690413 - Lecture SB 11.03.21 and Initiations - New York

Lectures by Date, 1969

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

 Listen to a 'Nectar Drop' created from this lecture

690413SB-NEW YORK - April 13, 1969 - 162:52 Minutes

Prabhupāda: Begin. (kīrtana)

vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca

śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam

sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ

śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca

nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale

śrīmate bhaktisiddhānta-sarasvatīti nāmine

śrī-vārṣabhānavī-devī-dayitāya kṛpābdhaye

kṛṣṇa-sambandha-vijñāna-dāyine prabhave namaḥ

mādhuryojjvala-premāḍhya-śrī-rūpānuga-bhaktida-

śrī-gaura-karuṇā-śakti-vigrahāya namo 'stu te

namas te gaura-vāṇī-śrī-mūrtaye dīna-tāriṇe

rūpānuga-viruddhāpasiddhānta-dhvānta-hāriṇe

namo gaura-kiśorāya sākṣād-vairāgya-mūrtaye

vipralambha-rasāmbhodhe pādāmbujāya te namaḥ

namo bhaktivinodāya sac-cid-ānanda-nāmine

gaura-śakti-svarūpāya rūpānuga-varāya te

gaurāvirbhāva-bhūmes tvaṁ nirdeṣṭā saj-jana-priyaḥ

vaiṣṇava-sārvabhaumaḥ śrī-jagannāthāya te namaḥ

vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca

patitānāṁ pāvenebhyo vaiṣṇavebhyo namo namaḥ

namo mahā-vadānyāya kṛṣṇa-prema-pradāya te

kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ

pañca-tattvātmakaṁ kṛṣṇaṁ bhakta-rūpa-svarūpakam

bhaktāvatāraṁ bhaktākhyaṁ namāmi bhakta-śaktikam

he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate

gopeśa gopikā-kānta rādhā-kānta namo 'stu te

tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari

vṛṣabhānu-sute devi praṇamāmi hari-priye

śrī-kṛṣṇa-caitanya prabhu-nityānanda

śrī-advaita gadādhara śrīvāsādi-gaura-bhakta vṛnda

hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare

hare rāma hare rāma rāma rāma hare hare

(prema-dhvani) All glories to the assembled devotees. All glories to the assembled devotees. All glories to the assembled devotees. Thank you very much.

Hare Kṛṣṇa. Hmm?

tasmād guruṁ prapadyeta

jijñāsuḥ śreya uttamam

śābde pare ca niṣṇātaṁ

brahmaṇy upaśamāśrayam

(SB 11.3.21)

The whole Vedic instruction is just to deliver all suffering humanity from the threefold miseries of material existence. That is the aim and object of Vedic civilization. That means this human form of life is meant for finishing all kinds of troubles. That should be the effort of human being. Actually, they are doing so. Everyone is trying to minimize the miseries of life and get happiness of life. That is the impetus of all activities. But unfortunately, they do not know how to do it.

The first thing is that one should very nicely understand the position of material existence. The Sanātana Gosvāmī, who approached Lord Caitanya, he presented himself that, "My dear Lord, people in general, they speak of me that I am very learned man," grāmya vyavahāre kaha paṇḍita (CC Madhya 20.100), "I am very learned man. But actually when I think of myself, what kind of learned man I am, I do not know what I am." So this type of advancement of knowledge, for simply for material comforts, without knowing about oneself, "What I am?" they're simply useless labor. One should try to understand what he is.

That is also the beginning of Vedānta-sūtra. Athāto brahma jijñāsā: one should be inquisitive to understand about himself, Brahman, or the Supreme Brahman. That is the real necessity of this human form of life. The animals, they cannot inquire about himself or about the Supreme. But a human being can inquire that "I want to become happy, but miseries are coming upon me one after another."

At least, one should know what are the miseries. The miseries are three kinds of miseries. It is not the question of one religion or another religion. The miserable condition of life is for everyone, either he is Hindu or he is Muslim or Christian or Jew. It doesn't matter. Anyone who has accepted this material body has to undergo the miserable condition of material existence. That is a fact.

And what are the miserable condition? There are three types: adhyātmika, adhibhautika, adhidaivika. Adhyātmika means pertaining to the body, mind. Everyone is experienced that, "I'm not feeling today well due to some sickness of my body or some mental disturbance." This is called adhyātmika. And there are other miseries, inflicted by other living entities: my enemies, some animal, some mosquito or some bug.

There are so many living entities, they are also trying to give me some trouble. This is called adhibhautika. And there is another type of misery, which is called adhidaivika. That is natural disturbance—severe cold, severe heat, some famine, some earthquake, some disaster, some hurricanes. There are so many things, natural disturbance.

So in either of these three types of miserable condition we are. But those who are foolish, they do not see to it. Under illusion of māyā they think, "Oh, we are very happy." This is called māyā. One is not happy, but he's thinking, "I am happy." And they are trying to become happy in so many other ways.

But that is not the way of seeking happiness. If you actually want to be happy, then you have to inquire about your constitutional position, "What I am?" That is meditation, to know. You just think over yourself, "Whether I am this body?" If you think that . . . suppose you think over your . . . meditate upon your finger. You'll come to the conclusion that "I am not this finger. It is my finger. I am not this finger."

Because if the finger is cut off, that I am not dead, therefore I am not finger. It is very easy to understand. So you meditate on every part of your body, you'll come to the conclusion, if you are sane that, "I am not this body. The body is mine. I am not this dress. The dress is mine." That is the conclusion.

Then what I am? At the present moment I am identifying with this body, with this dress. (child disturbing) That is illusion. Yasyātma-buddhiḥ kuṇape tri-dhātuke (SB 10.84.13).

Bhāgavata says anyone who is identifying himself with this body, he's an ass. He's not even an human being. Actually it is so, because I am not this body. And the beginning of Bhagavad-gītā is with this proposition, that you are not this body. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā (BG 2.13).

The body is growing because I am sitting within this body. A child grows so long the soul is there. If a child takes birth, dead body, it does not grow. That means the soul is not there. That is called dead. So this preliminary knowledge one has to learn. That is called brahma-jijñāsā. The Bhagavad-gītā begins from this point that, "I am not this body."

So this is . . . the function of human activity is to know oneself, what he is, and then begin his work. And if he works simply just like animal, eating, sleeping, mating and defending . . . these are animal activities. If you simply endeavor for eating whole day and night, and if you are satisfied whatever you like to eat, and you think that "My mission of life is finished, now my belly is full with foodstuff," that is not human civilization.

But in this age people are degrading so much that at the end of the day, if he can have a full belly meal, he says: "Oh, I am now satisfied." Just like animal. Or "If I can sleep in a nice apartment, oh, I am very happy." Or "If I can mate with a beautiful opposite sex, oh, I am happy." These are animal happiness. Actual human happiness is not simply to meet the bodily demands. That is called brahma-jijñāsā. Athāto brahma jijñāsā.

Now, where to inquire about this Brahman, about oneself, that is the next question. Just like if you want to learn something about medical science, you have to approach some medical man or you have to take admission in some medical school or college. Or if you want to learn about engineering you have to seek after somebody who knows engineering or technology.

That is the way of education—so many universities and department of knowledge teaching different department of knowledge. Similarly, if you want to learn about yourself, Brahman, then you have to seek after some teacher who can teach you about yourself. This is common knowledge. This is common knowledge.

So all the Vedic literature says that in order to learn that transcendental science about your self or about God, then tad vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12).

In order to learn that science, don't manufacture. But scientific way, if you want to learn . . . tad vijñānārthaṁ sa gurum eva . . . gurum eva abhigacchet. Guru means spiritual master; eva, eva means certain. Not that if somebody thinks, "Oh, I can learn about myself without approaching any spiritual master." That is wrong.

Actually eva, eva means certain. One must. And this verb gacchet is used where this sense is used, "must." Gacchet, "must go," "must approach." That is the injunction of the Vedas. Similarly, the injunction of Śrīmad-Bhāgavatam is also tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21).

Now, in order to approach a bona fide spiritual master, one must be very much disgusted with this material way of life. That is very nice qualification. Unless one he's disgusted with this materialistic way of life, that actually in this materialistic way of life there is no happiness . . . this proposition must be convinced by one, that he should know certainly that, "In the material way of life I cannot become happy." This is the first condition. Tasmād. Tasmād means "therefore."

Similarly, in Vedānta-sūtra also, atha . . . ataḥ brahma-jijñāsā. When we become fed up, disgusted with the materialistic way of life, natural inquiry is then "What is next?" That "next," in order to understand that "next," the Vedānta-sūtra says, the Vedic knowledge says that tasmād gurum evābhigacchet. Tasmād guruṁ prapadyeta. Therefore one should seek after a bona fide spiritual master and learn there. That is the Vedic injunction.

So one who is actually convinced that, "The materialistic way of life cannot make me happy," his duty is to seek after a bona fide spiritual master to be enlightened in the transcendental science of understanding oneself and what is God. There are five elementary truths. The living entity . . . we are all living entities, cats and dogs or animals.

There are 8,400,000's of different kinds of . . . according to different kinds of bodies. The living entity is one, spirit soul, but according to his body he is claiming. Just like you have got American body, you are claiming that, "I am American." I have got Indian body, I am claiming, "I am Indian." This is by bodily designation. Similarly, a cat has got a body of cat; he is thinking, "I am cat." A dog has got a dog's body; he's thinking that, "I am dog."

So there are 8,400,000 species of life. They are claiming, "I am this and that." Actually, he is spirit soul. He is spirit soul and eternal servant of the Supreme Lord. That is his constitutional position, but he has forgotten. Some way or other, he does not know. And in order to invoke that original knowledge, which is called Kṛṣṇa consciousness, one should approach a bona fide spiritual master. That is the way. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21).

Why one should approach a spiritual master unless one is inquisitive to understand if there is anything beyond this material world? Otherwise there is no need of seeking a spiritual master. A spiritual master should not be sought after to fulfill one's sense gratification. No.

One should be very much eager to understand, to know the science of Brahman, which is beyond this material existence, and then he should very seriously seek after a spiritual master. Tasmād guruṁ prapadyeta jijñāsuḥ. Jijñāsuḥ means inquisitive. What kind of inquisitiveness? Not that we are inquisitive about politics or economics or some football result or some . . . so many things we have got.

In the Śrīmad-Bhāgavatam it is said that there are many questions by the conditioned soul. There are many questions by the conditioned soul living within this material existence without any knowledge of the self-realization. There are many questions.

So that sort of question is not required to be solved by the spiritual master. The spiritual master should be approached by a person who is inquisitive to understand śreya uttamam, what is the highest benefit, spiritual benefit, beyond this material existence. For that purpose. Śreya. Śreya means the benefit, highest benefit. Preya and śreya. Preya means immediately I want some benefit, and śreya means the ultimate benefit. One who is inquisitive about the ultimate benefit, he should be inquisitive or inquire from a bona fide spiritual master. Jijñāsuḥ śreya uttamam.

Now, the next question is, "Who is spiritual master where I have to go and inquire?" Otherwise I'll be misled. I may approach a person who is not actually bona fide spiritual master. That should also be known. And what is that? That is stated in the Śrīmad-Bhāgavatam, in the Vedas and Bhagavad-gītā—everywhere the same thing is. Here also it is said that you should approach a bona fide spiritual master—jijñāsuḥ śreya uttamam—to whom?

Śābde pare ca niṣṇātam (SB 11.3.21): one who has actually taken full bath in the ocean of transcendental knowledge. Śābde pare ca niṣṇātam. Śābde means the transcendental sound. The Vedic words, hymns, are called transcendental sound, and the gist of all such sound is oṁ, or Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma . . . so one has to take bath in the ocean of this transcendental sound, then he is bona fide spiritual master. Śābde pare ca niṣṇātam.

And what is the symptom? Everyone can say that, "I have taken full bath in this transcendental sound," but the symptom is there. What is that symptom? Śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam: he has taken shelter of the Supreme Brahman, finishing all material activities. He has no more any material activities. He is simply after the Supreme Brahman, or Kṛṣṇa. This is the qualification.

So today we shall perform some initiated . . . initiation performances in this meeting, and we are happy that you have come to participate in this nice function. So see the procedure, how we are doing it. This is Vedic principle, simplified to suit according to the time and place, otherwise, there are many other paraphernalias.

So this is the idea that one who is actually inquisitive to understand about the spiritual science, no other necessity. It is not that one should be initiated in spiritual science for some material benefit. No. One should be callous about anything material because material body is meant for suffering. One should not be disturbed by any suffering. Kṛṣṇa was. Kṛṣṇa explained when Arjuna was too much disturbed that he has to kill his own kinsmen.

"I understand that spirit is eternal but still when the body is killed I shall be sorry." Actually we are speaking of spiritual existence but if somebody suffers, dies immediately we shall be very sorry. Although we know that the spirit is different from the body that we have been accustomed for many many births. So what is the answer? The answer is by Kṛṣṇa, that we have to tolerate. Tolerate.

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

(BG 2.14)

These perception of material happiness and distress is due to the skin. Just like in severe cold when there is snow falling you feel too much afflicted by the cold. Or the scorch heating you are too much afflicted. That affliction is not to be due to the heat and cold but due to your body. You cannot bear, or you will find some other animal, they are I mean to say, loitering in the street without any coat.

So that sort of distress and happiness is due to your body. Not actually the water is distress or happiness, water is sometimes distressful, sometimes happy. In the summer season if you take your bath you will feel very nice, water is very nice and in the cold season, oh it is very severe.

So water is neither severe nor distressful nor happiness it is your body according to the constitution of certain body we feel certain kind of distress and happiness in this material world but what is the remedy? Remedy is to tolerate. Just like you go to office even there is snowfall, even there is severe cold you cannot stop your working, you have to go. You tolerate.

Similarly you have to tolerate, even there are some material distress and happiness, so-called distress and happiness you have to tolerate but your main business is to, how to elevate yourself to the spiritual platform. That should be your main business. You should not be disturbed by the so called material happiness or distress. Your aim or mission of life is to be, how to understand yourself your relationship with God. How to understand what is God, that is your mission.

tasmād guruṁ prapadyeta

jijñāsuḥ śreya uttamam

śābde pare ca niṣṇātaṁ

brahmaṇy upaśamāśrayam

(SB 11.3.21)

So this function will be held today, we shall request you to remain and seat and join in our chanting at the last part of the function. That will be very nice. Thank you.

Devotees: (offers obeisances)

Prabhupāda: Just see how I am doing, three times. Four times offering that's all. Do everyone who are present here for initiation, yes.

Devotee: . . . (indistinct)

Prabhupāda: Eh?

Devotee: . . . (indistinct)

Prabhupāda: Yes everyone. Those who are taking. Chant others, chant Hare Kṛṣṇa.

Devotees: (japa)

Devotee (2): Four times Prabhupāda?

Prabhupāda: That's all right. Now wash, wash your hands. Yes, you should see how I have done it. Yes, you should be intelligent. That's all right once, wash your hand.

Devotee (2): Once more?

Prabhupāda: Yes. You have not seen it?

Devotee (2): No I just.

Prabhupāda: You should be intelligent enough. Let's see everyone, one, two, three. Now again. That's right. Finished. Hare Kṛṣṇa, Hare Kṛṣṇa. That's it, do everyone like that. So do? He'll not.

Devotees: (japa)

Prabhupāda: (japa) That's it. You're also going to be initiated?

(chants the following mantra with devotees repeating responsively)

namaḥ, apa, vitraḥ, pavi, tra, vā, jaḥ, smaret,

puṇḍarī, kākṣaṁ, sa, bahya, abhyantaram, śuciḥ

(Garuḍa Purāṇa)

śrī viṣṇu, śrī viṣṇu, śrī viṣṇu

Devotees: (japa)

Prabhupāda: Do it again. (japa) Why don't you give her a chair? She is feeling . . . come down here. Where is another? Pass on.

Devotees: (japa)

Prabhupāda: (japa) Here. This is full.

Devotee: I know . . . (indistinct)

Prabhupāda: (japa)

Devotee: There is a piece of dust on your leg, can I remove it?

Prabhupāda: Eh?

Devotee: There is a piece of dust on your leg, I just want to remove it. It's some dirt.

Prabhupāda: Oh.

Devotee: I just.

Prabhupāda: What is that?

Devotee: Some dust.

Prabhupāda: Oh, that's all right. (japa) Where is that paper of 10 offences? That's all. (japa) Now bow down, bow down.

(chants the following mantra with devotees repeating responsively)

nama, oṁ, viṣṇu, pādāya, kṛṣṇa, preṣṭhāya, bhū-tale

śrīmate, bhakti, vedānta, svāmin, iti, nāmine

(Śrīla Prabhupāda Praṇati)

So, your spiritual name is Madana-mohana dāsa.

Devotees: Jaya! Haribol!

Prabhupāda: Yes. So you chant from the big bead beginning from here,

Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare

Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare

Then next in this way you come here again chant from here come here and in this way 16 rounds. Other rules and regulations you will understand from your Godbrothers. And I will also explain. All right be happy. Hare Kṛṣṇa.

Devotees: (laughter) Hare Kṛṣṇa.

Prabhupāda: Next. (japa) His mother? (japa) Hey ask Gargamuni to take a group photo of this.

Devotee: Take a group photo of everyone.

Devotee (2): Haribol!

Gargamuni: My camera is too small but Sudāmā . . . (indistinct)

Devotee: Sudāmā.

Prabhupāda: (japa) What is that?

Devotee: Lalitā Maṅgala.

Prabhupāda: No, L. Lalita Kumāra, Lalit Kumāra.

(break) k, u, m, a, r, a. Lalita Kumāra. (japa) This picture it is very nice.

Devotee: Painting?

Prabhupāda: Yes. (japa) Śacī-suta has come here?

Gurukṛpā: Yes. (laughter)

Prabhupāda: Thank you. (laughter) (japa)

Gurukṛpā: A big black thing got him.

Prabhupāda: Eh?

Gurukṛpā: He was caught by the big black thing.

Prabhupāda: Yes. (japa) This light is not bright.

Gurukṛpā: On Rādhā and Kṛṣṇa?

Prabhupāda: Yes. You have got many dresses?

Gurukṛpā: Yes.

Prabhupāda: Change?

Gurukṛpā: Yes.

Prabhupāda: (japa) So you should give me a photo of this altar, this is. This system should be followed by others. (japa) So Lord Caitanya's picture should be placed in a throne.

Gurukṛpā: A throne?

Prabhupāda: (japa) Rather in this, this picture.

Gurukṛpā: That picture is too big to fit in the space.

Prabhupāda: Oh, so you should have a picture like this.

Gurukṛpā: Smaller one? Yes.

Prabhupāda: (japa)

(chants the following mantra with devotees repeating responsively)

nama, oṁ, viṣṇu, pādāya, kṛṣṇa, preṣṭhāya, bhū-tale

śrīmate, bhakti, vedānta, svāmin, iti, nāmine

Come on. The same instruction, you begin from this big one:

Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare

Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare

Come to this smaller, then don't cross, again begin from here and this way 16 rounds, daily. Your name is Lalit Kumāra. Take it, not . . . right-hand, that's it, be happy.

(break) (japa) Eh?

Devotee: . . . (indistinct)

Prabhupāda: Lalit Kumāra. (japa) Who is this boy? This boy is like an Indian?

Devotee: Indian. Yes he comes sometimes.

Prabhupāda: (japa) Sit down now. (japa) What is his first letter?

Devotee: Jay.

Prabhupāda: (japa) his name Jagat-uddhāraṇa.

Devotee: How do you spell it?

Prabhupāda: j a g a g a

Devotee: Yes.

Prabhupāda: ja ga, ja ga

Devotee: Oh, ja ga

Prabhupāda: Yes. T, udharan. That's it.

(japa) (break) (japa) (break) (japa) Not like that, yes. (japa)

Jagannātha is pleased, yes, you are worshipping Jagannātha nicely. (japa)

(chants the following mantra with devotee repeating responsively)

nama, oṁ, viṣṇu, pādāya, kṛṣṇa, preṣṭhāya, bhū-tale,

śrīmate, bhakti, vedānta, svāmin, iti, nāmine

So your spiritual name is Jagat-uddhāraṇa, big name.(laughter)

Devotee: What was?

Prabhupāda: Jagat-uddhāraṇa, that is another name of Lord Caitanya.

Devotees: Ohh!

Devotee: Jagat-uddhāraṇa.

Prabhupāda: Dāsa, brahmacārī. So you have seen? Beginning from here, come here, don't cross this, again come here, to here, here, and in this way 16 rounds. Other regulation I shall announce at the end. Now take that and be happy. Hare Kṛṣṇa. Next.

(break) (japa) Now your saṅkīrtana party is increasing and go on saṅkīrtana party.

Devotee: Yes.

Prabhupāda: Daily.

Devotee: Daily!?

Prabhupāda: Yes. (japa) And all problems will be solved.

(japa) From street to street, door to door.

Devotee: Door-to-door?

Prabhupāda: Street to street go and chant, and Hare Kṛṣṇa party.

Devotee: Yes.

Prabhupāda: From street to street.

Devotee: From street to street, door to door.

Prabhupāda: Yes. (japa) What is the beginning? His name?

Devotee: Greg.

Prabhupāda: (japa) Govinda dāsa, Govinda dāsa there is no name I think?

Devotee: Govinda dāsa? Yes.

Prabhupāda: Govinda dāsī but Govinda dāsa is not.

Devotee: Ah!

Prabhupāda: So you can make one.

Devotee: Jaya Govinda . . . (indistinct)

Prabhupāda: So you can make him Govinda dāsa.

(japa) Or, here, yes, you can, you can make Gopīnātha.

Devotee: Gopīnātha.

Prabhupāda: (japa) This sitting is not proper. (japa) Yes.

(chants the following mantra with devotee repeating responsively)

nama, oṁ, viṣṇu, pādāya, kṛṣṇa, preṣṭhāya, bhū-tale,

śrīmate, bhakti, vedānta, svāmin, iti, nāmine

All right, your name is . . .

Devotee: Gopīnātha.

Prabhupāda: Gopīnātha dāsa brahmacārī.

Devotees: Jaya.

Prabhupāda: So you chant from here down to this end again from here all 16 rounds. Other regulations . . . (indistinct) . . . (japa)

(chants the following mantra with devotee repeating responsively)

nama, oṁ, viṣṇu, pādāya, kṛṣṇa, preṣṭhāya, bhū-tale

śrīmate, bhakti, vedānta, svāmin, iti, nāmine

Your name is Madhu-maṅgala dāsa brahmacārī. Madhu-maṅgala is the name of Śrī Kṛṣṇa's friend. M a d h u m a n g a l. Take your beads. Hare Kṛṣṇa.

Devotee: Hare Kṛṣṇa.

Prabhupāda: Ah somebody give them beads and this garland.

(japa) Chant Hare Kṛṣṇa.

Devotees: (japa)

Prabhupāda: (japa) . . . (indistinct) . . . make it thinner, very thinner, very thin, it is not thin. (japa) This is not thin, make it thin very thin. Here, like this. Yes. (japa) Now . . . who is that for? Now you should take little little, very little bit. When I will say svāhā one two three times.

(chants the following mantra with devotees repeating responsively)

nama oṁ, apavitraḥ, pavitro vā,

sarva, avasthāṁ, gato, api, vā

Very little little. Three times, you have too many times do.

(chants the following mantra with devotees repeating responsively)

nama oṁ, apa, vitraḥ, pavi, travā, sarva, avasthāṁ, gato, api, vā,

yaḥ, smaret, puṇḍarī, kākṣaṁ, sa, bahya, abhyantaraṁ, śuciḥ

(Garuḍa Purāṇa)

śrī-viṣṇu, śrī-viṣṇu, śrī-viṣṇu

vande, ahaṁ, śrī, guroḥ, śrī, yuta, pada-kamalaṁ, śrī, gurūn, vaiṣṇa, vāṁśca,

śrī, rūpaṁ, sāgra, jātaṁ, saha-gaṇa, raghunāthān, vitaṁ, taṁ, sa-jīvam

sa, advaitaṁ, sa, avadhūtaṁ, parijana, sahitaṁ, kṛṣṇa, caitanya, devaṁ

śrī, rādhā. chanting. śrī, rādhā, kṛṣṇa, pādān, saha-gaṇa, lalitā, śrī, viśākhān, vitāṁśca

(Maṅgalācaraṇa)

svāhā, svāhā, svāhā

nama, oṁ, viṣṇu, pādāya, kṛṣṇa, preṣṭhāya, bhū-tale,

śrīmate, bhakti, vedānta, svāmin, iti, nāmine

(Śrīla Prabhupāda Praṇati)

svāhā, svāhā, svāhā

nama, oṁ, viṣṇu, pādāya, kṛṣṇa, preṣṭhāya, bhū-tale,

śrīmate, bhakti, siddhānta, sarasvatī, iti, nāmine

śrī, vārṣa, bhānavī, devī, dayi, tāya, kṛpa, hare

kṛṣṇa, sambandha, vijñāna, dāyine, prabhave, namaḥ

mādhurya, ujjvala, premāḍhya, śrī, rūpānuga, bhaktida

śrī, gaura, karuṇā, śakti, vigra, hāya, namaḥ, astu te

namaste, gaura, vāṇī, śrī, mūrtaye, dīna, tāriṇe

rūpa, anuga, viruddha, apa, siddhānta, dhvānta, hāriṇe

(Śrīla Bhaktisiddhānta Sarasvatī Praṇati)

svāhā, svāhā, svāhā

nama, oṁ, viṣṇu, pādāya, gaura, kiśorāya, vipra,

lambha, rasām, bhode, pādām, bujāya, te, namaḥ

(Śrīla Gaurakiśora Praṇati)

svāhā, svāhā, svāhā

nama oṁ, bhakti, vinodāya, sac-cida, ananda, nāmine

gaura, śakti, svarū, pāya, rūpa, anuga, varāya, te

(Śrīla Bhaktivinoda Praṇati)

svāhā, svāhā, svāhā

gaura, vir, bhāva, bhūmes, tvaṁ, nirdeṣṭā, saj-jana, priyaḥ

vaiṣṇava, sārva, bhaumaḥ, ṣrī, jagat, nāthāya, te, namaḥ

(Śrīla Jagannātha Praṇati)

svāhā, svāhā, svāhā

vāñchā, kalpa, taru, bhyaś ca, kṛpā, sindhu, bhya, eva ca

pati, tānāṁ, pāva, nebhyo, vaiṣṇa, vebhyo, namo, namaḥ

(Śrī Vaiṣṇava Praṇāma)

svāhā, svāhā, svāhā

nama oṁ, mahā, vadānyāya, kṛṣṇa, prema, pradāya, te

kṛṣṇāya, kṛṣṇa, caitanya, nāmne, gaura, tviṣe, namaḥ

(Śrī Gaurāṅga Praṇāma)

svāhā, svāhā, svāhā

pañca, tattva, atmakaṁ, kṛṣṇaṁ, bhakta, rūpa, svarū, pakam

bhaktākhyaṁ, bhakta, avatāraṁ, namāmi, bhakta, śaktikam

(Śrī Pañca-Tattva Praṇāma)

svāhā, svāhā, svāhā

he, kṛṣṇa, karuṇā, sindho

dīna, bandho, jagat, pate

gopeśa, gopikā, kānta

rādhā, kānta, namaḥ, astu te

(Śrī Kṛṣṇa Praṇāma)

svāhā, svāhā, svāhā

jayatāṁ, suratau, paṅgor, mama, manda, mater, gate

mat, sarvasva, padām, bhojau, rādhā, madana, mohanau

(Sambandhādhideva Praṇāma)

svāhā, svāhā, svāhā

dīvyad, vṛnda, araṇya, kalpa, drumādhaḥ

śrīmad, ratna, agāra, siṁha, asana-sthau

śrī śrī, rādhā, śrīla, govinda, devau

preṣṭhā, devī, sevya, mānau, smarāmi

(Abhidheyādhideva Praṇāma)

svāhā, svāhā, svāhā

śrīmān, rāsa, rasa, arambhī, vaṁśī, vaṭa, taṭa, sthitaḥ

karṣan, veṇu, svanair, gopīr, gopī, nāthaḥ, śriye, astu, naḥ

(Prayojanādhideva Praṇāma)

svāhā, svāhā, svāhā

Hare, Kṛṣṇa, Hare, Kṛṣṇa, Kṛṣṇa, Kṛṣṇa, Hare, Hare

Hare, Rāma, Hare, Rāma, Rāma, Rāma, Hare, Hare

Take one piece banana and stand up.

Devotee: (indistinct) . . . sample of this?

Prabhupāda: Yes.

Devotee: Stand up with folded hands.

Devotee (2): Stand up.

Devotee: Stand up, take the banana, with folded hands.

Prabhupāda: All stand up.

(chants the following mantra with devotees repeating responsively)

nama oṁ, brahmaṇya, devāya

go, brāhmaṇa, hitāya ca

jagad, dhitāya, kṛṣṇāya

govindāya, namo, namaḥ

(Viṣṇu Purāṇa 1.19.65)

nama oṁ, brahmaṇya, devāya

go, brāhmaṇa, hitāya ca

jagad, dhitāya, kṛṣṇāya

govindāya, namo, namaḥ

(Viṣṇu Purāṇa 1.19.65)

Put slowly. All around, one here.

Devotee: No, no.

Devotee (2): (indistinct) . . . do you want one Prabhupāda also?

Prabhupāda: No.

(devotees moving around)

Prabhupāda: Now chant Hare Kṛṣṇa.

Devotees: (japa)

Prabhupāda: First of all bow down, bow down. (break)

(Chants the following mantra with devotees repeating responsively)

nama, oṁ, viṣṇu, pādāya, kṛṣṇa, preṣṭhāya, bhū-tale,

śrīmate, bhakti, vedānta, svāmin, iti, nāmine

Hare, Kṛṣṇa, Hare, Kṛṣṇa, Kṛṣṇa, Kṛṣṇa, Hare, Hare

Hare, Rāma, Hare, Rāma, Rāma, Rāma, Hare, Hare

Now you are married, your name is?

Devotee: Īśam dāsa.

Prabhupāda: Īśvara dāsa.

Prabhupāda: And you are?

Līlāvatī dāsī: Līlāvatī.

Prabhupāda: Līlāvatī yes. Now you say, I Īśvara dāsa.

Devotee: I Īśam dāsa.

Prabhupāda: Īśvara dāsa or Īśvarānananda? What is the spelling?

Devotee: Dāsa.

Prabhupāda: What is the spelling?

Devotee: Spelling?

Prabhupāda: Yes.

Devotee: I, s, h, a, m

Prabhupāda: Īśam dāsa. Yes, not Īśvara dāsa.

(devotee repeating responsively)

I Īśam dāsa I surrender, I accept you, as my wife, for the whole life, I take charge of your maintenance.

Īśam dāsa: I take charge?

Prabhupāda: Of your maintenance

Īśam dāsa: Of your?

Prabhupāda: Maintenance.

Īśam dāsa: Maintenance.

Prabhupāda: Throughout the whole life.

Īśam dāsa: Throughout the whole life.

Prabhupāda: You say, I Līlāvatī.

Līlāvatī dāsī: I Līlāvatī.

Prabhupāda: Yes, accept you.

Līlāvatī dāsī: Accept you.

Prabhupāda: As my husband.

Līlāvatī dāsī: As my husband.

Prabhupāda: And I shall serve you.

Līlāvatī dāsī: And I shall serve.

Prabhupāda: Serve you.

Līlāvatī dāsī: I shall.

Prabhupāda: Serve you.

Līlāvatī dāsī: I shall serve you.

Prabhupāda: Serve you, throughout my whole life.

Līlāvatī dāsī: Throughout my whole life.

Prabhupāda: We shall not separate in any condition.

Līlāvatī dāsī: We shall not separate in any condition.

Prabhupāda: Now you change your garland. Yes. Now seat, change your seat. You come this side, come. Sit down, chant Hare Kṛṣṇa.

Devotees: (japa)

Prabhupāda: Chant Hare Kṛṣṇa.

Devotees: (kīrtana)

Prabhupāda: Now. Where is mṛdaṅga?

(break) Chant Hare Kṛṣṇa.

Devotees: (kīrtana)

Prabhupāda: (with devotee 1) One, let's see one, one, yes, one, two, three, four, five, six, seven, eight nine. Ten. Chant chant.

Devotee: One, two, three, four, five.

Prabhupāda:

(chants gāyatrī during the kīrtana with a devotee repeating responsively)

Oṁ, bhūr, bhuvaḥ, svaḥ, tat, savitur, vareṇyaṁ, bhargo, devasya, dhīmahi. (Remaining parts of the gāyatrī mantra)

Svāhā. You chant this mantra 10 times. (coughs) Morning, evening. Noon. Bow, down and go. Bow, down and bow down and go. Three times. (Prabhupāda repeats the above process with individual devotees repeating responsively during loud kīrtana)

(with devotee 2) One, one, two, three, four, five, six, seven, eight, nine, ten.

Oṁ, bhūr, bhuvaḥ, svaḥ, tat, savitur, vareṇyaṁ, bhargo, devasya, dhīmahi. (remaining parts of the gāyatrī mantra)

You chant this mantra 10 times. Morning, noon, evening

(break)

(with devotee 3) (remaining parts of the gāyatrī mantra) You chant this mantra 10 times, like that. Chant 10 times. Three times, morning, noon . . . (indistinct) . . . three times. (loud conch)

(with devotee 4) One, one, two, three, four, five, six, seven, eight, nine, ten. Oṁ, bhūr, chant. bhuvaḥ, svaḥ, tat, savitur, vareṇyaṁ, bhargo, devasya, dhīmahi. (remaining parts of the gāyatrī mantra) 10 times . . . (indistinct) . . . each mantra. Morning, noon and evening. (loud conch)

(with devotee 5). One, two, three, four, five, six, seven, eight, nine, ten. Oṁ, bhūr, bhuvaḥ, svaḥ, tat, savitur, vareṇyaṁ, bhargo, devasya, dhīmahi. (remaining parts of the gāyatrī mantra) 10 times. Three times, morning, noon . Three times.

(with devotee 6) One, two, three, four, five, six, seven, eight, nine, ten. Oṁ, bhūr, bhuvaḥ, svaḥ, tat, savitur, vareṇyaṁ, bhargo, devasya, dhīmahi. (remaining parts of the gāyatrī mantra) This mantra . . . (indistinct) . . . 10 times. Chant three times, morning, noon (indistinct). (loud conch)

(with devotee 7) One, two, three, four, five, six, seven, eight, nine. Oṁ, bhūr, bhuvaḥ, svaḥ . . . (indistinct) (remaining parts of the gāyatrī mantra) . . . (indistinct) . . . morning, noon and evening. (loud conch)

(with devotee 8) One, two, three, four, five, six, seven, eight, nine, ten. Oṁ, bhūr, bhuvaḥ, svaḥ, tat, savitur, vareṇyaṁ, bhargo, devasya, dhīmahi. (remaining parts of the gāyatrī mantra) Each mantra 10 times. Morning noon and evening. (loud conch)

(prema dvani)

Devotee: Śrīla Prabhupāda Mrs. Davies . . . (indistinct) . . . son.

Prabhupāda: Who is he?

Devotee: (indistinct) . . . mother from Chapel Hill North Carolina.

Prabhupāda: Oh, what does he want?

Devotee: He wants to see you tomorrow.

Prabhupāda: What time?

Devotee: Whatever is good for you.

Prabhupāda: Morning.

Devotee: Morning. What time?

Prabhupāda: 9 to 10.

Devotee: 9 to 10. (loud conch)

Devotee (2): Haribol!

Prabhupāda: (Kīrtana stops)

(prema-dhvani)

Prabhupāda: Thank you very much.

Devotees: All glories to you Śrīla Prabhupāda! (conch blowing) (offering of obeisances)

Prabhupāda: Now give this maha to everyone.

Devotees: (japa) (scooping sound and fire burning)

Prabhupāda: (japa) Specs, glasses case? So distribute prasādam. (japa)

Devotee: Śrīla Prabhupāda?

Prabhupāda: Yes.

Devotee: Shall we offer this to the Deity or shall we bring it to you?

Prabhupāda: Yes offer there. It has not yet offered?

Devotee: No it has not yet offered.

Prabhupāda: Offer offer, offer and bring.

Devotees: (bell rings, offering of obeisances) (japa)

Prabhupāda: Hmmmm Hmm! Come on. (japa)

Devotee: Shall we distribute prasādam?

Prabhupāda: Yes. You can take this banana put it. Make pieces and distribute. (japa) What is that? It is for me? Nā pāra.

Devotee: I don't know Prabhupāda.

Mātājī: Yes it is.

Devotee: Just for . . . (indistinct)

Prabhupāda: Give it to him. Keep it here. And distribute them all, first of all distribute them all. Puruṣottama?

Devotee: Puruṣottama!

Prabhupāda: You can take this prasādam. I shall go and I shall take later. And cover this. So I shall go.

Devotee: Go?

Prabhupāda: I shall go.

Devotee: Yes.

(indistinct conversation between devotees)

Devotees: (offering obeisances)

Prabhupāda: Somebody has given? You can distribute this.

Devotee: Yes.

(many simultaneous conversations - the following are some snippets of those that are audible)

Devotee: Haribol!

Mātājī: Hare Kṛṣṇa!

Devotee: All glories to Prabhupāda.

Devotee: Ask Puruṣottama. Fantastic. Śrīla Prabhupāda's record. It's great. Taking prasādam.

Devotee: All glories to Śrī Guru!

Devotees: Haribol!

I don't know yet. Could be a big book.

Mātājī: Vṛndāvana.

Devotee: Yes.

Mātājī: Have to create memories.

Devotee: Lalita Kumāra.

Devotee (2): I thought it was Lalit.

Mātājī: Lalit Kumāra that's what I thought it was. That's what I heard.

Devotee: Rādhārānī.

Mātājī: Lalit yeah.

Children: Get our shoes all right.

Devotee: Pull that forward so that.

Devotee (2): Pull this?

Devotee: Yes pull it forward so that people can sit. Sit on the floor.

Devotee (3): Excuse me.

Devotee (4): I'm trying to open up this temple.

Devotee (5): Ah, wait a second while I do this.

Mātājī: Probably.

Devotee (6): Somebody else has to serve over here. I can't serve every.

Devotee (7): Okay, I'll take care of it.

(japa)

Devotee: Vṛndāvana temples. Gopīnātha, Madana-mohana, Gopal.

Devotee (2): Perimeter and still further to go. (laughs)

Devotee: Haribol!

Mātājī: All Kṛṣṇa's names.

Devotee: Madana-mohana, Lalit koonan. It's Lalit koonan?

Devotee: Two devotees have the same name. Lalit koonan. k u n a n.

Devotee: This is just sweet rice and chutney. These are. That's chapatis. Poppadams. We have a Sunday feast tomorrow. Chapatis are made out of wheat they are more. We have dahl and chapatis. Lot of protein. Vegetables. Squash. Carrots, carrot juice. Sugar.

Devotee: How is that? Isn't that something?

Devotee: Yeah Prabhupāda has gone. He stays in his apartment. Wherever he goes he just continues his translating. He is still translating the Śrīmad-Bhāgavatam. The Nectar of Devotion. Translating and writing. Teachings of Lord Caitanya. This is like a running commentary on Caitanya-caritāmṛta. TLC. Is like lectures just like a regular book. Philosophy. (end)