# March 30 *Lectures from this day: 10 recordings* --- **[[spoken/660330pu.ny|Purport to Bhajahū Re Mana — March 30, 1966, New York]]** --- **[[spoken/690330le.haw|Lecture — March 30, 1969, Hawaii]]** **Gaurasundara:** ...*parama-guru*, Śrī-Śrīmad Bhaktisiddhānta Sarasvatī has discussed that this world is like a museum and you can understand it if you just consider it. If you know so many corridors of the museum, so many displays but one thing that we don't know very well is the curator or the proprietor of the museum. We sometimes become fascinated how intricately things are working but still that's so foolish, as to insult the curator by denying his existence. Anyway there are many observations that we could make to better understand our situation. One thing is that we can notice the feature of motion in this existence all around us. So unless we consider motion apart from the even more deluding aspects of time. Motion can be seen in any natural body, take for example a ball. A ball has the tendency if it is not in motion to remain at rest and if this contacted by another mover or an entity in motion then that ball can begin to move. There is a law in physics that was formulated by Newton. That a body at rest will remain at rest in the absence of contact with a body in motion. So some of us this becomes obvious, that we can understand the sequence of mover and the moved. Something that is at rest in order to begin to move it has to be touched by a mover. We can examine everything around us. --- **[[spoken/710330bg.bom|Bg 7.4-5 — March 30, 1971, Bombay]]** **Prabhupāda:** ...to the common understanding how Kṛṣṇa is everything. Kṛṣṇa, *sarva-kāraṇa-kāraṇam.* --- **[[spoken/720330le.bom|Pandal Lecture [Hindi] — March 30, 1972, Bombay]]** **Prabhupāda:** Eating is taken as enjoyment, and the enjoyer is the Supreme Lord. So, when we decide to enjoy ourselves imitating God then we are forced to come to this material world. *kṛṣṇa-bahirmukha hañā bhoga-vāñchā kare* [*Cc. Madhya* **13.80**], there is no difficulty in understanding this. For example, a servant is working for a very rich man but one such servant thinks " Oh, I am stuck as mere servant of this person, wish I could get all of his wealth." Such an attitude is but natural. Due to the minute independence the living entity has, he tends to think that way but actually, his constitutional position is to be the servant of the Supreme Lord. The *jiva* is eternally the servant of Kṛṣṇa but when he refused to act in such servitorship thinking "Why should I be servant of Kṛṣṇa? I shall become Kṛṣṇa myself." This goes on here as well. Those who... *na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ* [[bg/7/15|[Bg. 7.15] ]] those who are engrossed in sinful activities continuously they are known as *duṣkṛtinah*. *Krti* means those who have a good brain. Those people who have good brain substance. But is not enough just to have a fertile brain. One has to engage his brain in good deeds. We may see very big, big thieves and smugglers who are agreeably ingenious but they need to engage their brains in good deed. Brain can be used in whichever activity we wish to engage The material nature has provided us with all the facilities. If one wishes to become a thief then he will become the greatest of all thieves and if you wish to become a devotee then the nature will provide you a brain with which you can become greater than the creates devotees. This is all **up to** you. So, as soon as we decide to not engage our intelligence in the service of God and wish to employ it for our own enjoyment then we are forced to come down to this material world. This we should understand. If anyone asks why we are thrown in his world? This material world is the world of miseries and the miseries are like this—we are forced to constantly work hard. For this reason the Supreme Lord named it *duḥkhālayam*: the house of all miseries* [Bg. **8.15**]. For enjoying whatever little happiness we do, we have to suffer to achieve it. To earn money, even if we do earn a lot of money then also, after enjoying it for ten, twenty, fifty years, somehow we may enjoy... now we can lose all that wealth while trying to enjoy. Or else, we have to give up this body anyway. The money will be left just where is was. Then you will have to take up another body according to your past activities, *karma*. That body can be of a man or even of a dog. This depends on one's own *karma*. That is why the desire to enjoy in this material world is *māyā* for there is no happiness here. Kṛṣṇa says, *duḥkhālayam aśāśvatam* that this is a place for miseries. One may think that never mind I may enjoy or suffer, I have earned so much money and made this big house, let me enjoy here. But that will also not be allowed by material nature. Not more than ten, twenty or fifty years. Therefore, it is called *aśāśvatam*, not eternal. This is a place for those who wish to enjoy by imitating the Supreme Lord for a few days. But the real bhokta, enjoyer is the Supreme Lord. Just like there is *rāsa* *lila* within the pastimes of Kṛṣṇa and the greatest fools are those who try to imitate this *rāsa lila*. So, the desire to imitate God and try to become God brings us to this material world. And according to one's ability, known as karma in this case, people are able to achieve different abilities to enjoy. Just like this city of Bombay, the soil of this city Bombay and the air of this city of Bombay are the same for everyone but someone becomes a millionaire whereas others don't even have a place to stay. They go to the seashore, bathe in a little water and wash their clothes in it. They have no fixed residence. The place is the same, Mumbai but everyone is enjoying according to their own karma, some people are enjoying more and others less. This is how this world is, we have come to this material nature. And beginning from Brahma down to the worm in the stool everyone is trying to enjoy according to his past activities. And what are they trying to enjoy? They are trying to enjoy these material things such as earth, water, air, mind, intelligence, ego—these are the eight things both subtle and gross gorss. The subtle material elements are mind, intelligence and false ego whereas, earth, water, fire and air all of these are gross elements. So, there are five types of gross material object and three types of subtle material object and this is what constitutes our objects of enjoyment?*Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca ahaṅkāra itīyaṁ me bhinnā prakṛtir* [Bg. **7.4**] but all of these elements are God's property. The water belongs to God; fire belongs to God and God, Kṛṣṇa is saying *bhinnā prakṛtir aṣṭadhā* [Bg. **7.4**] And mind, the mind also belongs to God. So, if one ponders on it that their body, the body is made of five types of gross elements fir gross and other subtle elements such as the mind, intelligence and false ego and all of this belongs to the Supreme Lord. So, what do you won? Therefore, those who are thoughtful they surrender unto the feet of the Supreme Personality of Godhead, Kṛṣṇa thinking that whatever I wish to enjoy all of that is the property of the Supreme Lord. That is why in the scripture *yajña*, sacrifice is recommended. To engage is yajña means to recognize what God has given you. "My dear Lord this is your property that you have so kindly given to us to use, therefore we thank you." This is called *yajña* and in the scriptures this process of sacrifice, *yajña* is recommended. *Yajña* means, Viṣṇu, Lord Viṣṇu another meaning is *yajñapati*, that which we sacrifice in *yajña* then the Supreme Enjoyer, God, described as: *bhoktāraṁ yajña-tapasām* [Bg. **5.29**] whatever austerities we perform the enjoyer of that is the Supreme Lord. Whatever we earn by performing hard labor, yes, the enjoyer of all of that is God. All of those who are thoughtful they can understand and this is called Kṛṣṇa consciousness. So, work *karmaṇy evādhikāras te mā phaleṣu kadācana* [Bg. **2.47**], we should work and give the result to Kṛṣṇa. Just like Arjuna, he knew how to fight but he gave the result of that fighting to Kṛṣṇa. He did not wish to fight for himself. Therefore, it has been said *anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ sa sannyāsī* [Bg. **6.1**], now who is a *sannyāsī*? Those who engage in work but don't take shelter of the fruits of the work performed. One should endeavor one may be a businessman and has made millions of rupees but the resulting profits should be given to God. *Anāśritaḥ* *karma-phalaṁ,* we should not take shelter of the result of the work performed, *sa sannyāsī* such a person is known as a *sannyāsī.* Just a dress doesn't make anyone a *sannyāsī* those who give the results of their work to Kṛṣṇa, he is a renouncer, a *sannyāsī* and a *yogi*. Such a person may be a big businessman, a factory owner but if he gives the result of his business to God then the is the greatest greatest *yogi*, greatest *jñānī* and the greatest *karmi*. And why do we say that? It is because the original owner is God. Just like when we employ a mason to construct his house and we give him money and including that we give him material for construction such as bricks and lime. So, when the mason builds a very nice house and then says that the house belong to him for he has constructed it, then? This is not desirable. Why? The property belongs to his employer and supplier. So, if Kṛṣṇa says that these gross elements such as *bhūmir āpo analo vāyuḥ* [Bg. **7.4**]. All that we make is just a combination of earth, water, fire, air and ether. And we transform them is different ways for our enjoyment. But in the end everything belongs to God. Regardless, of which way and how many times you modify that, who we remain the proprietor? If everything belongs to God? It will be God, obviously. So, this is the concept. And those htose who don't understand this he claims himself to be the owner is actually a thief. *stena eva sa ucyate bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt ye pacanty ātma-kāraṇāt* [Bg. **3.13**]. *Yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ* [[bg/3/12|[Bg. 3.12] ]]: see, anything we do in this practical world, there is some sin we commit with it. Even though we may not wish to. Say, when we walk on the street then without our knowing or wanting we kill thousands of ants under our feet. When we drink water from the pot then we kill various insects upon putting it down. Many Jain brothers of ours keep their mouths covered so that no living being may enter their mouth and die. But killing goes on. One may do it willingly or not, while eating, sleeping or walking it keeps on happening. Regardless of our wishes some insects die. Therefore, because sin is committed by such five kinds of activities, the householders are recommended to perform five kinds of sacrifices *panca suna yajn*. So, and not only the *panca suna yajnas* but there are many such sacrifices mentioned in the scriptures *yajnarthat karmano' nyatra lokoyam karma bandhanah* [[bg/3/9|[Bg. 3.9] ]] whoever doesn't work for yajna will become bound to this material world. So, one should try to get free from this bondage. And what is this bondage? This body is the bondage, now we have this human form of life and if we don't utilize this properly and we get the next body of a dog or some other such.. one gets the body out of the 8,400,000 different species depending upon his or her actions in the human form of life. Sometimes, we get the body of Lord Brahma or sometimes just some dog. Sometimes we become a brahmana and sometimes just a sudra and this keeps going on. All the living beings wandering throughout the universe go through this. Therefore, Sri Caitanya Mahaprabhu says, *brahmāṇḍa bhramite kona bhāgyavān jīva* [*Cc. Madhya* **19.151**], this universe within which we are wandering in different species, sometimes we go up the heavenly planets, sometimes down even to the hellish planets and subterranean planets. Sometimes we get a human form of life, sometimes that of a demigod or sometimes that of an ant, this is going on.Therefore, to save oneself from this situation one should use his human form of life. There are scriptures such as the this *Bhagavad gita* that Kṛṣṇa has left behind, this is for us to understand. But we think we don't have time. We may have time to engage in the works of dogs and hogs just by working hard all day long and after eating a couple chapatis go to sleep and then give birth to a couple of kinds and die. This is going. *Āhāra-nidrā-bhaya-maithunaṁ sāmānyam etad paśubhiḥ narāṇām*. Therefore, all these scriptures such as the vedas are to wake us human beings, that now that you have a human form of life use it to avoid the ongoing cycle of birth, death, old age and disease. this is the real duty of the human form of life. In the scriptures it has been said *nāyaṁ deho deha-bhājāṁ nṛ-loke kaṣṭān kāmān arhate viḍ-bhujāṁ* [SB **5.5.1**]: this human form of life that you have attained is not meant for working hard to arrange for sense gratification same as a hog. Here the word, 'hog' is used. Yes, you all of have seen, that hogs work all day long, just to find our where stool this is what they do. And as soon as they get some bodily strength, they start to gratify their senses. And the cubs of the hogs they don't even discriminate between their mothers others when it comes to sense gratification. They don't have any knowledge, that is why the word hog is used which is an abusive word meant for those humans who are bereft of all knowledge and are just interested in working hard to achieve sense gratification. And if the human beings are interested in only working hard and enjoying their senses then what will be the benefit of having the human for of life? That is why the scriptures say, ayam deha this body in the human society, *nṛ-loke, kaṣṭān kāmān arhate,* taking extreme troubles just for *kāmān*. *Kāmān* means eating, sleeping, mating and defending. These are the needs of the body. The body needs to eat without eating we cannot survive and after eating we need some rest. Yes, so there is eating and sleeping then we also have things we fear, for that we need to have some bank balance, either we should have some money or some other arrangement. Especially, the householders need such arrangement, not sannyāsīs such as ourselves. We may go anywhere, stay if we find a place to eat if somebody gives to. Ultimately, God is the ultimate giver and those who work for God they don't have any scarcity. Now, when I went to America I had only forty rupees. Yes, and this Sumati Morarji here gave me the ticket to go there. In such a condition I went to America and now we have about ninety branches all over the world and our total expenditure is seven to eight hundred thousand rupees per month. And God provides for it, there is no problem. If someone serves God then God arranges for everything, now you see, we have made this pandal, a lot of money will be needed but it is managed nicely. So, to put our trust in God keeps all problems at bay. *Yoga-kṣemaṁ vahāmy aham* [**9.22**], the Lord says it is not like I send someone to care for my devotees, I personally go and provide them what they need. So, if we go to an ordinary person and work for him then even he will give us some money for our maintenance and if we take up job for the Supreme Lord then is He a fool to make us starve? He will give for sure, one should be ready to tolerate and He actually provides will all that we need. The Supreme Lord feeds everyone, *eko bahūnāṁ yo vidadhāti kāmān,* even though he has many mouths to feed. There are innumerable living entities and God feeds each and everyone. So, those who are personal servants of the Supreme Lord, His devotee he will not have any scarcity, he will be surely provided for.This we should try to understand that everything belongs to the Supreme Lord. This has been confirmed in the Vedas and *Upanishads*; *īśāvāsyam idaṁ sarvaṁ yat kiñca jagatyāṁ jagat* [Iso 1], whatever is there is thing world not just this planet all the planets of the entire universe all of them are the property of the Supreme Personality of Godhead. And whatever is produced from that property is for our gratification. God has created this ocean, the sand, trees and the Lord doesn't come here from Vaikuntha to eat. Everything here is meant for our enjoyment but one should always remember how merciful the Supreme Lord is. We have forgotten Him and gathered here to enjoy, we are committing offense still the Lord is providing for us. Yes, and is it too hard to think this way? This is called Kṛṣṇa Consciosuness, that's it. We should try to understand when the Lord says *bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca* [Bg. **7.4**]. Whatever there is, present within the nature is His property. We are taking and using it. We should think that we are enjoying the property of the Lord and using it, let's offer some of it back to Him. What is the difficulty? This is called sacrifice. Property is of the Supreme Lord, you take a coconut, cut it up and after cleaning it thoroughly place it in front of the Lord and say "My Lord this is a little coconut water, please relish it." And yes, the Lord drinks it, and there is no doubt about it but because He is perfect then even after His drinking the coconut remains as it was. *Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate* [Iso Invo], so what is your loss in that? The thing is created by the Lord for you to eat what is the loss in keeping it in front of God? But they still don't do it. This is called Kṛṣṇa Consciousness. How fools they have become. They are such sinful people that they cannot do even that. That is why Kṛṣṇa says *na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ*, those who are great sinners *duṣkṛtina* and *mūḍhās* who are simply the greatest rascals and *narādhamās* those who are lowest of mankind *na māṁ prapadyante māyāya apahrt jnana*. They are big big scientists and if we ask them "how is the coconut made?" just explain expalin with your science from where the water is supplied within it? If you wish to raise a little water then you have to get a pipe and a motor now you tell where is the pipe in this coconut tree arrangement and where the pump is? This should be understood Therefore, those who are *duṣkṛtinah* and great sinners they will not be able to understand. It will be understood only by the devotee of Lord. He will see the artistry which he continuously witnesses that it is all designed by the Supreme Lord. If he sees a flower he sees the expertise of God in it and even in a fruit he sees the same artistry. That is why even he cannot find anything he still honors a fruit or flower after offering it first to the Supreme Lord > patraṁ puṣpaṁ phalaṁ toyaṁ > yo me bhaktyā prayacchati > tad ahaṁ bhakty-upahṛtam > aśnāmi prayatātmanaḥ > [[bg/9/26|[Bg. 9.26] ]] **Everything belongs to the Supreme Lord but if one offers him with devotion... One can say the Lord, O my dear Lord you have created this and given for us to eat. So, please taste a little yourself, you yourself first tate it then we will honor it, what is the difficulty in doing this way? This is called *bhakti*, this is called Kṛṣṇa consciousness, that's all. Even someone is poorer than the poorest wherever he may be still he can give to the Supreme Lord a little patraṁ puṣpaṁ phalaṁ toyaṁ, the Lord here doesn't ask for luchi, puri, kacori, whatever one has he should give. Can you not arrange for a little leaf or a flower from somewhere? You surely can. Still, it comes back to those who are *duṣkṛtinah* those who are continuously engaged in sinful activities and *mūḍhās* those who are rascals, those who are *narādhamas* the lowest of the human society and *māyāya apahrt jnana* those whose knowledge has been stolen by illusion. These people cannot surrender unto the Supreme Personality of Godhead. This is the verdict of the scriptures. Therefore, it is nothing ordinary when the Supreme Lord Himself explains. But this also is neglected by us. And if it is spoken on then there will be so many nonsensical arguments which means that these speakers are demons for they wish to remove God from His word. That's all. They wish to kick out God and become God themselves. They are all big-big readers of *Gita* and they all have the common goal to kill God, kill Kṛṣṇa, and this is going on. So, what is the use of reading the *Bhagavad gita* in such a way? Kṛṣṇa said it clearly: *Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca,* all these things that we are trying to enjoy all of this belongs to the Lord, then why don't you accept Him? Such people are called *duṣkṛtinah*, *mūḍhāḥ*, rascals. Everything belongs to the Supreme Lord, *janasya moho 'yam ahaṁ mameti* [[sb/5/5/8|[SB. 5.5.8] ]] of me an mine. So, we are the living entities and we are parts and parcels of the Supreme Lord *mamaivāṁśo jīva-loke*, we belong to the Supreme Lord. And things that we have received it also belongs to the Supreme Lord. Therefore, everything present in this world belongs to God and including ourselves *Īśāvāsyam idaṁ sarvam* [Īśo *mantra* 1*] Whoever recognizes that he belongs to the Supreme Lord he is liberated because he has understood his real nature svarūpa and in one's real constitutional position *svarūpeṇa vyavasthitiḥ*: [[sb/2/10/6|[SB. 2.10.6] ]], liberated state means when one is situated in their eternal constitutional position *muktir hitvānyathā-rūpaṁ*. Now, that we are acting one this material platform we may think that we are Indians, we are American or we belong to some other country. All such people are stuck in *ānyathā-rūpaṁ ānyathā-rūpaṁ* means that they have forgotten the real thing and has misunderstood oneself as something else. Therefore, *sarvopādhi-vinirmuktaṁ* as soon as we become free from all designations, *sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam hṛṣīkeṇa hṛṣīkeśa-sevanaṁ* *bhaktir ucyate* [*Bhakti-rasāmṛta-sindhu* **1.1.12**], real *bhakti* or pure devotional service means that which is free from all such designations that we are America, we are Chinese, we are Japanese, we are Africans but we needs to understand that what is our original position. Those who have given up such designations they don't consider if they are Americans, Englishmen, African or Chinese. All such positions are impossible for him. And why they are *sarvopādhi-vinirmuktaṁ*? *Tat-paratvena nirmalam* because they are engaged in service of the Supreme Lord. They are engaged in chanting His holy names, this is why they have become purified *sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam hṛṣīkeṇa hṛṣīkeśa-sevanaṁ hṛṣīka* means the senses, when one gives up all designations then the service of the Lord by such purified senses is called *bhakti* devotional service, this is the meaning of the word *bhakti*, *bhakti* doesn't mean just closing one's eyes and producing some tears out of some sentiment. No, after giving up materialistic designations when has properly understood the Supreme Personalty of Godhead and oneself as His eternal servant and his duty to serve Him that is called *bhakti.* --- **[[spoken/740330bg.bom|Bg 4.10 — March 30, 1974, Bombay]]** **Pradyumna:*Oṁ namo bhagavate vāsudevāya.* *Oṁ namo bhagavate vāsudevāya.* *Oṁ namo bhagavate vāsudevāya.* [**Prabhupāda and **devotees repeat] [leads chanting of verse] **Translation:** "Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me, and thus they all attained transcendental love for Me." --- **[[spoken/740330mw.bom|Morning Walk — March 30, 1974, Bombay]]** **Chandobhai:** That is *bhakti-yoga.* Last stage of *bhakti,* finally, is said like that, *māṁ ca yo avyabhicāreṇa bhakti-yogena sevate* [[bg/14/26|[Bg. 14.26] ]]. **Chandobhai:** After he attains that, these qualities are the test of that man, how we can test that man. **Prabhupāda:** No, no, testing, that is also stated. Just like these Europeans, Americans, in their previous position, they had many bad habits. But somehow or other, they have taken to Kṛṣṇa consciousness. That is their position, *guṇātīta.* Even by habit they commit something mistake, that is not to be taken into account. Because... Just hear. Just like a fan is moving, and make the switch off. So the switch is off. That is first consideration. And after the switch being off, the fan is moving, that is no consideration. Do you understand? Because the fan was in force, so you..., although you have made the switch off, still moving. --- **[[spoken/750330cc.may|Cc. Ādi 1.6 — March 30, 1975, Māyāpur]]** **Nitāi:** "Desiring to understand the glory of Rādhārāṇī's love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Śrīmatī Śacīdevī, as the moon appears from the ocean." **Prabhupāda:** > śrī-rādhāyāḥ praṇaya-mahimā kīdṛśo vānayaivā- > svādyo yenādbhuta-madhurimā kīdṛśo vā madīyaḥ > saukhyaṁ cāsyā mad-anubhavataḥ kīdṛśaṁ veti lobhāt > tad-bhāvāḍhyaḥ samajani śacī-garbha-sindhau harīnduḥ > [Cc Ādi1.6] So the love affairs between Kṛṣṇa and Rādhā... That we have already understood, that Rādhā-Kṛṣṇa combined together is Śrī Caitanya Mahāprabhu. *Tad-dvayaṁ caikyam āptam* [*Cc Ādi* 1.5]*. Tad-dvayam. Dvayam* means two, Rādhā and Kṛṣṇa. They are one. There is no difference, energy and the energetic. So Rādhārāṇī is the energy, pleasure energy, of Kṛṣṇa. So when Kṛṣṇa... We have explained this. When Kṛṣṇa wants pleasure, He cannot derive it from anything material. We should not misunderstand that Kṛṣṇa is ordinary human being and He is enjoying like us. Completely different. Rādhārāṇī is the manifestation of Kṛṣṇa's pleasure potency. *Parāsya śaktir vividhaiva śrūyate* [Cc Madhya* 13.65*, purport]. --- **[[spoken/750330r1.may|Conversation with a German Girl and Devotees — March 30, 1975, Māyāpur]]** **Haṁsadūta:** She makes a suggestion that we should do two things: one, to ask questions about Māyāpur as a significant holy place, not only for the devotees, but for the people, *karmīs,* who have never even heard of Māyāpur...* [German] **Haṁsadūta:** And she says the second aspect of her questioning will be the practical side of it, like feeding the people here, like feeding the people here, what we are actually doing, like building this house, feeding the people in the neighboring towns, or teaching them English or teaching them how to cultivate the land, like that. **Prabhupāda:** Our ideal is that we have got this body, and there are some bodily necessities. That is the prime necessities. So we do not neglect these necessities of the body. But our culture is spiritual culture. Generally, people, being disturbed by the bodily necessities, they do not inquire about the spiritual identity. Actually this is the distinction between human life and animal life.* [Hindi with Indian lady] [break] Our real purpose of this mission is to educate people about his spiritual identity. All people, they are misguided by the idea... --- **[[spoken/750330r2.may|Meeting with GBC — March 31, 1975, Māyāpur]]** **Prabhupāda:** ...otherwise, we recommend everyone become *sannyāsa.* What is the use of not becoming? [laughter] We are giving up this world. We are preparing ourself for entering into the family of Kṛṣṇa. So why should we be very much anxious to maintain this family? So actually... Caitanya Mahāprabhu therefore says, "I'm not a *sannyāsī.* I'm not a *sannyāsī.* I'm not a *gṛhastha.* I'm not a *brahmacārī.*" These four..., eight *varṇāśrama-dharma* is unnecessary for spiritually. Therefore Caitanya Mahāprabhu, when He was speaking with Rāmānanda Rāya—you'll find in the *Teachings of Lord...—a*s soon as he suggested *varṇāśrama-dharma,* Rāmaṇanda Rāya, immediately Caitanya...: "It is not very important. If you know better than this, you go on." He did not give any, much stress on this *varṇāśrama-dharma.* But for regulated life, that is required. And... Ultimately, it is not required. So it is not recommended for ordinary person. But this is also unnecessary. Caitanya Mahāprabhu's teaching is so sublime that such things, which is the beginning of human life, that is also unnecessary. *Ihā bāhya āge kaha āra.* *Bāhya āge,* this is superfluous. "You speak something higher than [indistinct]." So that is not very easy thing. First of all, we have to live very regulated life. *Sannyāsa* life is that regulated life. And then we can enter into the real life. That is idea. So anything more? **Satsvarūpa:** He's questioning about the selling... There's one resolution that all the paintings... **Prabhupāda:** Yes. Moving temple means through bus, going from one place to another. That is better. From one temple, they go from village to village, town to town. That will be nice. Caitanya Mahāprabhu personally did not establish any temple. He was moving. Is it not? So that's all right. We should be very much cautious to establish a new center. And if one establishes, he cannot close it. This should be the principle. That's all. Don't whimsically open a temple and close next day. No. Don't do that. If once established, it must be maintained, at any cost. Hmm. Is that alr... --- **[[spoken/770330r1.bom|Room Conversation First Day in Juhu Quarters — March 30, 1977, Bombay]]** **Gargamuni:** One section room was dictation, one section cooking, one section editing. So this is more on a grand style. **Saurabha:** We will repair it. It's not that... We will make it work, and then no one will touch it. **Saurabha:** See, they took the fuse out so that we can use it, so we put the fuse back, so the lift works. And then just before you came, someone went in there... --- ## Letters - [[../../letters/1967/670330_devotees.md|Letter to Devotees, 1967]] - [[../../letters/1967/670330_rayarama_satsvarupa.md|Letter to Rayarama Satsvarupa, 1967]] - [[../../letters/1968/680330_subala.md|Letter to Subala, 1968]] - [[../../letters/1969/690330_advaita.md|Letter to Advaita, 1969]] - [[../../letters/1969/690330_gopala_krsna.md|Letter to Gopala Krsna, 1969]] - [[../../letters/1969/690330_jayagovinda.md|Letter to Jayagovinda, 1969]] - [[../../letters/1969/690330_satyabhama.md|Letter to Satyabhama, 1969]] - [[../../letters/1969/690330_syama.md|Letter to Syama, 1969]] - [[../../letters/1970/700330_damodara.md|Letter to Damodara, 1970]] - [[../../letters/1970/700330_umapati.md|Letter to Umapati, 1970]] - [[../../letters/1971/710330_gurukrpa.md|Letter to Gurukrpa, 1971]] - [[../../letters/1971/710330_jayapataka.md|Letter to Jayapataka, 1971]] - [[../../letters/1971/710330_satadhanya.md|Letter to Satadhanya, 1971]] - [[../../letters/1973/730330_cyavana.md|Letter to Cyavana, 1973]] - [[../../letters/1974/740330_pranava.md|Letter to Pranava, 1974]] - [[../../letters/1977/770330_nicholas.md|Letter to Nicholas, 1977]] - [[../../letters/1977/770330_swami_sri_radhey_baba.md|Letter to Swami Sri Radhey Baba, 1977]]