“Spiritual life is absolute reality. Krishna is real but we have lost the ability to realize him.”

We don’t have to become big scholars, we don’t have to become big supermen. We simply have to become a humble servant of Lord Krishna.

The real wealth in Krishna Consciousness is Humility. We don’t have to become a big devotee rather we have to become a Humble Devotee.

Spiritual nature is inconceivable and unlimited. Therefore, the activities of that realm will always remain beyond our mental speculation and intellectual concept.

When we become connected to the supreme spirit then we automatically becomes situated in our spiritual identity.

When all material advancements utilized in spiritual need that is the real advancement of human civilization.

The ultimate goal of Bhakti is to get Krishna and we get it by taking shelter of the holy name.

When we will think deeply, then we will realize that enjoyment is short lasting and reality of it is suffering.

If you want spiritual life you have to pay the price. The price is the four regulative principles.

Holy name alone is sufficient to take you back home back to godhead. However to cultivate the mood of surrender You need a Guru.

By only becoming aware of Krishna’s greatness we can become aware of our minuteness. That’s the way to become Humble.

As long as our consciousness is materialistic, there is no room for joy. However on the spiritual platform three things automatically happen: eternity, knowledge and bliss.

Higher position means greater service and an apportunity to purely represent Srila Prabhupada. Hence our management must be based on humility and tolerance.

When you come before spiritual master, be prepared to get chastised. Spiritual Master’s business is to do that. Shisya means who is ready is accept ‘sashan’ or ready dor getting chastisement.

The Muslim world, with its history and cultures, and indeed its different interpretations of Islam, is still little known in the West.

he two worlds, Muslim and non-Muslim, Eastern and Western, must, as a matter of urgency, make a real effort to get to know one another, for I fear that what we have is not a clash of civilisations, but a clash of ignorance on both sides.

The distinction between right and wrong (“la distinction du bien et du mal”, Fr.), is nothing else than their unyielding (or implacable) opposition.

Every real poem is the breaking of an existing silence, and the first question we might ask any poem is, What kind of voice is breaking silence, and what kind of silence is being broken?

The assumption that women are a subgroup, that men’s culture is the ‘real’ world, that patriarchy is equivalent to culture and culture to patriarchy, that the ‘great’ or ‘liberalizing’ periods of history have been the same for women as for men.

The impulse to create begins – often terribly and fearfully – in a tunnel of silence.

Every journey into the past is complicated by delusions, false memories, false namings of real events.

Men of real merit, and whose noble and glorious deeds we are ready to acknowledge, are yet not to be endured when they vaunt their own actions.