PRODUCE GREENNESS EVERYWHERE

EVERYWHERE FARM, FARM, FARM, FARM”

Everywhere I go and say, “How these rascals…?” So much land is lying, and these rascals are not developing. And they are making… What is that? Coal stone. Coal.They are interested with these bricks and stones, not green vegetables.Such a rascal government.Give them facility.We know how to do it.Annād bhavanti bhūtāni parjanyād anna-sambhavaḥ, yajñād bhavati parjanyaḥ [Bg. 3.14].Let them engage in kīrtana.There will be more water for gardening, and it will be moist, and then produce fodder for the animals and food for you.And animal gives you milk.That is Vṛndāvana life.And they are absorbed in this so-called opulence.Kṛṣṇa has taken birth. They are bringing so many nice, pleasant foodstuff, coming very well-dressed and ornamented.These are description. In the morning we were reading.How they were happy, the inhabitants of Vṛndāvana with Kṛṣṇa and living and cows.That I want to introduce.At any cost do it and…Don’t bother about big, big buildings.It is not required.Useless waste of time.Produce.Make the whole field green.See that.Then whole economic question solved.Then you eat sumptuous. Eat sumptuously.The animal is happy.The animal even does not give milk; let them eat and pass stool and urine.That is welcome.After all, eating, they will pass stool.So that is beneficial, not that simply milk is beneficial.Even the stool is beneficial.Therefore I am asking so much here and…, “Farm, farm, farm, farm.”That is not my program—Kṛṣṇa’s program.Annād bhavanti bhūtāni [Bg. 3.14].Produce greenness everywhere, everywhere.Vṛndāvana.It is not this motorcar civilization.”(Srila Prabhupada, 27th May, 1977, Vrindavana)————————–As conditions continue to deteriorate all over the world, those who are fortunate  and intelligent will leave these hellish kali yuga cities and take to the valuable instructions of Srila Prabhupada and Lord Krsna.————————

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CC Adi 4^th chapt—#13

Adi 4.63--“O Lord, You are the support of everything. The three attributes hlādinī, sandhinī and samvit exist in You as one spiritual energy. But the material modes, which cause happiness, misery and mixtures of the two, do not exist in You, for You have no material qualities.”
Adi 4.64–-The essential portion of the sandhinī potency is śuddha-sattva. Lord Kṛṣṇa’s existence rests upon it.

Adi 4.65–Kṛṣṇa’s mother, father, abode, house, bedding, seats and so on are all transformations of śuddha-sattva.

PURPORT-Lord Kṛṣṇa’s father, mother and household affairs are all displayed in the same viśuddha-sattva existence. A living entity situated in the status of pure goodness can understand the form, quality and other features of the Supreme Personality of Godhead. Kṛṣṇa consciousness begins on the platform of pure goodness. Although there is a faint realization of Kṛṣṇa at first, Kṛṣṇa is actually realized as Vāsudeva, the absolute proprietor of omnipotence or the prime predominating Deity of all potencies. When the living entity is situated in viśuddha-sattva, transcendental to the three material modes of nature, he can perceive the form, quality and other features of the Supreme Personality of Godhead through his service attitude. The status of pure goodness is the platform of understanding, for the Supreme Lord is always in spiritual existence.Kṛṣṇa is always all-spiritual. Aside from the parents of the Personality of Godhead, all the other paraphernalia of His existence is also essentially a manifestation of sandhinī-śakti, or a transformation of viśuddha-sattva. To make this more clear, it may be said that this sandhinī-śakti of the internal potency maintains and manifests all the variegatedness of the spiritual world. In the kingdom of God, the Lord’s servants and maidservants, His consorts, His father and mother and everything else are all transformations of the spiritual existence of sandhinī-śakti. The existential sandhinī-śakti in the external potency similarly expands all the variegatedness of the material cosmos, from which we can have a glimpse of the spiritual field.

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Prabhupāda: You can show Bhagavad-gītā.
Gopāla Kṛṣṇa: A very authoritative presentation. For example, here’s the original Sanskrit śloka, word for word…

Guest (3): For example, sāṅkhya-yoga. You have a separate book? Then sthita-prajñā. You have a separate…?

Prabhupāda: No separately. It is there in the Bhagavad-gītā.

Guest (3): But that way, your volumes are dealing with each chapter of Gītā?Prabhupāda: Yes.

Gopāla Kṛṣṇa: Each śloka. Each chapter.

Guest (2): No, no. Not inside the book. Different volumes. Like eighteen chapters, but eighteen volumes.

Prabhupāda: No, no.

Gopāla Kṛṣṇa: No. It’s in one book. Twelve hundred pages

Guest (3): And the interpretation is by you yourself?

Prabhupāda: Yes. Not interpretation. I am explaining as it is. You can read one.

Guest (3): Have you tried to compare with Gītā written by Gyaneshvara, or by Vinoba Bhave or by somebody else?

Prabhupāda: According to Bhagavad-gītā, if you don’t follow the instruction of Bhagavad-gītā, you may be very learned scholar, whatever you write, it is lost. We follow that principle. As stated in the Bhagavad-gītā, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). Find out this Fourth Chapter.

Guest (2): Have these books been reviewed in foreign papers?

Prabhupāda: It is very widely read.

Gopāla Kṛṣṇa: For example, in the Fourth Chapter Lord Kṛṣṇa says,evaṁ paramparā-prāptamimaṁ rājarṣayo viduḥsa kāleneha mahatāyogo naṣṭaḥ parantapa(BG 4.2)

Prabhupāda: Kṛṣṇa says that this Bhagavad-gītā has to be received by the disciplic succession. And sa kālena yogo naṣṭaḥ parantapa. Because that disciplic succession is now broken, that yoga system is now lost. So all these interpreters, they are interpreting in their own way. Therefore it is lost. So there is no use of consulting this lost version.

Guest (3): So you just give it as it is.

Prabhupāda: That is… Therefore my Bhagavad-gītā is named Bhagavad-gītā As It Is.No interpretation.

Gopāla Kṛṣṇa: Each word is the original Sanskrit śloka, English transliteration, word by word meaning, so there’s no room for manipulation. There’s a translation and purport. Every book that Śrīla Prabhupāda has written has the same format and each book is illustrated.[

Room conversation, December 29,1976, Bombay]

CC Adi chapt 4-internal energies of Krsna explained-and the BG verse janma karma ca me divyam—#12

Adi 4.52–“Lord Kṛṣṇa desired to taste the limitless nectarean mellows of the love of one of His multitude of loving damsels [Śrī Rādhā], and so He has assumed the form of Lord Caitanya. He has tasted that love while hiding His own dark complexion with Her effulgent yellow color. May that Lord Caitanya confer upon us His grace.”
Adi 4.55–“The loving affairs of Śrī Rādhā and Kṛṣṇa are transcendental manifestations of the Lord’s internal pleasure-giving potency. Although Rādhā and Kṛṣṇa are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of Śrī Kṛṣṇa Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Śrīmatī Rādhārāṇī although He is Kṛṣṇa Himself.”
Adi 4.56-–Rādhā and Kṛṣṇa are one and the same, but They have assumed two bodies. Thus They enjoy each other, tasting the mellows of love.

PURPORT–The two transcendentalists Rādhā and Kṛṣṇa are a puzzle to materialists. The above description of Rādhā and Kṛṣṇa from the diary of Śrīla Svarūpa Dāmodara Gosvāmī is a condensed explanation, but one needs great spiritual insight to understand the mystery of these two personalities. One is enjoying in two. Śrī Kṛṣṇa is the potent factor, and Śrīmatī Rādhārāṇī is the internal potency. According to Vedānta philosophy, there is no difference between the potent and potency: they are identical. We cannot differentiate between one and the other, any more than we can separate fire from heat.Everything in the Absolute is inconceivable in relative existence. Therefore in relative cognizance it is very difficult to assimilate this truth of the oneness between the potent and the potency. The philosophy of inconceivable oneness and difference propounded by Lord Caitanya is the only source of understanding for such intricacies of transcendence.In fact, Rādhārāṇī is the internal potency of Śrī Kṛṣṇa, and She eternally intensifies the pleasure of Śrī Kṛṣṇa. Impersonalists cannot understand this without the help of a mahā-bhāgavata devotee. The very name Rādhā suggests that She is eternally the topmost mistress of the comforts of Śrī Kṛṣṇa. As such, She is the medium transmitting the living entities’ service to Śrī Kṛṣṇa. Devotees in Vṛndāvana therefore seek the mercy of Śrīmatī Rādhārāṇī in order to be recognized as loving servitors of Śrī Kṛṣṇa.Lord Caitanya Mahāprabhu personally approaches the fallen conditioned souls of the iron age to deliver the highest principle of transcendental relationships with the Lord. The activities of Lord Caitanya are primarily in the role of the pleasure-giving portion of His internal potency.The absolute Personality of Godhead, Śrī Kṛṣṇa, is the omnipotent form of transcendental existence, knowledge and bliss in full. His internal potency is exhibited first as sat, or existence-or, in other words, as the portion that expands the existence function of the Lord. The same potency while displaying full knowledge is called cit, or samvit, which expands the transcendental forms of the Lord. Finally, the same potency while playing as a pleasure-giving medium is known as hlādinī, or the transcendental blissful potency. Thus the Lord manifests His internal potency in three transcendental divisions.

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Adi 4th chapter-description of rasas–#11

(NOTE—These are only selected summaries of verses in this chapter-otherwise this would be far too long for a short article)

Adi 4.17–-[Lord Kṛṣṇa thought:] “All the universe is filled with the conception of My majesty, but love weakened by that sense of majesty does not satisfy Me.
Adi 4.20--“In whatever transcendental mellow My devotee worships Me, I reciprocate with him. That is My natural behavior.

Adi 4.21-22–“If one cherishes pure loving devotion to Me, thinking of Me as his son, his friend or his beloved, regarding himself as great and considering Me his equal or inferior, I become subordinate to him.

PURPORTIn the Caitanya-caritāmṛta three kinds of devotional service are described-namely, bhakti (ordinary devotional service), śuddha-bhakti (pure devotional service) and viddha-bhakti (mixed devotional service).When devotional service is executed with some material purpose, involving fruitive activities, mental speculations or mystic yoga, it is called mixed or adulterated devotional service. Besides bhakti-yoga, the Bhagavad-gītā also describes karma-yoga, jñāna-yoga and dhyāna-yoga. Yoga means linking with the Supreme Lord, which is possible only through devotion. Fruitive activities ending in devotional service, philosophical speculation ending in devotional service, and the practice of mysticism ending in devotional service are known respectively as karma-yoga, jñāna-yoga and dhyāna-yoga. But such devotional service is adulterated by the three kinds of material activities.For those grossly engaged in identifying the body as the self, pious activity, or karma-yoga, is recommended. For those who identify the mind with the self, philosophical speculation, or jñāna-yoga, is recommended. But devotees standing on the spiritual platform have no need of such material conceptions of adulterated devotion. Adulterated devotional service does not directly aim for love of the Supreme Personality of Godhead. Therefore service performed strictly in conformity with the revealed scriptures is better than such viddha-bhakti because it is free from all kinds of material contamination. It is executed in Kṛṣṇa consciousness, solely to please the Supreme Personality of Godhead.Those who are spontaneously devoted to the Lord and have no aims for material gain are called attracted devotees. They are spontaneously attracted to the service of the Lord, and they follow in the footsteps of self-realized souls. Their pure devotion (śuddha-bhakti), manifested from pure love of Godhead, surpasses the regulative principles of the authoritative scriptures. Sometimes loving ecstasy transcends regulative principles; such ecstasy, however, is completely on the spiritual platform and cannot be imitated. The regulative principles help ordinary devotees rise to the stage of perfect love of Godhead. Pure love for Kṛṣṇa is the perfection of pure devotion, and pure devotional service is identical with spontaneous devotional service.

Flawless execution of regulative principles is exhibited in the Vaikuṇṭha planets. By strictly executing these principles one can be elevated to the Vaikuṇṭha planets. But spontaneous pure loving service is found in Kṛṣṇaloka alone.
Adi 4.25--“My friends climb on My shoulders in pure friendship, saying, ‘What kind of big man are You? You and I are equal.’
Adi 4.26--“If My beloved consort reproaches Me in a sulky mood, that steals My mind from the reverent hymns of the Vedas.

Adi 4.29-“The influence of yogamāyā will inspire the gopīs with the sentiment that I am their paramour.

PURPORT–Yogamāyā is the name of the internal potency that makes the Lord forget Himself and become an object of love for His pure devotee in different transcendental mellows. This yogamāyā potency creates a spiritual sentiment in the minds of the damsels of Vraja by which they think of Lord Kṛṣṇa as their paramour. This sentiment is never to be compared to mundane illicit sexual love. It has nothing to do with sexual psychology, although the pure love of such devotees seems to be sexual. One should know for certain that nothing can exist in this cosmic manifestation that has no real counterpart in the spiritual field. All material manifestations are emanations of the Transcendence. The erotic principles of amorous love reflected in mixed material values are perverted reflections of the reality of spirit, but one cannot understand the reality unless one is sufficiently educated in the spiritual science.

Adi 4.30--“Neither the gopīs nor I shall notice this, for our minds will always be entranced by one another’s beauty and qualities.

Purport….Since the devotees in the material world know almost nothing about these affairs, the Lord desires to show these affairs to them….In the spiritual loving sentiment induced by the yogamāyā potency, both Lord Śrī Kṛṣṇa and the damsels of Vraja forget themselves in spiritual rapture. By the influence of such forgetfulness, the attractive beauty of the gopīs plays a prominent part in the transcendental satisfaction of the Lord, who has nothing to do with mundane sex. Because spiritual love of Godhead is above everything mundane, the gopīs superficially seem to transgress the codes of mundane morality. This perpetually puzzles mundane moralists. Therefore yogamāyā acts to cover the Lord and His pastimes from the eyes of mundaners, as confirmed in the Bhagavad-gītā (7.25), where the Lord says that He reserves the right of not being exposed to everyone….The reason the Lord displays the rāsa-līlā is essentially to induce all the fallen souls to give up their diseased morality and religiosity, and to attract them to the kingdom of God to enjoy the reality. A person who actually understands what the rāsa-līlā is will certainly hate to indulge in mundane sex life. For the realized soul, hearing the Lord’s rāsa-līlā through the proper channel will result in complete abstinence from material sexual pleasure.

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Adi 3.97--Everyone was engaged in material enjoyment, whether sinfully or virtuously. No one was interested in the transcendental service of the Lord, which can give total relief from the repetition of birth and death.
Adi 3.98-Seeing the activities of the world, the Ācārya felt compassion and began to ponder how He could act for the people’s benefit.

PURPORT–This sort of serious interest in the welfare of the public makes one a bona fide ācārya. An ācārya does not exploit his followers. Since the ācārya is a confidential servitor of the Lord, his heart is always full of compassion for humanity in its suffering. He knows that all suffering is due to the absence of devotional service to the Lord, and therefore he always tries to find ways to change people’s activities, making them favorable for the attainment of devotion. That is the qualification of an ācārya. Although Śrī Advaita Prabhu Himself was powerful enough to do the work, as a submissive servitor He thought that without the personal appearance of the Lord, no one could improve the fallen condition of society.In the grim clutches of māyā, the first-class prisoners of this material world wrongly think themselves happy because they are rich, powerful, resourceful and so on. These foolish creatures do not know that they are nothing but play dolls in the hands of material nature and that at any moment material nature’s pitiless intrigues can crush to dust all their plans for godless activities. Such foolish prisoners cannot see that however they improve their position by artificial means, the calamities of repeated birth, death, disease and old age are always beyond the jurisdiction of their control. Foolish as they are, they neglect these major problems of life and busy themselves with false things that cannot help them solve their real problems. They know that they do not want to suffer death or the pangs of disease and old age, but under the influence of the illusory energy, they are grossly negligent and therefore do nothing to solve the problems. This is called māyā. People held in the grip of māyā are thrown into oblivion after death, and as a result of their karma, in the next life they become dogs or gods, although most of them become dogs. To become gods in the next life, they must engage in the devotional service of the Supreme Personality of Godhead; otherwise, they are sure to become dogs or hogs in terms of the laws of nature.The third-class prisoners, being less materially opulent than the first-class prisoners, endeavor to imitate them, for they also have no information of the real nature of their imprisonment. Thus they also are misled by the illusory material nature. The function of the ācārya, however, is to change the activities of both the first-class and third-class prisoners for their real benefit. This endeavor makes him a very dear devotee of the Lord, who says clearly in the Bhagavad-gītā that no one in human society is dearer to Him than a devotee who constantly engages in His service by finding ways to preach the message of Godhead for the real benefit of the world. The so-called ācāryas of the Age of Kali are more concerned with exploiting the resources of their followers than mitigating their miseries; but Śrī Advaita Prabhu, as an ideal ācārya, was concerned with improving the condition of the world situation.

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Adi 3. 58--“By performing the sacrifice of congregational chanting of the holy name, learned scholars in the Age of Kali worship Lord Kṛṣṇa, who is now non-blackish because of the great upsurge of the feelings of Śrīmatī Rādhārāṇī. He is the only worshipable Deity for the paramahaṁsas, who have attained the highest stage of the fourth order [sannyāsa]. May that Supreme Personality of Godhead, Lord Caitanya, show us His great causeless mercy.”

Adi 3.79—One who says that ten million aśvamedha sacrifices are equal to the chanting of the holy name of Lord Kṛṣṇa is undoubtedly an atheist. He is sure to be punished by Yamarāja.

PURPORT–In the list of the ten kinds of offenses in chanting the holy name of the Supreme Personality of Godhead, Hare Kṛṣṇa, the eighth offense is dharma-vrata-tyāga-hutādi-sarva-śubha-kriyā-sāmyam api pramādaḥ. One should never consider the chanting of the holy name of Godhead equal to pious activities like giving charity to brāhmaṇas or saintly persons, opening charitable educational institutions, distributing free food and so on. The results of pious activities do not equal the results of chanting the holy name of Kṛṣṇa.The Vedic scriptures say: go-koṭi-dānaṁ grahaṇe khagasya prayāga-gaṅgodaka-kalpa-vāsaḥ yajñāyutaṁ meru-suvarṇa-dānaṁ govinda-kīrter na samaṁ śatāṁśaiḥ“Even if one distributes ten million cows in charity during an eclipse of the sun, lives at the confluence of the Ganges and Yamunā for millions of years, or gives a mountain of gold in sacrifice to the brāhmaṇas, he does not earn one hundredth part of the merit derived from chanting Hare Kṛṣṇa.” In other words, one who accepts the chanting of Hare Kṛṣṇa to be some kind of pious activity is completely misled. Of course, it is pious; but the real fact is that Kṛṣṇa and His name, being transcendental, are far above all mundane pious activity. Pious activity is on the material platform, but chanting of the holy name of Kṛṣṇa is completely on the spiritual plane. Therefore, although pāsaṇḍīs do not understand this, pious activity can never compare to the chanting of the holy name.

Adi 3.81-“I take shelter of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu, who is outwardly of a fair complexion but is inwardly Kṛṣṇa Himself. In this Age of Kali He displays His expansions [His aṅgas and upāṅgas] by performing congregational chanting of the holy name of the Lord.”

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Paris aug 5 1976 conversations….

Prabhupāda: Without becoming jñānī, nobody can become bhakta. Without knowledge, if one has become bhakta, he’s sentimentalist. It is stated in the Bhagavad-gītā, find out this verse. Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg. 18.54].

brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg. 18.54]

(French translation read) So without becoming fully in knowledge, nobody can become devotee.

Bhūgarbha: He asks, What about the opposite, people becoming devotees without knowing anything? He asking…

Prabhupāda: No, devotee cannot be without knowing anything. A devotee means, a devotee means he knows everything. Kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. This is Vedic injunction. One who knows the Absolute, he knows everything.

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Adi 2.96–“One who knows the real feature of Śrī Kṛṣṇa and His three different energies cannot remain ignorant about Him.

PURPORT-

Śrīla Jīva Gosvāmī states in his Bhagavat-sandarbha (16) that by His potencies, which act in natural sequences beyond the scope of the speculative human mind, the Supreme Transcendence, the summum bonum, eternally and simultaneously exists in four transcendental features: His personality, His impersonal effulgence, particles of His potency (the living beings), and the principal cause of all causes. The Supreme Whole is compared to the sun, which also exists in four features, namely the personality of the sun-god, the glare of his glowing sphere, the sun rays inside the sun planet, and the sun’s reflections in many other objects. The ambition to corroborate the existence of the transcendental Absolute Truth by limited conjectural endeavors cannot be fulfilled, because He is beyond the scope of our limited speculative minds. In an honest search for truth, we must admit that His powers are inconceivable to our tiny brains. The exploration of space has demanded the work of the greatest scientists of the world, yet there are countless problems regarding even fundamental knowledge of the material creation that bewilder scientists who confront them. Such material knowledge is far removed from the spiritual nature, and therefore the acts and arrangements of the Absolute Truth are, beyond all doubts, inconceivable.The primary potencies of the Absolute Truth are mentioned to be three: internal, external and marginal. By the acts of His internal potency, the Personality of Godhead in His original form exhibits the spiritual cosmic manifestations known as the eternal Vaikuṇṭhalokas, which exist eternally, even after the destruction of the material cosmic manifestation. By His marginal potency the Lord expands Himself as living beings who are part of Him, just as the sun distributes its rays in all directions. By His external potency the Lord manifests the material creation, just as the sun with its rays creates fog. The material creation is but a perverse reflection of the eternal Vaikuṇṭha nature.These three energies of the Absolute Truth are also described in the Viṣṇu Purāṇa, where it is said that the living being is equal in quality to the internal potency, whereas the external potency is indirectly controlled by the chief cause of all causes. Māyā, the illusory energy, misleads a living being as fog misleads a pedestrian by blocking off the light of the sun. Although the potency of māyā is inferior in quality to the marginal potency, which consists of the living beings, who are part and parcel of the Lord, it nevertheless has the power to control the living beings, just as fog can block the actions of a certain portion of the sun’s rays although it cannot cover the sun. The living beings covered by the illusory energy evolve in different species of life, with bodies ranging from that of an insignificant ant to that of Brahmā, the constructor of the cosmos. The pradhāna, the chief cause of all causes in the impersonal vision, is none other than the Supreme Lord, whom one can see face to face in the internal potency. He takes the material all-pervasive form by His inconceivable power. Although all three potencies-namely internal, external and marginal-are essentially one in the ultimate issue, they are different in action, like electric energy, which can produce both cold and heat under different conditions. The external and marginal potencies are so called under various conditions, but in the original, internal potencies there are no such conditions, nor is it possible for the conditions of the external potency to exist in the marginal, or vice versa.One who is able to understand the intricacies of all these energies of the Supreme Lord can no longer remain an empiric impersonalist under the influence of a poor fund of knowledge.