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Aimless

Bhagavad-gita As It Is

BG Chapters 1 - 6

BG 3.12, Purport:

A society of thieves can never be happy, because they have no aim in life. The gross materialist thieves have no ultimate goal of life. They are simply directed to sense gratification; nor do they have knowledge of how to perform yajñas. Lord Caitanya, however, inaugurated the easiest performance of yajña, namely the saṅkīrtana-yajña, which can be performed by anyone in the world who accepts the principles of Kṛṣṇa consciousness.

Srimad-Bhagavatam

SB Canto 1

SB 1.13.42, Purport:

Every man is imperfect by constitution under conditions of material existence, and there is not the least possibility that even the most materially advanced man can enact perfect legislation. On the other hand, there is no such imperfection in the laws of God. If leaders are educated in the laws of God, there is no necessity of a makeshift legislative council of aimless men.

SB Canto 3

SB 3.3.28, Purport:

Without becoming a devotee of the Lord, one cannot perfect one's human life. The perfection of human life is to be elevated to the spiritual world, where there is no birth, no death, no disease and no old age. That is the highest perfectional aim of human life. Without this aim, any amount of material advancement in so-called comforts can only bring the defeat of the human form of life.

SB Canto 5

SB 5.5.1, Purport:

The instructions of Ṛṣabhadeva are very essential at the present moment. People are being educated and trained to work very hard for sense gratification, and there is no sublime aim in life. A man travels to earn his livelihood, leaving home early in the morning, catching a local train and being packed in a compartment. He has to stand for an hour or two in order to reach his place of business. Then again he takes a bus to get to the office. At the office he works hard from nine to five; then he takes two or three hours to return home. After eating, he has sex and goes to sleep. For all this hardship, his only happiness is a little sex. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45). Ṛṣabhadeva clearly states that human life is not meant for this kind of existence, which is enjoyed even by dogs and hogs. Indeed, dogs and hogs do not have to work so hard for sex. A human being should try to live in a different way and should not try to imitate dogs and hogs. The alternative is mentioned. Human life is meant for tapasya, austerity and penance. By tapasya, one can get out of the material clutches. When one is situated in Kṛṣṇa consciousness, devotional service, his happiness is guaranteed eternally. By taking to bhakti-yoga, devotional service, one's existence is purified. The living entity is seeking happiness life after life, but he can make a solution to all his problems simply by practicing bhakti-yoga. Then he immediately becomes eligible to return home, back to Godhead.

SB Canto 7

SB 7.2.10, Purport:

If we forget the purpose of human life and simply take supplies from the agents of the Lord for sense gratification and become more and more entangled in material existence, which is not the purpose of creation, certainly we become thieves, and therefore we are punished by the laws of material nature. A society of thieves can never be happy, for they have no aim in life. The gross materialist thieves have no ultimate goal of life. They are simply directed to sense gratification; nor do they have knowledge of how to perform yajñas. Lord Caitanya, however, inaugurated the easiest performance of yajña, namely the saṅkīrtana-yajña, which can be performed by anyone in the world who accepts the principles of Kṛṣṇa consciousness.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.80.38, Translation:

Constantly besieged by the powerful wind and rain, we lost our way amidst the flooding waters. We simply held each other's hands and, in great distress, wandered aimlessly about the forest.

SB 12.9.16, Translation:

Tormented by hunger and thirst, attacked by monstrous makaras and timiṅgila fish and battered by the wind and waves, he moved aimlessly through the infinite darkness into which he had fallen. As he grew increasingly exhausted, he lost all sense of direction and could not tell the sky from the earth.

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 4.21-22, Purport:

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.

Other Books by Srila Prabhupada

Nectar of Devotion

Nectar of Devotion 42:

An example of stillness was described by a friend of Kṛṣṇa's who informed Him in Mathurā that all the cowherd boys had become just like leafless trees on the tops of hills. They appeared almost naked, being skinny and frail, and did not carry any fruits or flowers. He informed Kṛṣṇa that all the cowherd boys residing in Vṛndāvana were as still as the trees at the tops of hills. Sometimes they felt diseased from their separation from Kṛṣṇa, and being so greatly disappointed, they were aimlessly wandering on the banks of the Yamunā.

Krsna, The Supreme Personality of Godhead

Krsna Book 60:

My maternal uncle, Kaṁsa, the kingdom was to go to My grandfather; so actually I have no possession of a kingdom. Besides that, I have no fixed aim in life. People cannot understand Me very well. What is the ultimate goal of My life? They know very well that I was a cowherd boy in Vṛndāvana. People expected that I would follow in the footsteps of My foster father, Nanda cMahārāja, and be faithful to Śrīmatī Rādhārāṇī and all Her friends in the village of Vṛndāvana. But all of a sudden I left them. I wanted to become a famous prince. Still I could not have any kingdom, nor could I rule as a prince. People are bewildered about My ultimate goal of life; they do not know whether I am a cowherd boy or a prince, whether I am the son of Nanda Mahārāja or the son of Vasudeva. Because I have no fixed aim in life, people may call Me a vagabond. Therefore, I am surprised that you could select such a vagabond husband.

Krsna Book 89:

Those who are actually eager to be liberated from material entanglement would do well to accept at once the conclusion given by Śrī Śukadeva Gosvāmī. In the beginning of Śrīmad-Bhāgavatam, which is spoken by Śukadeva Gosvāmī, it is said that hearing Śrīmad-Bhāgavatam is extremely conducive to liberation. The same fact is now confirmed by Sūta Gosvāmī: if anyone who is traveling aimlessly within this material world cares to hear the nectarean words spoken by Śukadeva Gosvāmī, certainly he will come to the right conclusion, which is that simply by discharging devotional service to the Supreme Personality of Godhead one will be able to stop the fatigue of perpetually migrating from one material body to another. In other words, one who becomes fixed in loving devotional service to Viṣṇu will certainly be able to get relief from this journey of material life, and the process is very simple: one has to give aural reception to the sweet words spoken by Śukadeva Gosvāmī in the form of Śrīmad-Bhāgavatam.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.6:

In search of truth we become deviated and, taking shelter of the boat of the material body and mind, travel aimlessly in the ocean of material existence, with no land in sight. Mercilessly tossed about, we brood, "In the dispensation of providence, man cannot have any rest." If only we knew that our ultimate destination is Lord Viṣṇu, the Supreme Personality of Godhead! Then we could end our suffering. To dispel our ignorance about this fact, Lord Krṣṇā has informed us that we must perform all activities as a sacrifice for Lord Viṣṇu's satisfaction.

Renunciation Through Wisdom 1.9:

The living entities are like sons of the Lord, and as such they are rightful heirs to the great wealth of their rich father. But because of the reactions to sins committed in previous lives, they are roaming about without a home, suffering acute poverty. That the living entities are suffering is quite clear to all. But they do not know who their wealthy father is or where they can go to reclaim their valuable inheritance. Without proper knowledge, they are trying in vain to escape from their poverty while aimlessly roaming about like poor beggars. They meet many who promise to help them, but in the end such helpers turn out to be beggars themselves. A few among these strangers seem rich and prosperous, but the directions they give do not lead to the father's house, and so the living entities' poverty knows no end. The wealthy strangers suggest many paths, such as karma, jñāna, or dhyāna, but the problem of poverty remains unsolved. The living entities can escape their poverty only by learning and practicing the science of devotional service to the Supreme Lord. Caitanya Mahāprabhu, the Supreme Personality of Godhead and the source of all incarnations, explained the science of devotional service to Śrīla Rūpa Gosvāmī at Prayāga (Allahabad). These instructions are the crest jewel of teachings for all humanity.

Renunciation Through Wisdom 2.3:

We have included this portion of Dr. Ane's speech, taken from a local newspaper, because we want to impress upon the reader the urgent need for introducing religious studies into the universities. Because in the past strong objections were raised against including religious classes in the schools, they have been excluded, and now severe reactions are being seen in today's youth. I think that excluding spiritual studies from education thwarts all chances for the human mind to awaken and blossom. Because of a lack of spiritual education, today's youth are undisciplined. Students who do not pray or meditate in the early morning, and again in the evening, gradually become agnostics, and their minds float about aimlessly without purpose. They reject religious ideas and ethics and instead embrace logic and argument as supreme. Often they fall into the vicious grip of some unscrupulous politician. The exclusion of religious courses from the universities is the main reason one does not see nowadays a pure and sublime relationship between student and teacher. Many educators feel the need for religious education today.

Message of Godhead

Message of Godhead 2:

Without knowing the goal of our self-realization, we are aimlessly voyaging on the ocean of material existence, life after life. And tossed as we are by the waves of action and reaction, we cannot ascertain the volume of our distresses in undertaking such an ominous journey. Here we must know that the goal of our voyage is to reach the Absolute Truth, Viṣṇu, the all-pervading Godhead. Śrī Kṛṣṇa confirms this goal of life by saying that everything must be performed for the satisfaction of Viṣṇu, or Yajña. In the Ṛg Veda the same truth is described: Viṣṇu is the Supreme Deity, and thus all the subordinate gods, the suris, look to Viṣṇu and His lotus feet. The author of the Vedas is the Personality of Godhead Himself. Consequently, His Bhagavad-gītā is the finest summary of all the teachings in the Vedas (the books of knowledge), and there is no doubt about it. The instruction is, therefore, that we must do everything for the satisfaction of Viṣṇu and Viṣṇu only, if we want to be free of the bondage to the wheel of our work.

Light of the Bhagavata

Light of the Bhagavata 31, Purport:

Therefore, in all four spiritual orders and four grades of social life, devotional service to the Lord is essential. Without this relationship, all the regulative principles of varṇa and āśrama become burdensome duties, as they have in the age of Kali. When the regulative principles have no aim, the varṇas become a caste system and the āśramas become the business of various shopkeepers. All these anomalies of the present social system can be reformed only by cultivation of the human spirit in the devotional service of the Lord.

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG 3.16-17 -- New York, May 25, 1966:

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. So those who are engaged in activities, by the result of his activities...

Lecture on BG 4.16 -- Bombay, April 5, 1974:

That is very essential, the varṇāśrama-dharma. Because we must have the aim of life. At the present moment there is no aim of life. The aim of life is sense gratification. That's all. Indriya-tṛpti. That is forbidden in the śāstras. Nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4). Kiṁ karmeti kiṁ vikarmeti will be described. So karma and vikarma, prescribed duties according to qualification, position, occupation, that is called karma. And just opposite, it is called vikarma. Karma akarma vikarma. That Kṛṣṇa will explain.

Lecture on BG 13.5 -- Paris, August 13, 1973:

So Vedānta-sūtra says, janmādy asya yataḥ, simply two words. Bhāgavata explains. Bhāgavata ex... Janmādy asya yataḥ anvayat itarataś ca artheṣu abhijñaḥ svarāṭ tene brahma hṛdā ādi-kavaye muhyanti yat sūrayaḥ (SB 1.1.1). Explanation. Explanation. Explanation. So similarly, athāto brahma jijñāsā, and Bhāgavata has jīvasya tattva-jijñāsā. So same thing is explained in the Śrīmad-Bhāgavatam. First of all the whole Vedic knowledge is summarized in Vedānta-sūtra by Vyāsadeva. And again he explains under the instruction of Nārada, the Bhāgavatam, Brahma-sūtra. So brahma-sūtra-padaiś caiva hetumadbhir viniścitaṁ. So one has to take lesson from Bhāgavata, Brahma-sūtra, Bhagavad-gītā, and... Not that "I reject all these books, and..."

Just like the other day one, another crazy came. He said, "I am poet." What kind of poet? "Now, I have no aim of life. That's all. I am such a big poet that I have no aim of life." Oh. I think we are taking too much time. Yes. Thank you very much. No more. (end)

Lecture on BG 16.6 -- South Africa, October 18, 1975:

Nāpi cācāro na satyaṁ teṣu vidyate. And they do not know what is truth or what is truthfulness. Or, in other words, everyone is liar. I have seen many big, big gentlemen that for nothing they will speak lies, for nothing, without any profit. They will speak so many lies. Na satyaṁ teṣu vidyate. To become truthful is one of the brahminical qualifications. Satyam. That is required. But the asuras, they don't care for. They will go on, telling lies, volumes of lies. They don't mind for it. These are the symptoms. Na śaucaṁ nāpi cācāro na satyaṁ teṣu. And their life is aimless, not actual life. Real life means with aim. The asuras, they have no aim. They do not know what is the aim, neither they follow.

Srimad-Bhagavatam Lectures

Lecture on SB 1.7.24 -- Vrndavana, September 21, 1976:

Matir na kṛṣṇe parataḥ svato vā mitho 'bhipadyeta gṛha-vratānām. Gṛha-vratānāṁ matir na kṛṣṇe. Those who have taken it a vow, that "I shall remain in this family life and improve my condition," gṛha-vratānām... Gṛha-vrata. Gṛhastha and gṛha-vrata are different. Gṛhastha means gṛhastha-āśrama. A man is living with husband and wife or children, but the aim is how to improve spiritual life. That is gṛhastha-āśrama. And one who has no such aim, he simply wants to enjoy the senses, and for that purpose he's decorating the house, decorating the wife, children—that is called gṛha-vrata or gṛhamedhī. In Sanskrit there are different terms for different meaning. So those who are gṛha-vrata, they cannot be Kṛṣṇa conscious. Matir na kṛṣṇe parataḥ svato vā. Parataḥ means by the instruction of guru or instruction of authority, parataḥ. And svato vā. Svataḥ means automatically. And automatically is not possible even by instruction. Because his vow is that "I shall remain in this way."

Lecture on SB 1.8.24 -- Mayapura, October 4, 1974:

And at last, Drauṇi, the son of Droṇācārya, Aśvatthāmā. He was so crooked that he killed the five sons of the five Pāṇḍavas, and at last, Mahārāja Parīkṣit was in the womb of his mother. He wanted to kill him also. Brahmāstra. Brahmāstra, atomic bomb nowadays. It is almost similar, but it is still dangerous because atom bomb, you release—it has no aim. It will kill with..., aimlessly. But the brahmāstra is so accurate that if you want to kill somebody, it will go there, wherever he is, and it will kill. So Parīkṣit Mahārāja was in the womb of the mother. The brahmāstra entered the womb of the mother and was trying to kill this Parīkṣit Mahārāja in the womb, and Kṛṣṇa saved. He entered also within the womb and saved the child. Therefore it is said that drauṇy-astrataś cāsma hare 'bhirakṣitāḥ. Kṛṣṇa saved them in so many ways, so many ways. So that is being admitted. That is the behavior of Kṛṣṇa and His devotees.

Lecture on SB 1.8.29 -- Los Angeles, April 21, 1973:

Kṛṣṇa says: ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. You are suffering here. Just like without any shelter. You see so many people loiter in the street, no aim, no life. We go in the beach side. We see so many boys and girls, without an aim, loitering, do not know what to do, all confused. So... But if you take shelter of Kṛṣṇa, then you'll know: Oh, I have got now shelter." There is no more confusions. There is no more hopelessness. You can understand it very well. And I receive so many letters daily, how they are hopeful in Kṛṣṇa consciousness.

Lecture on SB 1.8.36 -- Mayapura, October 16, 1974:

Then what will be the result? The result is bhava-pravāha uparamam, finish this business. What is that business? Working hard, day and night, without any aim of life. This will be finished. As soon as one is able to see the padāmbujam, lotus feet of Kṛṣṇa, then immediately bhava-pravāha.

Lecture on SB 1.8.39 -- Los Angeles, May 1, 1973:

Because at the present moment in your country all young generation mostly they are confused, hopeless. We see every day-morose, black-faced. Why? Because they're missing the point. There is no aim of life. But these devotees, Krsnized, they look so beautiful. Why? Because Kṛṣṇa is there. That's all. It is a fact. Any sane man will admit.

Lecture on SB 1.8.42 -- Mayapura, October 22, 1974:

The same story, udarendriyāṇām, that all our parts of limbs, parts of the body, limbs, and senses, they are working hard, very hard. What is the aim? To fill up the stomach. There is no other aim. Everyone is working so hard only for filling up the stomach. Udarendriyāṇām. Similarly, we, being... Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). We are part and parcel of Kṛṣṇa. So our only business is to satisfy Kṛṣṇa. Then it is perfect life. That we have forgotten. Therefore Kṛṣṇa comes and says, "You rascal, you fool, you just surrender unto Me. You'll be happy. Why you are planning so many things, rascal planning? That will not make you happy." Sarva-dharmān pari... "You have planned so many rascaldom. You give up all this. Simply make, take this planning: surrender unto Me." Śaraṇāgati. Śaraṇāgati. That is the beginning of Vaiṣṇava philosophy. Ānukūlyasya saṅkalpa.

Lecture on SB 2.1.1-5 -- Boston, December 22, 1969:

So Parīkṣit Mahārāja, you know, I have several times spoken, he had only seven days to meet his death. He was young man, but some way or other, he was cursed by a brāhmaṇa boy, not a brāhmaṇa, that he would meet death within seven days, and... This is Vedic culture, that before death one should prepare very nicely to go back to Godhead. This is Vedic culture. The modern civilization, they do not know what is going to happen after death. But our Vedic culture is not so blind. Vedic culture has got an aim, what is the aim of human life, not aimless life. Aimless life is animal life. They have no aim. By the laws of nature they are going on, transforming from one body to another, and ultimately they are coming by evolutionary process to the human form of life. And especially this civilized human form of life, it is very responsible life. One has to make his choice whether he wants to continue his materialistic way of life and change the body, one after another. That is very risky job. You should always remember that if in my next body I am given a body like a tree, just see, in this part of the world, how condemned life. They are standing in the snowfall. You have got house. You are protecting yourself. They cannot even move. So there is possibility of getting such life.

Lecture on SB 2.1.2 -- Mombassa, September 13, 1971:

Just like I remember when the Russians put sputnik for flying in the sky, the man, he was trying to see from that sputnik where is Russia, Moscow. So this is called gṛheṣu gṛha-medhinām. Our attachment is in this body or in the society or in this country. This is called gṛha-medhī. Gṛha-medhī means one who has made his center of activities only home or nation or community. He has no other aim. Gṛheṣu gṛha-medhinām. They are called gṛheṣu. A cultured man, he is also remaining in the house, but his field of activities is different. That is spiritual knowledge. But here, those who are gṛha-medhī, those who are compact within this body, society, and nation, their field of activities is very limited, gṛha-medhinām. Just like a cow. In your country, I do not know, I think you have, in Hawaii I have seen a cow is stuck up with a rope and it is roaming around that rope, and he is thinking this is the world, that's all. This is the world.

Lecture on SB 3.26.17 -- Bombay, December 26, 1974:

So the atheistic philosopher, they think that this combination of prakṛti and puruṣa is without any aim, without any idea, just like a man and woman meets and they may have sex. There was no idea, but they have sex. They give this example. That is stated in the Bhagavad-gītā, Sixteenth Chapter. There is no aim, and that puruṣa becomes subdued by the prakṛti, and the manifestation comes. But this Kapiladeva, you will find, and we Vaiṣṇava philosophers, we do not admit this, that "without any aim." There is aim. Why Kṛṣṇa says that this material world, bhūtvā bhūtvā pralīyate (BG 8.19)? Bhūtvā bhūtvā. There is aim. The manifestation of prakṛti, cosmic manifestation, is there to give the living entities another chance for liberation. One chance is given. Just like we have got. Śrī Prakṛti is now manifested, and we are living entities. We are here, sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ (BG 14.4), in many varieties. So what is the aim? The aim is God realization. By evolutionary process, gradually, we come to the human form of life. Aśītiṁ caturaś caiva jīva-jātiṣu, jīva-jāti. Jīva, under different species of life, they are evolving.

Lecture on SB 3.26.26 -- Bombay, January 3, 1975:

Persons who are in the modes of goodness, for them, this material world is manifest in the matter of its constituency. And those who are in modes of goodness, they can see things as they are. And the ghora, those who are in the modes of passion, they are unnecessarily going on, making plan and full of activities without any aim of life. And mūḍhatvam, that is like animal, do not know what is the aim of life, what for he is working, what is the value of life, nothing of the sort.

Lecture on SB 3.26.29 -- Bombay, January 6, 1975:

They are wandering all over the universe. Brahmāṇḍa brahman. Brahmāṇḍa means all over the universe. The spirit soul is sometimes in one species of life; sometimes he's another species of life. Sometimes he is in this planet; sometimes another planet. In this way, according to his karma, he is wandering. That is his material life. So ei rūpe brahmāṇḍa bhramite (CC Madhya 19.151). He is loitering, wandering without any aim. "What is the aim of life? Why I have put into this condition, accepting this material body, the source of all miseries?"—these questions should be asked. This is called brahma-jijñāsā. And that should be answered properly. Then our life will be successful. Otherwise it is as useless as the body of a cat or a dog—no understanding, mūḍha. Mūḍha.

Lecture on SB 5.5.1-8 -- Stockholm, September 6, 1973:

What is that sound? Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). This daytime, or nighttime, we work so hard, but what is the aim. Aim is to satisfy senses. Ask these people all over the world, especially in the western country. They are making so many plans. Yesterday, when we were coming by the plane, the whole two hours one man was working, making some calculation. So everybody is busy, very, very busy, but if you ask him, "Why you are working so hard? What is the aim?" The aim, he has nothing to say except sense gratification, that's all. He has no more aim. He may think that "I have got a big family, I have to maintain them," or "I have got so much responsibility." But what is that? That is simply sense gratification. Even we manufacture so many "isms", philanthropism, humanitarianism, nationalism, socialism, so many. But what are these "isms"? That is also sense gratification.

Lecture on SB 6.1.48 -- Detroit, June 14, 1976:

Even in your rich country we see such men without any purpose, without any aim of life. So they are called manda-bhāgyāḥ, most unfortunate. Most unfortunate. Manda-bhāgyāḥ and upadrutāḥ. Over and above that, they are always disturbed. This is the condition of life.

Lecture on SB 7.5.1, Pandal Lecture -- Bombay, January 12, 1973:

These are animal propensities. Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhir narānām. The animals are also doing the same business, whole day and night. Therefore Bhāgavata says, nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye: (SB 5.5.1) "This human form of life is not meant for to work so hard like hogs and dogs simply for sense gratification." The aim is only sense gratification. In the modern civilization they have no other aim. They do not know "What is God, what is my relationship with God, what is the ultimate goal of life, how shall I work in this material world?" These questions are rejected. It is very abominable condition of the human society. Therefore this Kṛṣṇa consciousness movement is very important to enlivening the whole human society to his real position, constitutional position. Jīvera svarūpa haya nitya kṛṣṇa-dāsa (Cc. Madhya 20.108-109).

Lecture on SB 7.5.30 -- Mauritius, October 2, 1975:

People have become mad, pramattaḥ, and doing all sinful activities. Nūnaṁ pramattaḥ kurute vikarma. Vikarma means sinful activities. And why they are doing so? Yad indriya-prītaya āpṛṇoti: "Simply for sense gratification." There is no higher aim, only sense gratification. The śāstra says, na sādhu ayam: "This is not good." Why? Because on account of our sinful activities we have already got this painful, miserable, conditioned life, this body, and if we still go on like that, then again we shall get such body and suffering. This is sense. This is jñāna. Every one of us, we are trying to be happy without any suffering. That is the aim of life. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). We are living beings, part and parcel of Kṛṣṇa. Our nature is to become happy, pleased, joyful. But this is not the way of becoming happy, joyful, and enjoy pleasure. This is not the way. The way is different. That is Kṛṣṇa consciousness.

Lecture on SB 7.6.1 -- San Francisco, March 3, 1967:

Dharma artha kāma mokṣa (SB 4.8.41, Cc. Ādi 1.90). Generally, people understand eating, sleeping, mating and fearing. That is the lowest grade of life. A little higher grade of life, they try to understand about some religious principle, and they are generally become religious for some gain, some material gain. Just like in the churches or in the temples they go. They ask some benefit from God, "O God, give us our daily bread." Or somebody goes to temple, asks some benefit. So dharma, artha, kāma. Why they ask some benefit? Now, just to satisfy their senses, that's all. They have no other aim. Dharma artha kāma and mokṣa. And when they are dissatisfied or frustrated in sense gratification, then mokṣa, they want to become one with God. So dharmārtha-kāma-mokṣa (SB 4.8.41). These are the general demands. The lower class of men, they are simply demands of the body, something eating, something eating, defending and mating. And the higher class, little elevated, they are after religiosity and some material gain and sense gratification, or utmost, to become one with the Supreme. But they have no other idea generally. But Caitanya Mahāprabhu says, "No, above that there is another thing." That is prema, to love God. That is transcendental.

Lecture on SB 7.6.4 -- Toronto, June 20, 1976:

That is also, Prahlāda Mahārāja says in another place, na te viduḥ svārtha-gatiṁ hi viṣṇoḥ durāśayā ye bahir-arthah-māninaḥ. People, general, people in general, they do not know what is the aim of life. The aim of life is this: back to home, back to Godhead. This is aim of life. There is no other aim. Oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūraya. That is the aim of life: how to reach Viṣṇu-pada. And here it is also said, mukunda-caraṇāmbujam. This is aim of life. Without attempting how to regain the shelter of mukunda-caraṇāmbujam, if you simply waste your time for economic development or improving the standard of your living, it is simply waste of time. This is the law of nature. Therefore Prahlāda Mahārāja says, tat-prayāso na kartavyo. Tat-prayāso means in the previous verse it is said that sukham aindriyakaṁ daityā. Everyone is trying. Why they are working so hard? Sukham aindriyakam. Just to get some sense gratification. That's all. This is the only aim.

Lecture on SB 7.12.2 -- Bombay, April 13, 1976:

The eating arrangement is there. And then sleeping: they have got a small nest. Or without nest, they sit down on the top of the tree and sleep. Eating, sleeping, and mating, sex. There is always a pair, one male, one female. They are born like that. The sex is there. Eating is there, sleeping is there, and being afraid of other animals, that is also there. As soon as they are little afraid, immediately the sparrow goes up to the... You cannot catch him. So these things are there even in the animal life, lower grade of life. But is that human life is also meant for that, the same thing? There is no other aim of life? No. That they do not know. Therefore śāstra says, na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). They do not know what is the aim of life.

Sri Caitanya-caritamrta Lectures

Lecture on CC Madhya-lila 20.354-358 -- New York, December 28, 1966:

There may be difference. Just like Buddha. Buddha's activities and Kṛṣṇa's activities, there is difference. Buddha's activity was different because, according to the place, according to the time, according to the audience, the activities are... Avatāra, incarnation, comes when there is necessity. Yadā yadā hi dharmasya glānir bhavati (BG 4.7). When there is discrepancies in the discharge of dharma... Dharma means the prescribed rules by which one elevates himself to the transcendental life. That is dharma, religion. Why in human society there is religion? The purpose is to elevate himself to the transcendental position. That is religion. Where there is no such aim to raise one from the fallen condition to the liberated state, that is not religion. That is sentiment. Religion means that one should be raised from the fallen condition to the highest elevated condition. Therefore there are so many rules and regulations. In the Bhagavad-gītā the Lord says, yad icchantam, yad icchantam brahmacaryaṁ caranti. Yad icchantam. (aside:) Just open the... I think it is in the Eighth Chapter. Eighth Chapter, fifteenth verse.

Philosophy Discussions

Philosophy Discussion on Hegel:

Śyāmasundara: So the world is a school house or a school ground where we become educated...

Prabhupāda: Yes, a playground, it is called field. It is called field. Kṣetrajñā. Idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate (BG 13.2). Idaṁ śarīram, this body is field, a small field. You wanted to play, "Alright take this field and work." That is going on. You are exhausted with this field, Kṛṣṇa gives another field, "Alright, take this." He gives another field, in this way changing different fields, fields of action, that's all. This body is field of action.

Śyāmasundara: It's not aimless, there's a gradual evolution...

Prabhupāda:. No, there is aim, that Kṛṣṇa is giving knowledge also. The Vedas are there, Kṛṣṇa is coming, giving knowledge, that this kind of playing will not help you, therefore I, His request, you give up all this playing, come to Me. This is the point.

Philosophy Discussion on Hegel:

Prabhupāda: Competition, that is another thing. But if you say that war settles up morality, ethical law, then... Without any aim. We say yes, war may be there or must be there, but the party who has got Kṛṣṇa's support, they are victorious, they are right party. This is our philosophy. We don't say that war should be stopped, war must be there, because this world is material world, there must be war, opposite elements. Now, the party who has got Kṛṣṇa's support, that party... That is the battlefield of Kurukṣetra. We don't say stop war, but we say if you fight, fight on behalf of Kṛṣṇa.

Philosophy Discussion on Soren Aabye Kierkegaard:

Śyāmasundara: The emphasis of these existentialists is upon acting. They think that first there must come an active decision to say, be concerned one way or the other about something, and take an active role in dealing with life rather than aimlessly taking pleasure from it. But try to ethically become involved with life and make decisions, either this or that.

Prabhupāda: So these things are very nicely described in Vedānta-sūtra, and Śrīmad-Bhāgavatam is the right commentary on Vedānta-sūtra. Just like it is also philosophy, that what is the actual aim of life, or what is the Absolute Truth. So the Vedānta-sūtra is so nicely made, the answer is also there. The Absolute Truth must be that thing which is the origin of everything. Now Śrīmad-Bhāgavatam discusses what is the nature of that origin. This requires philosophical as well as authentic proof. Now, that origin, first of all the origin is conscious or not conscious. Origin, just like these some philosophers, they are tracing life from bones, tracing life. So now one should be intelligent enough to understand whether actually life can begin from bones and stones or life begins from life, actual life. So if the origin of everything, you can say the original source of creation or the creator, if you take it as creator, that we have to take. But creation does not take automatically. There is no proof. There is no proof. From matter, automatically creation takes place, that is not very perfect philosophy, neither one can support this view in the long run. Therefore Śrīmad-Bhāgavata says that the origin of everything must be conscious. And that consciousness, also, existence, existing eternally. Not that consciousness has developed under certain conditions. In this way Bhāgavata has explained, Vedānta-sūtra has explained the origin very logically and sensibly. So these answers are there in the Bhāgavata and Vedānta-sūtra.

Philosophy Discussion on Soren Aabye Kierkegaard:

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.

Śyāmasundara: Yes. He says that then they indulge in pleasure and mental speculation as a diversionary tactic. To try to cover up this despair, they become more indulged in sense pleasure and more speculating.

Prabhupāda: Just like people in the material world, when a businessman failure, he takes to drinking. Sometimes great shock, in order to forget, one takes to drinking. Yes. Intoxication.

Philosophy Discussion on Soren Aabye Kierkegaard:

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.

Philosophy Discussion on Soren Aabye Kierkegaard:

Śyāmasundara: This particular philosophy puts emphasis on the act of deciding, that whatever is decided doesn't matter, but...

Prabhupāda: But you cannot decide without your aim. What is the aim of life?

Śyāmasundara: Well, he says that because we cannot know the aim or...

Prabhupāda: Then how we can make decision?

Śyāmasundara: Then we must make a choice, either this or that.

Prabhupāda: That is childish. That is childish. Just like a child, he does not know. He sometimes plays with these things, sometimes plays with these things, sometimes plays with that. That's all. That is child.

Philosophy Discussion on Thomas Aquinas:

Prabhupāda: Now, on the whole in this age, practically the human being has become like animal. The animal, although always in disturbed condition, cannot understand the aim of life, what is his position. So this type of civilization is very, very dangerous to the human society, that they have no aim of life.

Conversations and Morning Walks

1968 Conversations and Morning Walks

Press Interview -- December 30, 1968, Los Angeles:

Prabhupāda: But you'll find in India still, although they are poverty-stricken, because they are continuing that old culture, they are not disturbed. Yes. They are dying inch by inch, but still they are satisfied. "All right." You see? Why? Because they have got little tinge of spiritual platform. So it is necessary now that people should take spiritual life. That will make them happy. There is no hope. All these people, they're in darkness. They do not know where they are going. They have no aim. But when you are spiritually situated, you know what you are doing, where you are going, what is your future. Everything is clear. You see?

1973 Conversations and Morning Walks

Morning Walk -- April 29, 1973, Los Angeles:

Prabhupāda: Kṛṣṇa-upadeśa. This is Caitanya's cult. Whomever you meet, you talk of Kṛṣṇa consciousness. That's, that is the cult of Caitanya Mahāprabhu. This is genuine spiritual movement. Or the human society's movement. Spiritual, cultural, religious philosophical, scientific, everything, complete. Hare Kṛṣṇa Hare Kṛṣṇa (pause) So you admit these facts? From any angle of vision, if one does not accept this Kṛṣṇa consciousness movement, he is aimless, bogus. Unless you are convinced, how you can preach? But this is the fact. Hare Kṛṣṇa Hare Kṛṣṇa... (pause) While preaching, you must have your locus standi, what is your position. And you must be able to defend your position.

Room Conversation with Two Buddhist Monks -- July 12, 1973, London:

Prabhupāda: No, there is no aim of the education. Their only aim is economic development.

Buddhist Monk (1): That's right.

Prabhupāda: And that means a higher standard of sense gratification.

Buddhist Monk (1): The more material doubts people can produce, that's supposed to be the educated person.

Prabhupāda: Yes.

Room Conversation -- August 11, 1973, Paris:

Prabhupāda: So when Kṛṣṇa is directing, is it aimless? The whole cosmic manifestation, is it aimless? There is some purpose. Otherwise, why God has created, and He's directing? These people, they cannot understand it.

Yogeśvara: They'll challenge. They have arguments.

Prabhupāda: What is that?

Yogeśvara: They will say that: "If you..." Just like... Actually things... There is no order behind things. If you throw a ball against a wall...

Prabhupāda: Who is rascal throwing that ball? Who is that rascal? Throwing that ball? If you are giving that example, somebody's throwing ball, who is that rascal, throwing that ball?

Yogeśvara: Let's say someone who wants to prove there's no direction to the way..."

Prabhupāda: Rascal, if you, as soon as you say: "Throwing ball," somebody's throwing. How can you deny it? You give the example, "throwing ball," but throwing ball means somebody's throwing.

Room Conversation -- August 11, 1973, Paris:

Prabhupāda: So as we gradually increase our strength, our number, we have to protest to the world that: "Why you rascal and fools, keeping the whole human society in darkness? You have no knowledge." Here God says that: 'Under My direction the prakṛti's working.' You have no knowledge. You are saying that there is no aim. Without aim, why God should create this, such a big gigantic manifestation. Why He should take responsibility? Is there no responsibility to maintain this gigantic... God has got immense power. He can maintain. That is another thing. But why He should take the responsibility?

1974 Conversations and Morning Walks

Morning Walk -- April 13, 1974, Bombay:

Prabhupāda: ...gṛha-medhinām. Apaśyatām ātma-tattvaṁ gṛheṣu gṛha-medhinām (SB 2.1.2). Those who are gṛhamedhis and do not know anything else except maintaining the family, they are called gṛhamedhi. And those who cultivating spiritual consciousness in gṛhastha life with family and children, they are called gṛhasthas. That is the difference between gṛhamedhi and gṛhastha. So gṛhamedhi, they have no aim of life, of self-realization. Apaśyatām ātma-tattvam (SB 2.1.2). That is described in the Śrīmad-Bhāgavatam. Nṛnāṁ santi sahasraśaḥ. (break) ...self-realization. Nṛnāṁ santi sahasraśaḥ. Apaśyatām ātma-tattvam (SB 2.1.2), who cannot see what is the ātma-tattvam, what is the path of self-realization. Gṛheṣu gṛhamedhinām. Therefore it is the duty of the sannyāsī... Sannyāsī does not mean that he will beg for fulfilling his hungry belly. Sannyāsī means he must enlighten—that is sannyāsī—in Kṛṣṇa consciousness.

Morning Walk -- May 28, 1974, Rome:

Prabhupāda: Counteract. That is required. Then after... A human being is called rational animal. If you come to the rationality, that is required. If you remain also another animal, another type of animal, that will not help you. You have to become actually human being. But durlabhaṁ mānuṣaṁ janma tad apy adhruvam arthadam. You have to... These people they have no aim of life. What is the aim of human..., they do not know. So their animal propensities are being adjusted this way, that way, this way, that way. Just like they go to see naked dance. The animal propensity—he is seeing his wife daily naked, and still he is going to see naked dance, and paying some fees. Because they have no engagement except this animalism.

Room Conversation with Mr. Deshimaru -- June 13, 1974, Paris:

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)

Room Conversation with Mr. Deshimaru -- June 13, 1974, Paris:

Prabhupāda: So that he has to judge himself. It is like this: just like if you eat, then you judge yourself whether you are satisfied or not. (French) The process is described. No, no, the process is described. First of all, the thing is that he is inquisitive to know the ultimate goal. That is first qualification, that he is actually searching after the goal of life, the actual. That is first qualification. If he has no such aim, that "I must find out the actual aim of life," then he will remain always in darkness. Then next thing, next process will be that he has to associate with person, those who are also actually the goal of life. And then next process is, as Bhagavān was telling last night, that we have no problem. Then next process will be how we have become free from all problem. Then he will say, "You do like this." Then, acting according to him, one who says that I have no problem, "So let me act like him," when he feels, "Yes, I have no problem," then it is fixed up.

Room Conversation with Mr. Deshimaru -- June 13, 1974, Paris:

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?

Room Conversation with Mr. Deshimaru -- June 13, 1974, Paris:

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.

Room Conversations -- September 11, 1974, Vrndavana:

Prabhupāda: There are many persons, he is impotent, so he brings another man to his wife, then he watches. You know this? This is going on. Sex. They will see the dog's sex life, very (indistinct), how he is enjoying. Cow's sex life. Dog is having sex, and there will be crowd. This is the basic principle of material life: sex. In this way, prostitution, this way, that way, that way, that way, this is the only point. There is no other aim. Yan maithunadi-grhamedhi-sukham hi tuccham (SB 7.9.45). And this kind of happiness is most abominable. Most abominable. But that is the center of life. Is it not? Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham. Most abominable part of the body for passing urine, obnoxious smell, but that is the point of life. How much degraded this material life. Yan maithunādi-gṛhamedhi-sukhaṁ. The śāstra has picked up most abominable thing: that is the point of pleasure. Yan maithunādi. Maithunādi, either he himself, or for his son, for his grandson, for his great-grandson, the family. Very aristocratic.

1975 Conversations and Morning Walks

Morning Walk -- April 3, 1975, Mayapur:

Prabhupāda: Yes. They... That... "Don't believe" means, don't take knowledge means, foolishness. Yes. Just like you are walking. You don't believe that you are going to the temple, but simply walking. Is that very intelligent? We are going. We are going to some place. We know that. That is intelligent. And if I ask you, "Why you are walking?" "That I do not know." Is that very intelligent man?

Satsvarūpa: Like animal.

Prabhupāda: Animal, that's all. Animal also knows that "I'll have to go there." Without any aim, without any purpose, if they are working, they are fool number one, mūḍhāḥ.

Room Conversation with Dr. John Mize -- June 23, 1975, Los Angeles:

Prabhupāda: If everyone is śūdra, without any aim of life, then there will be chaos. Just like in your country, in spite of so much facility for education, the students are produced hippies, useless for all purposes. Why?

Morning Walk -- July 31, 1975, Dallas:

Prabhupāda: (in car:) Why money? "No. Because I will be able to satisfy my senses more and more." This is the whole civilization. They have no other aim, no other ideas. "How to get money?"

Brahmānanda: Another thing that is difficult for health is the constant flying in jet plane. (end)

1976 Conversations and Morning Walks

Room Conversation with Reporter -- June 3, 1976, Los Angeles:

Prabhupāda: How they can? Do you mean to say dogs simply barking, they will come to a conclusion? (chuckles) It is not possible. There is no aim, what is the actual aim of life. So this is very important movement. At least the intelligent class of men, they must understand it thoroughly. Just like there is body. There are different parts, different sections of the body, but the most important section is the brain. Similarly, the important section of society means one who is fully in God consciousness. I.... You can cut my hands, I shall live. You can cut my legs, I shall live. But if you cut my head, (indistinct). So, at the present moment, there are big, big scientists, big, big technologists. That's all right; that is hands and legs. But there is no brain.

Room Conversation -- June 10, 1976, Los Angeles:

Prabhupāda: Then what is the goal?

Richard: I would say, you know, we discussed this earlier, it's a, it's trying to find what makes one's life worthwhile.

Prabhupāda: Trying to find, that means you do not know.

Richard: No, I think life is a pursuit, I don't think it...

Prabhupāda: What is that pursuit if you have no aim or objective? You are going to school, the object is you become a graduate. If you do not know what is the ultimate goal, what is this pursuit?

Richard: Why pursue something?

Prabhupāda: You are going to school, college, suppose you are going to be graduate, but if you do not know what is the ultimate end of pursuit, then what is this pursuit? Simply blind?

Richard: No, it's, it's just trying to make your life work.

Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana:

When it was one million dollars, when it was two million dollars. But still he'll work hard. This is called karmī. Asses. Work like asses, without any aim of life. This is asses. Mūḍha. But Vedic civilization is different. The accusation is not correct. They are not lazy. They are busy for higher subject matter. And that busy-ness is so important that Prahlāda Mahārāja says, "Beginning from the childhood," kaumāra ācaret prājño (SB 7.6.1). Not lose a second time. So that is Vedic civilization.

Room Conversation -- July 2, 1976, New Vrindaban:

Pradyumna: So the same thing is on Venus. No one can see what the planet is like, no one has ever known. That is also a heavenly, we say also... That is Śukrācārya's place?

Prabhupāda: Not Śukrācārya's, just Śukra.

Pradyumna: Just Śukra.

Prabhupāda: May be Śukrācārya's place. What benefit they will have? Nothing. This is science. Without any aim, without any objective.

Hari-śauri: What they're doing is entirely pointless. There's no proper reason for any of it. Because they aren't improving their actual living standards by it. They are... It's just like a jñāni, he thinks advancement of knowledge, just to simply acquire any amount of knowledge.

Prabhupāda: Kevala-bodha-labdhaye. They are described: Kliśyanti ye kevala-bodha-labdhaye. Simply works hard simply to know things. No benefit. These rascals are like that. Kevala-bodha-labdhaye.

Arrival Comments in Car to Temple -- July 9, 1976, New York:

Prabhupāda: Yes, I, when I decided I shall go to foreign countries, I never thought of going to London, I thought of coming here. Generally they go to London, but I thought, "No, I shall go to New York."

Tamāla Kṛṣṇa: Very progressive.

Prabhupāda: (laughs) I do not know. It is Kṛṣṇa's dictation. I could have gone, London was nearer. But I thought, "No I shall go to New York." Sometimes I think I was coming this part. Aimlessly... I think the United Nations building is somewhere here?

Tamāla Kṛṣṇa: It's a little further down. It's on this avenue, it's on Forty-fourth Street, we are on Ninety-sixth Street. We are a little bit uptown.

1977 Conversations and Morning Walks

Room Conversation -- January 24, 1977, Bhuvanesvara:

Prabhupāda: Kāmais tais tair hṛta-jñānāḥ. For kāma... Just like one is lusty for sex, they are for false name. "I shall become God. People will adore me." This is their.... "And we shall bluff like this, by magic, word jugglery." This is the aim.

Hari-śauri: Simply cheating process.

Prabhupāda: No aim how to make people understand about God. They have no such, neither they do know personally. Their only aim is that "If I become a God-man, if I can bluff, jugglery of words and this magic and..., then I'll..." The same material thing, pratiṣṭha. As ordinary people, they are working so hard for some material gain, material reputation, these people are like that, in a different manner. This Satya Sai Baba, this Vivekananda, this, all of them, like that. They want some material position, misusing their mediocre knowledge. That's all.

Room Conversation -- February 18, 1977, Mayapura:

Prabhupāda: This is their first qualification. They do not know what is the aim of life. Ask anyone what is the aim of life. They cannot say, like animal. Animal does not know. Eat, sleep, sex. They do not know. This is the demon's first quality. In which way life should be directed, they do not know. They are missing that.

Tamāla Kṛṣṇa: When I preach in the colleges, that's the first question I ask them. Not one person can answer. Never.

Prabhupāda: Aimless life. Aimless life, what they will not do? Everything they'll do for sense gratification, because there is no aim.

Tamāla Kṛṣṇa: And the college never gives the answer, the teachers. 'Cause they themselves...

Prabhupāda: They do not know. The whole Western civilization they do not know what is the aim of life. Naturally the aim of life becomes like animals-eat, drink, have sex and defend. That's all. That is the Western civilization. They are busy for defense and sex arrangement and eating voraciously and sleeping.

Room Conversation with Scientists, Svarupa Damodara, and Dr. Sharma -- March 31, 1977, Bombay:

Prabhupāda: There is no sin. Because they are under the laws of nature, the animals. And as soon as one becomes developed conscious human being, if he does not know the śāstra and guided by spiritual master, he will do all nonsense. Nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4). Vikarma, all sinful activities. Only for sense gratification. Mad after sense gratification. Nūnaṁ pramattaḥ kurute vikarma. And what is the purpose of doing so many sinful activities? Yad indriya-prītaya, only for sense gratification. There is no other aim. Ṛṣabhadeva says, "No, no, don't do this." So who is giving protection to these rascals who are educated to act sinfully? That is in Bhāgavata. "No, no." Na sādhu manye. "This is not good." "But why not good? Let me enjoy." "No, you will not enjoy. You will create another body for suffering." Yata ātmano 'yam asann api kleśada āsa dehaḥ (SB 5.5.4). You are already suffering. You have got this body. You are already suffering on account of your past activities. And you are creating again another body for suffering.

Morning Conversation -- April 19, 1977, Bombay:

Prabhupāda: Then why they are trying to occupy it unnecessarily?

Tamāla Kṛṣṇa: What would they want to do with that ten feet?

Prabhupāda: No aim.

Girirāja: It only has harassment value.

Prabhupāda: That's all.

Tamāla Kṛṣṇa: They can't plant trees there.

Girirāja: No.

Room Conversation during lunchtime -- July 8, 1977, Vrndavana:

Prabhupāda: If you take money without any aim, you must be drunkard.

Upendra: Without any?

Tamāla Kṛṣṇa: Aim.

Upendra: Aim.

Prabhupāda: You must be drunkard, you must be woman-hunter, and you must be intoxicated. And that is not... A meat-eater. That is the whole world, going on. Not only in this planet, in upper planets. I have discussed this point in Bhāgavata. The modern economics, earning money very cheaply, has forced men to become drunkard, woman-hunters and meat-eater. But what he'll do with the money? He has no higher idea. You must utilize the money which you have got so cheaply. And in the Western countries, if you have a little business plan, you can sell any damn nonsense things and get money. Is it not? Huh?

Page Title:Aimless
Compiler:Archana, Visnu Murti, Laksmipriya, Mangalavati
Created:18 of Nov, 2008
Totals by Section:BG=1, SB=6, CC=1, OB=8, Lec=30, Con=25, Let=0
No. of Quotes:71