Prabhupāda: Yes, we should not be very much proud that "I have created wonderful." Why? What wonderful? What? I am not a magician that I can create wonderful. Sometimes people, they give me so much honor. "Swamijī, you have created wonderful." I do not feel that I have created wonderful. What I have done? I say that I, I do, I’m not a magician. I do not know how to create wonderful. I have simply Bhagavad-gītā, presenting Bhagavad-gītā as it is, that’s all. If there is any credit, this is only credit. Anyone can do it. The Bhagavad-gītā is there, and anyone can present Bhagavad-gītā as it is. So it will act wonderful. I am not a magician. I do not know the tricks of magics and the yoga–siddhi, I am creating (visual expression) like this. (laughter) I have no such power. Neither I do it. So I, my only credit is, I do not want to mix with this pureBhagavad-gītā teaching, any rascaldom, that’s all. That is my credit. And whatever little miracle has been done, only on this principle. That’s all. Go on.

Kṛṣṇa says, kaunteya pratijānīhi na me bhaktaḥpraṇaśyati (Bg. 9.31). You just declare, "My devotee will never be vanquished by māyā." Māyā cannot do anything. Simply you have to become strong. And what is that strength? Chant HareKṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, loudly. Yes.

Woman devotee: What is māyā? I know that it’s attractive…

Prabhupāda: Māyā means which drags you from Kṛṣṇa. That is māyā.

Woman devotee: Is it a spiritual form?

Prabhupāda: Whatever form may be, [it is] force. We shall see form later on. You just… Just like a police sends a warrant, arrest. You do not ask what is the form of the police, but here is warrant, you have to go. Force, that’s all. Similarly, don’t try to understand what is māyā’s form, but you just feel her force, how she is acting. How she is putting you in difficulty. You see? There are so many things. Māyā puts into this difficulty and you are encumbered. That we have to understand, how I have become encumbered. In my childhood I was free. There was no encumbrances. Now I am encumbered. I am harassed. This is māyā’s action. So if you want to get out of this māyā’s influence, then you have to become Kṛṣṇa consciousness. There is no other alternative. Chant Hare Kṛṣṇa. (kīrtana) (end)

Los Angeles
3 August, 1969

69-08-03

My Dear Robert Hendry,

Please accept my blessings. I beg to thank you for your nice letter dated July 13, 1969, but mailed on July 29th, and now it is in hand. I can understand from your letter that you are a quite fit soldier for fighting with Maya. Our Krishna Consciousness Movement is a declaration of war against the activities of Maya. The real description of Maya is given in a Vedic literature called Markandeya Purana in the chapter Candika. Candika is another name of the external energy called Maya. This Candika is described there as the Goddess who is putting all conditioned souls in darkness. In this material world, every living entity is under the spell of this Candika, almost asleep in darkness of knowledge. Every living entity is part and parcel spirit soul, but in contact with Maya it has developed different types of consciousness, represented by varieties of bodies, beginning from the aquatics and going to the bodies of demigods in higher planets. These different grades of bodies are developing in terms of life. When the consciousness comes to the point of Krishna, the Supreme Personality of Godhead, then life becomes perfect in its original condition. Therefore, in a sense this Krishna Consciousness Movement is declaring war againstCandika, who has kept the living entities under her spell. Candika’s first spell is to make us identify ourselves-with these material conditions. Just like a living entity, because he is born and brought up in American condition, he thinks himself as American, similarly, others are thinking they are Indians, or Canadians, or French and so on. Actually, one is none of these material designations, but he is pure Krishna Consciousness, now covered by the spell of Candika’s energy, or the material energy.
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Hare Krsna to all
Pranams
All glories to Srila Prabhupada

Recently I had the misfortune of taking some of my arotika paraphernalia to a funeral
ceremony and– the ghee lamp got left behind. I dont think anybody realized
how much I was missing that ghee lamp. Most devotees would think, its just a
brass ghee lamp, you can get another one, or dont worry we will get it back to
you soon, prabhu . So as it was going on towards a month of not having this
particular ghee lamp that I had been worshiping Krsna with for about 4 decades,
I was very attached to this Deity and definitely wanted Him back. (He came back today)
Below we have compiled a few quotes from Srila Prabhupadas lectures and books
where he nicely explains how EVERYTHING connected to Krsna IS Krsna. And what
is not connected in some way, to Krsna? Nothing, its only when we do not see that connection- that we are under the influence of the illusory energy of Krsna.

here is a picture of my simple ghee lamp, that finally came back to me. He is
worshipable, just as much as Krsna-and Lord Siva says ,even more so than Krsna.

Hare Krsna
Damaghosa das

Before getting aboard, Dhruva Mahārāja worshiped the airplane, circumambulated it, and also offered obeisances to the associates of Viṣṇu. In the meantime he became as brilliant and illuminating as molten gold. He was thus completely prepared to board the transcendental plane.

PURPORT

In the absolute world, the plane, the associates of Lord Viṣṇu and Lord Viṣṇu Himself are all spiritual. There is no material contamination. In quality, everything there is one. As Lord Viṣṇu isworshipable, so also are His associates, His paraphernalia, His airplane and His abode, for everything of Viṣṇu’s is as good as Lord Viṣṇu. Dhruva Mahārāja knew all this very well, as a pureVaiṣṇava, and he offered his respects to the associates and to the plane before riding in it. But in the meantime, his body changed into spiritual existence, and therefore it was illuminating like molten gold. In this way he also became one with the other paraphernalia of Viṣṇuloka.

Māyāvādī philosophers cannot imagine how this oneness can be achieved even in different varieties. Their idea of oneness is that there is no variety. Therefore they have become impersonalists. As Śiśumāra, Viṣṇuloka or Dhruvaloka are completely different from this material world, so a Viṣṇu temple within this world is also completely different from this material world. As soon as we are in a temple we should know very well that we are situated differently from the material world. In the temple, Lord Viṣṇu, His throne, His room and all other things associated with the temple are transcendental. The three modes, sattva–guṇa, rajo–guṇa and tamo-guṇa,have no entrance into the temple. It is said, therefore, that to live in the forest is in the mode of goodness, to live in the city is in the mode of passion, and to live in a brothel, liquor shop or slaughterhouse is in the mode of ignorance. But to live in the temple means to live in Vaikuṇṭhaloka. Everything in the temple is as worshipable as Lord Viṣṇu, or Kṛṣṇa.

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Dhṛṣṭaketu: …that one is making progress by how he feels, or should he just simply execute the order of the spiritual master and not worry about how he feels? How should… In other words…

Prabhupāda: If he is making progress, he must feel. If he is not making progress, then he will not feel.

Dhṛṣṭaketu: And that feeling is a willingness to serve Kṛṣṇa or…

Prabhupāda: No, that is always. Whether he is actually serving Kṛṣṇa… That is devotion. So if he is actually serving Kṛṣṇa, then anartha–nivṛttiḥ syāt bhajana–kriyā. Bhajana–kriyā meansanartha–nivṛttiḥ syāt. This is the result. If his anartha is not decreasing, or becoming zero, thenhe is not making bhajana. He is doing something else.

Dhṛṣṭaketu: And if he’s not feeling increased ecstasy, then he should try to change his position or try to perform…

Prabhupāda: No. There is no change of position. Position is the same.

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Words from Srila Bhaktisiddhanta Sarasvati Thakura

1. We are put to test and trial in this world. Only those who attend
the kirtana of the devotees can succeed.
2. Every spot on earth where discourses on God are held is a place
of pilgrimage.
3. Possession of objects not related to Krsna is our main malady.
4. Let me not desire anything but the highest good for my worst
enemies.
5. As dalliance with the body in luxury increases, so wanes the
spirit of service of the Lord.
6. Those favored by God find their paths set by thorns.
7. There is no peace or happiness in our worldly life. Circumstances
create turmoil and annoyance.
8. Chant the mahamantra loudly and with attachment. This will drive
away inertia, worldly evils and pests.
9. Be indifferent to bazaar gossips, stick firmly to your cherished
goals, no lack or impediments of the world will ever stand in your
way.
10. Pay due respects to the extroverts of the world, but do not be
appreciative of their manners and conduct. They are to be shaken
off from your mind.
11. A devotee feels the presence of God everywhere, but one averse to
the Lord denies His existence anywhere.
12. You cannot appreciate transcendental matters with the reasoning of
the world. It is sheer nonsense to decry them with the measuring
stick of your intellect.
13. To recite the name of Sri Krsna is bhakti.
14. Life is for the glorification of topics on Hari. If that is stopped,
then what need is there to carry on life.
15. Physical illness with Hari-bhajana is preferred to physical fitness
without Hari-bhajana.
16. Our span of life on earth is short. Our life will be crowned with
success if the body wears out with constant discourses on Hari.
17. We are here on earth not to work as artisans for making big
buildings with wood and stone but to work only as messengers for
the teachings of Sri Caitanya Deva.
18. A sycophant is neither a guru or a preacher.
19. To transform the adverse desires of the jivas is the supreme duty
of the most merciful. To rescue one person from the stronghold of
Mahamaya is an act of superb benevolence, far superior to opening
innumerable hospitals.
20. Unless we are devoted to God, secularism shall not leave us.
21. Look within. Amend yourself, rather than pry into the frailities of
others.
22. In this world of Maya, averse to the Lord, full of trials and
tribulations, only patience, humility and respect for others are
our friends for Hari-bhajana.
23. The Lord, Gaurasundara, puts His devotees in various difficulties
and associations to test their patience and strength of mind.
Success depends on their good fortune.
24. When faults in others misguide and delude you – have patience,
introspect, find faults in yourself. Know that others cannot harm
you unless you harm yourself.
25. I wish that every selfless, tender-hearted person of Gaudiya Math
will be prepared to shed two hundred gallons of blood for the
nourishment of the spiritual corpus of every individual of this
world.
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SRADDHA CEREMONY — What follows is a series of quotes from Prabhupada’s books wherein he explains the importance of devotees or anyone, for that matter , to perform the annual sraddha ceremony for departed relatives. The underlying principle he seems to make in most if not all of the statements, is that if one is FULLY SURRENDERED to Krsna,then these lesser dharmas are not necessary. The pivotal point in these quotes is that one be already fully surrendered in order for him/her not to be required to perform the sraddha ceremony.

Letter to Russian "…..So, this sraddha ceremony is not required for a devotee fully surrendered to the lotus feet of Krsna….and one who has taken shelter of Krsna, he has
no other duty."

Conversation between Maitreya and Vidura "… The devotee of the lord, or one who is in Krsna Consciousness, however does not need to perform such ritualistic ceremonies as sraddha because he is always pleasing the Supreme Lord"

Observing the Armies on the battlefield of Kuruksetra "According to the rules and regulations of fruitive activities, there is a need of offer periodical food and water to the forefathers of the family.THis offering is performed by worship of Visnu, , because eating the remnants of food offered to Visnu can deliver one from all kinds of sinful actions……thus when remnants of prasadam food are offered to forefathers by descendants, the forefathers are released from ghostly or other kinds of miserable life.
Such help rendered to forefathers is a family tradition, and those who are not in
devotional life are required to perform such rituals. One who is engaged in the devotional service is not required to perform such actions……."anyone who has taken shelter of the lotus feet of Mukunda, the giver of liberation, giving up all kinds of obligations,and has
takenTO THE PATH IN ALL SERIOUSNESS, owes neither duties nor obligations to the demigods, sages, general living entities, family members, humankind or forefathers."

SB 4.18.18 "…..It is the duty of family members, especially the son, to offfer oblations
to the demigod Aryama or to Lord Visnu. From time immemorial, In India the son of a dead man goes to Gaya and, at a Visnu temple there, offers oblations for the benefit of his ghostly father. It is not that everyones father becomes a ghost, but the oblations of pinda are offered to the lotus feet of Lord Visnu so that if a family member happens to become a ghost, he will be favored with a gross body.

SB 4.27.8 " ..The offering of oblations in the name of Lord Visnu is called pindodaka,
and it is necessary that the descendants of a family offer pinda to the forefathers…."

SB 6.14.26 "According to Vedic civilization, one gets married simply to have a son, who is needed to offer oblations to his forefathers."

ADI 17.8 " Sri Caitanya Mahaprabhu went to Gaya to offer respectful oblations to his forefathers. This process is called pinda-dana. In vedic society, after the death of a relative, especially one’s father or mother, one must go to Gaya and there offer oblations to the lotus feet of Lord Visnu. Therefore hundreds and thousands of men gather daily to offer such oblations, or sraddha. Following this principle, Lord Caitanya Mahaprabhu also went there to offer pinda to his dead father…"

NOD 5 " There are many other sages, like Sankaracarya, Gautama Muni and Narada Muni, to whom we are indebted because we take advantage of their knowledge. Similarly, we are obliged to our forefathers, because we take birth in a particular family, where we take all advantages and inherit property. Therefore we are indebted to the forefathers and have to offer them pinda (prasad) after they are dead.Similarly, to the people in general we are also indebted, as well as to our relatives, friends and even animals such as cows and dogs who render us so much service.
In this way we are indebted to the demigods, to the forefathers, to the sages, to the animals and to society ingeneral. It is our duty to repay them all by proper discharge of service. But by the one stroke of devotional service,is someone gives up all obligations and simply SURRENDERS unto the Supreme Personality of Godhead , he is no longer
a debtor, nor olbiged to any other source of benefit." ……As the regulative principles of
scripture are not required by a liberated person, so the ritualistic principles indicated in the Vedic supplements are also not required for a person duly engaged in the service of Lord Ramacandra, Or Krsna, are already liberated persons and are not required to follow all the regulative principles mentioned in the ritualistic portions of the Vedic literature."
(see later quotes, the qualifications of a liberated person)
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May march 4 1976
This is the position. PrahlādaMahārāja, humbly submitting, because he is Vaiṣṇava, that “What is my position? My position is that I am born of rajas-tamo-guṇa.” This birthtakesplaceaccording to quality we acquire. Just like I was rebukingthat toilet. This is so nasty, tamo-guṇa, and if I have no response to such tamo-guṇa place, that means I am also of that quality. Just like fire and fire, there is no reaction, but in fire and water there is reaction. Between fire and fire there is no reaction, but fire and water there is reaction. Similarly, sattva–guṇa—sattva–guṇa, there is no reaction. Tamo-guṇa—tamo-guṇathere is no reaction. It is… In English it is called incompatible. When different qualities, there is reaction, chemical reaction, acid and alkaline. Acid and acid, you mix; there is no reaction. But acid and alkaline, if you mix, there will be effervescence immediately. Sokāraṇaṁ guṇa-saṅgo asya sad-asad-janma–yoniṣu [Bg. 13.22]. If one is developing tamo-guṇa, then, if he becomes, he becomes a pig next life, there is no reaction. He’ll be very glad that “I am pig,” “I am dog.” There is no reaction. But if one is sattva–guṇa, then he cannot tolerate. Immediately obnoxious: “Oh, such a nasty condition.”
So I am very sorry there was no reaction in such nasty toiletroom. And you are getting sacred thread, the quality of brāhmaṇa, sattva–guṇa.It is very regrettable. Nobody reacted.
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