Unless one is situated on the transcendental platform of Kṛṣṇa consciousness, he cannot get free from the influence of the modes of material nature.
BG 3.33, Translation and Purport:
Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?
Unless one is situated on the transcendental platform of Kṛṣṇa consciousness, he cannot get free from the influence of the modes of material nature, as it is confirmed by the Lord in the Seventh Chapter (7.14). Therefore, even for the most highly educated person on the mundane plane, it is impossible to get out of the entanglement of māyā simply by theoretical knowledge, or by separating the soul from the body. There are many so-called spiritualists who outwardly pose as advanced in the science but inwardly or privately are completely under particular modes of nature which they are unable to surpass. Academically, one may be very learned, but because of his long association with material nature, he is in bondage. Kṛṣṇa consciousness helps one to get out of the material entanglement, even though one may be engaged in his prescribed duties in terms of material existence.
When one is freed from the influence of the modes of material nature, he enters into devotional service.
BG 14.20, Translation and Purport:
When the embodied being is able to transcend these three modes associated with the material body, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.
How one can stay in the transcendental position, even in this body, in full Kṛṣṇa consciousness, is explained in this verse. The Sanskrit word dehī means "embodied." Although one is within this material body, by his advancement in spiritual knowledge he can be free from the influence of the modes of nature. He can enjoy the happiness of spiritual life even in this body because, after leaving this body, he is certainly going to the spiritual sky. But even in this body he can enjoy spiritual happiness. In other words, devotional service in Kṛṣṇa consciousness is the sign of liberation from material entanglement, and this will be explained in the Eighteenth Chapter. When one is freed from the influence of the modes of material nature, he enters into devotional service.
How can one understand that he has already transcended the influence of the modes of material nature?
BG 14.21, Translation and Purport:
Arjuna inquired: O my dear Lord, by which symptoms is one known who is transcendental to these three modes? What is his behavior? And how does he transcend the modes of nature?
In this verse, Arjuna's questions are very appropriate. He wants to know the symptoms of a person who has already transcended the material modes. He first inquires of the symptoms of such a transcendental person. How can one understand that he has already transcended the influence of the modes of material nature? The second question asks how he lives and what his activities are. Are they regulated or nonregulated? Then Arjuna inquires of the means by which he can attain the transcendental nature. That is very important. Unless one knows the direct means by which one can be situated always transcendentally, there is no possibility of showing the symptoms. So all these questions put by Arjuna are very important, and the Lord answers them.
The qualities of the material modes in the body will act, but as spirit soul the self is aloof from such activities. How does he become aloof? He does not desire to enjoy the body, nor does he desire to get out of it. Thus transcendentally situated, the devotee becomes automatically free. He need not try to become free from the influence of the modes of material nature.
Arjuna submitted three different questions, and the Lord answers them one after another. In these verses, Kṛṣṇa first indicates that a person transcendentally situated has no envy and does not hanker for anything. When a living entity stays in this material world embodied by the material body, it is to be understood that he is under the control of one of the three modes of material nature. When he is actually out of the body, then he is out of the clutches of the material modes of nature. But as long as he is not out of the material body, he should be neutral. He should engage himself in the devotional service of the Lord so that his identity with the material body will automatically be forgotten. When one is conscious of the material body, he acts only for sense gratification, but when one transfers the consciousness to Kṛṣṇa, sense gratification automatically stops. One does not need this material body, and he does not need to accept the dictations of the material body. The qualities of the material modes in the body will act, but as spirit soul the self is aloof from such activities. How does he become aloof? He does not desire to enjoy the body, nor does he desire to get out of it. Thus transcendentally situated, the devotee becomes automatically free. He need not try to become free from the influence of the modes of material nature.
One who surrenders unto Kṛṣṇa at once surmounts the influence of the modes of material nature.
BG 14.26, Translation and Purport:
One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.
This verse is a reply to Arjuna's third question: What is the means of attaining to the transcendental position? As explained before, the material world is acting under the spell of the modes of material nature. One should not be disturbed by the activities of the modes of nature; instead of putting his consciousness into such activities, he may transfer his consciousness to Kṛṣṇa activities. Kṛṣṇa activities are known as bhakti-yoga—always acting for Kṛṣṇa. This includes not only Kṛṣṇa, but His different plenary expansions such as Rāma and Nārāyaṇa. He has innumerable expansions. One who is engaged in the service of any of the forms of Kṛṣṇa, or of His plenary expansions, is considered to be transcendentally situated. One should also note that all the forms of Kṛṣṇa are fully transcendental, blissful, full of knowledge and eternal. Such personalities of Godhead are omnipotent and omniscient, and they possess all transcendental qualities. So if one engages himself in the service of Kṛṣṇa or His plenary expansions with unfailing determination, although these modes of material nature are very difficult to overcome, one can overcome them easily. This has already been explained in the Seventh Chapter. One who surrenders unto Kṛṣṇa at once surmounts the influence of the modes of material nature. To be in Kṛṣṇa consciousness or in devotional service means to acquire equality with Kṛṣṇa. The Lord says that His nature is eternal, blissful and full of knowledge, and the living entities are part and parcel of the Supreme, as gold particles are part of a gold mine. Thus the living entity, in his spiritual position, is as good as gold, as good as Kṛṣṇa in quality. The difference of individuality continues, otherwise there would be no question of bhakti-yoga. Bhakti-yoga means that the Lord is there, the devotee is there and the activity of exchange of love between the Lord and the devotee is there. Therefore the individuality of two persons is present in the Supreme Personality of Godhead and the individual person, otherwise there would be no meaning to bhakti-yoga. If one is not situated in the same transcendental position with the Lord, one cannot serve the Supreme Lord. To be a personal assistant to a king, one must acquire the qualifications. Thus the qualification is to become Brahman, or freed from all material contamination. It is said in the Vedic literature, brahmaiva san brahmāpy eti. One can attain the Supreme Brahman by becoming Brahman. This means that one must qualitatively become one with Brahman. By attainment of Brahman, one does not lose his eternal Brahman identity as an individual soul.
In material existence, the living entities are afraid of Satanic influence, but for a devotee on the transcendental plane there is no such fear at all. The living entities change their material bodies in different shapes and forms under the influence of the different modes of material nature, but in the transcendental state the devotee is guṇa-tīta, or above the material modes of goodness, passion and ignorance.
Devastating time, which controls even the celestial demigods by its manifestations of past, present and future, does not act on the transcendental plane. The influence of time is exhibited by the symptoms of birth, death, old age and disease, and these four principles of material conditions are present everywhere in any part of the material cosmos up to the planet Brahmaloka, where the duration of life of the inhabitants appears to us to be fabulous. Insurmountable time even brings about the death of Brahmā, so what to speak of other demigods like Indra, Candra, Sūrya, Vāyu and Varuṇa? The astronomical influence directed by the different demigods over mundane creatures is also conspicuous by its absence. In material existence, the living entities are afraid of Satanic influence, but for a devotee on the transcendental plane there is no such fear at all. The living entities change their material bodies in different shapes and forms under the influence of the different modes of material nature, but in the transcendental state the devotee is guṇa-tīta, or above the material modes of goodness, passion and ignorance. Thus the false ego of "I am the lord of all I survey" does not arise there. In the material world the false ego of the living being trying to lord it over the material nature is something like the moth's falling in a blazing fire. The moth is captivated by the glaring beauty of the fire, and when he comes to enjoy it, the blazing fire consumes him. In the transcendental state the living being is pure in his consciousness, and as such he has no false ego to lord it over the material nature. Rather, his pure consciousness directs him to surrender unto the Supreme Lord, as stated in the Bhagavad-gītā (7.19): vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ. All this indicates that in the transcendental state there is neither material creation nor the Causal Ocean for material nature.
Only the siddhas, or persons liberated from material bondage, can become devotees. This is also confirmed in Bhagavad-gītā: anyone who is engaged in Kṛṣṇa consciousness, or devotional service, is already liberated from the influence of the modes of material nature.
It is clearly stated here that the sage Kardama began to look to the path by which the Lord was being carried to Vaikuṇṭha. It is thus confirmed that the Lord descends from His abode, Vaikuṇṭha, in the spiritual sky, and is carried by Garuḍa. The path which leads to Vaikuṇṭha is not worshiped by the ordinary class of transcendentalists. Only those who are already liberated from material bondage can become devotees of the Lord. Those who are not liberated from material bondage cannot understand transcendental devotional service. In Bhagavad-gītā it is clearly stated, yatatām api siddhānām (BG 7.3). There are many persons who are trying to attain perfection by striving for liberation from material bondage, and those who are actually liberated are called brahma-bhūta (SB 4.30.20) or siddha. Only the siddhas, or persons liberated from material bondage, can become devotees. This is also confirmed in Bhagavad-gītā: anyone who is engaged in Kṛṣṇa consciousness, or devotional service, is already liberated from the influence of the modes of material nature. Here it is also confirmed that the path of devotional service is worshiped by liberated persons, not the conditioned souls. The conditioned soul cannot understand the devotional service of the Lord. Kardama Muni was a liberated soul who saw the Supreme Lord in person, face to face. There was no doubt that he was liberated, and thus he could see Garuḍa carrying the Lord on the way to Vaikuṇṭha and hear the flapping of his wings vibrating the sound of Hare Kṛṣṇa, the essence of the Sāma Veda.
The Personality of Godhead, Kapila, continued: My dear mother, now I shall describe unto you the different categories of the Absolute Truth, knowing which any person can be released from the influence of the modes of material nature.
Persons who work at their prescribed duties, not for sense gratification but for gratification of the Supreme Lord, are called niḥsaṅga, freed from the influence of the modes of material nature.
Persons who work at their prescribed duties, not for sense gratification but for gratification of the Supreme Lord, are called niḥsaṅga, freed from the influence of the modes of material nature. Nyasta-karmāṇaḥ indicates that the results of their activities are given to the Supreme Personality of Godhead. Such persons appear to be acting on the platform of their respective duties, but such activities are not performed for personal sense gratification; rather, they are performed for the Supreme Person. Such devotees are called praśāntāḥ, which means "completely satisfied." Śuddha-cetasaḥ means Kṛṣṇa conscious; their consciousness has become purified. In unpurified consciousness one thinks of himself as the Lord of the universe, but in purified consciousness one thinks himself the eternal servant of the Supreme Personality of Godhead. Putting oneself in that position of eternal servitorship to the Supreme Lord and working for Him perpetually, one actually becomes completely satisfied. As long as one works for his personal sense gratification, he will always be full of anxiety. That is the difference between ordinary consciousness and Kṛṣṇa consciousness.
Actually the living entity, or soul, does not do anything; everything is done under the influence of the modes of material nature.
Actually the living entity, or soul, does not do anything; everything is done under the influence of the modes of material nature. When a man is diseased, the symptoms of the disease become a source of all kinds of pain. Those who are advanced in transcendental consciousness, or Kṛṣṇa consciousness, are never envious, neither of the soul nor of the activities of the soul under the influence of material nature. Advanced transcendentalists are called sudhiyaḥ. Sudhī means "intelligence," sudhī means "highly advanced," and sudhī means "devotee." One who is both devoted and highly advanced in intelligence does not take action against the soul or the body. If there is any discrepancy, he forgives. It is said that forgiveness is a quality of those who are advancing in spiritual knowledge.
There are three kinds of transcendentalists trying to overcome the influence of the modes of material nature—the jñānīs, yogīs and bhaktas.
There are three kinds of transcendentalists trying to overcome the influence of the modes of material nature—the jñānīs, yogīs and bhaktas. All of them attempt to overcome the influence of the senses, which is compared to the incessant waves of a river. The waves of a river flow incessantly, and it is very difficult to stop them. Similarly, the waves of desire for material enjoyment are so strong that they cannot be stopped by any process other than bhakti-yoga. The bhaktas, by their transcendental devotional service unto the lotus feet of the Lord, become so overwhelmed with transcendental bliss that automatically their desires for material enjoyment stop. The jñānīs and yogīs, who are not attached to the lotus feet of the Lord, simply struggle against the waves of desire. They are described in this verse as rikta-matayaḥ, which means "devoid of devotional service." In other words, the jñānīs and yogīs, although trying to be free from the desires of material activities, actually become more and more entangled in false philosophical speculation or strenuous attempts to stop the activities of the senses.
The entire world is working under the influence of the modes of material nature, especially ignorance and passion, but if people engage in hearing and chanting about the glories of the Supreme Lord, their lives can be successful, and they can be elevated to the highest perfection.
The previous verse has given the analogy of bulls moving under the direction of the driver of a bullock cart. The bulls, being completely surrendered to the driver, remain wherever he wants to place them and eat whatever he wants them to eat. Similarly, being completely surrendered to the Supreme Personality of Godhead, we should not aspire for happiness, or regret distress; we must be satisfied with the position allotted to us by the Lord. We should follow the path of devotional service and not be dissatisfied with the happiness and distress He has given. People in the material modes of passion and ignorance generally cannot understand the plan of the Supreme Personality of Godhead with its 8,400,000 forms of life, but the human form affords one the special privilege to understand this plan, engage in devotional service and elevate oneself to the highest position of perfection by following the Lord's instructions. The entire world is working under the influence of the modes of material nature, especially ignorance and passion, but if people engage in hearing and chanting about the glories of the Supreme Lord, their lives can be successful, and they can be elevated to the highest perfection. In the Bṛhan-nāradīya Purāṇa, therefore, it is said:
harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
"In this age of Kali, there is no other way, no other way, no other way for spiritual perfection than the holy name, the holy name, the holy name of the Lord." Everyone should be given the chance to hear the holy names of the Supreme Personality of Godhead, for thus one will gradually come to understand his real position in life and be elevated to the transcendental position above the mode of goodness. Thus all impediments to his progress will be cut to pieces. In conclusion, therefore, we must be satisfied in whatever position we have been put into by the Supreme Personality of Godhead, and we should try to engage ourselves in His devotional service. Then our lives will be successful.
As long as one is in the material world, he has to be under the influence of the modes of material nature (guṇa-visarga).
As long as one is in the material world, he has to be under the influence of the modes of material nature (guṇa-visarga). It is not that Mahārāja Priyavrata was freed from material influence because he possessed all material opulences. In this material world, both the very poor man and the very rich man are under material influences, for both wealth and poverty are creations of the modes of material nature. As stated in Bhagavad-gītā (3.27), prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ. According to the modes of material nature we acquire, the material nature gives us facility for material enjoyment.
The Supreme Lord is called Transcendence, and anyone who wants to be secure from the influence of the modes of material nature must take shelter of Him.
The Supreme Personality of Godhead is always equipped with inconceivable potencies. Although creation takes place by His glancing over the material energy, He is not affected by the modes of material nature. Because of His eternally transcendental position, when the Supreme Personality of Godhead appears in this material world, the modes of material nature cannot affect Him. Therefore the Supreme Lord is called Transcendence, and anyone who wants to be secure from the influence of the modes of material nature must take shelter of Him.
The foolish embodied living entity, inept at controlling his senses and mind, is forced to act according to the influence of the modes of material nature, against his desires. He is like a silkworm that uses its own saliva to create a cocoon and then becomes trapped in it, with no possibility of getting out. The living entity traps himself in a network of his own fruitive activities and then can find no way to release himself. Thus he is always bewildered, and repeatedly he dies.
I, Yamarāja; Indra, the King of heaven; Nirṛti; Varuṇa; Candra, the moon-god; Agni; Lord Śiva; Pavana; Lord Brahmā; Sūrya, the sun-god; Viśvāsu; the eight Vasus; the Sādhyas; the Maruts; the Rudras; the Siddhas; and Marīci and the other great ṛṣis engaged in maintaining the departmental affairs of the universe, as well as the best of the demigods headed by Bṛhaspati, and the great sages headed by Bhṛgu are all certainly freed from the influence of the two base material modes of nature, namely passion and ignorance. Nevertheless, although we are in the mode of goodness, we cannot understand the activities of the Supreme Personality of Godhead. What, then, is to be said of others, who, under illusion, merely speculate to know God?
When one becomes angry, he forgets himself and his situation, but if one is able to consider his situation by knowledge, one transcends the influence of the modes of material nature. One is always a servant of lusty desires, anger, greed, illusion, envy and so forth, but if one obtains sufficient strength in spiritual advancement, one can control them.
SB 6.4.14, Translation and Purport:
One who inquires into self-realization and thus subdues his powerful anger—which awakens suddenly in the body as if falling from the sky—transcends the influence of the modes of material nature.
When one becomes angry, he forgets himself and his situation, but if one is able to consider his situation by knowledge, one transcends the influence of the modes of material nature. One is always a servant of lusty desires, anger, greed, illusion, envy and so forth, but if one obtains sufficient strength in spiritual advancement, one can control them. One who obtains such control will always be transcendentally situated, untouched by the modes of material nature. This is only possible when one fully engages in the service of the Lord. As the Lord says in Bhagavad-gītā (14.26):
māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāḥ
"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the spiritual platform." By engaging one in devotional service, the Kṛṣṇa consciousness movement keeps one always transcendental to anger, greed, lust, envy and so forth. One must perform devotional service because otherwise one will become victimized by the modes of material nature.
The Supreme Personality of Godhead is not partial to anyone. The conditioned soul is under the influence of the various modes of material nature, and behind material nature is the Supreme Personality of Godhead; but one's victory and loss under the influence of sattva-guṇa, rajo-guṇa and tamo-guṇa are reactions of these modes, not of the Supreme Lord's partiality.
The Supreme Personality of Godhead is not partial to anyone. The conditioned soul is under the influence of the various modes of material nature, and behind material nature is the Supreme Personality of Godhead; but one's victory and loss under the influence of sattva-guṇa, rajo-guṇa and tamo-guṇa are reactions of these modes, not of the Supreme Lord's partiality. Śrīla Jīva Gosvāmī, in the Bhāgavata-sandarbha, has clearly said:
sattvādayo na santīśe
yatra ca prākṛtā guṇāḥ
sa śuddhaḥ sarva-śuddhebhyaḥ
pumān ādhyaḥ prasīdatu
hlādinī sandhinī samvit
tvayy ekā sarva-saṁsthitau
hlāda-tāpa-karī miśrā
tvayi no guṇa-varjite
According to this statement of the Bhāgavata-sandarbha, the Supreme Lord, being always transcendental to the material qualities, is never affected by the influence of these qualities. This same characteristic is also present in the living being, but because he is conditioned by material nature, even the pleasure potency of the Lord is manifested in the conditioned soul as troublesome. In the material world the pleasure enjoyed by the conditioned soul is followed by many painful conditions. For instance, we have seen that in the two great wars, which were conducted by the rajo-guṇa and tamo-guṇa, both parties were actually ruined. The German people declared war against the English to ruin them, but the result was that both parties were ruined. Although the Allies were apparently victorious, at least on paper, actually neither of them were victorious. Therefore it should be concluded that the Supreme Personality of Godhead is not partial to anyone. Everyone works under the influence of various modes of material nature, and when the various modes are prominent, the demigods or demons appear victorious under the influence of these modes.
Spiritual education changes one's consciousness so that one simply carries out the orders of the Supreme Lord and becomes free from the influence of the modes of material nature.
SB 7.2.41, Translation and Purport:
Every conditioned soul receives a different type of body according to his work, and when the engagement is finished the body is finished. Although the spirit soul is situated in subtle and gross material bodies in different forms of life, he is not bound by them, for he is always understood to be completely different from the manifested body.
Here it is very plainly explained that God is not responsible for the living entity's accepting different types of bodies. One has to accept a body according to the laws of nature and one's own karma. Therefore the Vedic injunction is that a person engaged in material activities should be given directions by which he can intelligently apply his activities to the service of the Lord to become free from the material bondage of repeated birth and death (sva-karmaṇā tam abhyarcya siddhiṁ vindati mānavaḥ (BG 18.46)). The Lord is always ready to give directions. Indeed, His directions are elaborately given in Bhagavad-gītā. If we take advantage of these directions, then in spite of our being conditioned by the laws of material nature, we shall become free to attain our original constitution (mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14)). We should have firm faith that the Lord is supreme and that if we surrender to Him, He will take charge of us and indicate how we can get out of material life and return home, back to Godhead. Without such surrender, one is obliged to accept a certain type of body according to his karma, sometimes as an animal, sometimes a demigod and so on. Although the body is obtained and lost in due course of time, the spirit soul does not actually mix with the body, but is subjugated by the particular modes of nature with which he is sinfully associated. Spiritual education changes one's consciousness so that one simply carries out the orders of the Supreme Lord and becomes free from the influence of the modes of material nature.
The mind, along with all material desires, should be merged in the moon demigod. All the subject matters of intelligence, along with the intelligence itself, should be placed in Lord Brahmā. False ego, which is under the influence of the material modes of nature and which induces one to think, "I am this body, and everything connected with this body is mine," should be merged, along with material activities, in Rudra, the predominating deity of false ego. Material consciousness, along with the goal of thought, should be merged in the individual living being, and the demigods acting under the modes of material nature should be merged, along with the perverted living being, into the Supreme Being. The earth should be merged in water, water in the brightness of the sun, this brightness into the air, the air into the sky, the sky into the false ego, the false ego into the total material energy, the total material energy into the unmanifested ingredients (the pradhāna feature of the material energy), and at last the ingredient feature of material manifestation into the Supersoul.
Someone may possess full knowledge of religion but still not be kind to all living entities. In someone, whether human or demigod, there may be renunciation, but that is not the cause of liberation. Someone may possess great power and yet be unable to check the power of eternal time. Someone else may have renounced attachment to the material world, yet he cannot compare to the Supreme Personality of Godhead. Therefore, no one is completely freed from the influence of the material modes of nature.
In the beginning I was alone and engaged in performing the austerities of mystic yoga, but later, because of the association of fish engaged in sex, I desired to marry. Then I became the husband of fifty wives, and in each of them I begot one hundred sons, and thus my family increased to five thousand members. By the influence of the modes of material nature, I became fallen and thought that I would be happy in material life. Thus there is no end to my material desires for enjoyment, in this life and the next.
Vaiṣṇavas are always situated on the transcendental platform, the Brahman platform. They cannot be subject to mistakes or the influence of the modes of material nature. Whatever they do, after full consideration, is meant just to lead everyone back home, back to Godhead.
When a sādhu chastises or punishes someone, he does not do so for revenge. Mahārāja Parīkṣit had inquired why Nārada Muni was subject to such a spirit of revenge (tamaḥ). But this was not tamaḥ, for Nārada Muni, in full knowledge of what was for the good of the two brothers, wisely thought of how to cure them. Vaiṣṇavas are good physicians. They know how to protect a person from material disease. Thus they are never in tamo-guṇa. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). Vaiṣṇavas are always situated on the transcendental platform, the Brahman platform. They cannot be subject to mistakes or the influence of the modes of material nature. Whatever they do, after full consideration, is meant just to lead everyone back home, back to Godhead.
The Supreme Personality of Godhead said: My dear Uddhava, due to the influence of the material modes of nature, which are under My control, the living entity is sometimes designated as conditioned and sometimes as liberated. In fact, however, the soul is never really bound up or liberated, and since I am the Supreme Lord of māyā, which is the cause of the modes of nature, I also am never to be considered liberated or in bondage.
One's activities are all performed under the influence of the modes of material nature (prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27)). Because people are now associating with the modes of ignorance (tamo-guṇa) and, to some extent, passion (rajo-guṇa), with no trace of goodness (sattva-guṇa), they are becoming increasingly greedy and lusty, for that is the effect of associating with these modes.
Lord Caitanya Mahāprabhu delivered the two fallen brothers Jagāi and Mādhāi, but the entire world is presently full of Jagāis and Mādhāis, or, in other words, woman-hunters, meat-eaters, gamblers, thieves and other rogues, who create all kinds of disturbances in society. The activities of such persons have now become common practices. It is no longer considered abominable to be a drunkard, woman-hunter, meat-eater, thief or rogue, for these elements have been assimilated by human society. That does not mean, however, that the abominable qualities of such persons will help free human society from the clutches of māyā. Rather, they will entangle humanity more and more in the reactions of the stringent laws of material nature. One's activities are all performed under the influence of the modes of material nature (prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27)). Because people are now associating with the modes of ignorance (tamo-guṇa) and, to some extent, passion (rajo-guṇa), with no trace of goodness (sattva-guṇa), they are becoming increasingly greedy and lusty, for that is the effect of associating with these modes. Tadā rajas-tamo-bhavāḥ kāma-lobhādayaś ca ye: "By associating with the two lower qualities of material nature, one becomes lusty and greedy." (SB 1.2.19) Actually, in modern human society, everyone is greedy and lusty, and therefore the only means for deliverance is Śrī Caitanya Mahāprabhu's saṅkīrtana movement, which can promote all the Jagāis and Mādhāis to the topmost position of sattva-guṇa, or brahminical culture.
However, when one is completely free from the influence of all the modes of material nature, one becomes a pure Vaiṣṇava on the devotional platform.
"One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman." In material consciousness, however, even one who is situated in the mode of goodness is susceptible to pollution by the modes of passion and ignorance. When the mode of goodness is mixed with the mode of passion, one worships the sun-god, Vivasvān. When the mode of goodness is mixed with the mode of ignorance, one worships Gaṇapati, or Gaṇeśa. When the mode of passion is mixed with the mode of ignorance, one worships Durgā, or Kālī, the external potency. When one is simply in the mode of ignorance, one becomes a devotee of Lord Śiva because Lord Śiva is the predominating deity of the mode of ignorance within this material world. However, when one is completely free from the influence of all the modes of material nature, one becomes a pure Vaiṣṇava on the devotional platform. As Śrīla Rūpa Gosvāmī states in the Bhakti-rasāmṛta-sindhu:
anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā
"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service."
The living entity cannot conquer the influence of the material modes of nature by his own endeavor, but because material nature is working under the control of the Supreme Lord, the Lord is beyond its jurisdiction. Except for Him, all living entities, from Brahmā down to the ant, are conquered by the contact of material nature.
There are unlimited numbers of living entities in different varieties of bodies, some moving and some standing in one place, and the conditioned life of these living entities is due only to their forgetfulness of their eternal relationship with the Supreme Personality of Godhead. When the living entity wants to lord it over the material energy by imitating the position of Kṛṣṇa, he is immediately captured by the material energy and, according to his desire, is offered one variety of the 8,400,000 different kinds of bodies. Although undergoing the threefold miseries of material existence, the illusioned living entity falsely thinks himself the master of all he surveys. Under the spell of the material energy, represented by the threefold material qualities, the living entity is so entangled that he is not at all able to become free unless he is graced by the Supreme Lord. The living entity cannot conquer the influence of the material modes of nature by his own endeavor, but because material nature is working under the control of the Supreme Lord, the Lord is beyond its jurisdiction. Except for Him, all living entities, from Brahmā down to the ant, are conquered by the contact of material nature.
"But I don't like yajña." Then karma-bandhanaḥ, they are becoming entrapped, working under the influence of certain material modes of nature.
Lecture on BG 7.2 -- London, March 10, 1975:
So yajña has to be performed. Saha-yajñāḥ prajāḥ sṛṣṭvā. In the Bhagavad-gītā you will find. All the living entities were, especially the human being, the demigods... Demigods were first created. The seven ṛṣis, they created later on. Imaṁ vivasvate yogaṁ proktavān...vivasvān manave prāha (BG 4.1). The sun-god was created, then from him, Manu came; from Manu, Ikṣvāku came, in this way. So all these prajās, progeny, was created for performing yajña. That is stated in the Bhagavad... So everyone is meant for performing yajña. Yajñārthe karma. Everyone should work for performing yajña. That is human life. Work very hard. You have got tendency to work from morning, six, to night ten o'clock, eleven o'clock. We see. Early in the morning the road is congested. They are going to work. But they do not know why they are working. They know, "I am working for filling up this belly." That they know. No, that is not the purpose of working. For filling up the belly the animals, the ants, the cats, dogs, birds, they are also working. And you shall also work for filling up the belly only? Then what is the value of your life? You should work for yajña. That is human life. Yajñārthe karma.
"But I don't like yajña." Then karma-bandhanaḥ, they are becoming entrapped, working under the influence of certain material modes of nature. Therefore you are infecting that material mode of nature, and according to the infection, you will develop the next body. Just like according to infection you develop the disease, so this material body is disease. That we do not understand. We are soaping this material body, keeping it fit, but we do not know that this is disease. Anyone, does anyone want to keep the disease and say, "My dear disease, please live with me forever"? (laughter) Is there any intelligent man say like that? Disease is to be cured, is to be driven away. In Hindi they say, jara ar para okhane kha na baviya ar.(?) Means "Unwanted guest and disease, you do not give him to eat, and he will go away." He will go away. So any disease, you starve for few days, two days, three days, it will go. And any unwanted guest, you don't supply him food. He will automatically go away. So disease should not be maintained. Disease should be cured.
Liberation means not to be under the influence of the modes of material nature, not to be infected by the modes of material nature, especially passion and ignorance.
Lecture on BG 16.8 -- Hawaii, February 4, 1975:
Liberation means not to be under the influence of the modes of material nature, not to be infected by the modes of material nature, especially passion and ignorance. That is mukti. Mukti is not very wonderful thing. It is difference of consciousness. Everyone is conscious materially: "I am this body," "I am American," "I am Indian," "I am this," "I am that." This is one consciousness, and when this consciousness is purified, tat-paratvena nirmalam... Nirmalam means completely cleanse. That is the bhakti platform. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). When one becomes purified completely from all this designation... The body is designation. So according to the body, we are placed in different designation: "I am human being," "I am cat," "I am dog," "I am demigod," "I am American," "I am Indian," "I am brāhmaṇa," "I am kṣatriya"—so many designations. So bhakti platform is sarvopādhi-vinirmuktam (CC Madhya 19.170), anyābhilāṣitā-śūnyam (Brs. 1.1.11).
But those, means superficially doing something in the tamo-guṇa, he will not be successful. He will not be successful. Yaḥ śāstra-vidhim utsṛjya vartate kāma... (BG 16.23). He is going on, conducting himself under the influence of the same modes of nature, material nature, which he has naturally adopted from his birth.
Lecture on BG 17.1-3 -- Honolulu, July 4, 1974:
So people are being controlled by the three kinds of material nature, and if they do not follow the shastric injunction, then he will concoct, he will create something according to his position, either in the tamo-guṇa or rajo-guṇa or sattva-guṇa. But those, means superficially doing something in the tamo-guṇa, he will not be successful. He will not be successful. Yaḥ śāstra-vidhim utsṛjya vartate kāma... (BG 16.23). He is going on, conducting himself under the influence of the same modes of nature, material nature, which he has naturally adopted from his birth. There are... We have discussed all these, this verse, that sad-asad-janma, yoni-janmasu. Kāraṇaṁ guṇa-saṅgo 'sya (BG 13.22). Everyone is getting a particular type of body. So one may say, "This body is very nice, this body is not so nice and this body is very good." So why it is so? Because according to the association of the material nature. After all, the living entity falls down from the spiritual world. Just like Jaya-Vijaya. There is possibility, if you do not stick to the spiritual principle, even if you are in Vaikuṇṭha, you will fall down, what to speak of this material world? Because in the Vaikuṇṭha or in the spiritual world, no contaminated soul can stay there. He will fall down.
So Kṛṣṇa says that these three modes of material nature is current all over the universe. Even in the topmost planet down to the lowest planet. Therefore he says: na tad asti pṛthivyāṁ vā divi deveṣu vā punaḥ. Pṛthivyām means on this earth. Or in the other higher planetary system or even the heavenly planets. Everywhere. Sattvaṁ prakṛti-jair muktam. Nowhere, anyone is freed from the influence of these modes of material nature.
Lecture on BG 18.41 -- Stockholm, September 7, 1973:
So Kṛṣṇa says that these three modes of material nature is current all over the universe. Even in the topmost planet down to the lowest planet. Therefore he says: na tad asti pṛthivyāṁ vā divi deveṣu vā punaḥ. Pṛthivyām means on this earth. Or in the other higher planetary system or even the heavenly planets. Everywhere. Sattvaṁ prakṛti-jair muktam. Nowhere, anyone is freed from the influence of these modes of material nature. Sattvam means existence. Sattvaṁ prakṛti-jaiḥ. Prakṛti-jaiḥ means by the material nature, guṇaiḥ, means the modes, this goodness, passion, and ignorance. Yad ebhiḥ syāt tribhir guṇaiḥ. Everything, everywhere, even amongst the plants life, beast life, there these three guṇas are working.
Everything is going on under the influence of different modes of material nature.
Lecture on SB 1.2.8 -- Vrndavana, October 19, 1972:
Mārobi rākhobi jo icchā tohārā... In this way, there is a nice song. So you cannot take charge of your family, society or community or country. No. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). Everything is going on under theinfluence of different modes of material nature. Just like in our country, when Gandhi was living, he got sva-rājya, but still, he was thinking he had to do something, he had to do something. And he did not separate from politics. He was old man. He should have retired, but he did not, unless he was killed by somebody. This is the attachment for material things. All these leaders, they think, "Without me, the country will go to hell." But so many leaders came and gone. The country is going on. Therefore, in the Bengali it is said, rāja mare, rājya acara. "Because the king has died, therefore kingdom will stop." That is not the... It, it will go on. Why do you bother? That is knowledge. Kṛṣṇa is taking care. You just engage yourself in the service of Kṛṣṇa. That is your duty. (end)
Our love for Kṛṣṇa is there already. But it is covered. It is covered. By the influence of the modes of material nature, it is covered.
Lecture on SB 1.2.10 -- Vrndavana, October 21, 1972:
Our love for Kṛṣṇa is there already. But it is covered. It is covered. By the influence of the modes of material nature, it is covered. So this Kṛṣṇa consciousness movement is nothing but discovering Kṛṣṇa consciousness. It is already there. But we are giving chance to the people for hearing about Kṛṣṇa. That's all. All these European, American boys and girls who have joined, they have simply been given the chance of hearing. Ceto-darpaṇa-mārjanam (CC Antya 20.12). Actually, if the people are given chance to hear this Hare Kṛṣṇa mahā-mantra, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam, then gradually the dirty things within his heart becomes cleared, and he can understand what is Kṛṣṇa. This is the process. We do not ask anybody that "You become Hindu or you become so and so." We simply ask, "Please come and chant with us." This is our program. I began my chanting in New York in a park, Tompkinson Square. Those who are old students... Here is Acyutānanda. He's one of the old students. He first of all came and danced. He and Brahmānanda. So that is the beginning. He knows what was the beginning. I was sitting underneath a tree like this, and no khol. It was some dundubhi. And I was playing on it from two to five, three hours, chanting. And these young boys and girls with their dogs, with their children, they began to dance. Yes. That was the beginning. Gradually, they became student.
Nobody can understand Kṛṣṇa unless he is liberated from the influence of the modes of material nature.
Lecture on SB 1.2.20 -- Vrndavana, October 31, 1972:
So evaṁ prasanna-manasaḥ. How to become happy mood of life, that is described here. Bhagavat-bhakti-yogataḥ. One has to take to Kṛṣṇa consciousness. And mukta-saṅgasya, bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate. Nobody can understand Kṛṣṇa unless he is liberated from the influence of the modes of material nature.
So in order to get out of this repetition of birth and death, we require to be freed from the influence of the modes of material nature. That is the perfection of life.
Lecture on SB 1.5.28 -- Vrndavana, August 9, 1974:
Ātma-rajas-tamopahā. This is the perfection of life. We are now covered by the modes of material nature, tri-guṇamayī, three guṇas: sattva, rajas, tamas. So mukti means to get out of this entanglement of three guṇas. That is called mukti. We are suffering different modes of material nature. We have several times explained, kāraṇaṁ guṇa-saṅgaḥ asya sad-asad-yoni-janmasu. There are different types of bodies. From specie point of view, there are 8,400,000 forms. And they are due to these material modes of nature. I have several times explained. There are three modes of material nature, and if you mix, three into three, it becomes nine, and nine into nine equal to eighty-one. So little more or less, there are 8,400,000 species of life. So in order to get out of this repetition of birth and death, we require to be freed from the influence of the modes of material nature. That is the perfection of life.
So real knowledge means when one is not any more disturbed by the influence of the modes of material nature. The modes of material nature is working.
Lecture on SB 2.3.11-12 -- Los Angeles, May 29, 1972:
So real knowledge means when one is not any more disturbed by the influence of the modes of material nature. The modes of material nature is working. Somebody is influenced by passion, somebody is influenced by ignorance, and somebody is influenced by goodness also. That is also one nature. If, on the platform of goodness, if one stops, then he's also bound, he's also conditioned. "I am very learned man; I know what is Brahman," or "I am living very nice peaceful life." These are the products of jñāna. But if we remain compact within the boundary of such knowledge and do not make further progress, then that is also bondage. That is also bondage. Therefore one must come to the sense where these waves of material nature cannot act. That is real knowledge. Therefore it is said, jñānaṁ yadā pratinivṛtta-guṇormi. Urmi means waves. Cakram, in the whirlpool of the waves of the ocean of nescience... Just like they are taking pleasure in swimming with the waves.
So māyā is acting so nicely, māyayā bahu-rūpayā ramamāṇa, and we are enjoying, ramamāṇa. Guṇeṣu asyā. Actually, that individual living entity is enjoying the influence by guṇeṣu asyā, influence by one kind of modes of material nature. Mamāham. And in that way he has form. The whole world is going on.
Lecture on SB 2.9.2 -- Melbourne, April 4, 1972:
A ship carrying thirteen thousand tons of goods, but the strong rope brings it on the pier. Then he cannot move. In spite of having good machine and in spite of so much strength, it is baddhāḥ, uru-dāmni baddhāḥ. Julius Caesar, he was a great soldier, and she(he) became captivated by one beautiful woman. What is that? Cleopatra? You see? She's an ordinary woman, but because she had some Every woman is beautiful, but it is through the eyes I see that "This woman is beautiful." Woman's nature is fair sex. By nature she is beautiful. But I see "This is beautiful." I am entrapped. Is it not? There is a Bengali proverb, dekha yāra lāge bhāla... If I like somebody, it doesn't matter what he is or she is. There are so many instances. The attachment, there is attachment. There is no such hard and fast rules and regulation that "This man should be attached with this..." No. It is māyā's action. I become attached with somebody. That is going on. So māyā is acting so nicely, māyayā bahu-rūpayā ramamāṇa, and we are enjoying, ramamāṇa. Guṇeṣu asyā. Actually, that individual living entity is enjoying the influence by guṇeṣu asyā, influence by one kind of modes of material nature. Mamāham. And in that way he has form. The whole world is going on.
Kartāham iti manyate. Kartā. Kartā means the proprietor or the master. He is not actually master, but under the influence of different modes of material nature he is feeling, "I am master. I am enjoyer. I am bhokta." This is the trouble.
Lecture on SB 2.9.3 -- Melbourne, April 5, 1972:
So the varieties are there also, but here the variety is māyā. Māyayā bahu-rūpayā. The same example, the mirage. It appears like water, but that is not real water. Similarly, here māyayā, because it is false. They appear like that varieties but they are false. Māyayā bahu-rūpaya. Ramante. This ramante, this pleasure, is material pleasure because guṇeṣu. Ramamāṇa guṇeṣu asyā. They are trying to take pleasure in the material modes of nature. Mamāham iti manyate. What is that?
Devotee: Mamāham iti manyate.
Prabhupāda: Yes. So these varieties, they have created a sense of personal property, mama, "mine." Therefore they are fighting. "Oh, this is our country, Japanese country. This is this country. You have come here. Show me your visa," immigration. So māyayā, by māyā. Why you ask for visa? It is your property? No. They are thinking, "It is my property. It is my property." Just like in Australia and other countries, colonization. They usurped others' property, and now they are thinking, "It is our property." You see? Before their usurping, the property was there. So before their usurping when the property was there, whose property it is? So we come here with different forms and claim something, "This is my property." Another man claims, "It is my property." Actually this is māyā, false. Everything Kṛṣṇa's property. Īśāvasyam idaṁ sarvam (ISO 1). "Oh, this is..." But māyā, they have created this false idea, "It is my property. It is my property." Mamāham iti manyate. The same thing explained in Bhagavad-gītā. Ahaṅkāra-vimūḍhātmā. By false ego they have become befooled. Kartāham iti manyate. Kartā. Kartā means the proprietor or the master. He is not actually master, but under the influence of different modes of material nature he is feeling, "I am master. I am enjoyer. I am bhokta." This is the trouble.
This is the disease. This is called material disease. One is infected by the prākṛta-guṇa. The prākṛta-guṇa... Guṇa means quality, mode. So prākṛta means this material prakṛti, and spiritual means aprākṛta.
Lecture on SB 3.26.1 -- Bombay, December 13, 1974:
Nitāi: "The Personality of Godhead, Kapila, continued: My dear mother, now I shall describe unto you the different categories of the Absolute Truth, knowing which any person can be released from the influence of the modes of material nature."
Prabhupāda:
atha te sampravakṣyāmi
tattvānāṁ lakṣaṇaṁ pṛthak
yad viditvā vimucyeta
puruṣaḥ prākṛtair guṇaiḥ
This is the disease. This is called material disease. One is infected by the prākṛta-guṇa. The prākṛta-guṇa... Guṇa means quality, mode. So prākṛta means this material prakṛti, and spiritual means aprākṛta. There are different stages of knowledge: pratyakṣa, parokṣa, aparokṣa, adhokṣaja, aprākṛta. One has to go step by step. General knowledge means pratyakṣa, whatever you perceive by the senses. That is called pratyakṣa. And the knowledge which you receive from authorities, that is parokṣa. Then aparokṣa, realization. Then adhokṣaja. Adhokṣaja means knowledge which beyond your perception. But there is source of knowledge, adhokṣaja. Therefore God's another name is Adhokṣaja. Adhaḥ. Adhaḥ means subduing, bring under subjugation. Adhah-kṛta, akṣaja. Akṣaja means the knowledge directly perceived by the senses. Akṣa means eyes and akṣa means atukya(?). So any knowledge within the alphabets, ABCD, that is called akṣaja. And the knowledge which is beyond that, that is called adhokṣaja. And beyond the adhokṣaja knowledge there is aprākṛta. Aprākṛta knowledge.
Actually, every one of us who are in this material world, they are, we are all under the full control of this illusory energy and working differently according to the influence of the different modes of material nature. I am not real kartā. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi (BG 3.27). Guṇaiḥ karmāṇi. I am under the influence of different guṇas.
Lecture on SB 3.26.26 -- Bombay, January 3, 1975:
So this false ego, "I am this material body. I belong to this material world, I belong to this community, sect, or nation," so many, they are all based on ahaṅkāra. Ahaṅkāra-vimūḍhātmā kartāham iti manyate (BG 3.27). Actually, every one of us who are in this material world, they are, we are all under the full control of this illusory energy and working differently according to the influence of the different modes of material nature. I am not real kartā. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi (BG 3.27). Guṇaiḥ karmāṇi. I am under the influence of different guṇas, and still, falsely, I am thinking that "I am the doer. I have got the capacity of acting. And the effect, whatever I have produced, it is due to my labor." This is called illusion, moha. Mohaḥ ayam ahaṁ mameti (SB 5.5.8). This conception of life is moha. Moha, delusion or illusion, just like a person in feverish convulsion is lying unconscious, thinking something else. This is our position. Moho 'yam. So our real business is how to get out of this moha.
Brāhmaṇa, kṣatriya, vaiśya, śūdra, these are under the influence of different modes of material nature. So even one is brāhmaṇa, he is also under the grip of material nature. And what to speak of one who is a śūdra or less than a śūdra. Everyone is trying to improve himself under the influence of certain modes of material nature.
Lecture on SB 5.5.5 -- Stockholm, September 10, 1973:
Ṛṣabhadeva says, yadā na paśyaty ayathā guṇehāṁ svārthe pramattaḥ sahasā vipaścit. So we have to become intelligent that guṇehā... Guṇa, guṇa means these three guṇas, goodness, three modes of material nature. Everyone is trying to love one of these three guṇas: goodness, passion and ignorance. That is material existence. Somebody is trying to become brāhmaṇa, that is goodness. And somebody is trying to become a kṣatriya. Brāhmaṇa, kṣatriya, vaiśya, śūdra, these are under the influence of different modes of material nature. So even one is brāhmaṇa, he is also under the grip of material nature. And what to speak of one who is a śūdra or less than a śūdra. Everyone is trying to improve himself under the influence of certain modes of material nature. So when one becomes vipaścit, viveki... Vipaścit means enlightened. These, my activities under the influence of different modes of material nature, this is waste of time. Even if I become a brāhmaṇa, that is also waste of time, and what to speak of if I become a kṣatriya, passionate. Passionate... This vaiśya, this mercantile class of men, they are passionate and ignorance mixture. They are very active: "I am very running, I am very busy," but running here and there in ignorance. Just like you will see the monkey. Monkey is always very busy, but what is the meaning of his business? He is in ignorance. As soon as a monkey comes... You have so such disturbance. In India, as soon as a monkey comes, everyone wants to drive him away. Because he has come to become business and to make some loss. That's all. That is his business. Wherever he sits, he will move like this. (makes sounds moving arms back and forth) He is not at all silent. He is always active. But because he is monkey, monkey is a symbol of... Ass, they are symbol of ignorance. Therefore such kind of business is useless. It is simply harmful.
I am put into these laws of material nature, and as I am acting under the influence of different modes of material nature, I am getting a type of body. That is my material position. Bhūtvā bhūtvā pralīyate (BG 8.19).
Lecture on SB 7.5.31 -- Mauritius, October 4, 1975:
Punaḥ punaś carvita-carvaṇānāṁ (SB 7.5.30). Punaḥ punaś carvita-carvaṇānām means chewing the chewed. You have got sugarcane, many quantity. If somebody chewed the sugarcane, took out the juice, and if the remnants is thrown away, what you will get by chewing again that remnants? So punaḥ punaś carvita-carvaṇānām (SB 7.5.30). By our activities we are being placed under the laws of material nature—prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27)—infecting different modes of material nature. Just like if you infect that... This morning some medical officer came to inject me about the yellow fever. So why this injection, vaccine, against the disease? That means if I infect this yellow fever, I will have to suffer. Similarly, the modes of material nature are three: sattva-guṇa, rajo-guṇa, tamo-guṇa. And as we are infecting ourself with the three kinds of modes of material nature, we are getting different types of bodies. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu (BG 13.22). I am put into these laws of material nature, and as I am acting under the influence of different modes of material nature, I am getting a type of body. That is my material position. Bhūtvā bhūtvā pralīyate (BG 8.19). Tathā dehāntara prāptir dhīras tatra na muhyati (BG 2.13). We have to change this body. Death means changing body. We are changing body every moment, every second, and getting a new body imperceptibly. And the last change of this body is taken as death, transmigration of the soul. But nobody knows "What kind of change is going to happen in my next body or next life." But there is change of body, dehāntara-prāptiḥ. Just like I was a child. Now I have got another body, the body is changed. Similarly, when this body will be finished, then I will get another body. This is a fact. If we cannot understand, then we have to take it from authority to understand, because understanding means taking knowledge from the authority.
The purification is that gradually you become liberated from the influence of the materialistic modes. There are three modes of material nature. Somebody is in the modes of goodness; somebody is in the modes of passion; somebody is in the modes of ignorance.
Lecture on SB 7.9.12-13 -- Montreal, August 20, 1968:
Prahlāda Mahārāja said, nīco 'jayā guṇa-visargam anupraviṣṭaḥ pūyeta yena hi pumān anuvarṇitena. Now, God is so kind that He is giving you light, air, everything that you require for your existence. Either you give Him thanks or you do not give Him thanks, the supply will be there. But somebody says, "Then what is the use of giving Him thanks?" The use is for yourself. What is that? Prahlāda Mahārāja said, pūyeta yena pumān anuvarṇitena: "If I give thanks to Lord, then I become purified." God does not wait for your thanks. He has already created. But if you give thanks, then you become purified. What is that purification? The purification is that gradually you become liberated from the influence of the materialistic modes. There are three modes of material nature. Somebody is in the modes of goodness; somebody is in the modes of passion; somebody is in the modes of ignorance. But in the Bhagavad-gītā it is said, māṁ cāvyabhicāriṇi bhakti-yogena yaḥ sevate: "Anyone who is engaged in transcendental loving service," sa guṇān samatītyaitān (BG 14.26), "he transcends the influence of these modes of material nature, and" brahma-bhūyāya kalpate, "he becomes Brahman realized." We are already Brahman, but we have to realize. And as soon as you realize... Brahma-bhūtaḥ prasannātmā (BG 18.54). As soon as we realize Brahman, immediately we become anxiety-less, prasannātmā.
Bhakti begins when is..., one is actually liberated from the influence of the modes of material nature. That is real bhakti.
The Nectar of Devotion -- Vrndavana, November 2, 1972:
Bhakti begins when is..., one is actually liberated from the influence of the modes of material nature. That is real bhakti. Otherwise, when you are, we are in training, that is called prakṛta-bhakta. Actually, we are in the material state, but we are being trained up, the Deity worship. This is, following the rules and regulations under the instruction of spiritual master. Or Vedic injunction, this is training period. But even in the training period, if one is sincere and serious, he's liberated. He's liberated. It is so nice. Kṛṣṇa consciousness is so nice that even in the training period, although he's not mature, and even one falls immature stage, there is no loss. That is also confirmed by Nārada Muni: tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer patet tato yadi apakva... (SB 1.5.17). There is a verse like this—I don't exactly remember—that if one is engaged in Kṛṣṇa consciousness and, and without being mature, somehow or other, if he falls down, there is no loss, whereas other persons, who are sticking to their sva-dharma, but has no idea of Kṛṣṇa consciousness, he does not gain anything. These are the statements of Nārada. Therefore our position should be, our real active life begins when we begin to serve Kṛṣṇa with our senses without being designated, without being situated in designation. This is transcendental stage.
They will never accept that one must undergo austerities to break the influence of the modes of material nature upon the living entity in order that he may experience the transcendental bliss on the platform of pure goodness.
Letter to Jayatirtha -- Mayapur 20 January, 1976:
Regarding the ISKCON Gurukula presently situated in Dallas—The Gurukula must be based on the principle of renunciation; vairagya vidya nija bhakti yogam (CC Madhya 6.254). Bhakti is based on the principle of the renunciation of material desires beginning from the earliest age; kaumaram acaret prajna dharman bhagavatan iha (SB 7.6.1). From the very beginning, a boy must be trained to perform devotional service to the Supreme Personality of Godhead, and not to be attached as the fruitive workers, the karmis, to the so-called fallible soldiers; dehapatya kalatradisu atma-sainyesu asatsv api tesam prammato nidhanam pasyanapi na pasyati (SB 2.1.4). The karmis are attached too much to their bodies, children and wives, who are like fallible fighting soldiers who must ultimately be destroyed. Although they are sufficiently experienced, they still cannot see this.
Therefore our young men must be trained at the earliest age to not be attached to so many things like the home, family, friendship, society, and nation. To train the innocent boy to be a sense gratifier at the early age when the child is actually happy in any circumstance is the greatest violence. Therefore; brahmacari gurukulae vasan danto guror hitam (SB 7.12.1). The brahmacari lives at the place of the spiritual master and works for the benefit of the spiritual master by begging for his maintenance, by cleaning, learning the principles of Krsna consciousness, and engaging in the process of bhagavata dharma, whereby his life will have a firm, sane foundation with which he can overcome the forces of maya by strong training in the beginning.
The karmis cannot accept this because they are too much attached to their bodies and cannot tolerate any austerities. Since they are too attached to their children they are even more insistent that the child be drowned in bodily consciousness so that he may avoid all types of austerities and enjoy life to the fullest, thereby going to hell at the earliest age; mahat sevam dvares ahur vimuktes tamo-dvaram yosita sangisangam []. Those who associate with the mahatmas through service to them become eligible for liberation whereas those who are associating with woman or those who are too attached to woman are paving their way to hell. Therefore the school systems require so many codes and regulations so the children will not feel any inconvenience. The training is geared to producing cats and dogs who will feel quite at home in a society of sense gratification.
Therefore how can they accept our school system which teaches that the young men must undergo tapasya to become purified? Tapo divyam putraka yena sattvam suddhyed yasmad brahma saukhyam tv anantam (SB 5.5.1). They will never accept that one must undergo austerities to break the influence of the modes of material nature upon the living entity in order that he may experience the transcendental bliss on the platform of pure goodness. Therefore they see our school as a threat and a cruel punishment to the children. If we were to run our school as it was actually to be run, they would close it down, and factually they will place more and more codes and restrictions as the school develops to water down the process until it becomes unrecognizable and useless.
Foolish men lead other foolish men and all concerned suffer. Andha yathandhair upaniyamana, when one blind man leads another, the result is that both of them fall into the ditch. Therefore there is a requirement for a section of society to become first class men, free of the influence of the modes of material nature, who can understand the mission of this human form of life and who can teach it to others.
Letter to Jagajivana -- New Delhi 1 September, 1976:
People everywhere are suffering on account of being led by blind leaders who are devoid of all knowledge of the soul. Such foolish men lead other foolish men and all concerned suffer. Andha yathandhair upaniyamana, when one blind man leads another, the result is that both of them fall into the ditch. Therefore there is a requirement for a section of society to become first class men, free of the influence of the modes of material nature, who can understand the mission of this human form of life and who can teach it to others. I am trying to create these men, but it is hard, for people have become lost of all intelligence due to the coverings of the three modes of material nature. So I am one man alone, yet now there are so many nice boys and girls like you to help me push on this movement in my old age. I thank you very much for your sincere efforts and you have my blessings that you will without a doubt be successful if you stick to the regulative principles and chant at least 16 rounds a day. Surely Krsna will recognize your service, and as soon as you are recognized by Krsna, then your life immediate becomes perfect. So continue your preaching activities all over South America and try and present this Krsna consciousness as it is without any change or speculation, and distribute as many books as possible, for this will have a very great effect on the lives of all those who are fortunate enough to receive them.