No Labels (really)

Prabhupāda: Yes, designation means falsely identifying that I am this body. Now the soul is in this body. Next time the soul is in another body. So according to the body we are having designations. As soon as we get American body, I think myself American. Next life, if I get a body of a dog, then I think myself dog, designate. According to the body I create my designations. But one has to become free from all designations. That is called liberated stage. This is own constitutional position. That position is eternal servant of God. That is the real position of every living entity. But because at the present moment the living entity is in contact with matter, so according to the material modes of the body, he's identifying himself with this body. That is called material designation. "I am American." "I am Englishman." "I am Hindu." "I am Muslim." "I am this." "I am that." These are all designations. 

So real perfection of life is without designations. And that is the real constitutional position. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109]. Actual, position of the living entity (indistinct) So that is the perfection of life. And human life is especially meant for, to come to that transcendental position, without any designations. 

Our Kṛṣṇa consciousness movement is for that purpose. One should be always thinking of Kṛṣṇa or God. That position is perfect (indistinct). And if one keeps himself in that designation-less position, always thinking of himself, as part and parcel of God, then next life he goes back home, back to Godhead. Tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. After quitting this body he does not come back again to take another material body. He takes spiritual body, or develops a spiritual body and goes back to home, back to Godhead, which means eternal, blissful life of knowledge our, this Kṛṣṇa consciousness movement is for that purpose. 

We are trying to bring all men..., of different dimensions, different divisions, to come to this position, always thinking that I am part and parcel of God. My real position is to serve God. Just like this finger is part and parcel of my body. The business of the finger is to serve the body. So long it is in normal condition, the finger is meant for serving the body. When the finger is painful or in abnormal condition it cannot serve the body. Similarly, the living entity, being part and parcel of God, when we cannot serve God that is his abnormal condition. And when he serves God that is his normal condition. That is designation-less position. That is our program.
 
Dr. Weir: That's very interesting. To my mind the nearest approach in the Christian religion is the Unitarian position, which I don't know if you studied.
 
Prabhupāda: Christian religion is practically, from the name it appears-Christian and "Kṛṣṇian". Original word of this "Christ" comes from the Greek word "Christo".
 
Dr. Weir: Anointed.
 
Prabhupāda: Yes. This "Christa" is Kṛṣṇa.
 
Dr. Weir: From the Sanskrit?
 
Prabhupāda: Yes. Kṛṣṭa is the popular word for Kṛṣṇa. And Kṛṣṇa is always anointed with tilaka. We follow this tilaka, Kṛṣṇa, anointed, with this sandal pulp. So, so far I think, there is some very nearest relationship with this Christian and "Kṛṣṇia". Kṛṣṭa means love, love of Godhead or love. We are preaching also the same philosophy. Try to... Not try. The love of Kṛṣṇa is there in everyone's heart, but it is covered. And being covered, it is misplaced. We are loving our society, loving this body, loving our family, loving our kinsmen, or loving internationally human society. But this love is actually perverted reflection of real love of God. Because the love is not placed in the real place. Therefore we are being frustrated in love. Just like in our country Mahatma Gandhi, he loved his country very much. But at the last moment the countrymen shot him down. He was shot down by his own countrymen. The love was paid by (sic:) shooting him and he lost his life. There are many instances.
 
Dr. Weir: Socrates, Christ, plenty.
 
Prabhupāda: Yes. So here the love propensity is being misplaced in this material world. That should be placed in God. Then the love will be perfection. Just like if you pour water on the leaves of the tree or branches of the tree it is simply a waste of time. If you pour water on the root then the effect of pouring water is distributed. Similarly, foodstuff, if you place the foodstuff on your nose, on your eyes or your ears, it is simply wasted. But if you put foodstuff to the mouth in the stomach immediately the energy derived from the foodstuff is distributed throughout the whole body. Similarly, if you love God then your, automatically your love is distributed to everyone, every entity. But if you don't love, if you simply love your country... Just like an Englishman, you love your country; German, he loves his country, but there is fight between the English and the Germans because the love is misplaced. But if the Germans or the Englishmen or the Indians they put their love in God there will be no more fighting. Therefore our philosophy is to educate people how to love God. That is real religion. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. That is first-class religion which teaches the follower how to love God. And as soon he becomes a lover of God... Just like I am Indian, but I have come to western countries to teach love of God. It is not that I am satisfied only in myself that I love God, that's all right. But due to my love to God I love others also, because I am trying to teach them to love God, the same philosophy. So if people take seriously this movement, how to love God, then human society will be first-rate.


(Room Conversation with His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda and Dr. Weir of the Mensa Society — September 5, 1971, London)

Action, Karma, Destiny

Prabhupāda: So I have seen this instrument. Destiny is very strong. Karmaṇā daiva-netreṇa jantur deha upapattaye [SB 3.31.1]. Therefore śāstra says that you try for that thing which was not possible in many other lives. In each life everyone gets father, mother, son, and the father's duty to son, son, that is going on. When you take birth as demigod-Indra, Candra, Varuṇa—or as human being or as animal the care-taking business is there. Even the small ant during rainy season, when there is so much flood, they take the eggs on the head—you have seen the red ant?—and finding out some place. The care-taking is there. Even the birds, a sparrow. So when their, the season for laying down eggs, they bring some straws, and keep like that to make a nest for taking care of the eggs. So this taking care by the father and mother, beginning from the ant up to the Indra, Candra devas, that is there.


yas tv indragopam athavendram aho sva-karma-
bandhānurūpa-phala-bhājanam ātanoti
karmāṇi nirdahati kintu ca bhakti-bhājāṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.54]


Indra, there is indragopam, one very small insect. It is also called indra, indragopam, insect. And another Indra is the King of heaven. So śāstra says from this Indra to that indra, everyone is bound up by his karma. It includes all others, from this indra to that Indra. Karmāṇi nirdahati kintu ca bhakti-bhājām [Bs. 5.54]. Everyone is bound up by the resultant action of his karma. It cannot be changed. So śāstra says don't try to change your karma-phala. Better utilize that energy for becoming advanced in Kṛṣṇa consciousness. Because you cannot change the destiny. That is not possible. Then shall I not endeavor for improvement of my economic, economic position? No. Why? I am, because destiny, whatever you have got your destiny, you'll get it. How shall I get it? Now suppose if you are put into some unwanted circumstances. You do not want it. You are forced to accept it. So similarly, as distressed condition comes upon you without your wanting, similarly, the position of happiness also will come to you, even you don't have to try for it. Tal labhyate duḥkhavad anyataḥ sukham. Just like distressed condition, unhappiness, nobody wants, but it comes, by force. Similarly, the conditional happiness of life. Because everyone's life is mixed up with some distress or happiness. Nobody can say, "I am simply happy.'' That is not possible. Distress is there, but nobody wants distress. But it comes. So why happiness will not come? So don't waste your time in this way, because you cannot change this. This will come, automatically. You try for Kṛṣṇa consciousness, which you never tried. That is recommended. And there is a Bengali verse, janame janame sabe pitā mātā pāya: to take care of oneself by the fathers, that is available in every life. Because the ant is also taking care. That is not human society, but he's still taking care. The tiger also taking care. The small cubs, they're loitering on the, on the body of the lion, and he is feeling very nice. Even monkeys, I have seen. One monkey came in window, and she had one small child, and somehow or other the child came inside my room. She, that outside monkey, became mad after it. So I had to take... (laughs) The affection is there. The ant, they're affectionate, the snake affectionate, tiger affectionate, man is affectionate. That is given; otherwise who will take care? So therefore the Vaiṣṇava kavi says, janame janame sabe pitā mātā pāya: in every life you'll get father and mother and their protection, kṛṣṇe guru nahi mile bhaja hari ei, but in every life you cannot get Kṛṣṇa and guru take care of. Because unless you get Kṛṣṇa and guru, then you are within the cycle of birth and death. And you get father and mother and their care, that is all right, but kṛṣṇa-guru does not come in that way. That you have to search out. Ei rūpe brahmāṇḍa brahmite kona bhāgyavān jīva guru-kṛṣṇa-kṛpāya pāya bhakti... [Cc. Madhya 19.151]. Because Kṛṣṇa, guru will give you the nucleus of devotional life. Kṛṣṇa guru nahi mile bhaja hari ei.


So actually, that is the fact, and I was going to tell about Śrīdhara Swami. Śrīdhara Swami was a great devotee, so he was thinking of taking sannyāsa. So he was contemplating that "I shall now leave my home and take sannyāsa.'' So in the meantime, his wife became pregnant. Then he thought that "I was thinking like that. Anyway, this has happened, and if I take sannyāsa now, what people will say, that 'His wife is pregnant and he has taken sannyāsa, he has gone out of home.' " So he waited, the child was born, and the mother died. (laughing) Then he thought, "I do not know what Kṛṣṇa desires. Who will take care of this child, motherless child?'' So that he was thinking very deeply. One lizard dropped before him, one small child lizard. Mother gave birth to a child this morning, and the small lizard was staying, and immediately small ant came before the mouth of that small lizard, and he ate. Then Śrīdhara Swami thought, "The every arrangement is there. Why I am thinking of this or that?'' Immediately went away. Actually, that is the position. The actual care is taken by Kṛṣṇa, eko yo bahūnāṁ vidadhāti kāmān, nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He is taking care of everyone.


So destiny is that we should devote our life for awakening Kṛṣṇa consciousness. This human life is meant for that purpose. By nature's way, prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27], nature is bringing us. As soon as we become sinful, we are dropped down to suffer the sequence of sinful life in different varieties. Again, just like a man, criminal, is put into the jail, but when his time is finished, again he is made free. Similarly, the cycle of birth and death, dehāntara-prāptiḥ, tathā dehāntara-prāptiḥ [Bg. 2.13], one after another, is going on. So the animal life means reaction of sinful life, and upper class of life, demigods, means result of pious life. Two kinds of things are there, sinful and pious, through the cycle of birth is going on. But this human form of life or above human form of life, it is a chance for understanding the real value of life, and therefore for human beings there are guidances, these Vedas, Purāṇas, Vedānta-sūtra. It is meant for the human beings, not for the cats and dogs. Anādi-bahirmukha jīva kṛṣṇa bhuli gela ataeva kṛṣṇa veda-purāṇa kaila [Cc. Madhya 20.117]. So it is recommended in the human form of life, first of all training as a brahmacārī, then he may remain as gṛhastha for sometime. The life is divided into four parts, twenty-five years. Suppose I live a hundred years: twenty-five years to become brahmacārī, remain as brahmacārī, and twenty-five years to remain as gṛhastha, family man, and twenty-five years as vānaprastha and twenty-five years as sannyāsa. This is system, Vedic system. Sannyāsa means vānaprastha is the prepāration for sannyāsa, and sannyāsa means completely dedicated to the service of Kṛṣṇa. This is our system. Just like you are spirit soul. Our business is not here. Our business in the spiritual world. Here, by circumstances you have fallen into the material condition, but if you take "This is all-in-all our duty,'' that is not advised in the śāstra. It is circumstances. We have fallen into, under certain circumstances, so we have to take care of. The real duty is to how to save myself from this material entanglement.


So our, this institution, that is our ambition, that we are giving, trying to give facilities, at least to some intending person, especially retired person, to take advantage of this institution. As far as possible live, for we have got rooms like that. Live there and take little prasādam and fully devote time how to advance in Kṛṣṇa consciousness. That is success of life. So it is authorized by the śāstras, pañcāś ordhvaṁ vanaṁ vrajet. Therefore you'll find still. But now the things have changed that every holy places there are so many men retired. [break]


Pradyumna: (chanting Sanskrit to Bhagavad-gītā 1.28) [break]


Prabhupāda: "...with my family member shall come to fight with me, so what shall I say, that I have to kill my nephew, I have to kill my brother, I have to kill my grandfather, this is the fight? No, no I am not going to fight. Let them all fight." That is natural. So read it.


Pradyumna:
vepathuś ca śarīre me
roma-harṣaś ca jāyate
gāṇḍīvaṁ sraṁsate hastāt
tvak caiva paridahyate
[Bg. 1.29]


Prabhupāda: "So how can I kill my brother and nephew and others, family members? So my bow is dropping." Go on.


Pradyumna:
na ca śaknomy avasthātuṁ
brahmatīva ca me manaḥ
nimittāni ca paśyāmi
viparītāni keśava
[Bg. 1.30]


Prabhupāda: Yes, viparītāni. "I came to fight, to gain my kingdom, but I see the opposite." Viparītāni. "I'll not be able to enjoy my kingdom by killing them." (indistinct) Go on.


Pradyumna: Ah, translation?


Prabhupāda: No, no. You can go on.


Pradyumna:
na ca śreyo 'nupaśyāmi
hatvā sva-janam āhave
na kāṅkṣe vijayaṁ kṛṣṇa
na ca rājyaṁ sukhāni ca
[Bg. 1.31]


Prabhupāda: Translation.


Pradyumna: "I do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Kṛṣṇa, desire any subsequent victory, kingdom or happiness."


Prabhupāda: Naturally this will be. Then?


Pradyumna:
kiṁ no rājyena govinda
kiṁ bhogair jīvitena vā
yeṣām arthe kāṅkṣitaṁ no
rājyaṁ bhogāḥ sukhāni ca
[Bg. 1.32]


Prabhupāda: Generally we improve our material condition just to become happy with relatives. When we construct a new house, we invite relatives. So they may come, they will say, "Oh, you have done very nice,'' and he is also pleased, "My relatives, they have seen.'' But "If all the relatives are killed, then how it will be possible for me to enjoy the kingdom?" Yeṣām arthe kāṅkṣitam rājyam.


Pradyumna: Bhogāḥ sukhāni ca.


Prabhupāda: Yes, bhogāḥ sukhāni ca. Then?


Pradyumna: Ta ime 'vasthitā yuddhe.


Prabhupāda: "They, for whom I wanted this kingdom, they are in my path. I have to kill them. So what kind of fight is this?" Then?


Pradyumna:
prāṇāṁs tyaktvā dhanāni ca
ācāryāḥ pitaraḥ putrās
tathaiva ca pitāmahāḥ
mātulāḥ śvaśurāḥ pautrāḥ
śyālāḥ sambandhinas tathā


Prabhupāda: "I have to kill them, all the religious and family members." Then?


Pradyumna: Etān na hantum icchāmi.


Prabhupāda: "I don't like. I don't want this fight." (laughs)


Pradyumna: Ghnato 'pi madhusūdana.


Prabhupāda: "Then let them kill me. I'll tolerate that. But I am not going to kill them." Then?


Pradyumna:
api trailokya-rājyasya
hetoḥ kiṁ nu mahī-kṛte
nihatya dhārtarāṣṭrān naḥ
kā prītiḥ syāj janārdana
[Bg. 1.35]


Prabhupāda: So in this way he decided, or he made a plan, not to kill. From superficial, material point of view, he was very nice gentleman. But Kṛṣṇa actually chastised, kutas tvā kaśmalam idaṁ viṣame samupasthitam, aśocyān anvaśocas tvaṁ prajñā-vādāṁś... [Bg. 2.11]. "You are talking like a very learned man, but you are fool number one.'' This is the instruction of Bhagavad-gītā. And then at last He said that "The most confidential part of knowledge I am telling you," sarva-dharmān parityajya mām e... [Bg. 18.66]. "What I say, you do. That means I am asking you to kill, to do that.'' So he said, kariṣye vacanam, "Yes.'' That is Kṛṣṇa consciousness. "I do not like to do it, but Kṛṣṇa wants me to do, all right." This is Kṛṣṇa consciousness. It is very difficult. (laughing) I do not like to do, but Kṛṣṇa likes to do, I have to do it. This decision is very good. A Kṛṣṇa conscious person, a devotee, is prepared to do anything nonsense for Kṛṣṇa, even in the estimation of ordinary person. People ask me that "You are spreading Kṛṣṇa consciousness and he is, say, encouraging war," because they have got experience of the last two wars in Western country. So when Kṛṣṇa encouraging the war, they do not take it very nicely. They say, "What kind of God He is?" because they have suffered in the war, and then we are presenting a God who is encouraging war. So there was one lawyer, you know, Goldsmith. He helped me, incorporated this...


Devotee: In New York.


Prabhupāda: New York, yes. He was very good friend. So he was asking that "How it is good, Swamiji, that Kṛṣṇa is encouraging war, fight?'' Although Arjuna was making own plan not to fight, Kṛṣṇa took the trouble for instructing him Gītā and then inducing to change his plan: "Go on, fight!''
(A Conversation With His Divine Grace A.C. Bhaktivedanta Swami Prabhupada,  February, 1974)

Kill An Animal Kill A Plant: Same Sin

Girl: Why is it all right to kill any plants? How are they different from animals?

Tamala Krsna: She is asking, "What is the difference between killing a plant and eating it and killing an animal and eating it?"

 
Prabhupada: The same fault. Either you kill animal or plant, the same sin is there just like if you kill an uncivilized and if you kill a big man, the punishment is the same, hanging. You cannot say that "I have killed one uncivilized man." No. That you cannot do. Similarly, you cannot kill even plant. But we have to live. Therefore we can kill plant under the order of the Supreme. Just like I have already explained. Krsna said, patram puspam phalam toyam yo me bhaktya prayacchati [Bg. 9.26]. Patram means plant. So Krsna wants it. So for Krsna's sake we can do that. Just like Arjuna did. Arjuna did not like to kill his brothers, but Krsna said that "This is My desire." "All right, I shall kill." This is Krsna-bhakti. When Krsna says, we can do everything, not for our personal self. Therefore in the Bhagavad-gita it is said, yajna-sistasinah santo mucyante sarva-kilbisaih. That another crude example: just like a soldier. When he is fighting by the order of the state, he is getting gold medal and killing. His business is killing. But the same man, when he comes home, if he kills one person, then he is hanged. Why? He could say that "My business is killing. I am soldier. I have killed this man." "No. This is for your account. On the battlefield you killed for the state's account; therefore you were eulogized. You were given reward." Similarly, we can kill only on the order of the Supreme. Otherwise we cannot kill even a plant. Therefore Bhagavad-gita says, yajna-sistasinah santo mucyante sarva-kilbisaih. Yajna means for the satisfaction of the Supreme Lord, whatever you do, you are not implicated with sinful activities. And bhunjate te tv agham papa ye pacanty atma-karanat [Bg. 3.13]. And a person who is doing on his own capacity, he is simply acquiring sinful resultant action. So the conclusion is: even a plant you cannot kill, what to speak of bigger animals. If one thinks that "I am killing only plants; therefore I am very pious, vegetarian," no. There is no question of vegetarian, nonvegetarian. They are equally sinful. Only those who are taking prasadam [food offered to Krishna], they are free from sinful activities. Yajna-sistasinah santo mucyante sarva-kilbisaih. All right, thank you...

[Conversation with Srila Prabhupada, Sunday Feast Lecture—Atlanta, March 2, 1975]

Trying To Pluck A Flower From The Sky

...(the scientists) they are simply childish. In my childhood I used to watch the tramcars go along the rail. Once I thought, “I shall take a stick and touch it to the wire, and I shall also go along the rails.” The scientists, with all their plans, are just as childish. They spend so much time and money, but what is their purpose? Their effort is hopeless because they do not actually know the purpose of life. The scientists are spending large sums of money, and politicians are financing them, but the result is zero. They are like a doctor who doesn’t understand a particular disease, but who still says to his patient, “All right, first try this pill, and if that doesn’t work, then try this pill.” The doctor will never admit that he doesn’t know the remedy for the disease. The scientists are simply bluffing and cheating. They cannot solve the real problems of life—birth, death, old age and disease—and therefore all their programs are taking place on the utopian platform, which in Sanskrit is called ākāśa-puṣpa. Ākāśa-puṣpa means “a flower from the sky.” All their efforts to know the truth by exploring outer space are like trying to pluck a flower from the sky.
To give another example, the scientists act like foolish ducks. In India we may sometimes observe a duck following all day behind a bull. The duck is thinking that the testicles of the bull are a fish. In India this is a common sight. The bull is walking, and all day the duck is walking behind, following that big fish and thinking, “It will drop, and I will eat it.”
[His Divine Grace AC Bhaktivedanta Swami Srila Prabhupada, The Twelfth Morning Walk: May 17, 1973]

Who is giving the pushing?

Prabhupāda:" Motion. So one must give the motion. Then another motion, another motion, another motion. Just like big, big, that trucks, railway, trucks. The engine pushes one truck. Have you seen shunting? The, the truck pushes. Another truck, another, kat, kat, kat, kat, kat, kat, kat, kat. Like that."
Brahmānanda: Shunting, yeah.
Prabhupāda: "So who is giving the pushing? The living entity, driver. A big truck is being pushed: kata kak kata kak kata kak kata kak, one after another. Similarly the whole creation, Kṛṣṇa is giving the pushing. Then one after another, one after another, one after another working. You see. mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. That is stated in the Bha... mayādhyakṣeṇa. Kṛṣṇa gives the pushing first. Then everything comes, one after another. But His pushing capacity is so perfect that everything is coming out perfect, perfect, perfect, perfect. Just like Kṛṣṇa says: bījo 'haṁ sarva-bhūtānām [Bg7.10]. "I am the seed of everything created." Now take the seed of the banyan tree. Kṛṣṇa has created. He says, "I am the seed." Now you sow the seed. A big tree will come out. Big tree will come out. Not only big tree. Many millions of seeds will come out of it. And each seed, again big tree. So the original seed, Kṛṣṇa, pushes. Then one after another, one after another, one after another... So you are simply observing when the things are coming into existence by such pushing. But you are trying out, trying to find out who is the original pusher. That you do not know. That you do not know. Who has originally pushed this energy? That you do not know."
[Morning Walk -- December 3, 1973, Los Angeles]

Alexander The Great & The Robber

Prabhupāda: Alexander the Great, you have heard the name?

Mālatī: Yes.

Prabhupāda: 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.