from morning walk November 2 ,1975 Nairobi

Brahmänanda: The quality of the chanting he's asking. How can we make the
quality the best?
Prabhupäda: Quality, you'll understand first of all come to the quality.
Without having quality, how he'll understand the quality? You follow the
instruction of your spiritual master, of the çästra. That is your duty.
Quality, no
quality—it is not your position to understand. When the quality comes there is
no
force. You will have a taste for chanting. You will desire at that time, "Why
sixteen round? Why not sixteen thousand rounds?" That is quality. That is
quality. It is by force. You'll not do it; therefore at least sixteen rounds.
But
when you come to the quality, you will feel yourself, "Why sixteen? Why not
sixteen thousand?" That is quality, automatically. Just like Haridäsa Öhäkura
was doing. He was not forced to do. Even Caitanya Mahäprabhu, He requested,
"Now you are old enough. You can reduce." So he refused, "No. Up to the end of
my
life I shall go on." That is quality. Have you got such tendency that you
will go on chanting and nothing to do? That is quality. Now you are forced to
do.
Where is the question of quality? That is given a chance so that one day you
may come to the quality, not that you have come to the quality. Quality is
different. Athäçaktiù. Açakti, attachment. Just like Rüpa Gosvämé says that
"How
shall I chant with one tongue, and how shall I hear, two ears? Had it been
millions of tongue and trillions of ear, then I could enjoy it." This is
quality.
Quality is not so cheap. Maybe after many births. For the time being you go
on following the rules and regulations. It is being done by force. Where is the

quality? So you wanted to understand quality. This is the quality. You'll not
be forced, but automatically you'll desire. That is quality. I am writing
books. I am not being forced by anyone. Everyone can do that. Why one does not
do
it? Why I get up at night, one o'clock, and do this job? Because I cannot do
without it. How one will do it artificially? This is quality. Therefore they
like my purports. That quality is shown by Caitanya Mahäprabhu. Çunyayitaà
jagat sarvaà govinda virahena me. "Oh, I do not see Govinda. The whole world is

vacant." Çunyayitaà jagat sarvaà govinda virahena me. This is quality. Just
like
we have got practical example. One man's beloved has died, and he is seeing
the whole universe vacant. Is it vacant? So that is quality of love. So there
is no formula of quality. It is to be understood by himself. Just like if after

eating something you feel refreshed and get strength, that is quality. You
haven't got to take certificate: "Will you give me a certificate that I have
eaten?" You'll understand whether eaten or not. That is quality. When you will
feel so much ecstasy in chanting Hare Kåñëa, that is quality. Not artificially—
"Chant. Chant. Otherwise get out." This is not quality. This is in expectation
that someday you may come to quality. That requires time. That requires
sincerity. But quality is there. Çravanädi çuddha citte karaye... It will be
awakened. Not by force. Just like love between two persons, it cannot be
forced. "You
must love him. You must love her." Oh, that is no love. That is not love.
When automatically you love one another, that is quality. Dora vede(?) prema.
And
therefore formerly, at least in the Indian society, at an early age they were
married. There is no quality in that quality. But gradually, remaining
together, the quality of love increases. Then the wife takes care of the
husband,
and the husband takes care. They become bound up, united in love. That is
quality. In the beginning, what the child knows about love? No. But they are
allowed
to remain as husband and wife. They are thinking that "I have got my
husband," "I have got my wife," and as the age increases, the dealings become
intimate. Then they become affectionate. That is quality. Not in the beginning
there
is any quality. It is by the parents' arrangement. That's all. In our day, the
marriage was performed when the girl is ten years, twelve years, nine years.
Twelve years is very late marriage. My second sister, she became twelve years
old. So my mother became so disturbed that "This girl is not being married.
Shall I commit suicide?" Yes. You see? My eldest sister, she was nine years
old,
older than me, and she was married before my birth. And my mother-in-law was
married at the age of seven years, and my father-in-law was eleven years. I was

married... My wife was eleven years. So in this age there is no question of
love. It is not that the husband and wife lives together, no. Unless the girl
is grown up, she is not going to the husband. She remains with the father and
mother. Sometimes they meet, and the wife is taught, giving some sweetmeat to
the husband-official. Official. The parents of the girl: "Just go up to your
husband and offer this." So she comes as obedient servant. But gradually they
get the connection. In this way the love develops, and when they are fifteen,
sixteen years old, they are allowed to live together. Because both of them have

already developed that "She is my wife," "He is my husband," psychologically.
And there was no question of divorce. The love is so strong, they cannot dream
even that "I have to leave my wife," "I have to leave my husband." They
cannot dream it. They may fight. The husband and wife fighting, that is not
unusual. Therefore Canakya Paëòita says, "Fight between the husband, wife,
never take
it seriously." Daàpatye kalahe caiva baàbhäraàbhe laghu-kriya: "They'll make
all arambha, but it is not very important. Don't take." Next moment they will
again live peacefully. So according to Indian culture, there is no divorce.
There is no question of divorce. Both the husband and wife, they cannot dream
of
divorce. The love was so strong. Even Gandhi's life, he fought with his wife
and pushed her out of the house: "Get out, I don't want you." And Kasturabhai,
she began to cry on the street, "Where shall I go? You have driven me away."
Then Gandhi said, "Come on." Finished. (laughter) He has written in his life.
Harikeça: I'm curious about the destination of a neophyte devotee. If a
neophyte devotee is with determination endeavoring for purification but he were
to
meet with death as he is still influenced by the lower modes, although he is
seriously trying, then does he take another birth or does he go to Kåñëa?
Prabhupäda: No, he has to take another birth. If he is not completely
purified, he has to suffer another birth. Nobody is allowed to enter into the
spiritual unless he is cent percent pure. No allowance. Then he has to...
Therefore
it is said, çucénäà çrématäà gehe yoga-bhrañöo saïjäyate [Bg. 6.41]. He is
given chance, another chance, to take birth in a very pure brähmaëa family or
rich
family so that he may take again the chance, not in, he is allowed to enter.
He is given a good chance again. That is his benefit. Even if you are failure,
still, your next birth as a very first-class human being is guaranteed. Not
for others. It is only for the yogis. If he is... Therefore it is said that
"What is the loss even if he is failure?" Tyaktvä sva-dharmaà caraëämbujaà
harer
bhajann apakvo 'tha patet tato yadi yatra kva va abhadram abhüd amuñya kim [SB
1.5.17]. This verse is very important. Even by sentiment one comes to Kåñëa
consciousness and discharges the regulative duties, chants Hare Kåñëa, his next

life is guaranteed as a human being. Even he does it for some time—he is not
perfect—still, his next life is guaranteed. But others, there is no such
guarantee. Even if he discharges his so-called duties, material duties, there
is no
guarantee that he'll become a human being. [break]