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So-called distress

Srimad-Bhagavatam

SB Canto 1

Material conditions, either in so-called happiness or in so-called distress, are all meant ultimately for distress only.
SB 1.3.8, Purport:

The whole universe is full of fruitive workers in all species of life. The fruitive works include all kinds of economic development plans. But the law of nature provides that every action has its resultant reaction, and the performer of the work is bound up by such reactions, good or bad. The reaction of good work is comparative material prosperity, whereas the reaction of bad work is comparative material distress. But material conditions, either in so-called happiness or in so-called distress, are all meant ultimately for distress only. Foolish materialists have no information of how to obtain eternal happiness in the unconditional state. Śrī Nārada informs these foolish fruitive workers how to realize the reality of happiness. He gives direction to the diseased men of the world how one's present engagement can lead one to the path of spiritual emancipation. The physician directs the patient to take treated milk in the form of curd for his sufferings from indigestion due to his taking another milk preparation. So the cause of the disease and the remedy of the disease may be the same, but it must be treated by an expert physician like Nārada.

SB Canto 4

This world is full of ditches of so-called distress and happiness.
SB 4.7.28, Translation:

The members of the assembly addressed the Lord: O exclusive shelter for all who are situated in troubled life, in this formidable fort of conditional existence the time element, like a snake, is always looking for an opportunity to strike. This world is full of ditches of so-called distress and happiness, and there are many ferocious animals always ready to attack. The fire of lamentation is always blazing, and the mirage of false happiness is always alluring, but one has no shelter from them. Thus foolish persons live in the cycle of birth and death, always overburdened in discharging their so-called duties, and we do not know when they will accept the shelter of Your lotus feet.

SB Canto 5

One works very hard within the forest and wanders here and there. He becomes captivated by temporary happiness and becomes aggrieved by so-called distress. Actually one simply suffers in the forest from so-called happiness and distress.
SB 5.13 Summary:

The brāhmaṇa Jaḍa Bharata became very kind to King Rahūgaṇa, and to disassociate him from the material world, he spoke figuratively of the forest of the material world. He explained that this material world is like a great forest in which one becomes entangled due to association with material life. In this forest there are plunderers (the six senses) as well as carnivorous animals like jackals, wolves and lions (wife, children and other relatives) who are always anxious to suck the blood from the head of the family. The forest plunderers and the carnivorous blood-sucking animals combine to exploit the energy of a man within this material world. In this forest there is also a black hole, covered by grass, into which one may fall. Coming into the forest and being captivated by so many material attractions, one identifies himself with this material world, society, friendship, love and family. Having lost the path and not knowing where to go, being harassed by animals and birds, one is also victimized by many desires. Thus one works very hard within the forest and wanders here and there. He becomes captivated by temporary happiness and becomes aggrieved by so-called distress. Actually one simply suffers in the forest from so-called happiness and distress. Sometimes he is attacked by a snake (deep sleep), and due to the snakebite he loses consciousness and becomes puzzled and bewildered about discharging his duties. Sometimes he is attracted by women other than his wife, and thus be thinks he enjoys extramarital love with another woman. He is attacked by various diseases, by lamentation and by summer and winter. Thus one within the forest of the material world suffers the pains of material existence. Expecting to become happy, the living entity changes his position from one place to another, but actually a materialistic person within the material world is never happy. Being constantly engaged in materialistic activities, he is always disturbed. He forgets that one day he has to die. Although he suffers severely, being illusioned by the material energy, he still hankers after material happiness. In this way he completely forgets his relationship with the Supreme Personality of Godhead.

SB Canto 6

Being unattached to the material world, He has no affection for so-called happiness or hatred for so-called distress.
SB 6.17.22, Translation:

The Supreme Personality of Godhead is equally disposed toward all living entities. Therefore no one is very dear to Him, and no one is a great enemy for Him; no one is His friend, and no one is His relative. Being unattached to the material world, He has no affection for so-called happiness or hatred for so-called distress. The two terms happiness and distress are relative. Since the Lord is always happy, for Him there is no question of distress.

SB 6.17.31, Translation:

Persons engaged in devotional service to Lord Vāsudeva, Kṛṣṇa, have naturally perfect knowledge and detachment from this material world. Therefore such devotees are not interested in the so-called happiness or so-called distress of this world.

SB Canto 7

In the material world, in any form of life, there is some so-called happiness and so-called distress. No one invites distress in order to suffer, but still it comes.
SB 7.6.3, Translation and Purport:

Prahlāda Mahārāja continued: My dear friends born of demoniac families, the happiness perceived with reference to the sense objects by contact with the body can be obtained in any form of life, according to one's past fruitive activities. Such happiness is automatically obtained without endeavor, just as we obtain distress.

In the material world, in any form of life, there is some so-called happiness and so-called distress. No one invites distress in order to suffer, but still it comes. Similarly, even if we do not endeavor to obtain the advantages of material happiness, we shall obtain them automatically. This happiness and distress are obtainable in any form of life, without endeavor. Thus there is no need to waste time and energy fighting against distress or working very hard for happiness. Our only business in the human form of life should be to revive our relationship with the Supreme Personality of Godhead and thus become qualified to return home, back to Godhead. Material happiness and distress come as soon as we accept a material body, regardless of what form. We cannot avoid such happiness and distress under any circumstances. The best use of human life, therefore, lies in reviving our relationship with the Supreme Lord, Viṣṇu.

When a devotee is in a condition of so-called distress, he considers it a gift or blessing from the Supreme Personality of Godhead.
SB 7.9.31, Purport:

When a devotee is in a condition of so-called distress, he considers it a gift or blessing from the Supreme Personality of Godhead. When a devotee is always thus situated in Kṛṣṇa consciousness in any condition of life, he is described as mukti-pade sa dāya-bhāk, a perfect candidate for returning home, back to Godhead. The word dāya-bhāk means "inheritance." A son inherits the property of his father. Similarly, when the devotee is fully Kṛṣṇa conscious, undisturbed by dualities, he is sure that he will return home, back to Godhead, just as one inherits his father's property.

SB Canto 10.1 to 10.13

The self-realized soul is never disturbed by so-called distress or happiness, and this is especially true of an exalted devotee like Vasudeva, who showed this by his practical example.
SB 10.1.59, Purport:

In Bhagavad-gītā (2.56) it is said, duḥkheṣv anudvigna-manāḥ sukheṣu vigata-spṛhaḥ. In the material world, one should not be very eager to be happy, nor should one be very much disturbed by material distress. Lord Kṛṣṇa advised Arjuna:

mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino 'nityās
tāṁs titikṣasva bhārata

"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." (BG 2.14) The self-realized soul is never disturbed by so-called distress or happiness, and this is especially true of an exalted devotee like Vasudeva, who showed this by his practical example. Vasudeva was not at all disturbed when delivering his first child to Kaṁsa to be killed.

Lectures

Bhagavad-gita As It Is Lectures

These material things, seasonal changes, so-called happiness, so-called distress, if one is not disturbed... There is no cause of disturbance.
Lecture on BG 2.15 -- London, August 21, 1973:

One who has become callous of this material happiness, he can become Kṛṣṇa conscious. Therefore it is said here, yaṁ hi na vyathayanty ete. These material things, seasonal changes, so-called happiness, so-called distress, if one is not disturbed... There is no cause of disturbance. This is another foolishness. Why one should be disturbed? Because the so-called happiness or happiness or distress, whatever you are destined to receive, you must get it. You try or do not try, it doesn't matter. Whatever portion of happiness you are destined to get, you'll get it. And whatever portion of... Because this material life is mixture. You cannot get unadulterated happiness or unadulterated distress. No. That is not. You'll get distress and happiness both.

Srimad-Bhagavatam Lectures

We should not be disturbed by the so-called distress and happiness. The so-called distress and happiness, they come and go like seasonal changes.
Lecture on SB 1.2.5 -- New Vrindaban, September 4, 1972:

In the human form of life, you should try to understand what is God. That is your special prerogative. If you think that "If I become engaged for searching out God, then how my other problems will be solved?" the answer is that tal labhyate duḥkhavad anyataḥ sukham: "Your other problems are already solved. As there is arrangement for your distress, similarly there is arrangement for your happiness." Nobody wants distress, but why distress comes upon us? It is already arranged. Similarly, if distress is arranged already, then my happiness is also arranged. Tal labhyate duḥkhavad anyataḥ sukham. So we should not be disturbed by the so-called distress and happiness. They are coming and going. Kṛṣṇa has advised in the Bhagavad-gītā: āgamāpāyino 'nityās tāṁs titikṣasva bhārata. The so-called distress and happiness, they come and go like seasonal changes. Just like we have got summer season, winter season. The winter also not staying for good, neither the summer is staying for good. It will change. Cakravat parivartante sukhāni duḥkhāni ca. There are so many. So we should not bother about this material happiness and distress. That is perfect civilization.

We should know that "My distress and happiness in this material world is already fixed up because I have got a particular type of body. Then when it is fixed up, then why, why I shall waste my time for so-called distress and happiness, when it is fixed up?"
Lecture on SB 2.3.21 -- Los Angeles, June 18, 1972:

So they do not understand that by superior management, every living entity has been offered a different type of body for material distress and happiness. Everyone. It is not possible to change. Therefore, if we are intelligent enough, we should know that "My distress and happiness in this material world is already fixed up because I have got a particular type of body. Then when it is fixed up, then why, why I shall waste my time for so-called distress and happiness, when it is fixed up?" Just like you are running in a train. You have already purchased a ticket for third class. Then how you can run on the first class? That is not possible. If you want to run on the first class compartment, you must purchase a ticket. Similarly, we have already purchased a ticket according to our body. Therefore, śāstra says that don't bother about this so-called distress and happiness. They are already fixed up. If you have got some energy, please utilize it how to develop in Kṛṣṇa consciousness. Don't spoil your energy for so-called distress and happiness. That is mistake.

The conclusion is that "Don't try for your so-called happiness or so-called distress. Try to achieve that position where you can understand Kṛṣṇa and get shelter at His lotus feet."
Lecture on SB 3.25.2 -- Bombay, November 2, 1974:

Śāstra says, tal labhyate duḥkhavat. Duḥkhavat means... Just like we don't want anything unhappy or miserable condition of life, but we get it. We don't endeavor for it. Nobody says, "Let there be fire in my house. Let my child die." Nobody aspires these things. Everyone thinks that "My child may live. There may not be any danger. I'll get so much money." Nobody thinks of the opposite. But the opposite number comes. The catastrophes come. You don't pray for it. You don't go to the temple for praying, "My Lord, let there be fire in my house." Nobody goes. He goes for something better. So śāstra says that "Which you do not pray for, still, it comes, duḥkhavat, without your invitation, similarly, whatever happiness you'll have to enjoy, that will also come." Tal labhyate duḥkhavad anyataḥ sukham. Therefore the conclusion is that "Don't try for your so-called happiness or so-called distress. Try to achieve that position where you can understand Kṛṣṇa and get shelter at His lotus feet." This is human endeavor. Tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ (SB 1.5.18). Upary adhaḥ.

That is material way, happiness, one side happiness, another side distress. So both the happiness and distress, they are illusion. Illusion.
Lecture on SB 3.25.13 -- Bombay, November 13, 1974:

This is perfection of yoga. Everyone is trying to get out of the material distress and get some happiness, but anything material-happiness, so-called happiness, or so-called distress... Just like here, the fireworks is going on. (loud sound of firecrackers, etc., occurring intermittently in background) It is happiness for somebody, but it is distress for us. Is it not? They are thinking they are enjoying, and we are thinking it is inconvenience. So that is material way, happiness, one side happiness, another side distress. So both the happiness and distress, they are illusion. Illusion. There are many examples. Just like water; in summer season it is happiness, and in winter season it is distress. But the same water. Some water, at one time, it is happiness, and the same water, at one time, it is distress. The same son, when he is born, it is happiness, and the same son, when he's dead, it is distress. But son is the same.

"We are destined to suffer a certain extent of so-called happiness and certain extent of so-called distress." The distress is also so-called, and the happiness is also so-called.
Lecture on SB 3.26.21 -- Bombay, December 30, 1974:

Tal labhyate duḥkhavad anyataḥ sukham. Just like distress comes upon me without endeavor, similarly, according to my destiny... Destiny means to some extent we suffer, and to some extent we enjoy. Actually, there is no enjoyment, but we take it for enjoyment. The struggle for existence, the struggle for mitigating suffering, we take it as happiness. Actually there is no happiness in this material world. So anyway, even there is happiness and distress, two relative terms, the one can come without any endeavor—the other also will come without any endeavor. That is a fact. Everyone is trying to become happy according to his own mental concoction or endeavor, but there cannot be any unalloyed happiness. That is the nature of this material world. The conclusion should be, therefore, "We are destined to suffer a certain extent of so-called happiness and certain extent of so-called distress." The distress is also so-called, and the happiness is also so-called. That is explained in the Bhagavad-gītā, āgamāpāyinaḥ anityāḥ tāṁs titikṣasva bhārata: "The happiness and distress which comes and goes, they are anityaḥ. They will not stay."

So we have to purify the consciousness. Then we shall be without any touch of this so-called distress and happiness.
Lecture on SB 3.26.21 -- Bombay, December 30, 1974:

So we have to purify the consciousness. Then we shall be without any touch of this so-called distress and happiness. That is prescribed here: yat tat sattva-guṇaṁ svaccham. Here there is little happiness in the sattva-guṇa. But still, that sattva-guṇa can be contaminated by rajo-guṇa and tamo-guṇa. Rajo-guṇa, tamo-guṇa-directly distress. And sattva-guṇa, there is little taste of happiness, but that is not complete happiness. The complete happiness is that sattva-guṇa without any touch of rajo-guṇa and tamo-guṇa. That is transcendental.

Do not try to waste your time for so-called happiness or to drive away so-called distress. Just push yourself under the protection of Kṛṣṇa. He will manage everything and you'll be happy.
Lecture on SB 7.6.1 -- Montreal, June 10, 1968:

Don't misuse your energy in that way, that "I shall become this, I shall become that." That you cannot become. (break) ...the example, yathā duḥkham ayatnataḥ. You are trying to be happy in a different way. That is not the way of happiness. But you are thinking that "I shall be happy in this way." But that also you cannot do. Your happiness, whatever is destined to you, that will come automatically. How? He gives the example, yathā duḥkham ayatnataḥ. Just like a misery of your life, you do not try for it, but it comes upon you automatically. Similarly, the happiness of your life will also come upon you automatically. So do not try to waste your time for so-called happiness or to drive away so-called distress. Just push yourself under the protection of Kṛṣṇa. He will manage everything and you'll be happy.

Everything in this material world, so-called distress and happiness, they come and go. We should not be very much disturbed by these. Neither we shall waste our valuable time seeking after so-called...
Lecture on SB 7.6.3 -- Toronto, June 19, 1976:

So in the material world, so long we have got this material body, two things will be there: suffering or enjoyment. And what is the suffering and enjoyment? With reference to the senses. Or... Senses... Just like the skin is called touch sensation. We feel pleasure by touching the skin. So this pleasure, due to the touch sense, sometimes it is painful, sometimes it is pleasing, due to different circumstances. Just like water. Water is very pleasing to the skin if it is winter. So water is the same, my skin is the same, but due to seasonal changes, the same water is sometimes pleasing and sometimes displeasing. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ. So, so long we have to remain in this material world or so long we have to continue this material body, two things will continue. You cannot stop it. It is not possible. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ. And what are actually there? Agamāpāyino 'nityās: they come and go. They're all temporary. Winter season or the summer season, it does not stay. It comes and go away. So everything in this material world, so-called distress and happiness, they come and go. We should not be very mch disturbed by... Neither we shall waste our valuable time seeking after so-called... Nobody wants distress, but everyone wants happiness. So without knowledge, in ignorance, we are simply trying after happiness. This is material world.

Conversations and Morning Walks

1974 Conversations and Morning Walks

When you are surrendered to Kṛṣṇa, and Kṛṣṇa says that "I shall give you protection," so even in our distressed condition we must know that we are being protected by Kṛṣṇa. We should not be disturbed. Because we create so-called distress and happiness.
Morning Walk -- January 10, 1974, Los Angeles:

Prabhupāda: When a devotee is in difficulty, he is not disturbed. He thinks, It is Kṛṣṇa's wish that I should suffer like like this. It is not suffering; it is my pleasure." Just like when a patient is undergoing surgical operation, there is pain, but he knows, "It is better for me." Therefore agrees, "Yes sir. You go on with your knife." So when you are surrendered to Kṛṣṇa, and Kṛṣṇa says that "I shall give you protection," so even in our distressed condition we must know that we are being protected by Kṛṣṇa. We should not be disturbed. Because we create so-called distress and happiness. Actually this world is distress. Here the so-called happiness is also distress. So why a devotee should be disturbed by distressed condition? Harer nāma harer nāma (CC Adi 17.21).

"Even in distressed condition, because Kṛṣṇa has given me distress, so-called distress, it is not distress. So this is all right."
Morning Walk -- January 23, 1974, Hawaii:

Bali Mardana: So a devotee does not have to cogitate too much. Whatever satisfies Kṛṣṇa, that is best.

Prabhupāda: That's all. Kṛṣṇa is best. That's all. And whatever is done for Kṛṣṇa, that is best. That's all. We have got a standard; therefore we are satisfied. "Even in distressed condition, because Kṛṣṇa has given me distress, so-called distress, it is not distress. So this is all right." Because here, distress or happiness, they are simply mental concoction. Dvaite bhadra... I am in the material existence—that is my distress. That distress has to be removed, not this temporary distress or happiness.

1975 Conversations and Morning Walks

So if distress comes automatically, then happiness also will come automatically. Why should you try for this so-called distress and happiness? You try for Kṛṣṇa. This is life.
Morning Walk -- September 19, 1975, Vrndavana:

Prabhupāda: So one may question, "Then all things should be stopped?" Yes, all things will be stopped. Kṛṣṇa said, sarva-dharmān parityajya (BG 18.66). "Then the problem... How shall I eat? How shall I become happy?" So śāstra says, tal labhyate duḥkhavad anyataḥ sukhaṁ kalenā sarvatra gabhīra-raṁhasā. You are trying for getting happiness, satisfaction, but you do not try for distress. So why the distress comes?

Indian man: Automatically.

Prabhupāda: So if distress comes automatically, then happiness also will come automatically. Why should you try for this so-called distress and happiness? You try for Kṛṣṇa. This is life. Just like the other day your liver fractured?

Indian man: Yes, sir, very badly.

Prabhupāda: So you did not want this.

Indian man: No.

Prabhupāda: So why did it, it happened?

Indian man: Kṛṣṇa is only that who is...

Prabhupāda: No, no, Kṛṣṇa is all right. Why it happened? You did not want it.

Indian man: No, I did not want it.

Prabhupāda: So similarly, the happiness which is destined to you, that will also happen, even though you do not want it.

1976 Conversations and Morning Walks

Nobody is enjoying uninterrupted happiness. That is not possible. A certain amount of so-called happiness and certain amount of so-called distress. There must be always.
Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana:

Puṣṭa Kṛṣṇa: There's a second part to this question also, Śrīla Prabhupāda. They ask: if it's false that actually Hinduism is not fatalistic or sanātana-dharma is not fatalistic...

Prabhupāda: No, no. Fatalistic in this sense, that the destiny cannot be changed. Just like I have given already the example, that the Mahatma Gandhi, nobody expected that he would be killed by his own countryman. Why it happened? This means destiny cannot change. This is a prominent example, that Mahatma Gandhi, he was in a big meeting. Who expected that Mahatma Gandhi could be killed, and by his own countryman? But it was done. That is destiny. You cannot check it. So our point is that... The whole Vedic civilization is that destiny, a certain amount of happiness in this material world... Nobody is enjoying uninterrupted happiness. That is not possible. A certain amount of so-called happiness and certain amount of so-called distress. There must be always. So as you cannot check your distressed condition of life, similarly you cannot check your happy condition of life. It will come automatically. So don't waste your time for these things. You better utilize your energy for advancing in Kṛṣṇa consciousness. So those who are not Kṛṣṇa conscious, they think that "These people are wasting time."

Page Title:So-called distress
Compiler:Laksmipriya, Labangalatika
Created:02 of Dec, 2008
Totals by Section:BG=0, SB=8, CC=0, OB=0, Lec=9, Con=4, Let=0
No. of Quotes:21