Not meant for... (Lectures, SB cantos 3 - 12)

Expressions researched:
"never meant for" |"not meant for"

Srimad-Bhagavatam Lectures

Lecture on SB 3.25.1 -- Bombay, November 1, 1974:

Therefore śāstra says, "Don't lead a hog's life." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Vid-bhujām means the stool-eater. They are also working so hard day and night simply for eating stool. And as soon as there is some strength, hypophosphate... Because stool contains all good chemicals. Hypophosphate, they say, who have tested... Of course, I do not know. They say that it is full of hypophosphates, and if you take hypophosphate... Sometimes doctor prescribes sera of hypophosphate for the weak people. So actually the hogs are very fatty. Therefore those who are meat-eaters, they like hog's flesh very nicely.

So anyway, this human life is not meant for imitating the hog's life. Human life is meant for tapasya. Tapo divyaṁ putrakā yena śuddhyet sattvam (SB 5.5.1). This is Vedic civilization, tapasya, the state, different grades of tapasya—brāhmaṇa, kṣatriya, vaiśya, śūdra—give them chance—gṛhastha, vānaprastha, brahmacārī. They are all meant for inducing people to come to this perfectional stage of understanding God. This is called varṇāśrama-dharma. Real purpose of this is varṇāśrama, four varṇas and four āśramas. Why? Now,

varṇāśramācāravatā

puruṣeṇa paraḥ pumān

viṣṇur ārādhyate panthā

nānyat tat toṣa-kāraṇam

(CC Madhya 8.58)

The whole aim is how to worship the Supreme Lord. That is human life. So if we make these divisions, so any class of men, if he comes to this social system of varṇāśrama-dharma, then automatically... Just like if you admit your son in a school, there is first class, second class, third class or eighth class. In this way he makes progress. One day that son comes out as a graduate.

Lecture on SB 3.25.10 -- Bombay, November 10, 1974:

They have no sex discrimination. They do not discriminate, "It is..., she is my mother," or "She is my sister." No. So this is hog's life. Therefore śāstra says that "Don't be foolish to lead a life like hogs." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). The material civilization should not be like that. What is that? Now, simply for sense gratification. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān. That sense gratification is also not very easy. People are working so hard. They are stealing even, risking life. So many things they are... This is not very easygoing life. Kaṣṭān kāmān. Everything is studied by śāstra. Arhate viḍ-bhujāṁ ye. This kind of life is meant for the hogs.

So human life is not meant for like that. Human life is meant for tapasya. Tapo divyaṁ putrakā yena śuddhyet sattvam, śuddhyet (SB 5.5.1). You have to purify your existence. Now our existence is not purified. We get this contaminated body and change it; again another contaminated body, another... Just like one man is suffering from disease: one contamination, then another contamination, another... This is not life. You purify yourself. And that purification begins when you accept the life of austerities, tapaḥ, tapasya. Tapasya means voluntarily accepting some... This is not inconvenience. Just like in our society it is enjoined, the students, they should voluntarily accept the principle: no illicit sex life, no meat-eating, no fish-eating, no, nothing of the sort, no intoxication, and no gambling. This is tapasya. Especially for these European and American students, they are, from the beginning of their life, they are accustomed to these habits. But they have voluntarily given up on my word. And that is guru's business. So to purify so that he may be saved from this illusion—he must be purified—so this little inconvenience for higher happiness, that is desired, that is required.

Lecture on SB 3.25.13 -- Los Angeles, November 10, 1968:

Just like Caitanya Mahāprabhu, He presented Himself, nāhaṁ vipro na ca nara-patiḥ, no vanastho yatir vā. He presented Himself... Because He was Hindu and Vedic, followers of Vedic... But actually, He was not Hindu, because He's describing Himself, nāham. Nāham means "I am not, I am not." He's declining. What He's declining? "I am not brāhmaṇa, I am not kṣatriya, I am not vaiśya, I am not śūdra, I am not brahmacārī, I am not gṛhastha, I am not vānaprastha, I am not sannyāsī." The Vedic system of human life is divided into eight departmental activities, and that is going on under the name of Hinduism. It is now broken and degraded and so many things have happened. But actually, what is called Vedic system, that Vedic system is not meant for a particular class of men, but it is meant for the human society. Actually, human activities actually begins when they observe these eight principles of social divisions. More or less, they observe in any human society. What is that? Brāhmaṇa. Brāhmaṇa means the most intelligent class of men of the society. Philosophers, scientists, astronomers, so many, intelligent class. So in every society there is a class of men who are very intelligent than ordinary men. Then kṣatriya. Kṣatriya means... Kṣat means harm. One who protects others from being harmed. Suppose I am trying to harm you. And the person who protects you, he's kṣatriya. And who protects you? The king or the government. Therefore, those who are engaged in governmental affairs or takes the administrative charge, they are called kṣatriyas. So the kṣatriyas, they are in every human society, the administrator class, politicians, diplomats. Next vaiśya, mercantile class. That is not to be explained. In your country there are so many mercantile class. And śūdras. Śūdra means neither intelligent nor administrator nor merchant. General laborer. Give them something, they'll work. They have no intelligence. So they are called śūdras.

Lecture on SB 3.25.27 -- Bombay, November 27, 1974:

So in this material world we, living entities, we are colored in this way. Three into three—sattva, rajas, tamo-guṇa. Three into three equal to nine, and nine multiplied by nine, eighty-one. So there eighty-one colorful living entities are there. Somebody's human being; somebody's demigod; somebody's cat; somebody's dog; somebody's servant; somebody's tree; somebody's plant... There are 8,400,000's of forms of life. And that is our service. Just like the dog is barking. He's thinking that he's dog. So his business is barking. That means serving the laws of material nature. Similarly, somebody's serving, somebody's serving in some way someone-variety.

Because we are not meant for this service. We are, as Caitanya Mahāprabhu teaches, jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). Our main business is to serve Kṛṣṇa. In Vṛndāvana, in Goloka Vṛndāvana, somebody's serving Kṛṣṇa as His friend, cowherd boy. Somebody's serving Kṛṣṇa as gopī, as lover. Somebody's serving Kṛṣṇa as father and mother, Mother Yaśodā, Nanda Mahārāja. Somebody's Kṛṣṇa's friend as servant, as tree, as water, as flower, as land, as cow's, as calf. So many ways. This is our business. But somehow or other we did not like to serve Kṛṣṇa. Therefore we have been put into the service of māyā in three modes of nature. Just like criminal. A criminal does not like to obey the laws of the state; therefore a criminal is put into the prison house and he's forced to abide by the law of the state. The state laws are there—either outside the prisonhouse or inside the prisonhouse. But one who does not obey ordinarily outside the jail the orders or the laws of the state is put into the prisonhouse. But he cannot avoid the laws of the state. That is not possible. Because a citizen means he must abide by the laws of the state.

Lecture on SB 3.25.28 -- Bombay, November 28, 1974:

He is sentimental." He was thinking like that, but one brāhmaṇa, Maharastrian brāhmaṇa, he arranged a meeting with Prakāśānanda Sarasvatī and Lord Caitanya. There was discussion. So Prakāśānanda Sarasvatī inquired from Him that "You are a sannyāsī. Instead of giving your attention in the matter of reading Vedānta-sūtra, Sāṅkhya philosophy, what is this that you are chanting and dancing?" So Caitanya Mahāprabhu replied that "My guru found Me, I am a fool number one, guru more mūrkha dekhi (CC Adi 7.71), I am not very much learned. So he said, My guru said, that 'You cannot read Vedānta-sūtra.' " Actually Vedānta-sūtra, Vedānta philosophy is not meant for ordinary learned person. It requires great knowledge in Sanskrit language and philosophy. So He, Caitanya Mahāprabhu, took the part of ordinary person, at the present moment that guru more mūrkha dekhi' karila śāsana (CC Adi 7.71) . Generally people are not so learned that they can understand Vedānta-sūtra. Therefore Caitanya Mahāprabhu taking the part of the mūrkha society, the illiterate, ignorant society, He said that "I cannot read Vedānta-sūtra. He advised me to chant Hare Kṛṣṇa and I am doing that. And I am getting the result.

So at the present moment, especially in Kali-yuga, they are not very much educated, mandāḥ sumanda-matayo manda-bhā... (SB 1.1.10). They are simply busy how to earn some money and fill up the belly, that's all. They are not no more interested in Vedānta-sutra. Mandāḥ, mandāḥ means very slow, or very bad. They are so badly infected with the influence of māyā, they do not care to understand that there is life after death, and that life may be anything of these 8,400,000 forms of life. And if I become one of them, if I become tree, if I become cat, if I become dog, or insect or even human being, then, if I am in a very inconvenient condition then they do not care to know. Sometimes they say, "Never mind if I become a dog, what is the wrong there? I will forget everything." People say, in western country, even the university student, they say they don't, so ignorance. Therefore they have been described as mandāḥ.

Lecture on SB 3.25.28 -- Bombay, November 28, 1974:

Formerly, especially in India, the cātur-varṇyaṁ, the brāhmaṇa, kṣatriya, vaiśya, śūdra, so at least the most intelligent class of men, the brāhmaṇas, they were interested to understand brahma-jijñāsa. Athāto brahma jijñāsā. But at the present moment they are all śūdras. They are not interested about brahma-jijñāsā. They are interested how to get more money, where is the cinema, where, what picture is going, they are interested in that, not about brahma-jijñāsā. But the human life is meant for that purpose. Therefore we learn from Bhagavad-gītā. Arjuna is personally teaching us. He is accepting Kṛṣṇa as guru, śiṣyas te 'ham (BG 2.7), "Kṛṣṇa now I become Your servant, not that I remain as Your friend." Friend to friend talk is not very serious. Now I want to talk with serious. You become my spiritual master, you teach me, and I will take your lesson. This should be the It is not meant for only Arjuna. It is meant for everyone, that if you, you must find out the guru. The first guru is Kṛṣṇa, and anyone who is Kṛṣṇa's representative, he is guru. Guru is Kṛṣṇa, the original guru, and if Kṛṣṇa representative is found, is available, then he is also guru.

Just like you are a businessman and anybody goes to canvass for business, to get some order for your business, he is your representative. It is not very difficult to understand. If he is your representative and talks something nonsense then he is not your representative, he is cheating you. He is taking your money and doing something else. No, real representative is he who is canvassing for Kṛṣṇa, not canvassing for himself that "I have become Kṛṣṇa." No, he is not guru, he is cheater.. The representative is he who canvasses business for Kṛṣṇa. That is guru. Kṛṣṇa wants this business. What is that?

Lecture on SB 3.26.7 -- Bombay, December 19, 1974:

Whatever so-called happiness we derive in this material world, that is dependent on so many conditions. That is not ātyantikam. Ātyantikam means the supreme happiness. That is different from this material happiness, but we have no information or taste because we have been conditioned for many many creation, anādi. Just like a man suffering from disease from many, many years. He becomes accustomed. He does not take any more that this suffering is suffering. He thinks this is natural.

So we have been accustomed to this habit of material disadvantages. We have no information of spiritual life. Therefore śāstra says that we should try... This life, human life, is not meant for suffering but to make endeavor to end suffering. That is human life. Human life is not meant for suffering like the animals. Just like the life of pig. Is that very good life? Whole day and night they are searching after stool, "Where is stool? Where is stool?" because that is their enjoyment. Actually, if you give a pig halavā and, side by side, stool, he would prefer to accept the stool than the halavā because he is habituated to that kind of food. Therefore Ṛṣabhadeva says that human life... He was instructing to His sons, "My dear sons, don't be like pigs. You just become like human being." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye: (SB 5.5.1) "My dear sons, don't try to get happiness like the pigs, dogs, hogs." Kaṣṭān kāmān. With hard labor, you get some food, and then you enjoy sex life. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45). Material life means to work very hard day and night and get some money and then eat sumptuously. Eat, drink, be merry and then enjoy sex life. That's all. So Ṛṣabhadeva said, "My dear sons, this kind of standard of life is available in the life of pigs." Kaṣṭān kāmān arhate ye viḍ-bhujām. Viḍ-bhujām means stool-eaters.

Lecture on SB 3.26.10 -- Bombay, December 22, 1974:

That is perfect knowledge. Therefore Devahūti is receiving knowledge. Although Kapiladeva is his (her) son, but because He is the Supreme Personality of Godhead, he (she) is taking knowledge from Him. And if we take knowledge from Him also—everything is there in the book—then that is perfect knowledge. Therefore it is said, bhagavān uvāca. As Bhagavān is complete, pūrṇa, pūrṇam adaḥ pūrṇāt pūrṇam udacyate—He is pūrṇa, sampūrṇa, complete—so that knowledge is perfect.

So Kapiladeva is giving knowledge, beginning how the creation, the material creation, is begun. He is beginning from that point of view. Pradhānaṁ prakṛtiṁ sad-asat and yat tat tri-guṇātmakam. This material world is tri-guṇamayī, tri-guṇātmakam, or tri-guṇamayī, the same thing. As Kṛṣṇa said, daivī hy eṣā guṇamayī, guṇamayī (BG 7.14). Guṇa. This material world, this prakṛti, is guṇamayī; there are three modes of material nature. So we are controlled by these tri-guṇamayī, and we have to become guṇātītam. As Kṛṣṇa advises to Arjuna, traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna: "You just try to become above the three guṇas." That is human life. Human life is not meant for remaining within the category of these three guṇas and struggle for existence. That is not human life. That is animal life.

Lecture on SB 3.26.19 -- Bombay, December 28, 1974:

Yes. Viṣṇu-śaktiḥ parā proktā (CC Madhya 6.154). In the Viṣṇu-Purāṇa it is said that viṣṇu-śaktiḥ parā proktā. Parā means spiritual. Kṣetrajñākhyā tathā parā. And kṣetrajña means the living entity. That is also parā, spiritual. Avidyā-karma-saṁjña anya tṛtīyā śaktir iṣyate. Avidyā-karma-saṁjña anya: "Another śakti is there, means this material energy. It is full of avidyā." Avidyā-karma-saṁjña. And here karma is very prominent. Everyone is trying work, trying to work very hard to get some profit out of it just to become happy. So in the modern civilization especially, they are being trained up to work very hard and, to get strength, eat meat, and to digest meat drink wine, and then become infuriated and work very hard. This is the modern type of civilization. But Vedic civilization is different. Vedic civilization is not meant for working so hard. The human being should be very peaceful and sober and intelligent and cultivate spiritual knowledge, become brāhmaṇa, brahminical culture. Satyaṁ śaucaṁ śamo damas titikṣā. This is Vedic culture.

Lecture on SB 3.26.19 -- Bombay, December 28, 1974:

So Vedic culture or the representative of Vedic culture, Mahārāja King Ṛṣabhadeva, He advised His sons, "My dear sons, this human life, human form of life, is not meant for working hard like the animals. This is not." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Kaṣṭān kāmān. Kāmān means we require some necessities of life, but civilization should not be made in such a way that one has to live at the cost of sacrificing everything. This is not human civilization. Kaṣṭān kāmān. Everyone wants something. That is required. So long the body is there, we must have to eat, we must have to sleep, we require sense gratification and protection or security. This is required. But the Vedic civilization was very simplified, simplified. A class of ideal men, the brāhmaṇa, they are ideal. They are simply assimilating the Vedic knowledge and guiding others—kṣatriya, vaiśya, śūdra—how to live peacefully. The kṣatriya, they are meant for giving protection to the people, security. And the vaiśya is meant for producing food. And śūdra, because they cannot do anything independently, they must serve these three masters: brāhmaṇa, kṣatriya, vaiśya. So this is very scientific.

So if there is no ideal class of men, who will guide? If everyone is engaged as śūdra to work hard for technology, then who will give the guidance? A brainless society.

Lecture on SB 3.26.19 -- Bombay, December 28, 1974:

"More, more, more, more, more." Ask him that "What will be satisfaction for you?" Oh, there is no such limit. This is rajas and tamas. And some people, they are śūdras. So some political party, by agitation, by propaganda, makes them convinced to accept some way, and they do it. Another party will do another... They have no their own discretion. They elect some president, and again they want to dethrone the president. Because they are śūdras, they have no intelligence. They do not know how to elect the president, who should be the governor, who should be the executive head. They commit mistake. They again cry.

So rajas-tamo-bhāvāḥ, it is going on, very strong. Therefore human life is not meant for this purpose. It is very difficult to convince the present society. Still, we are trying our bit, that "This is not the right type of civilization, godless civilization, no sattva-guṇa, only rajo-guṇa, tamo-guṇa, mostly tamo-guṇa. This thing will not improve your situation, neither solve your problem. The problem... Human life is meant for solving the problem." Therefore creation is made. The living entities within this material world, daivāt kṣubhita-dharmiṇyām, this material energy, they are given chance, again creation. Daivāt. Daivāt kṣubhita-dharmiṇyāṁ svasyāṁ yonau. This material energy is also Kṛṣṇa's energy. Everything is Kṛṣṇa's energy. That I was trying to explain last night. Just like the heat and light. Parasya brahmaṇaḥ śaktiḥ. The light and heat. Similarly, spiritual energy and material energy. Take the spiritual energy as heat and material energy as the light. There is some idea of fire. Heat, if somewhere is very hot, you can make an idea, "There must be some fire." That is... The material world is like that. We have got some heat of the Supreme Personality of Godhead. Things are going on so nicely. So we can at least imagine that there is some management. Otherwise how the sun is rising exactly in time every day, according to the calculation, almanac? The moon is rising, the ocean is flowing, and the breeze is blowing. Everything is doing its own duty. Unless there is some superior brain, arrangement... This is common sense, because in the material world we have no direct connection with the Supreme Lord. But in the spiritual world there is direct connection. That is exactly like heat.

Lecture on SB 5.5.1 -- Los Angeles, January 20, 1969:

So here, I shall try to explain the teachings of Ṛṣabhadeva, His teachings to His sons. "My dear son," nāyaṁ deho deha-bhājāṁ nṛloke, "My dear sons, this body," nṛloke... He has particularly mentioned: nṛloke, this body in the human society. Ayaṁ dehaḥ, this body, nāyaṁ deho deha-bhājāṁ nṛloke. Deha-bhājām means anyone who is embodied. So the cats, dogs, trees, birds, beasts, insects, reptiles, they have all body. But He's specifically mentioning nṛloke, the body in the human society. Ayaṁ dehaḥ, "This body in the human society," nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1), "it is not meant for working very hard to satisfy the senses." Why you are working so hard? What is the principle? What is the aim? Everyone is working very hard. What is the...? Sense gratification. So Ṛṣabhadeva says, "Simply for sense gratification we should not work so hard."

That is the verdict of Vedic literature. If you say that we have got senses, so in order to keep the body fit, we have to give something for the enjoyment of the senses. That is accepted, yes. But don't aggravate it. The śāstra says that do not increase artificially the demands of the senses. Then you will be entangled. Just like eating. We have got tongue, we have got belly. We require to eat something for maintaining the body. That's right—you maintain. But do not try to satisfy the senses, tongue or belly or any other senses, unreasonably. Why? That is unreasonable. What is that unreasonable? Tena tyaktena bhuñjīthāḥ (ISO 1). What is ordained to you, what is allotted to you, you eat. Just like for human being. Human being—Kṛṣṇa, or God, has given so many nice things. God has given us grains, rice, pulses, vegetables, and fruits, flowers, so many, milk. Are they not sufficient for maintaining our body and soul together? Yes, why not? Those who are vegetarians... Simply you take, for example, we, all the members in the temple. We live simply on these things, fruits, vegetables, grains, milk, that's all. So are we dying for want of food? Then why should we eat meat? What is the reason? Simply for satisfaction of the tongue?

Lecture on SB 5.5.1 -- Los Angeles, January 20, 1969:

So there are different grades of life. So does it mean that we shall live a life like a hog while we have got this human form of body? Just try to understand. The hog is eating stool, which is rejected by everyone. And still, he is searching that out, where is that stool. And it is called research work. So we should not make our life complicated like the hog. And what is the aim of his life, the hog? The aim of his life is sex. The hogs and, especially hogs and goats, they're very sexually influenced. The hog does not discriminate. The monkeys, they do not discriminate—mother, sister, or anyone—they must have sex. So especially mentioned here, not like hog, don't live like hog. This is the instruction of Ṛṣabhadeva. This human form of life is not meant for living like a hog. Then what it is for? That is stated in the next line, tapo divyam (SB 5.5.1). "My dear boys, this life is meant for tapasya." Tapasya means restraining your senses. That is. That is human life. That is human civilization. The more you restrain your senses from its activities, the more you're advanced, civilized, advanced human life. Tapasya. Tapasya means, tapa, tapa, from tap, tapa comes. Tapa means temperature.

Lecture on SB 5.5.1 -- Los Angeles, January 20, 1969:

Because he has been made into that abominable condition of life that he is eating stool, he, still... Like Arabia, simply desert, sand. So for them, they can kill some animal and eat, because they cannot die for want of food. But here, in America, you have got sufficient foodstuff. Why should you kill animals? You have got sufficient grains, sufficient fruit, sufficient milk, and is it very nice thing that you take milk from the cow, who is your mother, and kill at the same time? Is that very good reason?

Therefore Ṛṣabhadeva says, He says this human form of body is not meant for mismanaging the whole thing for the satisfaction of the senses. That is not meant for human beings. Ayaṁ nṛloke, nṛloke. The human society, He is speaking to the human society. We are speaking to the human society. We are not calling cats and dogs, "Come here, please hear Śrīmad-Bhāgavatam." That is not possible. They cannot. But we are inviting those who are enlightened human beings, "Please come, just try to understand what is this Kṛṣṇa consciousness movement and be happy." That's all. We want to see every human being to be happy. That is our program.

Lecture on SB 5.5.1 -- London, August 30, 1971:

Therefore Ṛṣabhadeva is advising His sons, "My dear sons," ayaṁ deha. Na ayaṁ deha. "This body, this human form of body," deha-bhājāṁ nṛloke, "those who have taken, accepted this material body in this human society," nṛloke, kaṣṭān kāmān na arhate... Sense gratification is needed because we have got this body. So that is not denied. But He says that kaṣṭān kāmān na arhate: "For sense gratification, there is no need of working very hard." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). This kind of labor, hard labor, day and night, and get some money, and then apply it for sense gratification, kaṣṭān kāmān... Kāma means sense gratification. So this is not very good. Nāyaṁ deho deha-bhājāṁ nṛloke. Human form of life is not meant for this purpose. This type of working hard day and night to find out the necessities of life, that is the business of the hog. Hog. Viḍ-bhujām. Viḍ-bhujām means "the animal who eats stool." That means hog. Or the animal who has no discrimination of eating. He's called hog. The hogs have no discrimination. He'll eat anything, up to the stool. So if you say that "We have to accept food," well, even stool is also food for a certain type of animals. And by eating that stool, it becomes very much fatty. And their sense power is so strong that daily, at least one dozen times, they are having sexual intercourse. And there is no discrimination whether it is mother or sister or any daughter. It doesn't matter. You'll find in hog's life, they have no discrimination.

Lecture on SB 5.5.1 -- London, August 30, 1971:

So Ṛṣabhadeva is warning, "My dear boys, this life, this human form of life, is not meant for gratifying the senses like the hogs." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Then what it is mean? What for? Tapo divyaṁ putrakā. This life is meant for tapasya, austerity. Tapo divyaṁ putrakā. Why? Why we should accept austerity, penance? So He says that tapo divyaṁ putrakā yena sattvaṁ śuddhyet (SB 5.5.1). Sattvam. Your existence. You are existing. Now your existence is not pure because we, all living entities, we are eternal soul, spirit soul. Na hanyate hanyamāne śarīre (BG 2.20). The soul is never annihilated or destroyed after the annihilation of this body. Now, throughout the whole world we are traveling. There is not a single institution, neither any department of knowledge in the university, to understand that "After destruction of this body I am not destroyed. I exist." Na hanyate hanyamāne śarīre (BG 2.20). Hanyamāne śarīre. After destruction of the body, the soul is not destroyed. Ajo nityaḥ śāśvato yaṁ na hanyate hanyamāne śarīre (BG 2.20). Aja. The soul never takes birth; the body changes. Just like I am soul, you are soul; we have changed so many bodies. I had a body, a small baby's body. That body is no longer existing. Everyone has seen... Where is that body? I possessed a small baby's body. Where is that body? That is gone. Then I possessed a boy's body. That body is also gone. Then I possessed a young man's body; that is also gone. Now I am possessing one old man's body, seventy-six years old. But I understand that I had a small body like this. I had a body like a boy, like a child, then young man. Therefore the conclusion should be that I, as I have passed so many bodies, similarly, when I shall pass this body, I shall exist. This is conclusion.

Lecture on SB 5.5.1 -- London, August 30, 1971:

The material world, wherein you are trying to find out happiness, that is false, illusion. If you want real happiness, that is in the spiritual world. That is the verdict of Vedas. Tamasi mā jyotir gama. Don't try to be happy in this darkness. But real happiness is in the light, jyotir gama. Light. The spiritual world is light. The material world is dark. It is... Because this material world is dark, therefore we require sunlight, moonlight, electricity and so many things. In the spiritual world there is no need of this sunlight, moonlight or electricity. Na tad bhāsayate sūryaḥ. There is no need of sun, moon, or electricity. These are explained in the Bhagavad-gītā.

So therefore, this human form of life, as it is advised by Ṛṣabhadeva, is not meant for unnecessary sense gratification. This is not meant for. This is meant for the hogs and dogs, not for the human beings. This is division of life. The human life is to make a solution of all the problems of life. The real problem is birth, death, old age and disease. All other problems, they are secondary. So you can conquer over this birth and death and old age and disease. There is possibility. Here is a chance of human form of life. Here you take a chance. Don't lose it, don't spoil it like hogs and dogs. That is the propaganda of this Kṛṣṇa consciousness movement. Don't take it that it is a type of sectarian religion. No. It is a culture. It is meant for every human being. Therefore we are trying to propagate this movement all over the world, without any consideration of caste, creed and nation. Because we don't see, "This is Englishman, this is European, this is American." No. We have no such vision. Paṇḍitāḥ sama-darśinaḥ (BG 5.18). One who is really learned, he sees everyone on the equal level: soul, spirit soul.

Lecture on SB 5.5.1 -- Johannesburg, October 20, 1975:

Therefore it should be properly utilized. Nāyam deho deha-bhājāṁ nṛloke. Nṛloke means in human society. So how it should be utilized? He says, kaṣṭān kāmān arhate, arhate viḍ-bhujāṁ ye. Kaṣṭān. Kaṣṭān means very, very hard labor, kaṣṭān. And kāmān means necessities of life we require. The necessities of this body, that is required. We want to eat something, we must have a shelter to live, Bhāgavata.-bhaya, and we must defend from the enemies or from the attack of other living beings. Kaṣṭān kāmān. So we require all these things, but not very hard labor, working day and night. That is for the lower animal. Kaṣṭān kāmān na arhate viḍ bhujāṁ ye. As the animal is working very hard day and night for meeting their necessities of life, the human form of life is not meant for that purpose. This is the basic principle of instruction. Ayaṁ deha. This deha, this body, is meant for higher purposes, not for simply meeting the necessities of life. This is the basic principle of instruction. They have no other way. The cats and dogs and hogs, they are working day and night where to find out some stool and eat it, and as soon as the body is filled, then sense gratification, sex life This is going on in the lower class of animal life.

So does it mean that human life also will be utilized only for this purpose? No. That is his advice. "This is not meant for wasting our time and living like the lower animals, cats and dogs and hogs." Then what it is meant for? He says, tapo divyaṁ: (SB 5.5.1) "My dear sons, this body is meant for tapo, austerity." Austerity. What is that austerity? Divyam, to realize God. That is the whole Vedic principle, that human body, human society should be trained intelligently in such a way that he can understand God. This is the goal of life. In the Vedānta-sūtra... Those who are philosophically advanced, they might have studied the Vedānta-sūtra or Brahma-sūtra. So the first aphorism of the Brahma-sūtra is athāto brahma jijñāsā: "Now this human form of life is there..." We have got it by the material nature's grace. There are 8,400,000 different forms of life, transmigration or evolution, as you say.

Lecture on SB 5.5.1 -- Johannesburg, October 20, 1975:

And as soon as I get a material body, immediately there are so many miserable condition. But I am... As spirit soul, part and parcel of God, I have nothing to do with all these things, but I have been forced to be working with these problems of life. This is human intelligence. Therefore he requires to live a saintly life. It is not possible, of course, that everyone should become saintly. That is not possible. Therefore in the Vedic civilization it is prescribed, varṇāśrama-dharma. Varṇāśrama-dharma. Varṇa means four classification of the society, and āśrama means four division of spiritual life. The society, it is not meant for any particular nation or particular community. It is meant for the whole human society. Kṛṣṇa says in the Bhagavad-gītā that cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). The human society should be divided into four groups. What is that? The first-class men. There are first-class, second-class, third-class, fourth-class men. We have got our experience. Not that everyone is equally intelligent. No. There is difference of classification or intelligence or genuineness. There are so many things, division. So here also you have got division, classification. That is natural.

Lecture on SB 5.5.1 -- Johannesburg, October 20, 1975:

Similarly, the first-class man, the second-class man, the third-class man and the fourth-class man, all of them are equal provided they are adjusted for the higher aim of life, the higher aim of life—the brain. The brain means... First-class brain means to realize self, to understand God, and do accordingly. This is required. This is called varṇāśrama-dharma. So unless one takes to the varṇāśrama-dharma as they are prescribed, it is not human society. It is cats' and dogs' society, and you cannot be happy, however you may adjust, in a society who is filled up with cats and dogs. That is not possible.

So this Vedic instruction, it is not meant for any particular person, any community or any country. It is meant for everyone. So we should take advantage. We are therefore publishing in English so many books so that people may understand. English language is spoken practically all over the world, and we are selling also. These books are being appreciated by the professors in university and highly learned circles, and common men also. So I am lecturing for, say, half an hour or forty-five minutes—it is not possible to explain all the Vedic intelligence—but we are distributing these books. I request you to read all these books as far as possible and take advantage of do not spoil your life simply for meeting the necessities of this body very hardly like cats and dogs. It is not required. The real business is to realize your self." That is Tapo divyam (SB 5.5.1). For which And actually we do not require very much to work for meeting the necessities of life, because from the śāstras we can understand that our necessities of life are already there. They are. Tasyaiva hetoḥ prayateta kovido (SB 1.5.18).

Lecture on SB 5.5.1 -- Johannesburg, October 20, 1975:

We have to give up this body. The cats and dogs also will give up, and I'll also give up. That's a fact. But the cats and dogs, they'll get another material body, but if you purify your existential position, then tyaktvā dehaṁ punar janma naiti (BG 4.9), you'll not to have, accept any more material body. You shall stay in your spiritual body. And when you stay in your spiritual body you become equal with God—sac-cid-ānanda: eternal, ānanda, blissful, and full of knowledge. That is the human form of life..., er, aim of human mission. Don't miss this. There is ample information. The practice is very easy. Anyone can do it.

So our only request is take advantage of this Kṛṣṇa consciousness movement. Try to understand it properly. It is not meant for any particular person, nation, or community. It is for every human being. So we request you to study this movement and take to it seriously. Then you will be all happy.

Thank you very much. Hare Kṛṣṇa. (break)

Yes. Creation means this material world. There are two worlds: material world and spiritual world. Spiritual world is eternal, and material world is created. We can experience. Anything material is created, it is maintained for some time, then it is annihilated. Nothing remains forever. So when... Creation means this material world, not the spiritual world. So when Kṛṣṇa says, aham ādir hi devānāṁ (Bg 10.2), ahaṁ sarvasya prabhavaḥ (BG 10.8), that means God is not within this material world, created being. He is the creator. So creator was there in the beginning, and then the created material world was in existence or is in existence. Therefore God is not one of these created things. He is beyond created. He is transcendental. If we accept God is also one of the created beings, that is our mistake. Because if God created this material world, He was existing before the creation. Therefore He is not one of the product of this creation. Therefore He is sac-cid-ānanda-vigraha (Bs. 5.1). His body is eternal, full of bliss and full of knowledge. Creator means He must have full knowledge.

Lecture on SB 5.5.1 -- Vrndavana, October 23, 1976:

We do not remember. We had to pass through. We can simply imagine how it is painful to remain in the womb of the mother, packed up in an airtight bag and hands and legs you cannot move even. So this is the tribulations of taking birth. And similarly the tribulations of death. Sometimes one remains in coma for months and he suffers so much. Sometimes he cries. Actually tears come out. We cannot see, but within the body of the dying man is so much painful. This is called janma-mṛtyu. And old man's, there are difficulties. And vyādhi. Everyone is subjected to some kind of disease. So we do not take account. So here Ṛṣabhadeva is stressing on this point. "My dear boys, do not spoil your life living like cats and dogs." Do not. This is not meant for this life. This human form of life is meant for different purposes. Durlabhaṁ mānuṣaṁ janma tad apy adhruvam arthadam. That we should always remember, that this human form of body is obtained after many, many births. Bahūnāṁ janmanām ante (BG 7.19). Bahu sambhavante. Bahu sambhava. Sambhava means birth and death, birth and death. So we should not forget this. Everyone should be very serious. That is civilization. Not that to remain for sense gratification like cats and dogs fighting. This is not good.

Lecture on SB 5.5.1 -- Bombay, December 25, 1976:

They will be so much harassed by these three principles—no rainfall, scarcity of grains, and taxed heavily by the government... They will be so much harassed that ācchinna-dāra-draviṇā giri-kānanam, they will be forced to leave home, that "Now it is hopeless. I cannot manage. Let me go to the forest." And there will be... Now we are getting rice or wheat or sugar. But these things will be completely stopped. Now we are getting milk powder, but there will be no milk. It is not my imagination. They are described in the symptoms of Kali-yuga, that the end of Kali-yuga these things will happen. That means more and more suffering. More and more become godless, more and more suffering will be inflicted by the laws of nature.

Therefore Ṛṣabhadeva says here that tapo divyaṁ putrakā yena sattvaṁ śuddhyed (SB 5.5.1). This human life is not meant for, I mean to say, spoiling by working hard like the animals, as we have said that, kaṣṭān kāmān. Kaṣṭān kāmān. We require something, some because we have got this body. Very easy solution is given by Lord Kṛṣṇa: annād bhavanti bhūtāni (BG 3.14). You produce foodgrains. Why you are going to produce tools and implements and... Of course, we do not condemn. But at the sacrifice of producing foodgrains, we simply open big, big tire factory. When I go to Delhi I see, from Vṛndāvana, hundreds and thousands persons are coming from the village on cycle to go to the tire factory, Goodyear tire factory. So now eat tire instead of getting food grains. So this is misdirected civilization. Kṛṣṇa does not say that you produce tire tube. Kṛṣṇa says annād bhavanti bhūtāni: "You produce anna." This is practical solution. We have therefore started in Europe and America farming. And they are very happy. In our latest Back to Godhead the description is published about our farm in France. We have got a very palatial building. We have named it New Māyāpur. What is the place?

Lecture on SB 5.5.1-2 -- London (Tittenhurst), September 13, 1969:

And in India, New Delhi, there is a quarter where foreign ambassadors are supplied place. So that quarter is known as Cāṇakyapuri. Cāṇakyapuri. Because he was politician, under his name that place is ascertained Cāṇakyapuri. So the prime minister, the great scholar, the great scientist, they used to live in a cottage. They gave us so much contribution how to make scientific advancement. Because the brāhmaṇas, they were meant not for material enjoyment. Simply for... Therefore four classes. Only the kṣatriyas and vaiśyas were meant for economic development.

So the whole idea here is expressed by Ṛṣabhadeva. "My dear sons," ayaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān na arhate viḍ-bhujāṁ ye, "you should distinguish yourself from the hogs and dogs, that simply for sense gratification, this life is not meant for working very hard." That is the modern civilization. Not only here... Now, the whole material world, history is like that. People are after sense gratification. (aside:) Come on. So Viśvanātha Cakravartī Ṭhākura, a great commentator on Śrīmad-Bhāgavatam, is explaining this verse that kaṣṭān, kaṣṭa-pradan kāmam yoṣit-darśana-sparśanadim na arhate naivarhati iti.(?) Kāmān. He has plainly explained that kāma, sense gratification, means to see woman with lust or to touch woman with lust. That is called kāma, or sense gratification. So this is natural. Materialistic life means wherever there is some beautiful woman or girl, it is natural. It is not... One sense, it is not bad because it is natural. There is a very nice verse written by Rūpa Gosvāmī. He is explaining, yuvatīnāṁ yathā yūni yūnāṁ yathā yuvatau.(?) Yuvatī means young girl, and yūna means young boy. So he is expressing his desire, "My dear Lord, as a young boy has got natural affection for a young girl, or a young girl has got a natural affection for a young boy..." Spontaneously. It is not to be taught or to be educated in the schools and colleges.

Lecture on SB 5.5.1-2 -- Paris, August 12, 1973:

This evening I shall explain to you some of the important verses from Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the greatest contribution of Vedic literature. In the Vedic literature we find a desire tree. Whatever knowledge you want to derive, there is in the Vedic literature, and Śrīmad-Bhāgavatam is described as nigama-kalpa-taror galitaṁ phalaṁ (SB 1.1.3), the desire tree of Vedic literature, and a tree is eulogized on account of the fruit. So Śrīmad-Bhāgavatam is the ripened fruit of that desire tree. Just like, God has given our food, nice milk, fruits, food grains, sugar, rice, wheat, so many nice things. So we are not meant for eating stool. But at the present moment we have discovered a civilization that every man is work, is to work very, very hard day and night, and he is satisfied only in sex intercourse. This is the tendency of this material world. For sense gratification one is advised to work hard, day and night, like asses, dogs and hogs.

Lecture on SB 5.5.1-2 -- Paris, August 12, 1973:

Therefore Ṛṣabhadeva advises His sons, "My dear sons, do not waste your valuable body, human form of body, like the dogs and hogs." Then what, what is the purpose of human life? If we are not meant for living like the dogs and hogs, then what is the standard of human life? The answer is tapo divyaṁ putrakā (SB 5.5.1). "My dear son, this life is meant for tapaḥ." Tapaḥ means austerity. Tapaḥ another meaning is that temperature. Just like if we go in front of the fire, or if you go in the open sunlight, we get some temperature. That is called tapaḥ, or tāpaḥ, sometimes it is called tāpaḥ, temperature, Yes. So this tāpaḥ means some temperature. (aside:) Why it is not working? That means voluntarily we have to accept some tāpaḥ, or little temperature. So generally the animal, they are meant for sense gratification, but human life has to practice tapasya to control sense gratification. Just like we are prescribing to our disciples: no illicit sex life, no intoxicants, no meat-eating, and no gambling. No illicit sex means, just like the dogs and hogs, they have no consideration with whom they're having sex intercourse. The hog especially, pig. He does not discriminate whether sister, mother, or anyone, you see. So tapaḥ means... We are accustomed to so many, I mean to say, sinful activities, so we have to restrain from them. So tapasya, accepting voluntarily some painful situation, that is required. Say for (example) I am accustomed to smoke or to drink wine. So, I have to give it up. This is meant for human life. I have to give it up. Although I shall feel some pain in the beginning, but still I have to tolerate it. This is called tapasya.

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

Ṛṣabhadeva says nṛloke kaṣṭān kāmān arhate, na arhate. Na ayam deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Such kind of hard work, it is done by the dogs and hogs also. So does it mean that we shall have to work, we have got this human form of body, and we have to work just like dogs and hogs. Actually they're doing so. Nothing more than that. The dogs and hogs, they're busy all day and night for the same thing: how to eat, how to sleep, how to have sex life, how to defend. The man is also working in the same way, under different label only. Nationalism, socialism, this "ism" that "ism", but the action of the dog and hog and the human society, so-called civilized, the point is the same. So Ṛṣabhadeva says that the dogs and hogs they are working so hard for sense gratification, but this human form of body is not meant for that. It is for different path.

That the modern civilization, they do not know that. Modern man, society, they do not know. They simply think that, "Yes, dog is sleeping on the street. We must have very nice building, very nice apartment, very nice bedstead. That is advancement of civilization. Otherwise it is primitive, if we remain in the same standard, sleeping anywhere, without any furniture, with..." But after all the subject matter is sleeping, nothing more than that. Similarly, you take eating also, or mating also. Then, the question will be, then what do you say the human life is meant for? The answer is tapo divyaṁ putrakā yena sattvaṁ śuddhyed (SB 5.5.1). Human life is meant for tapasya, tapasya. Tapasya means austerity. Denying this, denying. The cats and dogs are satisfied—as they eat more, they think they're enjoying. Nowadays the human being also. They're using so many appetizer, drinking. We study this in the aeroplane. Before eating, they supply wine, make the appetite very strong, then eat so much, huge quantity. You have marked it?

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

They have got very free sex enjoyment. They do not care who is mother, who is sister, with anyone. We have seen, that is, nature has got example, everything, you can study. You'll find in Śrīmad-Bhāgavatam that by studying nature you can get so many instruction, perfect. So one devotee made the nature his spiritual master, and studying nature and getting so much information. So if you study like that, here as it is given, the example, viḍ-bhujāṁ ye. So viḍ-bhujām means the pigs or the hog. They are also eating nicely, getting fat, and having sex intercourse very freely, so does it mean that human being is also meant for this business, like the hogs and dogs. This is the point. This is the instruction. This body is not meant for such enjoyment for the senses, but this body is meant for tapaḥ, austerity, as Raghunātha Dāsa Gosvāmī showed example. He came to the point of neti. How to come to that point, tapasya. Why? By that process your existential position will be purified. And if you say, what is the use of purifying? There is use, because you want happiness, but your happiness is disturbed. You cannot have perpetual, uninterrupted happiness in this body. Therefore, if you really want happiness, then you purify your existence and you'll get continued eternal happiness of bliss and knowledge. This should be the aim of human life.

Lecture on SB 5.5.2 -- Boston, April 28, 1969:

We are hankering after happiness, but due to our material condition, the happiness is not eternal, neither blissful. But there is life where happiness is eternal, never disturbed. Unlimited. There is life of full knowledge. There is life of full bliss. And there is life of eternal.

So our whole Kṛṣṇa consciousness movement is targeting to that eternal brahma-saukhya, or the unlimited, great happiness. And for that, we have to prepare in this life by following a simple method, a regulative method of austerities. So this lecture I began in Buffalo, and I am continuing that. So my request is that... We have got many centers. This is also center, one of the centers. We are not meant for giving you any bluff, that "You give me some fee," or "I shall give you some mantra, and whatever you like you can do, and if you meditate or do that, then you'll become one with God." These things are not our business. We are following strictly the principles of Vedas, the principles laid down by great authorities, and if we accept them, then we'll get the required perfection of life. And they are not very difficult. They are not very difficult. Just like our process is simply to chant. Simply by chanting this Hare Kṛṣṇa mantra, gradually you'll develop your spiritual life without any pain.

Lecture on SB 5.5.2 -- Boston, April 28, 1969:

Student: ...by having your fill of sense gratification first and then seeing that sense gratification is (indistinct) try to find a fuller (indistinct) and then work beyond it, but not trying to repress your sense gratification before you have it?

Prabhupāda: There is no question of repression. We don't stop sense gratification. But we regulate. That is human life. Regulative principle is human life. What is the difference between animal and you? Because a man can follow the regulative principles. Just like in your streets there is regulative principle that "Keep to the right." That is not meant for the animals. They cannot keep it. But if you do not keep, then you are criminal. Why this? Because you are human being. You are expected. If a dog goes to the left, he's not prosecuted. But you will be prosecuted. Why? Why this law for you?

Student: (indistinct) artificial laws for mankind...

Prabhupāda: All right, artificial laws, but there is some meaning. You cannot violate. Similarly, all the laws, all the books, all the scriptures, all knowledge, everything is meant for the human being, not for the animals. That is the difference between animal and man. The man follows restriction; animal cannot. Because man has got developed consciousness. He should know what is the aim of life. Therefore he should not live just like animals. He should be just like human being. That is the crossing stage of devel... In the ordinary way, we have evolved our life from lower animals, lower species of animals, to this human form of life. No (?) where another junction to promote yourself still higher, higher, higher life, unto the liberation life. But if you don't follow the restrictions, then you again glide down to lower animals' life. If you like, you can do that. Here is a chance. You haven't got to work so hard like the animals. God has given you so many facilities. You can live very nicely, better than animals. Therefore you must be better habits, I say, better habits than the animals.

Lecture on SB 5.5.2 -- London, September 17, 1969:

So actually we are, by advancing this materialistic way of life, for the time being we may feel happy, but we do not know how much risk we are taking in our life. That science is not yet discussed. That science is described in the Bhagavad-gītā that if you hear also, we have begun, that this life is not meant for simply sense gratification with hard labor. No. This life is meant for restraining. Restraining. Tapa. We have to restrain our business of sense gratification. Without restraining our business of sense gratification, it is not possible to make ourselves liberated. That is not possible. This is entanglement. Sat-saṅga chāḍi' kainu asate vilās. If people give up the association of this Kṛṣṇa consciousness society and they simply indulge in the sense gratificatory process, then more and more they'll be entangled. Sat-saṅga chāḍi' kainu asate vilās, te-kāraṇe lāgila ye karma-bandha-phāṅs. People are now entangled in hard working. Actually, human life should be very easy, very easy. No hard work. Living very simple life and eating very healthy food, living in open space, no quarrel, no antagonism, everyone is happy, everyone is free. That is human civilization. Not to become entangled. But at the present moment we have become entangled. So Ṛṣabhadeva says that mahat-sevāṁ dvāram āhur vimukteḥ (SB 5.5.2). If we actually want liberation from this entanglement, then we should associate with mahātmās, great souls. And who is a great soul? That is being described.

Lecture on SB 5.5.2 -- Johannesburg, October 22, 1975:

In continuation of the last verse I recited day before yesterday, the second verse is suggesting how one can be liberated from this material bondage. In the first verse it was suggested that this human form of life is not meant for wasting uselessly like the animals, dogs and hogs. It should be properly utilized. The suggestion was tapa, tapasya. Tapasya means austerity, voluntarily accepting some inconvenience. This is called tapasya. Tapa, one meaning is "disturbances." Suppose I am practiced to some habit. If I am advised to give it up, it becomes little troublesome. For example, if I am habituated to smoke and somebody or higher authority says, "Don't smoke," to give up smoking is little difficult, those who are habituated to smoke. Similarly... But according to the doctor's advice if somebody has to give up smoking, he has to. Otherwise his disease may not be cured.

Similarly, our, this present position, tapo divyaṁ putrakā yena śuddhyet sattvam (SB 5.5.1). We are constantly, repeatedly changing body, transmigration of the soul. Tathā dehāntara-prāptiḥ (BG 2.13). That means we are accepting death. Death means change of the, final change of the body. When this body is no more useful to continue, then by nature another body is offered. At the time of death, as it is stated in the Bhagavad-gītā, yaṁ yaṁ vāpi smaran loke tyajaty ante kalevaram, sadā tad-bhāva-bhāvitaḥ (BG 8.6)—we create a mental situation. We have got two kinds of bodies—subtle body and gross body. This gross body is made of five gross material elements: earth, water, fire, air, ether. And the subtle body is made of mind, intelligence and ego. When we sleep, the gross body does not work but the subtle body works. We dream therefore.

Lecture on SB 5.5.2 -- Johannesburg, October 22, 1975:

Janma means birth, and mṛtyu means death. As soon as we take birth, it means we must be prepared for death. I am increasing my age means decreasing my age, not increasing. When a child is born, if some friends asks, "When this child is born?" "Now, one week before," that means the child has already died one week. From his duration of life, make one week minus. So we are dying every moment. Mṛtyu, death, is sure. "As sure as death." So... But we are not meant for death, neither we are meant for birth. That is explained in the Bhagavad-gītā. Na jāyate na mriyate vā: "The spirit soul is never born, neither he dies." Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre (BG 2.20). The spirit soul, nitya, eternal, śāśvata, inexhaustible... Na hanyate, clearly says, na hanyate hanyamāne śarīre (BG 2.20). So this death is artificial. Therefore we do not like to die. We do not like to be unhappy. We do not like to be without any knowledge. This is our nature. But because this nature is hampered on material condition, therefore the business of the human being is to cure this disease—birth, death, old age and disease. This is the mission of life, not to waste time, not to waste our life, duration of life, just simply jumping like dog and hog. That is not human life. Tapo divyam (SB 5.5.1).

Therefore we have to undergo tapasya. We should not indulge whimsically to anything. That is not human life. Therefore human life, there is need of education; there is need of regularities; there is need of following the instruction of the authorities. That is in human life. Law is meant for the human life, not for the cats and dogs. Therefore Ṛṣabhadeva suggested that "You practice austerity." Means... Austerity means... I have already explained. I do not like to do anything, but for curing my, this material disease, I have to do that. This is called austerity. The same example: I am habituated to smoke. I don't like. If somebody said, "Don't smoke," it is difficult for me. But I have to do it if I want to cure my disease. This is called austerity.

Lecture on SB 5.5.3-4 -- Bombay, March 29, 1977:

So we should take care of very seriously about this culture of Bhagavad-gītā. This is India's property. This Vedic culture, instruction of Bhagavad-gītā, was spoken on the land of Bhārata-varṣa, although it is not meant for a particular class of men or a class of people or in a particular country. It is meant for everyone. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). Especially for the human being. So our request is that we may fight amongst ourself for political predominance, but why should we forget our real culture, Vedic culture, Kṛṣṇa consciousness? That is our request. All important men, leaders of the society, they should take this Vedic culture, Kṛṣṇa consciousness, and not only preach in their own country, but all over the world. If you don't take it, there is a great risk. That is stated in the Bhagavad-gītā:

Lecture on SB 5.5.3-4 -- Bombay, March 29, 1977:

Kṛṣṇa says personally... He comes, yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham (BG 4.7), for the benefit of the human society. Because dharmasya glānir. Dharma is meant for the human society. Dharma is not meant for the cats and dogs. They have no dharma. You cannot have any religious principle or institution in the cat society or dog society. Dharmeṇa hīnāḥ paśubhiḥ samānam. Therefore when human society becomes devoid of dharma, then it is animal society. It is no longer human society.

And what is that dharma? I have several times spoken. Dharmaṁ tu sāksād bhagavat-praṇītam (SB 6.3.19). Dharma means the law or the words given by the Supreme Personality of Godhead. That is dharma. That is the shortcut definition of dharma. "You should do this; you should not do this." Just like the government gives us law, "Keep to the right." So that is law. Although it is very simple thing, "Keep to the right," but that is law. Similarly what Kṛṣṇa says... Kṛṣṇa is the Supreme Personality of Godhead. If we take it for proper utilization of our this great boon of life, human form of life, then we become dharmī, and our life is successful. What Kṛṣṇa says, that is not at all difficult. Even a child can perform. What Kṛṣṇa said? Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). Very simple thing. Kṛṣṇa says, "Always think of Me." What is the difficulty? Even a child can think of Kṛṣṇa. If he goes to the temple and if he understands from his parents that "Here is the Deity, Kṛṣṇa," it impresses. He understands, "Here is Kṛṣṇa." Because he is simple. So he can also think of Kṛṣṇa: "I went to the temple, I saw Kṛṣṇa very nicely dressed, very nicely decorated. Very nice foodstuff was offered, and I got the prasādam."

Lecture on SB 5.5.15 -- Vrndavana, November 3, 1976:

The great sages, ṛṣis, they wrote so many books, but they used to live in a cottage. Only the kings, the kṣatriya, because they had to rule over, they used to construct big, big palaces. No one else. They lived very simple life, very simple life. Not waste time for so-called economic development, skyscraper building, subways and so on, so on. This was not Vedic civilization. This is asuric civilization.

So we have... People are becoming inclined to karma-sukha(?). So it is a very difficult position to convince them that this is not needed. The real life is to become Kṛṣṇa conscious, and for that purpose one should undergo austerities, pen... Tapo divyaṁ putrakā yena śuddhyet sattvam (SB 5.5.1). You have to purify your existence. You are suffering. You are not meant for birth and death. Na jāyate na mriyate vā kadācit. You are not meant for that. Then you are undergoing birth and death and do not know what kind of life you are going to get next life. You have no information. Today you may be very big man and tomorrow you may be a dog. These things going on. They do not know. They simply working hard, making plan to be happy. That is not possible. Therefore it is forbidden. Na yojayet karmasu karma-mūḍhān. Engage them how to acquire Kṛṣṇa's favor. Kṛṣṇa's favor, mad-anugrahārthaḥ. Teach them like that, how. So Kṛṣṇa will be very much pleased if you simply... Kṛṣṇa says... Here it is said that mal-loka-kāmaḥ. How one can go to Kṛṣṇaloka or Vaikuṇṭhaloka? Very easy. Very easy. Kṛṣṇa personally says. It is not our manufactured word. Kṛṣṇa said, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). Do these four things: "Always think of Me." That is Kṛṣṇa conscious. Manmanā bhava mad-bhaktaḥ: "Become My devotee. Worship Me and offer obeisances to Me," and asaṁśaya, "you'll come." Mal-loka. Very good. Very easy thing. Asaṁśaya. "Without any doubt you'll come to Me." Why do they not accept this proposal of Kṛṣṇa? It is not our manufacture. We are not washing brain. It is Kṛṣṇa's word, that simply by doing four things, manmanā bhava mad-bhakto mad-yājī māṁ namaskuru mām evaiṣyasi asaṁśayaḥ (BG 18.68), without any doubt. That is required. Kṛṣṇa will be pleased.

Lecture on SB 5.5.23 -- Vrndavana, November 10, 1976:

No. They came here to decrease. Nidrāhāra-vihārakādi-vijitau **. That is wanted. This is Vṛndāvana-vasi, not that to live in Vṛndāvana and increase this āhāra-nidrā-bhaya-maithuna. This is not Vṛndāvana-vasa. The monkeys are also living in Vṛndāvana, and the dogs are also and hogs are living in Vṛndāvana. But they do not know how to decrease āhāra-nidrā-bhaya-maithunam. You'll see the monkeys. They are also in Vṛndāvana. But you'll find one male monkey followed by three dozen female monkeys. That is not vṛndāvana-vāsa. Āhāra-nidrā. That means it requires brahminical culture, damo, śamo. That is wanted. That is brahminical culture.

Unfortunately the present civilization, they are not meant for decreasing. They are simply increasing. The Western civlization means increasing the means of sense gratification, "machine, machine, machine, machine." So, and the brahminical culture means śamo damo titikṣa. Titikṣa means without something I may suffer. Suffer. So one should be practiced to suffer. Suffer, that is tapasya. Tapasā brahmacaryenā (SB 6.1.13). Tapasya begins from celibacy. We are practiced to sex life or sense gratification. Tapasya means first of all stop this. Tapasā brahmacaryeṇa (SB 6.1.13). This is practice.

So to become fit for going back to home, back to Godhead, it is not so easy. It is not so easily... We have to make our material life almost zero. Not almost zero—practically zero. Anyābhilāṣitā-śūnyam (Brs. 1.1.11). That is wanted, practice. Therefore this, our Kṛṣṇa consciousness center, is meant for practicing this śamo damo titikṣa. Therefore we want to see how far he is eligible to practice the śamo damo titikṣa. So some new boy come, and as soon as they are given some work, not very good for sense gratification, they go away. That means they are not prepared. It is better they may go away. In Bengal it is said, dusta gorute sunya goaloa(?): "If there is troublesome cows, better keep the cowshed zero, without cow. Don't allow." So this Kṛṣṇa consciousness movement is meant for elevating the animal class of men to the platform of brāhmaṇa.

Lecture on SB 5.5.27 -- Vrndavana, November 14, 1976:

The rascals, they do not know that his real self-interest is how to approach Viṣṇu or Kṛṣṇa. Kṛṣṇa, Viṣṇu, therefore comes personally just to show His causeless mercy upon them, to exhibit Himself, how He can be friend to everyone. Suhṛdaḥ sarva-bhūtānāṁ jñātvā māṁ śāntiṁ ṛcchati. If you want śānti, then you must accept Kṛṣṇa, suhṛdaḥ. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaraṁ, suhṛdaṁ sarva-bhūtānām (BG 5.29). He is friend of everyone; therefore He comes. He is not only friend of Arjuna. Arjuna is symbolic friend. He is instructing Arjuna, Bhagavad-gītā, His friend, but He is friend of everyone. Suhṛdaṁ sarva-bhūtānām.

So we must take advantage of the instruction of Bhagavad-gītā. It is not meant for... Arjuna is already liberated, but he is placing himself as one of us just to take the lessons of Kṛṣṇa for the benefit of the whole world. And Arjuna, who is living with Kṛṣṇa as friend not only in one life... Bahūni me janmāni vyatītāni tava cārjuna. So Arjuna is always with Kṛṣṇa. He cannot be in ignorance. Kṛṣṇa-sūrya-sama, māyā andhakāra, yāhāṅ kṛṣṇa tāhāṅ nāhi māyāra adhikāra (CC Madhya 22.31). Who is constantly living with Kṛṣṇa, he has no ignorance, but he's putting himself as ignorant. Just like Lord Caitanya Mahāprabhu. He is asking question from Rāmānanda Rāya. Does it mean that Caitanya Mahāprabhu did not know, Rāmānanda Rāya No. Just to make a scene that how we can get knowledge from hearing from the authorities Similarly, Arjuna placed himself. It is a theatrical stage, that ignorant. But actually he is liberated. When Arjuna was advised to practice haṭha-yoga, he said, "Kṛṣṇa, it is not possible for me."

Lecture on SB 5.5.34 -- Vrndavana, November 21, 1976:

"Beefeater's" advertisement, and cigarette advertisement, and cinema advertisement, restaurant advertisement even. Gṛheṣu. Nṛṇāṁ santi sahasraśaḥ. Thousands and thousands subject matter you'll find. Here we don't have such newspaper in the Western country. Such a big bunch, at least ten kilos' weight. Is it not? Big, big bunch, throwing. Who will read? But they have the subject matter.

So we have to cease these activities, and we shall consider such activities are no better than the activities of the crows and the cows and the other animals are there. These activities have no value, as the crow or the hogs and the dogs, they are engaged the whole day, activities. But these activities have no value. The human form of life are not meant for these activities. Their purpose is to make these activities and the activities of the crows and cows and lower animals only Kṛṣṇa conscious activities, how to serve Kṛṣṇa. That is bona fide. That is our life, real life.

Lecture on SB 5.5.35 -- Vrndavana, November 22, 1976:

Because I am envious of you, you are envious of me, so how there can be agreement? So wherefrom this enviousness has begun? Because we are envious of Kṛṣṇa. Because we are envious of Kṛṣṇa—"Why Kṛṣṇa become God? I am also God." This is the beginning of enviousness, this rascaldom, that "Why Kṛṣṇa shall become alone God?" He said, māṁ ekaṁ śaraṇam. "Why Kṛṣṇa alone?" They say, the rascal philosophers say, 'This is sophistry. It is demanding too much. Mām ekaṁ śaraṇaṁ vraja. Why? Why shall I accept You as the Supreme?" This enviousness begins. This is the beginning of envy.

So we become envious, each other. I am envious of you, you are envious of me. So this Kṛṣṇa consciousness is not meant for the envious persons. It is meant for very liberal, paṇḍitāḥ sama-darśinaḥ.

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

(BG 5.18)

One who has become sama-darśinaḥ, he is perfectly learned. And that is very difficult. It is meant for them. Dharmaḥ projjhita-kaitavo atra paramo nirmatsarāṇām (SB 1.1.2). It is not meant for such bhangi (?), one who thinks that "My Hinduism is better than your Muhammadanism," or he thinks, "My Muhammadanism is better than your Hinduism." The matsaratam, it is in religious platform... There is matsara. That matsaratā dharma, that kind of religious system... Just like there are everywhere the same thing. In Ireland the fighting is going on between the Protestants and the Catholics. Is it not? Going on continuously.

Lecture on SB 5.6.4 -- Vrndavana, November 26, 1976:

The Vedic culture is actual civilization, varṇāśrama-dharma. That is the beginning of civilization. Without Vedic culture and varṇāśrama-dharma it is animal civilization. When Rāmānanda Rāya and Caitanya Mahāprabhu was talking, Caitanya Mahāprabhu inquired from Rāmānanda Rāya, "What is the beginning of life?" Sādhya-sādhana."What is the object, objective of the ultimate goal of life, and how that objective of life is attained?" Sādhya-sādhyana. Sādhya means the objective thing, and sādhana means the process. Sādhya-sādhana. So Rāmānanda Rāya, he said, varṇāśrama. Varṇāśrama. That is the beginning of life. Because varṇāśrama means... The life is... Human life is meant for understanding the Supreme Lord. That is human life. The cats' and dogs' life is not meant for understanding God; it is not possible either. They cannot understand. But the evolutionary process, when you come to the civilized form of life, especially the Vedic culture...

There are many living entities. Out of them, some of them are cala, and some of them are acala. Cala means moving. Just like tree is not moving, but it is life. But a small insect, it is moving. Sthāvara jaṅgama, they are called in technical words. Sthāvara means standing in one place, and the vegetables, trees, plants, they are more condemned. They cannot move even. They'll have to stand up in a place for thousands of years. There is no possibility even to move. If there is storm, scorching heat, pinching cold, they cannot move. They'll have to suffer. So it is very condemned life to become tree and plant, sthāvara. Then jaṅgama. The jaṅgama means moving. So there are many varieties of moving animals. The insects, the birds, the beast, then human form. So how out of the human moving forms, the civilized form... Out of the civilized form, those who are in Vedic culture... Out of the Vedic culture, many are addicted to the fruitive activities, ritualistic ceremony, how to go to the heavenly planet, how to become members of rich family. They are working very hard, karmi. So out of many millions of karmīs, one jñānī... Jñānī means who understands, "What is the use of this karma, fruitive activities?" So out of many jñānīs, one is mukta, liberated. And out of many millions of mukta-koṭiṣv api mahā-mune—one is a bhakta. This is the gradual development.

Lecture on SB 5.6.7 -- Vrndavana, November 29, 1976:

He has written comments on Bhagavad-gītā, but he has completely avoided to write any comment on Bhāgavata because he knew that "I am doing the wrong thing. How can I touch Śrīmad-Bhāgavatam?" Śrīmad-bhāgavatam amalaṁ purāṇaṁ yad vaiṣṇavānāṁ priyam. He has purposefully avoided. And the ācārya, other ācāryas like Śrī Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī and up to Caitanya Mahāprabhu, everyone has accepted, Śrīmad-bhāgavatam amalaṁ purāṇam.

Amalam means there is no material contamination, pure description. Therefore Vyāsadeva, from the very beginning he says that dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇām: (SB 1.1.2) "This book is not meant for the person who is envious." Envious... You begin enviousness from Kṛṣṇa. Kṛṣṇa says, sarva dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). The envious person will say, "Oh, this is too much. Why shall I surrender to Kṛṣṇa? I am also Kṛṣṇa. I am also God. This is too much." This is rascaldom. The actual fact is that we are eternal servant of Kṛṣṇa, we have forgotten it, and therefore we have become servant of māyā. We are suffering, and Kṛṣṇa, out of His kindness, He comes to prove that the living entities are eternal servant and He is the eternal master. Still, because they are contaminated, contaminated by the yogamāyā, contaminated by māyā, mahāmāyā... Mahāmāyā. Yā devī sarva-bhūteṣu nidrā-rūpeṇa saṁśritā(?). Mahāmāyā. This material energy is described in the Chandi, yā devī sarva-bhūteṣu nidrā-rūpeṇa saṁśritā(?). (S)he's keeping everyone in sleeping, more dozes. Utthiṣṭhata jāgrata prāpta varān nibodhata. And therefore Veda says that "Don't sleep. Get up, rascal. Get up. This is the opportunity." But no. Yogamāyā-samāvṛtaḥ. Yogamāyā is keeping him in sleeping condition. Nidrālasya.

Lecture on SB 6.1.1 -- Melbourne, May 21, 1975:

Therefore we are changing body from one body to another. Now, by the nature's own process, evolution, we have come to this human form of body and we have got advanced consciousness, we have got direction like Bhagavad-gītā, Śrīmad-Bhāgavatam. Hari guru vaiṣṇava bhāgavata gītā. Bhāgavata-gītā. Just our Madhudviṣa Swami sung, we have got Kṛṣṇa, we have got spiritual master, we have got the books, Bhāgavata, we have got Gītā. Now let us take advantage of it. These transcendental literature, we have taken much pain to translate them into English so that you can understand. We have got fifty books. So take advantage. It is not meant for the cats and dogs. It is meant for the human being, not a particular class or nation. No. It is meant for all human being. So take advantage of this knowledge, understand the philosophy of life, that "I am eternal." Na hanyate hanyamāne śarīre (BG 2.20). "I do not die after the annihilation of this body. I accept another body." We have got two bodies: this gross body and one subtle body. Just like you have got your coat, and within the coat there is shirt, similarly, within this gross body, there is another subtle body. This gross body is made of the material elements, earth, water, air, fire, ether, these five elements. Pañca. Pañca means five. Your body and my body, it is simply combination of these five material elements. This is the covering, coat. And within this, there is another body. What is that? Mind, intelligence, and ego. So everyone knows that you have got mind, I have got mind. Everyone knows that you have got intelligence, I have got intelligence. And everyone is puffed up with some identification, "I am this, I am that." These three conception, this is called subtle. Subtle body. So we simply see the gross body, but we do not see the subtle body. When death take place—that means this gross body is finished—then the subtle body is there. And the subtle body carries the soul to another gross body.

Lecture on SB 6.1.3 -- Melbourne, May 22, 1975:

So bodily construction is the same. There is no difference. From chemical point of view, from physical point of view, the same thing. Just like the biologist. They study the human body by dissecting, the frog's body. They say, the biologists say, that there is similarity of anatomical construction of the frogs and the human body. Anyway, we also accept that because, after all, it is this material body. So the arrangement in the frog's body and in the dog's body or in the human body it must be the same material. So then what is the advantage of this human body? That is instructed, ayaṁ deha: "This body, this particular type of body, human body, is not meant for the purpose, serving the cats and dogs." Nāyaṁ dehaḥ deha-bhājāṁ nṛloke. Nṛloke means in the human society. Nṛ means human being. So human society, when you have got this nice body, you should not utilize this body for the same business as the cats and dogs and hogs are utilizing.

Lecture on SB 6.1.6 -- Bombay, November 6, 1970:

Then I shall go to Kṛṣṇa. I shall take to Kṛṣṇa consciousness, and He will protect me from the sinful reaction. So it is a great opportunity. You become Kṛṣṇa conscious and commit all sinful activities, Kṛṣṇa will give me protection." And that will create certainly atheism: "What is this bogus thing?" But that does not mean... So, you surrender to Kṛṣṇa. Kṛṣṇa takes charge of your past sinful activities. But that does not mean that I shall remain Kṛṣṇa conscious, at the same time I shall go on committing sin. This, for this facility, if anyone takes to Kṛṣṇa consciousness, that is most sinful, that "I shall take to Kṛṣṇa consciousness because whatever sinful activities I shall do, it will be counteracted by Kṛṣṇa." So that will create certainly atheism, that "What is this bogus talk?" Do you follow? Yes. But that is not meant for.

Just like Caitanya Mahāprabhu. Caitanya Mahāprabhu accepted Jagāi Mādhāi on the condition that they will not commit any more sinful activities. So whatever they have committed, that is excused. Just like I am also accepting. Not that on the condition that you take to Kṛṣṇa consciousness and whatever you do, it will be counteracted. We are not making that condition. We are making condition that you take to Kṛṣṇa consciousness. Whatever sinful activities you have done, that will be squared up. But you don't do any more. Don't have illicit sex, don't drink, don't do this, don't do this. So you must take it in that (indistinct). Whatever you have done, that is no disqualification. That will be squared up. But not that on the strength of your Kṛṣṇa consciousness you'll do again. So these people are misunderstanding that "Church is giving me some facility that 'All right, whatever you have committed, that you confess. It is excused.' " But if the church and the people make a business that "All right, throughout the whole week let me commit all kinds of sins and on Sunday it will be all counteracted..." Yes?

Lecture on SB 6.1.6 -- Bombay, November 6, 1970:

So there is no value of this question of the atheist. They do not know what is the meaning of going to the church or going to the temple or church or spiritual master. That is a foolish question. The church does not allow. But if the church does not disclose this fact, that "Oh, I see every week you come. What is this nonsense?" But the priest, they get some money and they want to continue their church business to get some money. So this is going on, cheating and cheated. Therefore the society has become the full of cheaters and cheated. So the cheating cheaters are not encouraged. If in the church or if anywhere, in the court, they are all full of cheaters and cheated, then what can be done? But either the court or the church is not meant for that purpose, that they will excuse the sinners every week without questioning and without giving him full, nice instruction that "You cannot do this." But if they say like that, then no more, nobody will come. Their income will be lost. So therefore they are cheated and those people who are thinking that "I have gone to church and my priest has excused me. I have confessed," this is cheating. That's all. Actually the purpose is different.

Lecture on SB 6.1.6-8 -- New York, July 21, 1971:

Na mriyate: "It has no death." Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre: (BG 2.20) "Soul is eternal," śāśvataḥ, "existing everlasting. Don't think that it is lost along with the dissolution of this body. No." Na hanyate hanyamāne śarīre (BG 2.20). Na hanyate means it is not killed, or it is destroyed, even after the destruction of this body. This is the missing point of modern civilization. They do not know... There is no educational system in the university, what happens after death. There is no such educational system. The most defective education, because without this knowledge, what happens after death, without this knowledge, one who is dying without this knowledge, he's an animal. The animal does not know that what he's going to have, another body, how it is... He has no such knowledge. But human life is not meant for becoming an animal, simply interested in eating, sleeping, sex life and defense. You may have very nice arrangement for eating or you may have very nice building for sleeping, or you may have very good arrangement for sex life, or you may have very good defense force to protect yourself. But that does not mean that you are in human civilization. That type of civilization is there in the animal life. They are also interested in eating. They are also interested in sleeping. They're also interested in sex life. And according to their own method, they defend also. Then where is the distinction between a human life and animal life if you are simply engaged with these four principles of our bodily necessities?

Lecture on SB 6.1.7 -- San Francisco, March 1, 1967:

He is asking Śukadeva Gosvāmī whether there is any possibility of delivering them. Vaiṣṇava, a devotee of the Lord, is always anxious to reclaim the fallen souls, who, out of ignorance, they are suffering. We must know always that by ignorance only we suffer. Just like we have got practical experience: by ignorance if I take something which is not suitable for my constitution, I become ill, sick. So that sickness is due to my ignorance. I have seen in Calcutta one neighbor, he died out of ignorance. He took too much pakori one day, and they were fried in oil, and the next day he was attacked by cholera and died. So similarly, whatever suffering we are undergoing, that is due to our ignorance.

Actually, we are not meant for suffering. If we are sons of God, who is full with all opulence, why should we suffer? Does a rich man's son suffer anytime? If he suffers, it is due to his ignorance. Similarly, we are suffering, but our ignorance is so strong that we are suffering, but at the same time we are thinking that we are happy. This is the influence of ignorance. Just like last night in the television, that gentleman was talking with me. He said that "We have got good brain and we are utilizing it. So that is better for our advancement of happiness. Why Hare Kṛṣṇa?" His idea was, he plainly told me, that "If Hare Kṛṣṇa is so powerful, then why India is so poverty-stricken and they are suffering?" So I replied that "Do you think that your problems are solved because you have got a dozens or a hundreds dozens of skyscrapers? That problem is here also. It is not that because America is materially advanced, 'Oh, they are free from all sufferings.' Why there are so many hospitals? Why there are so many lunatic asylums? Why this confusion of the hippies? Why young boys are always disturbed for the draft board?

Lecture on SB 6.1.12 -- Los Angeles, June 25, 1975:

"My dear boys, don't live like cats and dogs and hogs." He advised. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). "If I don't work hard, how shall I satisfy my senses? At night I must have this intoxication, this woman, this club, this If I don't work hard how shall I get this enjoyment?" So Ṛṣabhadeva says, "This kind of enjoyment is available to the hogs. It is not very good type of enjoyment, sense gratification." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Viḍ-bhujām means the stool-eater. So they are also enjoying by eating stool and having sex without any discrimination, don't care for mother, sister So this kind of sense gratification civilization is there amongst the dogs and hogs, but human life is not meant for that. Human life is meant for tapasya, austerity, so that human life you can stop your repetition of birth and death and come to your eternal life and enjoy blissful eternal life of knowledge. That is the aim of life. Not that "Never mind." The education is that a university student, and if he is said, if he is informed that "If you live irresponsibly, then you may become dog next life," so they say, "What is the wrong if I become a dog?" (laughter) This is the result of education. He doesn't care. He is thinking, "If I get the life of a dog, I will have no restriction of my sex life on the street." That's it. He is thinking that is advancement. "If now there is restriction, now unrestrictedly if I get sex life on the street..." And they are coming gradually, that advancement.

Lecture on SB 6.1.25 -- Chicago, July 9, 1975:

"The animal is running after false water. Why I shall go there? I am not animal." That is human life. If one, like the cats and dogs and deer, animal, runs after the false water and he dies, struggle for existence... "Survival of the fittest," they say. Nobody will survive. So there is no question. If you take the word in a real sense, the survival of the fittest, one who has understood that he is not this body, he is spirit soul, he is fit to survive. Otherwise, bhūtvā bhūtvā pralīyate (BG 8.19), you will run after this false thing, and this body will be finished, and again you will have to accept another body, and again you will run after, bhūtvā bhūtvā pralīyate (BG 8.19). This is going on. After false thing. Therefore the śāstra says that this human form of life is not meant for running after this false thing. They must understand what is reality. And how to attain that reality? Exactly in the same way: intelligent man knows that "This is my diseased condition. How to get out, achieve that healthy condition? Because I am eternal." Na hanyate hanyamāne śarīre (BG 2.20).

So it is possible even by Ajāmila. That is the story we are now trying to understand. Simply we have to accept the association of realized soul. Then it is possible. There is no hopelessness. Anyone can attain the spiritual perfection. Satāṁ prasaṅgān mama vīrya-saṁvidaḥ. Therefore Caitanya Mahāprabhu has recommended,

sādhu-saṅga, sādhu-saṅga—sarva-śāstre kaya

lava-mātra sādhu-saṅge sarva-siddhi haya

(CC Madhya 22.54)

So our aim of life should be how to associate, how to keep association with devotee. Then everything will be possible. And as soon as we give up the association and we associate with māyā, then our life is finished. Always remember this. Caitanya Mahāprabhu was enquired by a devotee that "What is the business of a devotee? How he will make progress without any difficulty?" So Caitanya Mahāprabhu said in two lines that asat-saṅga-tyāga, ei vaiṣṇava-ācāra: (CC Madhya 22.87)

Lecture on SB 6.1.32 -- Surat, December 16, 1970:

Why they are engaged in misdeeds? Because mūḍha. They do not know what is the responsibility of this human form of life. They are simply wasting their life in animal propensities, mūḍha. Mūḍha is the symbol of an ass. He does not know. The ass does not know why he is working so hard for the washerman. He carries a very heavy load, but he does not know "Why I am carrying so much heavy load?" That is the symbol of an ass. If you work so hard, you must know what benefit you are deriving out of it. But the ass does not know. Similarly, the karmīs, they are very busy, very busy accumulating wealth. But he does not know what for he is doing so, why he is so laboring hard. Ṛṣabhadeva says that this life, human form of life, is not meant for so much hard working. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Why people are taught to work so hard? Simply for morsel of bread and little sense gratification. So Ṛṣabhadeva says that that is done by the hogs and dogs. Daily they are whole day and night working: "Where is some food? Where is some stool?" But that human form of life is meant for that purpose, working hard, so hard like hogs and dogs simply for fulfilling the belly and having sex life? No. So they should be taught for tapasya. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye tapo divyaṁ putrakā yena śuddhyet (SB 5.5.1). Ṛṣabhadeva was advising, instructing His sons, "My dear boys, this life is meant for tapo-divyam, for spiritual realization, austerity. That should be taught."

Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975:

Then where is the difference? The difference is so long I am living, I can try to understand Kṛṣṇa; others cannot. If we miss this opportunity, then we are committing suicide. This is the verdict of the śāstra.

So nāyaṁ deha deho-bhājāṁ nṛloke. Everybody has got material body. The ant has got also material body, and Lord Brahmā has got also material body. Anyone who is in the material world, he has got this material body. Therefore it is called ayaṁ deha: "this deha, this body." I am not deha. That is the tenth-class ignorance if I think, "I am this body." Nāyaṁ deho deha-bhājāṁ nṛloke. Everyone has got body, but nrloke, in the human society, the body which you have got, or the person who has got this human form of body, kaṣṭān kāmān na arhate, for such animal, having this material body, human body, it is not meant for working so hard. That is first-class civilization when people are not working very hard, living very peacefully, and getting their necessities of life. That is first-class civilization, not that to work day and night like hogs and dog, and get a cup of tea and little morsel of bread. That is not civilization. Therefore śāstra says, nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhu... (SB 5.5.1). This kind of hard labor for sense gratification little, it is done by the hogs and dogs. So to teach people to work day and night for simply eating purposes, sense gratification, that is hog civilization, according to śāstra. Nāyaṁ deha deho-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Then what is the purpose of human life? Tapo divyaṁ putrakā yena śuddhyed sattva yena brahma-saukhyaṁ anantam. You are seeking after happiness. So this life is meant for tapasya, austerity. Not to indulge in sense gratification. That is done by the dogs and hogs. You are human being, you are meant for practicing austerity. "Oh, why shall I practice austerity?" Now, yato śuddhyed sattva. Your existence will be purified. You are suffering in this material world because your existence is not purified. Therefore you are accepting death. Who dies? The diseased man dies.

Lecture on SB 6.1.48 -- Dallas, July 30, 1975:

There was no need of books, writing. Therefore the Vedic literature is known as śruti. It is to be learned by hearing. Even there is book, still, one has to learn it by hearing from the realized soul. Therefore it is called śruti. So this śruti memorizing power should be increased if one observes strictly the life of celibacy. This is the science. Therefore brahmacārī is taught strictly. The brahmacārī is supposed to remain in gurukula up to the twenty-fifth year. He is trained up. Then if guru finds him that he requires to be married, then he goes home and he is married. Otherwise the teaching is to remain a brahmacārī throughout the whole life. There is no need of entering...

Because this human life is meant for God realization. It is not meant for sex enjoyment or sense gratification. It is simply meant for... Here is an opportunity to understand one's constitutional position, that he is spirit soul, and Kṛṣṇa or the Supreme Lord is also spirit soul. So the spirit soul, individual soul, is part and parcel of Kṛṣṇa. Therefore it is his duty to remain with the whole. Just like a mechanical part, a screw in a typewriter machine. If the screw remains with the machine, then it has got value. And if the screw remains without the machine, it has no value. Who cares for a small screw? But when that screw is wanting in a machine, you go to purchase—they will charge five dollars. Why? When it is fixed up with the machine, it has got value. There are so many example. Just like sparks of the fire. When the fire is burning, you will find small particle of spark, "Fut! Fut!" with this. It is very beautiful. It is very beautiful because it is with the fire. And as soon as the spark falls down out of the fire, then it has no value. Nobody cares for that. It is finished. Similarly, so long we are with Kṛṣṇa, being part and parcel of Kṛṣṇa, we have got value. And as soon as we are out of Kṛṣṇa touch, then we have no value.

Lecture on SB 6.1.50 -- Detroit, August 3, 1975:

Celibacy, yes. Life of celibacy, controlling the sex desire. This is tapasya. Tapasā brahmacaryeṇa śamena damena vā (SB 6.1.13). These things are education. And what is this nonsense education how to become a big mechanics of motorcar parts? This is not education. This is śūdra, śūdra education. It is not education. It is called śilpa. Śilpa-vidyā, brahma-vidyā. Vidyā means brahma-vidyā. Therefore, in the Vedic society, education was meant for the brāhmaṇas. Education was not meant for the śūdras. Education was meant for the brāhmaṇas, and partially of the kṣatriyas, neither of the vaiśyas nor of the śūdras. What education? Vaiśyas livelihood is, or his occupational duty is, how to produce food, how to give protection to the cows, and if there is excess stock, how to trade with it. So anyone can learn by seeing only. It doesn't require any high education. If the father is tilling the field, the son can learn it by seeing it. If the father... Just like in Vṛndāvana, we... Kṛṣṇa... Kṛṣṇa was going to tend the cows and calves of Nanda Mahārāja. There was no education. It can be learned simply by seeing others doing that. So at the present moment education means many Indians are coming to America to learn how to polish motorcar parts or how to create technology. So this is not education. This is not ed... But the Europeans and Americans, they are going to India for learning brahma-vidya. That is education. The Europeans and Americans, when they go to Vṛndāvana and Māyāpur, they do not go there to see how we have manufacturd cycle and machine for sewing. They have seen enough of this. We may be very proud in India: "Now we are manufacturing cycle and sewing machine or some motor parts, advanced." This is not advanced. Education means how to make one brāhmaṇa, how to teach him how he become sense controlled, śama, dama, mind control, how to become truthful, how to become clean, how to become simple, how to become full of knowledge, how to apply knowledge in practical life, how to know God. This is education. This is education.

Lecture on SB 6.1.52 -- Detroit, August 5, 1975:

Brāhmaṇa is considered to be the guru of other sections: kṣatriya, vaiśya, śūdra. So anyone can live very peacefully without any hard labor. What is this civilization? For getting foodstuff one has to go hundred miles away from home, daily passengers. And some of them are going in the foreign countries also. Recently there was news that in Africa, Uganda, that, the President Amin, he asked some very respectable English gentleman to carry his palanquin just to insult them. But the Englishmen, now they are in a precarious condition. The British Empire is now finished. Now they had to carry this man. And under protest they could not go away because they have got business. So why one should go so far distance? Everyone can produce his foodstuff at home. Nature's arrangement is so nice. If not, little trade. So it is not meant for so much hard labor. Śāstra says, "This kind of laboring hard simply for satisfaction of senses is the business of the hog and pig. It is not the business of the human being." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1).

So human society, they should rectify their mode of civilization by taking this Kṛṣṇa consciousness movement. Then they will be happy. Otherwise, if they keep themself in ignorance, ajñaḥ, dehy ajñaḥ, then ajita-ṣaḍ-varga: he will never be able to control the senses. The yoga system, haṭha-yoga system, is meant for this class of rascals, ajita. Yoga indriya-saṁyamaḥ. Real meaning of yoga means controlling the senses. So because everyone is ajita-ṣaḍ-varga-ajita means not conquered—so those who are too much addicted in the bodily concept of life, for them this haṭha-yoga is prescribed. The purpose is to control the senses, not that to reduce fat or something else. No. Real purpose is yoga indriya-saṁyamaḥ because unless we control the senses, we remain in ignorance, blind, and go on. Ajita-ṣaḍ-vargo necchan. Necchan. Na icchan. If we do not try, then even though I do not want to do something, even I... On the cigarette package there is, that "It is not good for health." So I do not like that my health should be ruined, but necchan, I am compelled to smoke. This is our position. It is written, warning there. Government has written. What is the written there?

Lecture on SB 6.1.55 -- Paris, August 11, 1975:

So in this posture—krīḍantam, doing their own business; anugāyantam, singing; hasantam, laughing, cheering, hasantam; anayāntike, in a place in the forest—so he saw, this young man. So after seeing that, he also become inclined, lusty, and that will be explained next, that he became a victim of this lusty woman and then he lost his good character and left home and his young wife, coming of very respectable family. He forgot everything. Then, in association with this prostitute, he gradually became degenerated, degraded. He became a thief. He became a rogue. He became a cheater. That will be explained later on.

The purport is: human life is not meant for these things. Human life is meant for being elevated to the highest platform of good character and controlling the senses, controlling the mind, remain very clean. Then you can make progress and your life can become successful. So because they are not accustomed already to follow this, therefore so many rascals and dangerous yogis are advertising that "There is no need of control. You can join this yoga system and give me money. I shall give you mantra, and you become God." Be careful of these dogs.

Lecture on SB 6.1.68 -- Vrndavana, September 4, 1975:

This is the responsibility of human life. This human life is not meant for working day and night like the dogs and hogs for sense gratification. At the present moment it is going on all over the world. Simply for sense gratification, they are working so hard. From hundred miles they are going to the working place, hanging on the Delhi passenger train. Sometimes there is accident. These things are going on, very hard labor like the asses. So this is also another punishment. The more punishment is awaiting, Yama-daṇḍa, at the court of Yamarāja. Not only they are suffering here, but they will be taken to the Yamarāja. And there, according to his work, abominable work, he will be punished. Therefore the Yamadūtas said, tata enaṁ daṇḍa-pāṇeḥ sakāśaṁ kṛta-kilbiṣaṁ neṣyāmaḥ. "Now it is our duty." Just like police force, they are engaged to arrest the criminals and take him to the court or to the police officer for necessary action, so these Yamadūtas, they have given sufficient reason that "This man has committed sinful life; therefore he is punishable."

Lecture on SB 6.2.24-25 -- Gorakhpur, February 13, 1971:

There was not pure saṅkīrtana. Just like we are advised when chanting the mantra, mahā-mantra, to avoid ten kinds of offenses. So Ajāmila had no such program. He never meant that he was chanting the holy name of Nārāyaṇa. This point is being stressed by Śrīdhāra Swami. He simply tried to call his son, whose name was Nārāyaṇa. That was not practically kīrtana, but this very vibration, transcendent vibration, has got so potency that without following the rules and regulations of chanting the holy name, he became immediately released from all sinful reaction. That point is stressed here. Abhavan aśucir api niyamāna asustha-cittaḥ (?). Not only he never meant for chanting the holy name, he was not only sinful, but he was practically in coma because he was dying. His all functions of the physical body was stopped, and he could not chant even properly. Still, he became released from all sinful reaction. At the time of death... Why death? Even in our sleeping condition we are out of our own control completely. So Ajāmila was diseased and was almost on the verge of death, and he was calling his son only. Practically he had no program, but still, he became released, and what to speak of persons who are regularly chanting Hare Kṛṣṇa mantra under principles and without any offense? Avṛtti-śraddhādi-viṣayas tu pāpa-vāsanā-kṣayārtham harer guṇānuvādaḥ khalu sattva-bhāvanaḥ (?). So some way or other, if one is engaged in glorifying the activities...(Hindi) Harer guṇānuvādaṁ khalu sattva-bhāvanaḥ. So even with offense... Because in the beginning everyone chants with offenses... But harer guṇānuvāda, the glorification of the Lord is so powerful that simply by chanting constantly... Therefore we stress that so many rounds must be done. So many rounds must be done. That will protect him from contamination of this material world. Sattva-bhāvanaḥ. Sattva-bhāvanaḥ means his pure consciousness will gradually develop. Pure consciousness means Kṛṣṇa consciousness. Yadu-priya āvṛtaṁ tarhi dāruṣa, dāruṣābdi-smaraṇam iti tatrāha prāya... (etc., to:) ...tvayi noktam (reads long commentary in Sanskrit).

Lecture on SB 6.2.24-25 -- Gorakhpur, February 13, 1971:

Especially in this age, these sacrifices are not possible. Our... There is a sannyāsī leader, many sannyāsī leaders, they attract people by this performance of yajña, although in this age yajña is not possible because there is no yajñic brāhmaṇa. The mantra... Perhaps you have seen in the Kumbha-melā some government officers were... They are also born in a brāhmaṇa family, and they are performing yajña. Actually the brāhmaṇas had so much power in those days that simply by mantra, they would ignite fire. The fire was not ignited by matches—by mantra. And the animal... Just like in medical science, in physiology sometimes experiment is made by plying the knife on some animal, similarly, how the yajña was being performed, that was tested by animal sacrifice. Animal sacrifice was not meant for killing one animal and eating. No. That the animal, an old animal, should be put into the yajña fire and he'll come out a young, with a young body, that was the test how Vedic mantras were being chanted powerfully. That was the... Not that animal was to be killed there. No. Superficially it appears that animal is put and he is killed, but when the animal comes out of the yajña, that is the test of yajñic brāhmaṇa chanting the Vedic hymns correctly. That was the system. And because there is no such powerful yajñic brāhmaṇa at the present moment, therefore all kinds of yajñas are forbidden at the present moment. Kalau tad hari-kīrtanāt. Kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ (SB 12.3.52). This is the injunction of the śāstra, that in the Satya-yuga, meditation on Viṣṇu... Now they have manufactured meditation in so many ways, but actually meditation means dhyāyato viṣṇu. Viṣṇu-mūrti, the Supreme Personality of Godhead, meditation, focusing the mind on the form of four-handed Viṣṇu, that is yoga.

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

That is called sambandha. Everyone is speaking about God. That is human nature. Any civilized form of human society has some sort of religious principles, to understand God. That is a fact. So in the human form of life, this is the main question. This is called brahma-jijñāsā. "What is my relationship with God? What I am? Why I am suffering in this material world? Is there a solution?" This is the business of human form of life, not to imitate the animals, how to eat nicely, how to live nicely, how to have sexual intercourse nicely and how to defend. 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:

So what is the necessity of this Coca-cola? You don't find all these things in our society. We don't drink Coca-cola. We don't drink Pepsi-cola. We don't smoke. So many things which are selling in the market in huge quantity by advertisement, by victimizing the poor customer... But they are called unnecessary things. There is no need of such things. But adānta-gobhiḥ, because the senses cannot be controlled, they are making business. They are making business, unnecessary thing. So we have to control the senses. If we really want spiritual life, if we really want to be free from these material clutches, then we have to learn how to control the senses. That is wanted. That is the purpose of human life. Now... That is the purpose of human life. Human life is not meant for imitating the life of cats and dogs and hogs. That is not human life.

This morning there was press representative. So they came to take some information. Our first information is that we are trying to bring human being to the standard of human being from the standard of cats' and dogs' life. This is Kṛṣṇa consciousness... Cats' and dogs' life means these adānta-go, uncontrolled senses. That is cats' and dogs' life. Just like one dog, one female dog, is surrounded by one dozen male dogs. Why? Adānta-gobhiḥ: they cannot control their senses. On the street they are having sex. They cannot control the senses. Adānta-gobhiḥ. So human life means control the senses. That is human life. If you remain like cats and dogs, adānta-gobhiḥ, without controlling the senses, then where is the difference between dog and you? There is no difference. Actually that is being accepted at the present moment. The so-called civilization means to allow the senses to enjoy as far as possible. This is advancement of civilization. The same example: Just we can be very happy by eating the food grains which must we have to produce either for me or for the animal. Without producing food grain you cannot even eat the meat. Because they want food grains, they want vegetables, so you have to produce.

Lecture on SB 7.6.1 -- San Francisco, March 15, 1968:

So the same thing: Prahlāda Mahārāja says that dharmān bhāgavatan, to become Kṛṣṇa conscious, or God conscious, is so important that we should not lose even a moment's time. Immediately we shall begin. Why? Durlabhaṁ mānuṣaṁ janma. Mānuṣaṁ janma. He says that this human form of body is very rare. It is obtained after many, many births. So modern civilization, they do not understand what is the value of this human form of life. They think that this body is meant for sense enjoyment like cats and dogs. The cats and dogs, they are also enjoying life in four principles; eating, sleeping, defending, and mating. So human form of life is not meant for spoiling like cats and dogs. Human form of life is meant for something else. And that "something else" is Kṛṣṇa conscious or God consciousness because without human form of life, no other body can understand what is God, what is this world, what I am, wherefrom I have come, where I have to go. These things are meant for human life. So he says that "From very childhood..." Actually this is essential. From childhood, in the schools, in the colleges, this bhāgavata-dharma, or the occupation of Kṛṣṇa consciousness, should be introduced. This is necessary, but they do not understand. They think that this spot life is all, and this body is all, and there is no other life. Next life, they do not believe it. This is all due to ignorance. Life is eternity, and this spot life is preparation for the next life.

Lecture on SB 7.6.1 -- Boston, May 8, 1968:

This verse we have been discussing for the last three days. So Prahlāda Mahārāja's argument is that everyone, if he is intelligent... If he's a rascal, that is a different thing. Because the science of Kṛṣṇa consciousness or God consciousness is not meant for the rascals. It is meant for the intellectual person. Kṛṣṇa yei bhaje sei baḍa caturā. Unless one is very intelligent, he cannot be God conscious or Kṛṣṇa conscious. Therefore this word is used, prājñā. Prājñā means... Pra means prakṛṣṭa-rūpena, specifically. Jñā, jñā means a man of intellect. So Bhāgavata-dharma, what is that Bhāgavata-dharma? That I have already explained. Again we can repeat. Bhāgavata-dharma means to reestablish our lost relationship with God. This is Bhāga-vata.

Therefore in every section of human society there is attempt to reestablish our relationship with God. But at the present moment there is systematic propaganda to forget whatever little relationship we have got. We do not understand what is the science of God, but still, people know that there is something like God. So we are just trying. This is the symptom of this Kali-yuga. They will manufacture objects of worship, but not worship God. They will present so many false god, but they will not worship the real God. One has to worship something. Because it is my nature. I worship. Somebody worships God and somebody worships dog. Because I cannot remain without worshiping. Worshiping means loving. Without love there is no worship, there is no question.

Lecture on SB 7.6.1 -- Hong Kong, April 18, 1972:

There are many platforms of our life. Indriyānī parāṇy āhur indriyebhyaḥ paraṁ manaḥ manasas tu parā buddhir (BG 3.42). So ordinarily we are bodily, we think I am this body. This is called... Body means my senses. So civilization based on this bodily concept of life are interested only sense gratification. That is their aim of life. Indriya. Sense gratification. And those who are disgusted with sense gratification, they go little higher on the mental platform, mental speculation. Just like philosophy, poetry, like that. Gross means they are working very hard day and night for sense gratification. Just like hogs and dogs. That is stated in the śāstra. Nāyaṁ deha deho bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Ṛṣabhādeva says that this human form of life is not meant for working so hard like cats and dogs. That is not recommended. Ayam deha. But the material world, people are so enchanted that working day and night they think "I am enjoying." This is called māyā. Actually he is working day and night and he is thinking that "I am happy. I am making progress." This is called māyā. So the world situation is very very downward. Don't think that you are making progress. It is not progress. Śāstra says parābhavas tāvad abodha-jāto yāvan na jijñāsata ātma-tattvam. So long a human being is not interested in the subject matter of ātma-tattva, what I am, then whatever he is doing, he is becoming defeated. He is not victorious. He is defeated. Parābhavas tāvad abodha-jāto. Abodha-jāto. He is a rascal fool. He does not know what is his interest.

Lecture on SB 7.6.1-2 -- Stockholm, September 6, 1973:

Therefore Prahlāda Mahārāja is requesting, "My dear friends, you try to learn this science," dharmān bhāgavatān iha, "from this very childhood life." Because this human form of life, he says that, durlabhaṁ mānuṣaṁ janma. Mānuṣaṁ janma. This form of body... We have got by evolutionary process. It is a chance given by the nature to understand what is God. This is the main business of this body. Not that economic development. That is not the business of human body. Sense gratification. Sense gratification is there in the animals. That is stated in the Śrīmad-Bhāgavatam. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). The human form of life is not meant for to live like the dogs and the hogs. They are busy always for maintaining the body. They are busy. They have no other business. They cannot understand. If I bring some dog in this meeting and try to make him understand, "Please note that you are not this body." It is not possible for them to understand. But a human being, he may be educated like dogs and hog, but if he's given reasonably the, as Kṛṣṇa is giving that the soul is the proprietor of this body and he is as he's changing in this body He's a child-child means he has got a child's body. Baby means he has got a baby's body. Young man means he has a youth's body. So this body has been changed. Similarly when this body is useless, no more can be used, then he transmigrates to another body. Tathā dehāntara-prāptir.

Lecture on SB 7.6.2 -- Toronto, June 18, 1976:

So aindriya sukham, sense pleasure, that is available everywhere. Even cats and dogs, they have got sense pleasure. But human life is not meant for that purpose. Human life is meant for, this is the idea: yathā hi puruṣasyeha viṣṇoḥ padopasarpaṇam. This is required. They do not know it. Prahlāda Mahārāja another place said, na te viduḥ svārtha-gatiṁ hi viṣṇum durāśayā ye bahir-artha-māninaḥ (SB 7.5.31). Generally, those who are not trained up by guru, they do not know the svartha-gatim is Viṣṇu. Durāśayā. They are trying to be happy with this external energy. Bahir-artha, bahir, bahir-aṅga-śakti. Bahir-aṅga-śakti means this material world. So one who does not know what is the goal of life, they are interested in this bahir-aṅga-śakti, external energy. Therefore guru required. how to get him delivered from the clutches of external energy. Therefore guru required. One who is interested to get out of these activities of external energy, tasmād guruṁ prapadyeta (SB 11.3.21), for him, guru is required. Don't make a guru as a fashion. That is useless. Then you get some guru who can manufacture gold, and you are interested in gold, so that kind of guru will be... No. Here it is said, tasmād guruṁ prapad..., tad-vijñānārthaṁ sa gurum (MU 1.2.12). Tad-vijñāna means spiritual science. For that purpose, one requires a guru. Not for any other purpose.

Lecture on SB 7.6.3 -- Montreal, June 16, 1968:

How it is possible? By knowledge. The hog cannot be educated. His body is so condemned that it is not possible to educate the hog or the dog or the cat or the animal. Here is a body—by education, one can become from doggish habit to goddish habit. That is possible.

So we have to take advantage. That is explained in the first verse by... Durlabhaṁ mānuṣaṁ janma tad apy adhruvam arthadam: "This human form of body, it is very rarely obtained. It is not to be misused." That is the first knowledge. But people are not educated in that way. They are encouraged that go on, sense enjoyment: "Enjoy, enjoy, enjoy." Some rascal comes, so he also says, "All right, go on. Enjoy. Simply meditate for fifteen minutes." But actually, this body is not meant for aggravating sense enjoyment. We require sense enjoyment because that is a demand of the body. If we want to keep body in healthy condition, then the demands of the body—eating, sleeping, mating, and defending—must be provided. But it should not be aggravated. Therefore in the human form of life, tapasya. Tapasya means austerity, penance, vows. These are the teachings of all scriptures. Either you take Hindu scripture or Christian scripture or Muhammadan scripture, in every scripture human form of life is meant for training. Tapo divyam (SB 5.5.1). Lord Ṛṣabha, He instructed His boys. He had one hundred children, boys. So He instructed them, nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye: (SB 5.5.1) "My dear boys, this form, human form of life, although it is a body, but this body is in human society." Nāyaṁ deho deha-bhājāṁ nṛloke. Nṛloke means Nṛ means man. "So when the body is obtained in the human society, not in the dog society, not in the cat society, that body is not meant for simply working very hard and ultimate sense gratification." That's all.

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

The hog is day and night working very hard to find out "Where is stool? Where is stool?" And after eating stool, as soon as they get little fat... The pigs are fatty therefore because stool contains all the essence of food. According to medical science, the stool is full of hydrophosphates. So hydrophosphate is good tonic. So one may try if they like. (laughter) But actually this is the fact. The pig becomes very fatty because it is stool.

So this life is not meant for becoming a pig or hog. One should become a saintly person. That is human civilization. Therefore in the Vedic civilization—brāhmaṇa, the first-class men. There is no first-class men now in this society. Everyone third class, fourth class, fifth class. Satya-śama-dama-titkṣa ārjava jñānaṁ-vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). This is first-class man. Truthful, very peaceful, full of knowledge, very simple, tolerant, and believer in the śāstra. These are the symptoms of first-class men. So where is that first-class man throughout the whole world? So this Kṛṣṇa consciousness movement is trying to create at least one section first-class men so that people may see, "Oh, here are ideal men." Therefore my request to persons who have joined this Kṛṣṇa consciousness movement, they should very carefully keep them as first-class men. People will appreciate and they will try to follow. Yad yad ācarati śreṣṭhas tat tad evetaro janaḥ (BG 3.21). If there is a class of men first class, then people will appreciate. At least, they will try to follow, even though are unable to become first class. They will try to follow. Tat tad eva, sa yat pramāṇaṁ kurute lokas tad anuvartate. So that is first-class man required. If he acts, then others will follow. If a teacher does not smoke, the students also will stop smoking naturally. But if the teacher is smoking, how the students...? They are also smoking in the class. I have seen in New York. At least in India this is not yet begun. It will begin. Because they are also making progress. (laughter) These rascals are making progress, going to hell.

Lecture on SB 7.6.5 -- Vrndavana, December 7, 1975:

Here it is recommended by Prahlāda Mahārāja, śarīraṁ pauruṣaṁ yāvan na vipadyeta puṣkalam. So long you do not become invalid, old, unable to work, you should try. Not try, you must—yateta—for developing Kṛṣṇa consciousness. Not that "When I shall become old, before death I shall try a few months Hare Kṛṣṇa." No. From the very beginning of life, from childhood, they should be taught how to chant Hare Kṛṣṇa, how to attend maṅgala ārati, how to... In this way, by this practice, vidhi, vidhi-bhakti, regulated principle, tapasya... This is called tapasya. Tapo divyaṁ putrakā yena śuddhyet sattvam (SB 5.5.1). If you want to purify your existence, then you should begin... That is human life, tapasya. Human life is not meant for polished dogism and pigism. That is not human life. If a cat and dog becomes nicely dressed, that does not mean he becomes a human being. He is cat and dog. Similarly, if we keep our mentality like cats and dog and outwardly we dress very nicely, they have been described as dvi-pada-paśuḥ, "two-legged animal." Animal. He is animal because he is not cultivating Kṛṣṇa consciousness. The cats and dogs cannot do it, so he is no better than cats and dog. This is the conclusion. Sa eva go-kharaḥ (SB 10.84.13). That is the verdict of Vedic literature.

Lecture on SB 7.6.5 -- Toronto, June 21, 1976:

Then your intestine will be digested, the wine is so strong. Therefore the drunkard must take In India we have seen, everywhere. This wine and meat, they are together. Because you have to digest.

So nivṛtta-tarṣair upagīyamānād bhavauṣadhac chrotra, vinā-paśughnāt (SB 10.1.4). We have to become very simple and pure. Then it is possible to relish the transcendental chanting. So bhavam āśritaḥ. For one who has taken shelter, actually this is not our place. This very word is used, āśritaḥ. Unfortunately we have taken shelter of this material world. Otherwise it is not our place. We are spirit soul, sanātana, and there is a sanātana-dhāma, place. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). This word is used, sanātanaḥ. Means eternal. These living entities, they're eternal. They are not meant for this world. Here, nothing is eternal; everything is temporary. So why we should remain here? It is not. Therefore it is called bhavam āśritaḥ. Unfortunately, he has taken shelter of this place where he has to die and take birth again. So bhavam āśritaḥ. So Prahlāda Mahārāja recommends, tato yateta kuśalaḥ. If one is interested for his upliftment, kuśalaḥ... Kuśalaḥ means auspicity. Everyone wants auspicity. Tato yateta kuśalaḥ kṣemāya bhavam āśritaḥ. Ultimate auspicity or ultimate goal of life. So long the body is strong... Not that... Prahlāda Mahārāja has begun, kaumāra ācaret prājñaḥ. General education also. Education is given to the children, not to the old men. Because that is the rising of the body. He's receptive; he can take. Prahlāda Mahārāja's recommendation is that so long we are strong, we are in working order, we are not feeble or all energy lost... No.

Lecture on SB 7.6.7 -- Vrndavana, December 9, 1975:

So without being culturally advanced, they do not know the value of life. They waste their life. The advanced persons, they try to reduce waste of time. We have already discussed that the Gosvāmīs, they were ministers. They came to Vṛndāvana not for begging but for advancing the spiritual culture of life. Vṛndāvana is not meant for making a solution of the economic condition. One who has no, nothing to eat outside, they should come and beg capati and roti from door to door. The Rūpa Gosvāmī did it, mādhukarī. Rūpa Gosvāmī used to beg. Not beg, collecting twenty capatis. And only one or two, that's all. Not to collect the capatis and sell it in the market and get some money and purchase bidi. This is not Rūpa Gosvāmī. And just to have a loin cloth, imitating Rūpa Gosvāmī, and having so many illicit connections, this is spoiling. Rūpa Gosvāmī came on the order of Caitanya Mahāprabhu to rejuvenate, re-excavate this land of Vṛndāvana. And they were engaged in the service of Lord Caitanya for preaching work. Whatever we are preaching now, it is based on the principles laid down by the Gosvāmīs. Narottama dāsa Ṭhākura has sung, rūpa-raghunātha-pade, haibe ākuti, kabe hāma bujhabo śrī-yugala-pīriti. The loving affairs of Rādhā and Kṛṣṇa, that is not ordinary material things as we conceive. Generally people are very much interested in painting picture of Rādhā-Kṛṣṇa's love. These pictures are very popular because they think, "Kṛṣṇa is like us. He is after young girls. So He's a great support for us. We are also after young girls, so Kṛṣṇa has done. So we are doing that." So Kṛṣṇa affairs—different.

Lecture on SB 7.6.7 -- Vrndavana, December 9, 1975:

Suppose I live hundred years. Still, I have already died eighty years. Therefore it is mṛtyu. The whole life is mṛtyu. Every moment you are dying, dying, dying, dying, from the very birth. Suppose a child is born one hour before. So one hour passed means he has died one hour out of hundred years, the beginning of death. This is called mṛtyum. So we are thinking, "We are growing. We are living." This is all mugdha, bewildered. Where you are growing, you are living? You are dying every moment.

So dying, death is going on. It is called mṛtyu-loka. So long you are in the material world, you are simply dying. That's all. At the end, when the balance of life, it becomes finished, we take, at that time, it is mṛtyu. But no, from the very birth there is mṛtyu, always, dying, dying, dying, dying. So mugdha. We are thinking, "We are living and growing, young. We are getting strength." But he does not know that he is dying. Therefore it is explained, mugdhasya: "illusioned." He is taking death as life, mugdhasya. So one should not be so bewildered, mugdhasya, and waste time by playing. Human life is not meant for... Similarly, jarayā grasta-dehasya. Akalpasya. This is also very important. Generally the old man does not know what is going to happen. He is in the hands of the nature. Ask anybody, any big, big man, old man, "What you are going to do?" I met some very important old man in London, one... He was Lord...

Lecture on SB 7.6.17-18 -- New Vrindaban, July 1, 1976:

The roads are made of pearls, diamonds, coral, the roads are made of like that. And at the same time, no sinful man is admitted there. Everyone highly elevated, pious, there is no crookedness. There is no enviousness. So many... You'll find this description in the Eighth Canto, of Svargaloka. There are... Everything we cannot imagine even. But that is also within this material world. Within this material world. Yānti deva-vratā devān (BG 9.25). We can go there if we want to go. Just like they are trying, the modern so-called scientist, to go to the moon planet, Mars. According to śāstra, these planets are bedecked with such descriptive facilities. They are also within the heavenly planets. But these rascals are going, and they find nobody there, and they take some dust and come back. This is their success. They do not know that they cannot enter even there. They are not meant for ordinary persons. At least those who are sinless, very straightforward, not envious. So anyway, even if we go, ā-brahma-bhuvanāl lokāḥ punar āvartino 'rjuna... (BG 8.16). It is stated in the Bhagavad-gītā, this is Svargaloka. And above that... Bhūr, bhuvaḥ, svaḥ. You have got the Gāyatrī, oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṁ bhargo devasya. There are other higher planets also: Svargaloka, Janaloka, Tapoloka, Maharloka, Satyaloka, Brahmaloka. There are fourteen status of different planetary systems. Catur-daśa-bhuvana. And the topmost is the Brahmaloka. So even if you go there, there is no relief. Ā-brahma-bhuvanāl lokāḥ punar āvartino 'rjuna (BG 8.16). You have to come back again.

Lecture on SB 7.7.25-28 -- San Francisco, March 13, 1967:

Lord Kṛṣṇa says, "One is engaged in My service, yoga-kṣema, for his necessities." Yoga-kṣema means "Whatever he has got, for protecting those things, and whatever he has not got, to supply those things, I am responsible." So it is the question of belief and practical engagement. The more you become faithful, the more you become convinced, "Yes, God is my master. Yes, Kṛṣṇa is my master. He's supplying everything." But he cannot be your servant. Mind that. If you make God your order-supplier—"My dear God, I am in need of something for my sense enjoyment. Please supply"—that He will not agree. Therefore those who go to God for sense enjoyment and become frustrated, they say, "There is no God." This atheism and declaration that there is no God, it is a question of sense gratification. So God is not meant for satisfying your senses. You are meant for satisfying God's senses. This is Kṛṣṇa consciousness. And because the atheist class, they do not want to serve the senses of God, therefore they make imperson. As soon as we make God impersonal, there is no sense that "I have now to supply." And here to see the picture: God is eating. God is eating. He has become so dependent on His devotee that, if the devotee will give Him something to eat, then He will eat. So that is the position. There is a position like that. By love, God will be... Instead of yourself becoming dependent on God, God will become dependent on you. There is such a stage. God will ask you, "My dear father, will you give Me something to eat?" There is stage like that. It is stage, a platform of love. By love everything is possible. All right, let us have saṅkīrtana. (end)

Lecture on SB 7.9.8 -- Hawaii, March 21, 1969:

What is called? Freeways. Four lines of motor cars running this way and four lines of motor cars running this way at the speed of seventy miles, and everyone is busy. You see? And they take, "It is a very good civilization." And if you shortcut your hard labor, sit down and discuss what is the Absolute Truth, what is the philosophy of life, "They are nonsense." You see? And if you work day and night, hard labor, and to get that energy, inject some medicine or some tranquilizer and this and that... You see? This is the..., going on. So actually, this is not life. This is cats' and dogs' life. That is the verdict of Śrīmad-Bhāgavatam. Nāyaṁ deho deha-bhājāṁ nṛ-loke kaṣṭān kāmān arhate viḍ-bhujāṁ ye: (SB 5.5.1) "This life, human form of life, is not meant for working so hard just like animals." Then? "This kind of engagement is for the dogs and hogs." The hogs also, they work the whole day and night and have some sex pleasure. They are happy. So is that life, simply working day and night hard and enjoy some sex pleasure some way or other, and we are thinking happy? No. This is not life. Life is to utilize the energy for perpetual happiness. They do not know that there is some perpetual happiness, there is perpetual life. They are so ignorant. Therefore they are trying: "Whatever happiness can be had here, just enjoy." But there is. You are eternal. You are blissful. Simply you are covered by this material energy.

So the demons, they do not know it, and if somebody tries for it, they do not take it very nicely, exactly. Just like Prahlāda Mahārāja. His philosophy was to finish all anxieties of life. His father asked him that "What finest thing you have learned, my dear boy? Can you say?" "Yes." "What is that?" "Now, these people are working hard and full of anxieties on account of their materialistic way of life. Therefore, I think to give up all this nonsense and go to the forest and surrender to Kṛṣṇa. "Oh," the father said, "what nonsense this child is learning?"

Lecture on SB 7.9.13 -- Montreal, August 21, 1968:

For them, God does not require to come Himself. Side by side, He does so. If God likes, He can kill thousands of miscreants by one stroke. So that business does not depend on Him, that He would come to kill a demonic person. The real business is to protect the devotees, the faithful. Therefore Prahlāda Mahārāja says, kṣemāya bhūtaya utātma-sukhāya cāsya vikrīḍitam: "Actually, You have appeared for these persons, to protect them, for their happiness," sukhāya, "and for their elevation." Just like Bhagavad-gītā, Śrīmad-Bhāgavatam, or Vedic literature, or any scripture. For whom they are meant? Those who are godly, for their elevation, so that they can elevate more and more. It is not for the atheistic persons. They do not believe in God. So Bible or Bhagavad-gītā or Śrīmad-Bhāgavata, they are not meant for the atheistic persons. So whatever auspicious things are in the world, they are meant for the faithful, not for the atheistic persons.

Thank you. Any questions?

Lecture on SB 7.9.15 -- Mayapur, February 22, 1976:

These are the... Therefore you'll find, all transcendentalists, they are practicing tapasya very, very severely. That is required. The human life is meant for tapasya. That is human life. Human life is not meant for living like cats and dogs. That is not human life. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). To live like cats and dog is not meant for the human life. Human life is meant for tapo divyaṁ putrakā yena śuddhyet sattva (SB 5.5.1). We have to execute tapasya, austerity. Why? Now, to purify our existence. This present existence is not purified; therefore we have to meet death. Otherwise we are eternal. "Why should we meet death?" This question does not arise at all. The modern civilization, they do not care for death. This is another daring. Death... They never question that "We are eternal." Na hanyate hanyamāne śarīre (BG 2.20). "Why I shall meet death?" But this question does not arise for... They think, "Death? We can finish everything." This is called mūḍha. They do not know things are there, what it should be. They do not know that.

Lecture on SB 7.9.16 -- Mayapur, February 23, 1976:

They... Sometimes we are accused that we're escaping labor, we are parasites, we are dependent on the society. We are not dependent on the society; we are dependent on Kṛṣṇa. Yoga-kṣemaṁ vahāmy aham (BG 9.22). Kṛṣṇa is supplying us this nice building, nice food, nice opportunity. Not only one—we have got hundreds of buildings like that, without any labor. We are not working like these laborers. Just see. I went to your country with forty rupees, and now I have got forty crores of worth, property. So I did not work like them. (laughs) Yes. The people are bringing money. Kṛṣṇa is sending money, daily one to five lakhs of rupees. So this is Kṛṣṇa consciousness. Why one should work? Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Viḍ-bhujām, the stool-eaters, they will work hard. Human life is not meant for... Take Kṛṣṇa's shelter. Kṛṣṇa will supply everything. Yoga-kṣemaṁ vahāmy aham (BG 9.22). Teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy.

So this pa means working hard, pariśrama. And pha means foam, phenam. If you work very hard... You have seen sometimes the horse. They are having foams in the mouth. So we have to work so hard in this material world that sometimes foam comes. Yes. We become thirsty. We require some drinking because the tongue becomes dry, the lips become dry, and sometimes, the pa, pha... And ba—still, we are disappointed, vyarthata. And bha—we are always fearful, bhaya. And ma—after this, mṛtyu, death. After so working hard, after always being fearful, being baffled and so on, so on, still, you cannot live here; you must die. This is called pavarga. In Sanskrit grammar, there are vargas: ka-varga, ca-varga, ta-varga, pa-varga. So pa-varga means pa, pha, ba, bha, ma. So material life means these five kinds of difficulties; at last—death. Ma means mṛtyu. But if you take shelter of Kṛṣṇa, then you are saved. Therefore Kṛṣṇa is described as apavarga-śaraṇaṁ. If one wants to nullify this pavarga, then he must take shelter of Kṛṣṇa. Ahaṁ tvāṁ sarva... Because we are working hard why? According to our sinful activities, we are put into the situation, working very hard. Without working, we cannot get our food. So Kṛṣṇa is apavarga-śaraṇaṁ. If you want apavarga, if you want to nullify these five kinds of pa, pha, ba, bha, ma, then you must take shelter of Kṛṣṇa.

Lecture on SB 7.9.39 -- Mayapur, March 17, 1976:

The opposite word of brāhmaṇa is kṛpaṇa. Brahma jānāti iti brāhmaṇaḥ. This life, human life, is meant for understanding Brahman, the Absolute Truth. So a person who has understood what is Brahman—ahaṁ brahmāsmi—so he is called brāhmaṇa. Anyone who understands Brahman, he is brāhmaṇa. Brahma jānāti iti brāhmaṇaḥ. And one who does not understand, he's kṛpaṇa. In the Upaniṣad also it is said, etad viditvā yaḥ prayāti sa brāhmaṇaḥ, etad aviditvā yaḥ prayāti sa kṛpaṇaḥ. This human life is meant for understanding Brahman—athāto brahma jijñāsā, Vedānta—simply meant for understanding Brahman, such a nice life, human life, not cats' and dogs' life. In everywhere the same thing is repeatedly said. Ṛṣabhadeva says, nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhati viḍ-bhujāṁ ye: (SB 5.5.1) "This human life is not meant for acting like the pigs." Kaṣṭān kāmān arhati. So it is meant for becoming a brāhmaṇa. And one who does not become a brāhmaṇa—become a pig—he's kṛpaṇa, kṛpaṇa. Kṛpaṇa means he got the chance of becoming a brāhmaṇa, but he remained a cat and dog and pig. That's all. Kṛpaṇa. And if I give you, say, ten thousand rupees, that "You take this, do some business and be happy," but you could not do anything, simply kept the money and see it or spoil it, then you are kṛpaṇa. You could not use it. And there are others who can increase.

Lecture on SB 7.9.41 -- Mayapura, March 19, 1976:

This is only medicine. To become free from the infection, this harer nāma is the only medicine, bhavauṣadhi. Auṣadhi means medicine. Parīkṣit Mahārāja said, harer nāma, this chanting of Hare Kṛṣṇa, is not meant for the conditioned soul, because as soon as one chants Hare Kṛṣṇa mahā-mantra, he immediately becomes free from the contaminous, contagious position. There is a verse, eka hari nāme yato pāpa hare, pāpī haya tato pāpa karti bare nāre (?). Once chanting of Hare Kṛṣṇa mantra is so powerful that all the sinful reaction of life—immediately gone.

You have read the life of Ajāmila. He was very, very sinful. He committed so many sinful activities. But at the last moment he simply chanted Nārāyaṇa. Immediately he became free. Immediately Viṣṇudūta came to rescue him from the hands of the Yamadūta. Just see what is the power of chanting the holy name of... So this is fact, that if we chant Hare Kṛṣṇa we immediately become free from all contamination of this material world, provided we don't commit it again. That is required, that... We finish all the resultant action of contamination of this material life, provided we remain without being fallen again. Therefore there is daśa-vidha-nāmāparādha. You know ten kinds of offenses. So if you chant Hare Kṛṣṇa mantra being careful not to commit the ten kinds of offenses, then you are immediately liberated. The most dangerous offense is nāmnād balād yasya hi pāpa-buddhiḥ. If we think that "I am so fortunate. I have got this hari-nāma and it can vanquish all kinds of sinful reaction, so very good instrument. So I go on committing all kinds of sinful activities and chant Hare Kṛṣṇa. Then it will be neutralized," this is the most dangerous offense. Nāmnād balād yasya hi pāpa-buddhiḥ.

Lecture on SB 7.9.42 -- Mayapur, March 22, 1976:

So Prahlāda Mahārāja says that "We are suffering in this way, and we are praying to You to stop this suffering. So it is not very difficult task for You." Ko nv atra te 'khila-guro bhagavan prayāsa. Suppose if I ask you to do something for me, you may say, "That is very difficult task. I have no time to do this." So it may be difficult for an ordinary man. Actually it is a very difficult task, because Prahlāda Mahārāja in a previous verse, he prayed, pantheli parācara pipṛhi mūḍham adya. Mūḍham adya: "Give me shelter." So Kṛṣṇa may think... Kṛṣṇa does not think, but from our side we may suppose like that, that... Just like Narottama dāsa Ṭhākura sings that śrī-kṛṣṇa-caitanya-prabhu, dayā koro more: "Lord Śrī Kṛṣṇa Caitanya Mahāprabhu, kindly give me Your mercy." Dayā koro more. "Why I shall give My mercy to you? You are so sinful. You are so fallen. My mercy is not meant for you." But Narottama dāsa Ṭhākura reminds, patita-pāvana-hetu, tava avatāra: "Sir, I am the most fallen. There is no doubt about it. But You have specially come to deliver persons like us." Śrī-kṛṣṇa-caitanya-prabhu dayā koro more, tomā vinā ke dayalu, jagata saṁsāre. Actually we are hankering after favor of some big man and small man. That is going on. That is material world. But if we seek favor from the Supreme Personality of Godhead, so that is very nice. Instead of going here and there, if we... We want favor. There is no doubt. But others cannot favor us. That is the point. They have started so many humanitarian institutes to favor the suffering humanity, but it is not possible. They cannot. They cannot do it. It is false attempt because... There are so many instances. Suppose the father and mother, they are always ready to show favor to their children. There is no doubt about it. But does it mean if one has got very good and rich and able father and mother one can be happy, the children can be happy?

Lecture on SB 7.9.44 -- Delhi, March 26, 1976:

They are so callous, foolish, just like cats and dogs, eating, sleeping, and mating. That is their happiness. So they are reluctant. Nobody is interested in Kṛṣṇa consciousness. Therefore you have to... By the grace of Kṛṣṇa you have to adopt such means that they may be interested a little about Kṛṣṇa consciousness. Otherwise they are so dull and miserly, they do not understand that Kṛṣṇa consciousness movement is very, very important for them. They have no sense even to understand. But the preacher who is Kṛṣṇa conscious, he knows that without Kṛṣṇa consciousness these people are condemned. They cannot be happy. They cannot be liberated. They will simply remain within this material world, accepting one body after another. And whichever material body we accept, it is meant for suffering. It is not meant for any happiness. Tri-tāpa-yātana. The three kinds of material miseries-adhyātmika, adhibhautika, adhidaivika—he has to undergo.

So only the devotee, Kṛṣṇa conscious devotee, he can deliver them. He goes from town to town, village to village, house to house, to bring this message of Kṛṣṇa and deliver him. Prahlāda Mahārāja is promising, naitān vihāya kṛpaṇān vimumuksa eko: "I do not wish to go alone. Give me some strength so that I can deliver some of them. It is not possible to deliver all of them." But that is a very important engagement for Vaiṣṇava. Bhaktivinoda Ṭhākura has written in his Caitanya-śikṣāmṛta, we can understand a Vaiṣṇava very nicely when we see that he has converted so many conditioned soul into Vaiṣṇava life. That is the estimation of a Vaiṣṇava. If I simply try for myself—I may be very advanced devotee—that is not very much appreciated by Kṛṣṇa. Prāyeṇa deva munayaḥ sva-vimukti-kāmā. Everyone is interested. There are goṣṭhy-ānandī and bhajanānandī. Bhajanānandī is interested for his own welfare, or they think it that he is not competent enough to preach; therefore he does not go for preaching work. Sva-vimukti-kāmā: "Let me look after my own affairs." "Oil your own machine."

Lecture on SB 7.9.46 -- Vrndavana, April 1, 1976:

So therefore dharma means the rules and regulation or the law given by Kṛṣṇa if you want release from this bondage of material suffering, āpavargasya. Dharmasya hi āpavargasya na arthāya artho upakalpate. Generally we go to the temple for artha, some material gain: "O God, give us our daily bread." This is material gain, either bread or rice or something. It is also good because ārto arthārthī. Catur-vidhā bhajante māṁ janaḥ sukṛtinaḥ. Sukṛtinaḥ. Anyone who goes to the temple or church for begging bread, they are also good because they are coming to the temple. In that respect they are good. But one who thinks that "What is the use of going to the temple? God is everywhere. Even in the wine shop there is God. Let me go there instead of coming to the temple..." That is their philosophy. God is everywhere. He goes to the wine shop for realization of God. But to come to the temple is forbidden. This is their philosophy.

So anyway, dharmasya hy āpavargasya na arthāya upakalpate. And to gain money, material gain, does not mean we shall satisfy our senses. Now, what is that? Arthasya. Artha is not meant for sense gratification. Jīvasya tattva-jijñāsa.