why? The restriction is there, that American government cannot allow everyone to become a permanent resident here. Restriction. Similarly, in higher planets, only those who have developed the quality of goodness... The quality of goodness contains those eight principles: religiosity, truthfulness, cleanliness... So ūrdhvaṁ gacchanti sattva-sthā [Bg. 14.18]. Sattva means quality of goodness. So one has to develop the quality of goodness. Not an upstart, simply having a play sputnik, he wants to go to the Candraloka, moon planet. It is not possible. What quality he has got? He will immediately die.

SRILA PRABHUPAD ON RADIO IN SAN FRANCISCO

Interviewer: Swami, will you get a little closer to that microphone, if you will. You are the head of ISKCON, the International Society for Krishna Consciousness.
Prabhupāda: Yes.
Interviewer: Is it a church?
Prabhupāda: It is not exactly a church, but it is an institution for understanding the science of God.
Interviewer: Could you tell people how you are dressed today, what's the significance of your clothes?
Prabhupāda: About the significance of our institution?
Interviewer: No, about the way your clothes, the way you're dressed today. Uh, the robes.
Prabhupāda: Oh, the robe? Yes, I am a sannyāsī. The sannyāsī is the highest status of human social division. According to Vedic culture there are four divisions of human society. Brahmacārī, student life; then householder, gṛhastha; and then vānaprastha, retired life; and then sannyāsa life, means preaching transcendental knowledge to the society from door to door. So this dress... In Vedic culture, there are different dresses for different persons. So this saffron colored dress means that he is admitted without any introduction anywhere because he's understood to be a man of transcendental knowledge. And the householders receive them and take knowledge from them. That is the system of Vedic culture.
Interviewer: You also have a garland of flowers around your neck.
Prabhupāda: That is offered by the disciples as a matter of respect to the spiritual master. It is not necessary that a sannyāsī have a garland like this, but if it is offered with respect he does not refuse.
Interviewer: Now, one more thing, you have some paint or color down your forehead and your nose and on all your followers who are here in the studio.
Prabhupāda: Yes. These marks are a temple of Kṛṣṇa. We mark these different twelve parts of the body. The idea is that we are being protected by God from all sides.
Interviewer: One other thing, I went to shake hands with everybody and I found that all your right hands were wrapped. What is the significance of that?
Prabhupāda: Yes. That wrapping... It is not exactly wrapped. It is a bag for our beads. We are chanting Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. So the beads are supposed to be sacred and therefore we keep it in a bag so that it may not touch the dust or any other impurities. So it is not wrapping, it is covering of the sacred beads.
Interviewer: Now I just want to read one section here. I think you'll be able to... "The International Society for Krishna Consciousness began when Swami Bhaktivedanta arrived from India with $2 on his person, a metal suitcase full of ancient-looking books and a cotton cloth robe, colored yellow, as a sign of the renounced order of life. In India, men of his order are completely dedicated to propagating the spiritual life of a mendicant wanderer. He had wandered across the sea upon the order issued to him by his guru who told him he should prepare to go to America to teach the principles taught in the Bhagavad-gītā and to translate the sixty volumes of the Śrīmad-Bhāgavatam into English." Now, are you a guru?
Prabhupāda: Yes, I am the spiritual master of this institution, and all the members of the society, they're supposed to be my disciples. They follow the rules and regulations which I ask them to follow, and they are initiated by me spiritually. So therefore the spiritual master is called guru. That is Sanskrit language.
Interviewer: Guru means teacher.
Prabhupāda: Guru means not exactly teacher. Guru, the word, means heavy. Heavy. H-e-a-v-y, heavy.
Interviewer: Is guru and swami the same thing?
Prabhupāda: Swami means practically the same idea. Swami means the master of the senses. One who has not control over senses, he cannot become guru. The renounced order means he's strictly away from all kinds of sense gratification, especially sex life. Therefore, he's called swami. Swami means the master. One who has become the master of the senses, he can become the spiritual master of the society. That is the idea.
Interviewer: The swami... Now did I understand you to say the swami has no sex life?
Prabhupāda: No, certainly not.
Interviewer: Certainly not. All right, now when you...
Prabhupāda: Well, actually sex life is allowed only to the householders. According to Vedic culture, sex life is restricted. There are four divisions of society. The brahmacārī is strictly forbidden for sex life. The vānaprastha, they are also forbidden for sex life, and the sannyāsī, they are also forbidden for sex life. So out of four divisions, three divisions are strictly forbidden for sex life. Only the householders they can have restricted sex life with married wife simply for begetting children. That is the Vedic culture.
Interviewer: Only for propagating children.
Prabhupāda: That's all.
Interviewer: Then there is a similarity to Catholicism. The priest is supposed to be celibate.
Prabhupāda: Certainly. Anywhere there is spiritual conception, sex life is not indulged. Anywhere, either it may be Christianity or Hinduism... Sex life is materialism. That is opposite number of spiritualism. So people are trained gradually to refrain from sex life. And in the sannyāsa life he's completely trained. Therefore he's allowed to move in the society for preaching spiritual education.
Interviewer: The whole world has heard of the Maharishi Mahesh. Is he part of your order?
Prabhupāda: No. I have heard so much in the paper.
Interviewer: He is the world's most famous guru at the present time.
Prabhupāda: He's not guru. But he's advertised his name like that (laughs). A guru is different thing. But people are, in your country, in the western part of the country, of the world, people are after some spiritual information. So anyone who comes professing as spiritualist, he is welcome, and if he flatters, then it is very convenient to get followers. So we don't follow exactly in that way. We follow exactly the principles of Vedic ways of life. So in that way, sex life for a sannyāsī is strictly prohibited.
Interviewer: So many of the people are going to him for meditation. Is meditation part of your philosophy?
Prabhupāda: Yes. But meditation as this Maharshi or any other swami or..., are professing, that is not exactly the process of meditation. The standard meditation is described in Bhagavad-gītā. That is very difficult job. You have to select a solitary place, you have to sit in a certain posture, you have to regulate your life, complete celibacy, eating, sleeping... There are so many rules and regulations that that sort of meditation is absolutely impossible for the present way of life. For the present generation, the chanting, vibration of holy name of God, is recommended in the scriptures. It is said that meditation was possible in the Satya-yuga, when people were cent percent pure. And they are... For the present, mostly, people are impure. So they cannot execute meditation as it is described in the standard scriptures.
Interviewer: Is yoga part of meditation?
Prabhupāda: Yoga is a very broad term. Yoga means to connect with the Absolute Truth. That is yoga. Yoga means connecting link. So there are different varieties of yoga. Just like one staircase, it is the connecting link to the top floor. So that is, everywhere you can say staircase, but one who has crossed a few steps and one who has crossed a few floors, they are not on the same level.
Interviewer: I'd like to read one thing. This is evidently said by a man named Swami Śiva Premānada of New York's yoga center. He said, "If one has the time to put in about eight or ten hours a day for ten years, one might develop the power to see through a wall through meditation. I've seen people develop X-ray vision, but I've never seen the point of paying such a heavy price for it."
Prabhupāda: But I don't think it is practical that one can meditate for eight to ten hours or twelve hours.
Interviewer: For ten years.
Prabhupāda: But it is... Yes, for ten years. It is most impractical proposition. Therefore, as recommended, we have to follow the regulation as recommended in the scriptures. For the present age, this meditation. Now, last night we had saṅkīrtana in the public library... Where is that? Oakland. So all people immediately joined us as soon as we began to chant Hare Kṛṣṇa. Immediately there is effect and there is no rules and regulation that you have to do this or that. Simply join, Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma... We had lectured in the YMCA Sunday School, little boys and children, they also joined with us. We performed this Hare Kṛṣṇa chanting in the park, the children, old men, young men, everyone joined. It is...
Interviewer: Do you have a temple here, Swami, or do you meet in libraries?
Prabhupāda: No, we have got a temple here. Actually it is Frederick Street, 518.
Interviewer: What does your temple look like?
Prabhupāda: It is temple, just there is Deity, Rādhā-Kṛṣṇa Deity and it's very, a place of sanctuary. If you go there you'll find immediately some impulse of spiritual idealism.
Interviewer: Do you have altars?
Prabhupāda: Yes.
Interviewer: Do you have any of the other things you find in the inside of churches?
Prabhupāda: Yes. Yes, we have altars, we have pictures. We offer fruits, flowers, incense, and immediately, by combination of these things, there is some spiritual atmosphere, and there is chanting. So people enjoy it very nicely.
Interviewer: We're talking with Swami A.C. Bhaktivedanta, head of the International Society for Krishna Consciousness. If you have questions our numbers are 478-3456, in the East Bay 832-9707, in San Jose 272-1233. [break] A.C. Bhaktivedanta, International Society for Krishna Consciousness. What does the word Kṛṣṇa mean?
Prabhupāda: Kṛṣṇa is, means all-attractive. Kṛṣṇa.
Interviewer: Would you put those earphones on, Swami? (gives phone numbers again) Hello, you're on the air on KGO with the Swami.
Caller (Gargamuni): Hello, Swamiji?
Prabhupāda: Yes.
Gargamuni: I'd like to ask a question.
Prabhupāda: What is that?
Gargamuni: Why is this human form of life, why is this human life in such a diseased condition with war, pestilence, and famine?
Prabhupāda: These are miserable conditions inflicted by material nature just to remind the conditioned soul that this conditioned life in the material nature is not for you. There is another place where you can live very peacefully. Just like in the prison life there is always infliction of miseries. If in the prison life one is comfortably situated, then he'll never go out, he'll try to live there. So these material inflictions of miseries reminds us that this place is not suitable for us. It is not our place. Our place is back to Godhead, back to home. Therefore these are the reminders that you must leave this place.
Gargamuni: Yes. Also, what is our true identity?
Prabhupāda: What is that?
Gargamuni: What is our true identity?
Prabhupāda: Actual identity?
Gargamuni: Yes.
Prabhupāda: Actual identity is that you are spirit soul. And this material body is your covering. Just like dress. Just like when you dress, the real body is there. Similarly, we are within this material body. So we are taking more care for the dress and not for the body actually. But when a body is dead we can understand that there is something missing. That missing thing is the soul. In the modern educational field there is no department of knowledge to understand that what is that missing part. There are so many theories, but they are not practical. Therefore we have to understand the soul and its constitution from authoritative scriptures like Bhagavad-gītā. Then we can understand our identity actually. And in the Śrīmad-Bhāgavatam it is said that persons who are identifying themselves with this material body, they are not actually human beings. They are counted amongst the asses and cows. So that is ignorance or illusion.
Interviewer: Thank you, caller.
Gargamuni: Oh.
Interviewer: Now, I want to ask you something. You said we live in a bad world, but through our mind, our soul, we can escape.
Prabhupāda: Yes.
Interviewer: Or through Kṛṣṇa consciousness. We're not solving anything then by doing that. We're sort of, in our own mind, we're running away.
Prabhupāda: Yes, that running away is the best sol... Suppose you are put in a prison house. The solution is to go out of it. If you want to make adjustment of the prison house, that is impossible. You may be a first-class prisoner or second-class prisoner, third-class prisoner, but you will remain a prisoner. But if you want freedom, then you must go out of the prison walls.
Interviewer: But I notice you have many, you seem to have a lot of young men who are part of your organization. These young men must face the material problems of today like the draft and Vietnam and everything.
Prabhupāda: Yes.
Interviewer: Isn't it difficult to belong to Kṛṣṇa consciousness and exist in this world we must exist in?
Prabhupāda: Yes, the thing is that persons who are in Kṛṣṇa consciousness anywhere, even they are put into a very uncomfortable position, they are not suffering in the same way as ordinary man.
Interviewer: Oh, we have people who want to talk to you. Caller, you're on the air with the Swami on KGO.
Caller (Gargamuni again): Thank you. Hello, Swamiji?
Prabhupāda: Yes?
Gargamuni: What is the perfection of this life?
Prabhupāda: The perfection of this life is to understand oneself, what I am. This is the beginning. Why I am suffering? If there is any solution of this suffering? And there are so many things. These questions should be there. Unless a man is awakened to these questions, that "What I am? Why I am suffering? Wherefrom I have come, and where I have to go?" then he's considered on the animal level. Because animals, they have no such questions. It is in the human form of life these questions are there. And their answers are all there in the scriptures. So if we are inquisitive and follow the answers from authoritative sources, then the solution of life is there.
Interviewer: Thank you caller. So, know yourself.
Prabhupāda: Yes.
Interviewer: Know yourself. I have some more questions. We're talking with Swami A.C. Bhaktivedanta, head of the International Society for Krishna Consciousness. (radio ad:) ...And you can sell anything by reaching more than two million who read the Chronicle and the Examiner. [break]
Girl caller: ...Gargamuni Prabhu. All glories to Gargamuni Prabhu! [break]
Interviewer: You believe that sex is only for having children. You do not believe in alcohol or the use of any stimulants.
Prabhupāda: No, that is prohibited.
Interviewer: What do you believe in?
Prabhupāda: We believe in Kṛṣṇa consciousness. We have to purify. Just like this is also a belief, that you will be happy by drinking alcohol. That is your consciousness. I don't believe in that.
Interviewer: Do you have certain dietary rules for which you do not eat?
Prabhupāda: Oh, yes. Certainly.
Interviewer: What do you not eat?
Prabhupāda: We don't eat anything which is not offered to Kṛṣṇa. We first of all prepare foodstuff as recommended in the scripture. They are mostly from vegetable, grains, fruits, milk. So we have got enough food.
Interviewer: No meat of any kind.
Prabhupāda: No. No meat, no onion, no garlic, no intoxication, no liquor, we don't smoke even, we don't take tea, coffee. We simply take what is absolutely necessary for keeping the body fit to execute Kṛṣṇa consciousness. We don't indulge in luxury..., or for the satisfaction of the tongue.
Interviewer: All right. Caller, you're on the air with the Swami on KGO.
Caller: Yes, Swamiji, I'd like to know where in India was your native place.
Interviewer: Where in India did you come from originally?
Prabhupāda: Oh, I was born in Calcutta. But after my acceptance of this renounced order of life, I am inhabitant of Vṛndāvana.
Caller: Of where?
Prabhupāda: Vṛndāvana. V-r-i-n-d-a-v-a-n. Vṛndāvana is a sacred place. It is about 90 miles south of New Delhi, capital of India.
Caller: Yes, yes, I see. One thing I just wanted to clarify, did you... are you are follower of Lord Kṛṣṇa?
Prabhupāda: Yes.
Caller: That's all I wanted to know. Thank you.
Interviewer: The callers know more about the subject today evidently than I do. Now, your guru told you to be a wanderer.
Prabhupāda: Yes. A sannyāsī means itinerant teacher. He will wander and teach from door to door.
Interviewer: When was it that you arrived from India with $2?
Prabhupāda: It was in September, 1965.
Interviewer: Several years ago.
Prabhupāda: About three years before.
Interviewer: Now, you met a gentleman by the name of Harvey Cohen?
Prabhupāda: Yes.
Interviewer: And how has he helped you?
Prabhupāda: Yes, in the beginning he helped me. Because I rented one room. That was $72 per month. So...
Interviewer: Was this in New York?
Prabhupāda: In New York, yes, Seventy-second Street West. So whatever there was shortage, he was supplying. I was getting some money by contributions in my lectures. But in the beginning my all expenditures were not sufficient collection. So the deficiency he was giving me.
Interviewer: Did he aid you in setting up the first center or temple?
Prabhupāda: No, I started my temple in 1967, first July.
Interviewer: In New York.
Prabhupāda: New York, yes.
Interviewer: How many temples are there now?
Prabhupāda: Now we have got six temples. One in New York, one in San Francisco, one in Los Angeles, one in Boston, one in Montreal, and one in Santa Fe. And another one of our students has gone to Buffalo, he's on the professional, for starting another temple.
Interviewer: How many people belong to these six temples?
Prabhupāda: In each temple there are average about fifty people.
Interviewer: Fifty people.
Prabhupāda: Yes.
Interviewer: Are they mostly young people? From the calls we've been getting and from the people here in the studio...
Prabhupāda: Yes, they are invariably all young boys and girls. Yes.
Interviewer: All right, hold for one second. We're talking with Swami A.C. Bhaktivedanta, head of the International Society for Krishna Consciousness. [break] And our telephones are open to you. (gives phone numbers again). What hair cut? Oh, is there any significance of your hair cut over there? Is there a microphone over there we can get you on? Put that other one over there. Because we have several young men here in the studio with the Swami. What is the significance of your hair cut?
Subāla: Well, my head is shaved and I have a, what's known as a śikhā on the back of my head. This śikhā is a sign that I'm a Vaiṣṇava, which is a follower of Kṛṣṇa's.
Interviewer: Do you live here?
Subāla: I'm from the Santa Fe temple, I'm just visiting here.
Interviewer: How did you end up in this Kṛṣṇa order?
Subāla: I was looking for a man who could tell me the answers to the questions that Swamiji mentioned before, such as "What am I? What is God? What am I doing here?" And Swamiji was the first one who could answer these questions satisfactorily. And I could see that the process of Kṛṣṇa consciousness is no phony bluff. I could see it really works because I saw people making progress in it. And I made progress myself by chanting. So I accepted him as my spiritual master, because he was the only one...
Interviewer: Do you accept a new name?
Subāla: Yes.
Interviewer: Well, what is your name?
Subāla: Subala dāsa Adhikārī.
Interviewer: So each one accepts a new name.
Subāla: Yes. The initiation by the spiritual master is known as the second birth. You enter the spiritual world by taking a second birth. Your spiritual life begins.
Interviewer: Do you still live in, quote, the rest of the world, the outside world, or is your whole life within the Kṛṣṇa consciousness?
Subāla: My whole life is within Kṛṣṇa consciousness, but yet, at the same time, I function within the world at large.
Interviewer: We have a lot of people who have some questions here, and caller, you're on the air on KGO with the Swami. Hello.
Caller: Hello?
Interviewer: Go ahead, sir.
Caller: Is this Swami?
Prabhupāda: Yes.
Caller: What is God?
Prabhupāda: What is God? That's your question?
Caller: Yes.
Prabhupāda: God means the controller. Everywhere we have got some controller. So... But you will find there is another controller over the controller. So if you go on searching one after another, controller and the supercontroller, and, or the next controller, next controller, in this way, when you come to a place when the controller is absolute, there is no other controller, He is God.
Interviewer: Thank you caller. That's... Something... I get the impression that all the calls today are people within Kṛṣṇa consciousness. I would like to hear some other people with questions here. Caller, you're on the air with the Swami on KGO.
Caller: Yes. Swami, you say you have to know yourself. Now, how does a person go about knowing when he knows himself, who he is and what he is. In other words, when does he reach the stage where he says, "Hah! I know where I am and what I am."
Prabhupāda: Yes, there are two different processes of acquiring knowledge. One process is to research oneself by his own endeavor, by his limited sense speculation. And another process is to know from the authority. Just like deductive process, we say, man is mortal. This knowledge is received from higher authorities, just like our teacher or parents, we understand that man is mortal. Another process is one can make research whether actually man is mortal.
Caller: Well, is there some kind of a spiritual signal you get within yourself that tells you this?
Prabhupāda: No, your question is what I am? So this what I am, you can search yourself by your mental speculation, that is one way. Another way to understand your position, from higher authority. So we take this process. We understand what I am from higher authority, Kṛṣṇa. Kṛṣṇa says that He is God, and He says, "All these living entities are My part and parcels." So we are component parts of the Supreme Lord. Therefore as the component part of machine is to cooperate with the full machine, so our duty is to cooperate with the Supreme Lord. That is our identity.
Interviewer: Thank you, caller.
Caller: Thank you.
Interviewer: To join Kṛṣṇa consciousness is a total commitment, then, to your way of life.
Prabhupāda: Yes, it is total commitment to the way of life as it is prescribed in the Bhagavad-gītā, the science of God.
Interviewer: Must one renounce his present religion?
Prabhupāda: No, not necessarily. Religion is a kind of faith. So naturally, if you go to the higher standard of life, the stereotype faith does not act there. So this understanding, Kṛṣṇa consciousness, is transcendental to all religious faith. Faith you can change. But this you cannot change. Your constitutional position as part and parcel of God is never to be changed. You may accept a faith as Christianity or accept a faith, Mohammedanism. That is a mental situation. But this is your actual constitutional situation that you are part and parcel of the Supreme. That cannot be changed.
Interviewer: What happens in your temples. Do you have services like other religions?
Prabhupāda: Yes, generally we chant this mahāmantra, Hare Kṛṣṇa, and then we deliver speeches from Bhagavad-gītā, Śrīmad-Bhāgavatam, and then there are questions, we answer, and in that way the audience and the disciples they become enlightened and they advance.
Interviewer: But there's no sermon as we would know in other churches?
Prabhupāda: That is, you can call sermon, because there is prayer song and there is, I mean to say, recitation from scriptures...
Interviewer: Well, you have six chapters, so evidently you cannot be everywhere at once. Who is in charge of a temple when you're not here?
Prabhupāda: The students are being trained. The students, they also speak the same thing. There is nothing new. I also speak from the Bhagavad-gītā and the students also speak from the Bhagavad-gītā. The Bhagavad-gītā is the same in all the centers. But it may be because I have little more experience I can explain them a little more nicely. And the students, they also explain according to their experience. But the principle is the same.
Interviewer: Caller, you're on the air on KGO with the Swami.
Caller (woman): Ah, yeah. I'm not involved with it, but I'm curious. I'm wondering if there's any similarity between meditation and hypnosis? In other words, the hypnotic state?
Interviewer: Or is meditation self-hypnosis? Is that what you're asking?
Caller: Is it similar? It sounds like it might be.
Interviewer: Swami?
Prabhupāda: I do not know what is self-hypnosis.
Interviewer: Hypnotizing yourself.
Prabhupāda: No, it is no question of hypnotizing. Meditation means to search out what I am. Just like if you sit down quietly, if you see your body, first of all see your finger, and question whether I am hand? You'll say, no. Whether I am this head? You'll say no. Whether I am this leg? Because everywhere I will say, "It is my hand, it is my head, it is my leg, it is my sole." Everything "my." So you have to find out what is "I."
Caller: I see.
Prabhupāda: Unless you come to that point, what is "I," there is no meaning of meditation. Then the meditation is finished. Now, the activities after meditation begins. Meditation is to search out what you are. As soon as you know your identity, then your real activity begins. So we take it from Bhagavad-gītā what is my real identity and begin our service. So that is called devotional service.
Interviewer: We're talking with Swami A.C. Bhaktivedanta, head of the International Society for Krishna Consciousness. We'll be back in a minute. [break] KGO.
Caller: Yes, I wanted to ask the Swami if he didn't think that the teachings of Jesus Christ expressed exactly what he's saying. I'm not speaking of orthodox Christianity as such, but the essence of what Jesus said about the Father within and "If thine eye be single, thy body shall be full of light," and the beautiful phrase that he said, "Before Abraham was, I am." Has he studied anything about the teachings of Jesus?
Interviewer: Swami?
Prabhupāda: We don't disagree with the teachings of Lord Jesus Christ because he's speaking also the same thing which we are also speaking, about the science of God.
Interviewer: But she, I think she's saying, couldn't you just have taken the teachings of Jesus Christ as your religion?
Prabhupāda: But there is already adjustment...
Caller: (breaking in) No, I'm not saying that. I'm saying that I believe that the Swami and many others who practice meditation and study the Gītā are really dealing with the same premise, the first cause, that Jesus spoke of.
Prabhupāda: Certainly.
Caller: Right?
Prabhupāda: Yes, certainly.
Caller: Yes, that's what I wanted to know. I think there is a comparison, not between organized religion as such, but just getting down to the bare facts of what Jesus spoke about. I think there's a similarity.
Prabhupāda: There is similarity, but one thing is, just like mathematics taught in the lower class. Two plus two equal to four is equally applicable in higher mathematics, two plus two equal to four. In higher mathematics it does not become two plus two equal to five. Similarly, the teachings of Bible or teachings of Bhagavad-gītā are the same, the same "two plus two."
Caller: Right, right...
Prabhupāda: But in the Bhagavad-gītā, it may be taken as higher mathematics. That's all.
Caller: You know, may I ask you one thing, I read some parts of the Bhagavad-gītā is it? And it said that knowledge is enveloped in ignorance, hence all men are deluded.
Prabhupāda: Yes.
Caller: And I thought that was a profound...
Prabhupāda: Real, our real knowledge is covered by delusion.
Caller: Yes.
Prabhupāda: Yes, the real knowledge is that I am spirit.
Caller: Yes.
Prabhupāda: But we are identifying ourself with this body. Therefore we are covered in our knowledge, actual knowledge.
Interviewer: Thank you caller, very much. Bye bye. Twelve minutes before four on KGO. And, caller, you're on the air with the Swami on KGO.
Caller: Yes, hello Swami. I would like to know how you get your money to make all your trips to India and New York and Mexico. Who provides you with money?
Prabhupāda: I was provided free passage in a shipping company.
Caller: You was what?
Prabhupāda: Free passage.
Caller: Free passage. Who pays for that free passage?
Prabhupāda: Oh, free passage, there was no question of payment. The shipping company carried me free.
Interviewer: Shipping company carried him free.
Caller: The shipping company carried you free. Who buys your food for you?
Prabhupāda: When I came, I came with some introduction letter. So my guests, they provided me.
Caller: Your guests provide you. In other words, you're a free-loader.
Prabhupāda: Yes.
Caller: Why do you set up your church into an area like the Haight-Ashbury? Your so-called temple?
Prabhupāda: Our so-called temple?
Caller: Your so-called temple. Why do you set up a place like that in the Haight-Ashbury?
Interviewer: I'll rephrase it. I'm going to punch her out. Why is your church located in the area of the hippies?
Prabhupāda: It is not for particularly selected the hippies' quarter, but the boys they found a cheaper place in that quarter. Therefore they occupied that place.
Interviewer: Cheapest place you could find.
Prabhupāda: Yes. Because we are not very rich institution. So we found it cheaper. So we selected it. It is not for the reason that because it is hippie quarter, therefore we selected it. No.
Interviewer: Actually, most hippies couldn't join your religion because they take drugs...
Prabhupāda: Yes, we are completely different from the hippies, because hippies they are addicted to sex and intoxication, and these things are completely forbidden in our temple.
Interviewer: You do perform wedding ceremonies?
Prabhupāda: Yes.
Interviewer: What is your wedding ceremony like?
Prabhupāda: The same chanting, Hare Kṛṣṇa.
Interviewer: Is it considered a legal wedding ceremony in this country?
Prabhupāda: Yes, our society is incorporated under the religious act of New York state.
Interviewer: All right, caller, you're on the air on KGO with the Swami.
Caller: I'd like to tell your guest that the other day I received a beautiful letter from the Boston āśrama from Miss Prudence Farrow, Miss Mia Farrow's sister... Are you listening?
Interviewer: Yeah, you got a letter from Mia Farrow's...
Caller: No, her sister, yes, Prudence, from this gentleman's Boston āśrama.
Prabhupāda: No.
Interviewer: No, it's some other group in Boston, she doesn't belong to this Swami's group.
Caller: Okay, okay.
Interviewer: Mia Farrow's sister?
Devotee: He's confusing us with Maharishi.
Interviewer: Yeah, okay. We'll be back in a minute. [break] Could we hear the chant maybe with everybody here? Is it possible? Can we get some microphones over there? You didn't bring what?
Devotee: We can use our hands.
Interviewer: Get everybody on the mike. Okay. (Prabhupāda and devotees all chant in unison, clapping hands, for a few minutes) (Prema-dhvani by Prabhupāda)
Interviewer: That is the opening of your ceremony?
Prabhupāda: That is, at the end we...
Interviewer: At the end.
Prabhupāda: Yes, thanks(?) to the devotees.
Interviewer: All right, thank you. Caller, you're on the air with the Swami on KGO.
Caller (woman): Oh, hi. Is this on? I just wanted to ask to Swami where karma enters in as far as his teachings are concerned and also whether his concept of God is that of a being that is good and so reflected through healings?
Interviewer: Okay. Karma, is this a part of your religion?
Prabhupāda: Yes, karma. Karma means work, fruitive work. As you work, as you sow...
Caller: I'll take my answer on the air please, okay?
Interviewer: Go ahead, Swami. She's just going to listen to your answer on the radio. Go ahead with your description of karma.
Prabhupāda: Karma means fruitive work. Just like you are laboring for some wages. You get your wages. Similarly, this material world our work is rewarded. Good work is rewarded with good benefit and bad work is punished. This is the law of karma.
Interviewer: And the other question is "Do you feel God is good?"
Prabhupāda: Yes.
Interviewer: We are out of time, we want to thank you very much for...
Prabhupāda: God is good, yes, certainly. (devotees laugh)
Interviewer: ...for all of you here. And your local temple is at 518 Frederick here in San Francisco. Should I give the phone number in case people want information?
Guru dāsa: All right.
Interviewer: Phone number is 564-6670. Oh, you changed it? What is it now?
Guru dāsa: 731-9671. (end)