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A man without aim is ship without rudder

Expressions researched:
"ship without a rudder" |"ship without rudder" |"ship without a rudder, a man without aim" |"a man without aim is ship without, a ship without rudder" |"Man without any aim is ship without any rudder" |"A man without aim and a ship without rudder"

Sri Caitanya-caritamrta

CC Adi-lila

One who is not properly initiated may present himself as a great devotee, but in fact he is sure to encounter many stumbling blocks on his path of progress toward spiritual realization, with the result that he must continue his term of material existence without relief. Such a helpless person is compared to a ship without a rudder, for such a ship can never reach its destination.
CC Adi 1.35, Translation and Purport: I first offer my respectful obeisances at the lotus feet of my initiating spiritual master and all my instructing spiritual masters.

Śrīla Jīva Gosvāmī, in his thesis Bhakti-sandarbha (202), has stated that uncontaminated devotional service is the objective of pure Vaiṣṇavas and that one has to execute such service in the association of other devotees. By associating with devotees of Lord Kṛṣṇa, one develops a sense of Kṛṣṇa consciousness and thus becomes inclined toward the loving service of the Lord. This is the process of approaching the Supreme Lord by gradual appreciation in devotional service. If one desires unalloyed devotional service, one must associate with devotees of Śrī Kṛṣṇa, for by such association only can a conditioned soul achieve a taste for transcendental love and thus revive his eternal relationship with Godhead in a specific manifestation and in terms of the specific transcendental mellow (rasa) that one has eternally inherent in him.

If one develops love for Kṛṣṇa by Kṛṣṇa conscious activities, one can know the Supreme Absolute Truth, but he who tries to understand God simply by logical arguments will not succeed, nor will he get a taste for unalloyed devotion. The secret is that one must submissively listen to those who know perfectly the science of God, and one must begin the mode of service regulated by the preceptor. A devotee already attracted by the name, form, qualities, etc., of the Supreme Lord may be directed to his specific manner of devotional service; he need not waste time in approaching the Lord through logic. The expert spiritual master knows well how to engage his disciple’s energy in the transcendental loving service of the Lord, and thus he engages a devotee in a specific devotional service according to his special tendency. A devotee must have only one initiating spiritual master because in the scriptures acceptance of more than one is always forbidden. There is no limit, however, to the number of instructing spiritual masters one may accept. Generally a spiritual master who constantly instructs a disciple in spiritual science becomes his initiating spiritual master later on.

One should always remember that a person who is reluctant to accept a spiritual master and be initiated is sure to be baffled in his endeavor to go back to Godhead. One who is not properly initiated may present himself as a great devotee, but in fact he is sure to encounter many stumbling blocks on his path of progress toward spiritual realization, with the result that he must continue his term of material existence without relief. Such a helpless person is compared to a ship without a rudder, for such a ship can never reach its destination. It is imperative, therefore, that one accept a spiritual master if he at all desires to gain the favor of the Lord. The service of the spiritual master is essential. If there is no chance to serve the spiritual master directly, a devotee should serve him by remembering his instructions. There is no difference between the spiritual master’s instructions and the spiritual master himself. In his absence, therefore, his words of direction should be the pride of the disciple. If one thinks that he is above consulting anyone else, including a spiritual master, he is at once an offender at the lotus feet of the Lord. Such an offender can never go back to Godhead. It is imperative that a serious person accept a bona fide spiritual master in terms of the śāstric injunctions. Śrī Jīva Gosvāmī advises that one not accept a spiritual master in terms of hereditary or customary social and ecclesiastical conventions. One should simply try to find a genuinely qualified spiritual master for actual advancement in spiritual understanding.

Lectures

Bhagavad-gita As It Is Lectures

One does not follow the instructions of guru, then he's misguided. A ship without rudder, or without captain. A ship without captain.
Lecture on BG 2.11 (with Spanish translator) -- Mexico, February 11, 1975:

Prabhupāda: Go means cow, and khara means ass. So anyone who accepts this body as self, he is animal, he is not human being. That is the beginning of knowledge. People are accepting knowledge from a school, college, university, but at the present moment at least, how many people know that he is not body? Unless we understand this first principle of knowledge, there is no question of spiritual advancement of life. So the beginning of Bhagavad-gītā is to give lesson that we are not this body. It will be later on explained that the spirit soul, or the real person, is within this body. Just like we are here. We are within this shirt and coat, but we are not the shirt and coat. So if the shirt and coat is stolen and if somebody becomes mad after it and lamenting, that is not very good sense. Therefore He is saying that aśocyān anvaśocas tvam: [Bg. 2.11] "You are lamenting on the subject matter which is never done by any learned man." So we shall go further on? Yes? Read, you, purport in Spanish. [break]

Hṛdayānanda: (translating question from Spanish) ...one does not follow the instructions of guru.

Prabhupāda: Then he's misguided. A ship without rudder, or without captain. A ship without captain.
So one who does not know this mission of human life. So according to Bhagavad-gītā, he is living uselessly. His purpose of life, he has no. Just like a ship without a rudder, a man without aim, you have no aim or purpose of life.
Lecture on BG 3.16-17 -- New York, May 25, 1966: Our life has become without any purpose. We do not understand why this human life we have got, why it is distinct from the dogs' life or the hogs' life or the animal life. We do not understand that. We have to understand that this human life is not meant for the animal propensities of life like cats and dog; it is meant for some other divine purpose. We have to get rid of this material encagement and attain our spiritual life and be happy forever. Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]. One has to return back to the kingdom of God. That is the mission of human life. So one who does not know this mission of human life. So according to Bhagavad-gītā, he is living uselessly. His purpose of life, he has no. Just like a ship without a rudder, a man without aim, you have no aim or purpose of life. This is the purpose of life. So we have to perform yajña.

General Lectures

So culture means that one should know what is the aim of life. Without understanding the aim of life, a man without aim is ship without, a ship without rudder. That is an English proverb.
Lecture at Bharata Chamber of Commerce "Culture and Business" -- Calcutta, January 30, 1973: So culture means that one should know what is the aim of life. Without understanding the aim of life, a man without aim is ship without, a ship without rudder. That is an English proverb. So at the present moment, we are missing the goal of life because there is no head department. The whole human society is lacking now real brāhmaṇas who can give advice to the other departments. Just like Arjuna was fighting. He was a military man. His business was to fight. He was engaged in his business, but he was taking at the same time advice of, the advice of the Brāhmaṇa deva, Kṛṣṇa.
namo brahmaṇya-devāya
go-brāhmaṇa-hitāya ca
jagad-dhitāya kṛṣṇāya
govindāya namo namaḥ
So the brāhmaṇa department, or the adviser department, is described in this verse: namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca. The first thing is taken into consideration, go-brāhmaṇa. Why these two things are stressed upon? Because in a society where there is no brahminical culture and where there is no cow protection, it is not human society. So in a chaotic condition, any business you do, it will never be perfect. But in a systematized, systematic, cultural society, you do business. That is perfect. That is the instruction of Śrīmad-Bhāgavata, Bhāgavatam. In a meeting in Naimiṣāraṇya, where many learned scholars and brāhmaṇas assembled, and Śrīla Sūta Gosvāmī was giving instruction, he said: ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ. The varṇāśrama is stressed. The Vedic culture means four varṇas and four āśramas: brāhmaṇa, kṣatriya, vaiśya, śūdra; brahmacārī, gṛhastha, vānaprastha and sannyāsa. Unless we take to this institution of varṇāśrama dharma, the whole society will be in chaotic condition.

Philosophy Discussions

So mental speculator anyone can become, without any aim. What is this? Ship without a rudder, a man without aim.
Philosophy Discussion on Soren Aabye Kierkegaard:

Śyāmasundara: ...philosopher is called Kierkegaard. He was a Danish philosopher, last century. He is the father of what is called existentialism, which is a very prominent modern philosophy, probably the most prominent modern philosophy. Last time we were discussing the phenomenologists, who are interested in getting at the "whatness," or the essence of a thing. These existentialists, they are more interested in the "thatness," or the existence of a thing. So this Kierkegaard describes three steps of the life experience. The first step he calls the aesthetic step or stage of life. This aesthetic stage of life is characterized by two types of persons: that one engaged in sense gratification completely, unrestricted sense pleasure; and the mental speculator or philosopher. He said that in both cases that both persons are uncommitted to any specific goals and that they become bored with their activities, unrestricted sense gratification and philosophical speculation; that they are devoid of commitment—they are not committing themselves to anything, simply enjoying and speculating—and that this type of life, this aesthetic type of life, is...

Prabhupāda: So how they can be philosopher if they have no ultimate goal?

Śyāmasundara: He says they are not really philosophers; they are mental speculators.

Prabhupāda: So mental speculator anyone can become, without any aim. What is this? Ship without a rudder, a man without aim.

Śyāmasundara: They said that both of these types of persons become bored with themselves and they get a feeling of emptiness or meaninglessness or despair. He calls it despair, hopelessness, nothingness. So that this pleasure...

Prabhupāda: That we condemn, śūnyavādi. Śūnyavādi, or nirviśeṣa śūnyavādi, impersonalists and voidists. They must be overcome by despair. They have no aim. They do not know what is the aim of life. Being disgusted in the present form of life, they, when they have no conclusion, no high aim, they become disappointed. That is the cause of these hippies.

Conversations and Morning Walks

1974 Conversations and Morning Walks

If you don't find actual brāhmaṇa, don't find actual kṣatriya, don't find actual vaiśya, so all śūdras. And there is no guide. Therefore chaotic condition ...ship without rudder.
Morning Walk -- April 1, 1974, Bombay:

Prabhupāda: Yes. The animals, they do not know. [break] They do not know it, that "We have to satisfy the Supreme Viṣṇu." So unless the society comes to this consciousness that "We have to satisfy the Supreme," that is not human society. Now, how they will understand? Therefore four divisions.

Dr. Patel: Guṇa-karma-vibhāgaśaḥ [Bg. 4.13].

Prabhupāda: Guṇa... Yes. So if the four divisions work nicely, then it is healthy society. Otherwise it is not. If different parts of your body work nicely, then you are healthy.

Dr. Patel: Each section of the society has to, I mean, work as a...

Prabhupāda: For the maintenance.

Dr. Patel: ...part of the whole.

Prabhupāda: Whole, yes. That doesn't matter whether you are śūdra or brāhmaṇa. Your aim should be how to develop Kṛṣṇa consciousness. Then it is perfect.

Dr. Patel: They fall down from their own position.

Prabhupāda: Yes. It doesn't matter whether a brāhmaṇa, kṣatriya, or vaiśya, śūdra. If you are conscious that "I have to satisfy the Supreme Personality of Godhead according to my capacity of work," then he'll not fall down. He'll not fall down. [break] ...fall down from the position, then it is dead society. It is not living society. At the present moment. Yes. If you don't find actual brāhmaṇa, don't find actual kṣatriya, don't find actual vaiśya, so all śūdras. And there is no guide. Therefore chaotic condition. [break] ...ship without rudder? What is called? Yes. They do not know what is the aim of life. Ask any leader. The leader, he says, "No, this aim of life is to drink and enjoy. That's all." This is going on. After diplomacy, politics, when they are tired, they go to the hotel or club and enjoy and drink. That's all. This is their aim of life. [break] ...countries there are even shops, they indulge all these things, topless, bottomless, like that. Because that is the only solace to this materialistic life. There is no other. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]. That is their... They have no other pleasure except that sex life. They have no information that there is another pleasure. That, they, they are not educated. So they must come to the sex life only.
If you have no goal... There is example: "Man without any aim is ship without any rudder." So suppose if the ship goes... Aeroplane is going with a aim to land in some country, but if he goes on simply without any aim, then there will be disaster.
Room Conversation with Mr. Deshimaru -- June 13, 1974, Paris:

Pṛthu Putra: He says he doesn't give any special meaning to Buddha. Sometimes Buddha is with them, sometimes Buddha is a concept of God like the Christianity they call God, or Buddha is all this disciplic succession. He doesn't give any special meaning to the word Buddha.

Prabhupāda: No, no, buddha, actually buddha means knowledge, "one who knows," that is the meaning. So that is existing always. Now, we are talking your (sic:) Jain Buddha. Jain Buddha. No? What is the...?

Karandhara: Zen. Zen's a later development. The school of Zen started...

Prabhupāda: So we are trying to study this Zen Buddha. Buddha means, ordinarily, knowledge. Budhā bhāva-saman... [break] (French)

Karandhara: The Zen school is a liberalization of the old Buddhist doctrines. Previously, hundreds of years ago, to completely follow the Buddhist path one had to renounce all activity. He had to go away from civilization and live in hermitage. Zen...

Prabhupāda: Nirvāṇa. Finish everything.

Karandhara: Yes. Zen allows a man... According to the precepts of Zen, you can act within the world. You can be a businessman, you can be a soldier, you can be anything, and still attain the same state of perfection by acting without desire, by acting unattached to the results.

Prabhupāda: So that is our philosophy. We... Arjuna acted as soldier, and still, he was recognized as devotee. (French)

Bhagavān: What is the use of practice, if you practice or you don't practice you still get the same result?

Prabhupāda: No, practice must be there. You cannot avoid practice. We also practice.

Karandhara: What he says is the form of the practice doesn't really matter, but the inspiration or the motivation to practice, to try and become desireless, that is the dynamic thing. It doesn't matter what form it takes.

Bhagavān: The problem is still death, though.

Prabhupāda: No, practice without any aim...

Karandhara: They say the aim is the practice itself. Just like we say the aim of devotional service...

Prabhupāda: No, no, the aim is there. Aim is there. He says that to become desireless. That is the aim. So why does he say that there is no aim?

Pṛthu Putra: When he is talking about practice, he's talking about special practice, the zazen practice. And his concept in zazen, his concept of Buddha, is this disciplic succession, that to practice under the guidance of the spiritual master of this disciplic succession of zazen from Buddha. That is his practice.

Prabhupāda: No, if he says that "There is no aim; you go on practicing," so aim is there, he says, that to become desireless. (French)

Pṛthu Putra: He says zazen is in himself the satori, is the practice. We don't practice to get the satori, but the satori is going automatically with the practice.

Prabhupāda: No, no, the aim of practice is to become desireless. Is it not? (French)

Pṛthu Putra: He says the goal of the practice is to become without goal.

Prabhupāda: Oh, it is nonsense. (chuckles) What is this nonsense? Goal is without goal. Then what is this? These are vague terms.

Karandhara: It's like saying nothing is true, but then that's a truism.

Prabhupāda: It is darkness.

Puṣṭa-kṛṣṇa: They want to become minus.

Prabhupāda: But he is plus always. (French) No, if you have no goal... There is example: "Man without any aim is ship without any rudder." What is called? So suppose if the ship goes... (others are talking at the same time) Aeroplane is going with a aim to land in some country, but if he goes on simply without any aim, then there will be disaster.

Karandhara: Well, they have an aim. But the aim is... Because they haven't...

Prabhupāda: That you say they have got; he does not say. You say.

Karandhara: No, but I mean philosophically considering, they have an aim, but it's very obscure. The substance and the significance of that aim is without form or conception.

Prabhupāda: So without aim, what is the use of practice? (French)

Pṛthu Putra: He says he likes the practice without goal, and he doesn't give any value to the practice because there is goal.

Prabhupāda: That is foolishness. Without goal, practicing something, it is foolishness. (French)

Karandhara: No, he is also working for a goal. He just differs semantically with what we say.

Prabhupāda: No, he does not know what is that goal. No, he does not know what is that goal.

Karandhara: Well, he says the goal is to become goal-less.

Prabhupāda: We give the goal... We give the goal, yajñārthe. Yajñārthe karma. We give the goal: for satisfying the Lord Viṣṇu, Yajña, yajña-puruṣa. We know the goal. (French)

Pṛthu Putra: He says, "Who is Viṣṇu?"

Prabhupāda: Viṣṇu is God. (French)

Pṛthu Putra: And how we can satisfy God?

Prabhupāda: That you have to learn from me. (French)

Pṛthu Putra: He says yes.

Prabhupāda: "Me" means from the spiritual master. If you don't work for Viṣṇu, Yajña, yajñārthe karmaṇaḥ anyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9], then you will be entangled in this birth and death. Just like if I do not know what is healthy life, then, if I live whimsically then I will infect so many contaminous disease, and I will have to suffer one after another, one after another, one after another. Therefore the aim is Viṣṇu. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. These people, they do not know that what is the aim of life, the aim is Viṣṇu. Durāśayā ye bahir-artha-māninaḥ. They are implicated with the external energy, therefore very much anxious to mitigate this suffering, mitigate that suffering, mitigate that suffering, that suffering, that suf... The suffering will never end. Simply they will be bewildered, one after another, one after another, sometimes man's life, sometimes a dog's life, sometimes cat's life. That's life. So this kind of philosophy is propounded by blind men. Andhā yathāndhair upanīyamānāḥ. One blind man is guiding another blind man without knowing the strict, stringent laws of nature.

1975 Conversations and Morning Walks

Actually they are missing what is the aim of life. There is a English proverb, "A man without aim and a ship without rudder".
Room Conversation with Press Representative -- March 21, 1975, Calcutta:

Prabhupāda: So people do not know what is the aim of life. Therefore they have got different views. Actually they are missing what is the aim of life. There is a English proverb, "A man without aim and a ship without rudder," or something like that. So similarly, ask anybody what is the aim of life. He doesn't know, no clear idea.

Guest: Our aim of life should be the realization of God?

Prabhupāda: Yes. Because at the present moment we are part and parcel. Just like a son, he has got the symptoms of his father, but he does not know who is his father. He does not know who is his father. There is a Hindi proverb, bap ka beta sipaika gora kusnaita tora tola: "The son inherits the quality of the father, but if he does not know who is his father, then what is his position?" That is going on. The scientist, he is trying to create something, but he does not know the supreme creator. Do you follow? Now the scientists are trying to create living being in the laboratory. But he does not enquire that who has already created so many millions of living entities? He is trying to create a living entity in laboratory. Suppose he creates one living entity. Then what credit is there for him? But he is spending lakhs and crores of rupees.
Page Title:A man without aim is ship without rudder
Compiler:Sahadeva
Created:26 of Apr, 2009
Totals by Section:BG=0, SB=0, CC=1, OB=0, Lec=4, Con=3, Let=0
No. of Quotes:8