Not bound (Lectures)

Expressions researched:
"never become bound" |"never bound" |"never really bound" |"not Himself bound" |"not be bound" |"not being bound" |"not bound" |"not bound" |"not bounded" |"not legally bound" |"not therefore bound"

Bhagavad-gita As It Is Lectures

Lecture on BG 2.51-55 -- New York, April 12, 1966:

Now we are speaking the synopsis; the Bhagavad-gītā, this Second Chapter is the synopsis, what will be elaborately explained. Not very elaborately, but still more clearly, it will be explained in later chapters. Now Bhagavad-gītā is the preliminary study of the Śrīmad-Bhāgavatam. Just like introductory, introductory study. Now, how we can practically get into such activities which will not bound me, I mean to say, in a reaction? That is explained in the Śrīmad-Bhāgavatam, that,

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

(SB 1.2.6)

Ātmā suprasīdati. Ātmā means self. Our present position is that we are not happy. We are always full of anxieties. That is our present position. Now, here just the opposite word is used that yayā ātmā suprasīdati. If you want to actually, if you want actually to make yourself jolly, full of happiness, then you should search out your occupation in such a way that it will lead you to the devotional service of the Supreme Lord. Sa vai puṁsāṁ paro dharmaḥ. Para means the highest, or the transcendent. We are engaged in some, in some sort of activities. Nobody is free from activities.

Lecture on BG 2.58-59 -- New York, April 27, 1966:

So we have to practice. We have to practice it in our everything. Because for so long we are in this material body, we have got so many material demands. We cannot stop the activities of the body. That is not possible. By force, if I stop all the activities of my body, that is not possible. That is not possible. The bodily activities will go on, but the bodily activities will be so performed that I'll not be bound up by the reaction. And that is called devotional service. That is called

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

(SB 1.2.7)

Just, for example, that we are eating. Eating is necessary. So long my body is there, eating is necessary.

Lecture on BG 3.8-13 -- New York, May 20, 1966:

You can realize the highest perfection of life, provided you work under the regulation of yajña. Yajñārthāt karma. There is no harm working, but the work should be done for the Supreme Lord, Yajña. Yajña means Viṣṇu. Because according to laws of nature, any work you do, it has got some reaction and we are bound up by those reactions. The Vedas also says, karmaṇā baddhyate jantuḥ, karmaṇā baddhyate jantuḥ, that "All living entities, they are bound up in the material encagement on account of their different kinds of karma, or work." But here is the point, that you shall not be bound up by the reaction of your karma if you act it on behalf of Yajña, or Viṣṇu, or the Supreme Lord. That is the secret. Yajñārthāt karmaṇo 'nyatra. Anyatra.

Lecture on BG 3.8-11 -- Seattle, October 22, 1968:

There is no harm working, but the work should be done for the Supreme Lord, Yajña. Yajña means Viṣṇu. Because according to laws of nature, any work you do, it has got some reaction, and we are bound up by those reactions. Vedas also says, karmaṇā baddhyate jantuḥ. Karmaṇā baddhyate jantuḥ, that "All living entities, they are bound up in this material encagement on account of their different kinds of karma, or work." But here is the point, that you shall not be bound up by the reaction of your karma if you act it on behalf of Yajña or Viṣṇu or the Supreme Lord. That is prescription. Yajñārthāt karmaṇaḥ anyatra (BG 3.9). Anyatra. If you do not work for that supreme purpose, then you will be bound up and your this encagement of body will continue. This encagement of body will continue if you work on your own responsibility and not for the supreme purpose or the Supreme Lord Yajña, or Viṣṇu. That is the secret. Yajña means yajña vai viṣṇu iti śrute. Śrute. Śrute means the Vedic literatures, the Vedic hymns. They prove it. Yajña means Viṣṇu. Viṣṇus tu sārthaṁ karma samācara. Therefore we have to work for the satisfaction of Viṣṇu. That is called yajña.

Lecture on BG 4.14 -- Bombay, April 3, 1974:

Kṛṣṇa gives us prescription how to live in this conditional state, but He is not one of us. He is not one of us. He is above, transcendental. Therefore He says, na māṁ karmāṇi limpanti. Because Kṛṣṇa is fighting in the battlefield... He is not fighting. He is directing. Still, you may call that He is inducing Arjuna to fight. That does not mean he is becoming entangled in the karma-phala. Na māṁ karmāṇi limpanti. Apāpa-vidham. Kṛṣṇa is killing so many demons. He is not bound up by karma. Similarly, if we also become devotee of Kṛṣṇa and if we abide by His order, then karma-phala cannot touch us. This is bhakti. Karmāṇi nirdahati kintu ca bhakti-bhājām (Bs. 5.54).

Lecture on BG 4.14 -- Bombay, April 3, 1974:

Just like Arjuna was hesitating to fight because he thought that "I shall be entangled in the karma-phala if I kill my family men and my grandfather, my teacher." So he was thinking. That was good consideration, pāpa-puṇya. But because he fought for Kṛṣṇa, because he satisfied Kṛṣṇa, he was not bound up. Yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ (BG 3.9). If you do anything for your satisfaction, then you become entangled in the karma-phala. But if you do anything for the satisfaction of Kṛṣṇa, there is no karma bondage. This is the secret. That is clearly stated. Na māṁ karmāṇi limpanti (BG 4.14). He is the Supreme. He can direct, but He is not under the direction. He is free.

Lecture on BG 4.14 -- Bombay, April 3, 1974:

Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). Those who are santas... Therefore it is said here, iti māṁ yo 'bhijānāti. Does He say that "Simply in this age"? No. At any time. Iti māṁ yo 'bhijānāti. One who understands Kṛṣṇa, at any time, at any place, iti māṁ yo 'bhijānāti karmabhir na sa badhyate (BG 4.14)," he comes liberated person, simply by this understanding that Kṛṣṇa is the Supreme Lord. He is not bound up by the laws of karma and He is not conditioned by this material nature."

Lecture on BG 4.14 -- Vrndavana, August 6, 1974:

This is to be understood. Unless we understand Kṛṣṇa, that He is not bound up by the material laws, then we do not understand Kṛṣṇa. And if anyone understands it perfectly, then what is the result? The result: iti māṁ yo 'bhijānāti karmabhir na sa badhyate (BG 4.14). If one understands clearly that Kṛṣṇa is not under any material laws, then he also becomes not bound up by any material laws. Simply by knowing it. Karmāṇi nirdahati ca bhakti-bhājām.

Lecture on BG 4.14 -- Vrndavana, August 6, 1974:

But one who is in the devotional service, although he has to suffer the resultant action of his past karma, but that is reduced to the minimum. Karmāṇi nirdahati. Or practically no. For whom? Bhakti-bhājām, those who are devotees, who are devotees. So who can understand Kṛṣṇa is not under the laws of any material nature? Only the bhaktas. Bhaktas can understand. Who can understand Kṛṣṇa? Bhaktyā mām abhijānāti (BG 18.55). Only the bhaktas can understand Him. Therefore Bhagavad-gītā was spoken to Arjuna, bhakto 'si, "You are My devotee." So Kṛṣṇa, Kṛṣṇa's name, Kṛṣṇa's form, Kṛṣṇa's attributes, Kṛṣṇa's pastimes, they can be understood by the bhaktas only, not the nondevotees. Nondevotees cannot understand that na māṁ karmāṇi..., this process, that Kṛṣṇa is not bound up by any material laws.

Lecture on BG 4.14-19 -- New York, August 3, 1966:

Kṛṣṇa is a great science. So if we study Kṛṣṇa science with great attention, then the result will be that we shall be free from the reaction of our activities. This is clearly said here, na mam karmāṇi limpanti na me karma-phale spṛhā (BG 4.14). The Lord has nothing to do. He is full. He has nothing to do. But why He does? Just to set example. Set example. He's not bound up by the works which He is doing in the material world. This science has to be learned. Na me karma-phale spṛhā. And anyone who understands this transcendental nature of Kṛṣṇa, he is also becoming free from the reaction of karma.

Lecture on BG 4.14-19 -- New York, August 3, 1966:

We should not miss this chance of this human body to become Kṛṣṇa consciousness, to become conscious of Kṛṣṇa. So therefore we must know how to work, how to work. Kiṁ karma kim akarmeti. If we do not know how to work, then we shall be entangled in these material activities. Therefore Kṛṣṇa says, saṅga-varjitaḥ. Of course, a Kṛṣṇa conscious person, he also acts just like another material actor, but because he works in Kṛṣṇa consciousness, therefore he's not bound up.

Lecture on BG 4.14-19 -- New York, August 3, 1966:

Just like take the example of Arjuna. He also fought just like ordinary military man, but because he fought in Kṛṣṇa consciousness, therefore he was not bound up by the reaction of such fighting. Fighting is not necessary. Fighting is not necessary. Peace, peace is necessary. But sometimes peace is disturbed. At that time, fighting is also necessary. You cannot, you cannot absolutely give up the process of fighting in this material world. That is not possible. Because there are persons who will create trouble. Just like we are experiencing. We are not going to do any harm to anybody. But sometimes they are coming and creating disturbances. So these disturbing elements are there, and this is always there. The material nature is like that. Therefore fighting cannot be abolished in the, when it is necessary, absolutely necessary. In the battle of Kurukṣetra, Lord Kṛṣṇa advocated this fighting because it was absolutely necessary.

Lecture on BG 4.14-19 -- New York, August 3, 1966:

Just see, the Arjuna. Arjuna is fighting, and the other party, Duryodhana, is also fighting. Now, how you can understand that Arjuna is free from reaction but Duryodhana is not free from reaction? The fighting is both... Both parties are fighting. Externally, ephemerally, we can see simply that they are fighting. But who is bound up by reaction? Who is not bound up reaction? Arjuna is not bound up by reaction. Why? He is fighting under the order of Kṛṣṇa. So we have to see like that, who is working with Kṛṣṇa consciousness. Anyone who is working in Kṛṣṇa consciousness, we should see that he is not being bound up. This is called karmaṇy akarma. Akarma means which has no reaction. So although I see somebody is working, but because he is working in Kṛṣṇa consciousness, therefore it should be understood that his work is not producing any reaction.

Lecture on BG 4.20-24 -- New York, August 9, 1966:

Supposing that it is your proprietorship, you are the proprietor of everything, but you sacrifice, yajñārthe. Yajñārthe means "for the Supreme Lord." So so many sacrifices are recommended in various scriptures. So we shall try to discuss some of the sacrifices. Yajñāyācarataḥ karma samagraṁ pravilīyate. If we perform our duties, yajña, for the matter of satisfaction of Viṣṇu, the Supreme Lord, then we shall not be bound up by the reaction of any work.

Lecture on BG 13.3 -- Bombay, December 30, 1972:

And akarma means you act in such a way that you become liberated. Akarma. You are not bound up. That akarma is yajña, yajñārthāt karmaṇaḥ anyatra karma-bandhanaḥ (BG 3.9). If you act for Viṣṇu or Kṛṣṇa, then you are not, I mean to say, liable of the responsibilities of karma. Because you are doing everything for Kṛṣṇa. Just like Arjuna did. Arjuna was thinking that "If I kill my grandfather, the other side, then I shall be merged into the sinful activities. He's my superior. He's my guru. And he's my..." In this way, he was thinking. Actually it was so. So he was declining to fight. Because that was karma. But when he decided to fight on the order of Kṛṣṇa, that is not karma. That if there is any sin, that is... It may be transferred to Kṛṣṇa.

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.4 -- London, August 27, 1973:

So in this way, this naimiṣa-yajña... Svargāya lokāya. They performed yajña. That is our only business, to perform yajña. So in this Kṛṣṇa consciousness movement, because everything is being done for Kṛṣṇa, it is simply yajña. Nothing else. It is not karma. When it is karma, you are bound up by the results of karma. But if you perform yajña, you are not bound up. Karmāṇi nirdahati kintu ca bhakti-bhājām (Bs. 5.54). Bhakti-bhājām, those who are engaged in devotional service, they have no more any karma. Karma means if you do something then it will have reaction, either good or bad. But here, because everything is done for Kṛṣṇa, I haven't got to enjoy or suffer for the resultant action. Karmaṇy evādhikāras te mā phaleṣu... This is philosophy.

Lecture on SB 1.2.17 -- San Francisco, March 25, 1967:

When there is gain, don't be puffed up. You should think that this gain is for the Lord. And when there is loss, you, you should know that "This is not my responsibility. It is God's work. He'll see." Then you'll be happy. That practice you have to do, everything on account of the Supreme. That transcendental nature we have to develop. Tasmād yogāya yujyasva yogaḥ karmasu kauśalam (BG 2.50). This is the trick of doing work in these present circumstances. As soon as we work on the platform of bodily consciousness, we become bound up by the reaction of my works. And as soon as I work on spiritual consciousness, I am not bound up either by sukṛti or duṣkṛti, either by pious activities or by, I mean to say, vicious activities. That is the technique.

Lecture on SB 1.2.21 -- Vrndavana, November 1, 1972:

According to our karma, we get different types of body. So we have to stop this karma. We have to stop this karma. How you can stop this karma? Yajñārthe karmaṇaḥ anyatra karma-bandhanaḥ. If we simply act for Kṛṣṇa, then we get rid of the resultant action of karma. Yajñārthe karma. Whatever you do, you do for Kṛṣṇa. Yajñārthe. Yajña means Viṣṇu. Kṛṣṇa's the origin of viṣṇu-tattva. So whatever you are ordered to do for Kṛṣṇa, you are not bound up by the karma. Otherwise, good or bad, you are bound up by the resultant action of karma.

Lecture on SB 1.8.34 -- Los Angeles, April 26, 1973:

So somebody says that Kṛṣṇa appeared for this purpose, somebody says Kṛṣṇa appeared for this purpose, but the real conclusion is that Kṛṣṇa appeared for His own pleasure. Not, not being bound by any cause. Kṛṣṇa is fully independent. Just like we take our birth being bound by the cause of our karma. Kṛṣṇa does not come being bound up by somebody's request or by His karma. He comes out of His free will. Ātma-māyayā. It is said ātma-māyayā. He's not compelled by another's māyā. Just like we are compelled by the energy of Kṛṣṇa, external energy, this material energy. We are compelled to take birth. Kṛṣṇa does not take birth in such condition. Ātma-māyayā. Not by the... Because māyā is under the control of Kṛṣṇa.

Lecture on SB 5.5.1-2 -- Bombay, March 25, 1977:

Guest (2): I want to ask two separate questions. One question is number one. What is the meaning of the giving up of the fruition of action?

Prabhupāda: Karmaṇy evādhikāras te mā phaleṣu kadācana. This is the... Action and reaction, there are two things. But under both headings, action and reaction means you become bound up. Yajñārthe karma anyatra loko 'yaṁ karma-bandhanam. This is the statement, that if you work if you work for yajña... Yajña means Viṣṇu. Then it is all right. Otherwise you become under the laws of karma, good or bad. You have to suffer or enjoy. There is no question of enjoyment; there is suffering. Therefore one should be taught not to accept the result of karma, but do it for Kṛṣṇa, yajñārthe. Then you are free.

Guest (2): When the fruit comes, should we give it up?

Prabhupāda: No. The fruit you can take as prasādam. Prasāde sarve-duḥkhānāṁ hānir asyopajāyate. When you take as prasādam, then you are not bound up. But if you enjoy it as your fruitive result, then you have to suffer or enjoy. That is not good.

Guest (2): We have that difficult with us.

Prabhupāda: No difficulty.

Lecture on SB 5.6.1 -- Vrndavana, November 23, 1976:

If you work for Kṛṣṇa, it appears to be ordinary work, but it is not ordinary work. It is not the cause of bandhanaḥ. But if you work for Kṛṣṇa, there is no more karma-bandhanaḥ. Karmāṇi nirdahati ca kintu ca bhakti-bhājām. All others... Yas tv indragopam mahā indra... There is a germ, it is called indragopa. From indragopa to that Indra the King of heaven, everyone is bound up by the laws of karma. Everyone is bound up. But a bhakta is not bound up. How he can be bound up? Because as soon as he surrenders to Kṛṣṇa, Kṛṣṇa gives him assurance, ahaṁ tvāṁ sarvapāpebhyo mokṣayiṣyāmi; immediately finish... So we can become immediately liberated. Liberated means who has no karma-bandhana, no resultant action. Ava-bharjitāni. That is liberation.

Lecture on SB 7.9.9 -- Mayapur, March 1, 1977:

While igniting fire in the oven, there are so many living entities. You kill them. So consciously, unconsciously, we are in such a position in this material world that we have to commit sinful activities even if we are very, very careful. You have seen the Jains, they are after nonviolence. You'll find they keep a cloth like this so that the small insects may not enter the mouth. But these are artificial. You cannot check. In the air there are so many living entities. In the water there are so many living entities. We drink water. You cannot check it. It is not possible. But if you keep yourself fixed up in devotional service, then you are not bound. Yajñārthe karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ (BG 3.9). If your life is dedicated for yajña, for serving Kṛṣṇa, then the inevitable sinful activities which we commit without any knowledge, we are not responsible. Manye mithe kṛtaṁ pāpaṁ puṇyaya eva kalpate (?). So our life should be dedicated simply for Kṛṣṇa consciousness. Then we are safe.

General Lectures

Lecture -- Bombay, November 2, 1970:

You can go to London from Bombay within nine hours. So the world is not bounded anymore by "geographical limits to the particular countries or communities. Human society is broader than in the Middle Age, and the world tendency is towards one state of human society." There is already the United Nations. In New York, they have constructed a big organization, establishment, United Nations. But actually, when we pass through that road—I think it is First Avenue—instead of being united, the flags of the nations are increasing. They are becoming disunited. Just like in India, our independence movement was started by Mahatma Gandhijī for uniting all the different section of the people, but actually, the result was that instead of being united, India was partitioned. And the partition has become so poisonous that formerly there was only sporadic Hindu-Muslim riots in some place; now there is organized fighting between Pakistan and Hindustan. So although the tendency is to unite, but in fact, it is not being united; they are becoming disunited more and more—not only the Hindus and Muslims. Now in India, there are many provincial questions.

Pandal Lecture -- Bombay, January 14, 1973:

"We must know the present need of human society. And what is that need? Human society is no longer bounded by geographical limits." Just like we are traveling all over the world, not only once, but twice, thrice in a year. Because there is facility for traveling the airways, so it has become very easy to go from country to country. And practically, while I am in India, all my disciples are coming here from different parts of the world every morning. There are facilities now. Therefore the world is now not limited by geographical condition. Anyone can go anywhere very swiftly. You can go to London from Bombay within nine hours. So the world is not bounded any more by geographical limits to the particular countries or communities. "Human society is broader than in the Middle Age, and the world tendency is towards one state of human society." There is already the United Nations. In New York they have constructed a big organization, establishment, United Nations, but actually, when we pass through that road—I think it is First Avenue—instead of being united, the flags of the nations are increasing. They are becoming disunited.

Lecture on Science of Krsna -- Hyderabad, April 14, 1975:

That is the difference between Kṛṣṇa and ourself. We are bound up by the laws and regulation of karma. But Kṛṣṇa is not like that. Yes. That is the difference. Na māṁ karmāṇi limpanti na me karma-phale spṛhā (BG 4.14). He's not bound up by the karma. But we take sometimes, mistake, that Kṛṣṇa is like us. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). They are mūḍhas. They do not know it, what is Kṛṣṇa. They think Kṛṣṇa as a human being like us. That is mūḍha. Therefore they do not surrender to Kṛṣṇa. Na māṁ duṣkṛtino mudhāḥ prapadyante narādhamāḥ (BG 7.15). So they remain narādhama. They do not make any progress.