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Sorrow (Lectures, Conv. and Letters)

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG 2.1-10 and Talk -- Los Angeles, November 25, 1968:

Tamāla Kṛṣṇa: "Sañjaya said, Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusūdana, Kṛṣṇa, spoke the following words (BG 2.1). The Supreme Personality said, 'My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy' (BG 2.2).

Prabhupāda: Now, Arjuna was sympathetic with his brothers and relatives and he was practically crying, with tears in his eyes, and Kṛṣṇa said that it is non-Āryan. It is not befitting for an Āryan. Just see. He was so compassionate, but still, it is not approved by Kṛṣṇa. Go on.

Lecture on BG 2.12 -- New York, March 7, 1966:

Prabhupāda: So last day we were speaking about the eleventh, eleventh, Second Chapter, eleventh verse. Just read it. Second Chapter, eleventh verse.

Devotee: "In fact, there was never..." "Arjuna, you grieve over those who should not be grieved for, and yet speak like the learned wise men who do not sorrow over the dead or the living."

Prabhupāda: Yes. You have marked it? With pen? Yes. So we have finished this śloka.

Lecture on BG 8.22-27 -- New York, November 20, 1966:

Prabhupāda: Yes. You do not know what is happiness.

Student (2): Well, of course, that sorrow or that suffering might add the spice to make that suffering that goes in between happiness.

Prabhupāda: No. The thing is that there are different kinds of miseries. That we understand. That is our..., due to our ignorance. We don't care for it. Just like a man who is suffering from very, since a long time. He has forgotten what is happiness. He has forgotten what is real happiness. Similarly, the sufferings are there already. Now take for example, you are now young man. Now, would you like to become old man?

Srimad-Bhagavatam Lectures

Lecture on SB 7.6.3-4 -- San Francisco, March 8, 1967:

Devotee: Swamijī, seeing as how sorrow and happiness are there by nature's law, wouldn't these be an impediment to our devotional service?

Prabhupāda: No, for a devotee that is not impediment, because he's transcendental to distress and happiness. Spiritual activities are transcendental, ahaituky apratihatā. Ahaitukī: spiritual activities is not done under any cause. We love Kṛṣṇa not with a cause. Just like here in the material world, I love a girl for sense gratification, or I love a boy for sense gratification. There is a cause. And as soon as the cause is disturbed, oh, the love is disturbed, there is impediment. But love of Kṛṣṇa is without cause. It is spontaneous. Therefore there is no impediment. Because the word "love" can be engaged only in relationship with Kṛṣṇa. Otherwise, there is no question of love. So when the love, love of Kṛṣṇa is transcendental, there is no material impediment. Is it clear?

Lecture on SB 7.9.12 -- Montreal, August 18, 1968:

Rukmiṇī: I feel so far away from you, you know, when you're not here.

Janārdana: She's saying she feels so far away from you when you are not here.

Prabhupāda: Oh, that you should not think. If... The words... There are two conceptions: the physical conception and the vibration conception. So physical conception is temporary. The vibration conception is eternal. Just like we are enjoying or we are relishing the vibration of Kṛṣṇa's teachings. So by vibration He is present. As soon as we chant Hare Kṛṣṇa or chant Bhagavad-gītā or Bhāgavata, so He is present immediately by His vibration. He's absolute. Therefore try to remember His words of instruction; you'll not feel separation. You'll feel that He is with you. So we should associate by the vibration, and not by the physical presence. That is real association. Śabdād anavṛtti. By sound. Just like we are touching Kṛṣṇa immediately by sound. Sound vibration. So we should give more stress on the sound vibration, either of Kṛṣṇa or of the spiritual master. Then we'll feel happy and no separation. When Kṛṣṇa departed from this world, at that time Arjuna was overwhelmed with sorrow and he began to remember the instruction of Bhagavad-gītā. You'll find in the Śrīmad-Bhāgavatam. Then he was pacified. He immediately began to remember the teachings which was taught to him in the Battlefield of Kurukṣetra, and he was pacified. He was his constant friend, so when Kṛṣṇa went to His abode he was feeling overwhelmed, but he began to remember His teaching. So whenever we shall feel separation, the best thing is to remember the teachings. Then it will be very nice. Is that clear? Yes. So you can chant Hare Kṛṣṇa. Janārdana, you can play mṛdaṅga. Yes.

General Lectures

Northeastern University Lecture -- Boston, April 30, 1969:

Student: You say there's pure joy in achieving the transcendental platform. Why? Why necessarily joy and not sorrow?

Prabhupāda: Because you are seeking after joy. Because you are originally transcendental, spirit soul. You're hankering after. Your business is to come to that platform of joyfulness. But you are somehow or other put into this material platform. You are not having fulfilled your joy. Just like you belong to this land, and if you are put into the ocean, Atlantic Ocean, however expert swimmer you may be, you cannot be happy. You have to come back to the land. Then you can be happy. Similarly, we are all spiritual souls, spiritual sparks. Just like the sunshine. Sunshine means there are molecular parts of shining principles. Similarly, we are also molecular parts and parcel of God, who is ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). In the Vedānta-sūtra... He is full of joy. So we, as part and parcel also, we are full of joy. So unless we come in contact with the Supreme, our joyfulness will never be fulfilled. Therefore we have to come to the spiritual platform if we want to have that full spiritual or full joyfulness, ānandamayo 'bhyāsāt.

Philosophy Discussions

Philosophy Discussion on Arthur Schopenhauer:

Hayagrīva: "The wise man therefore holds himself equally aloof from joy and sorrow, and no event disturbs his composure."

Prabhupāda: The other day, yesterday, I was explaining that this side good, this side bad, the same thing. Stool is stool. So this side or that side. But here in this material world, they are accepting this temporary or false, whatever you call, platform, and we are manufacturing in that false platform, temporary platform, "This is good, this is bad." Why? Where is the good and bad? They are all temporary, or false. We don't say false; we say temporary. The Māyāvādī philosopher, they say false. So that is also stated in the Bhagavad-gītā, that the pains and pleasure of this material world, it is experienced by the (indistinct). The spirit soul does not touch this. It is different. He is not concerned with this material, but he is illusioned that "This pains and pleasure is mine." Therefore Kṛṣṇa advises in the Bhagavad-gītā that this pains and pleasures, simply touching the skin, body. But I am not this body. That is the first instruction. The soul is not this body; therefore this pains and pleasure is on account of this body, material body.

Philosophy Discussion on Arthur Schopenhauer:

Hayagrīva: He sees the pleasure of the world as ultimately frustrating. Eternal becoming endless flux characterizes the revelation of the inner nature of will. Finally, the same thing shows itself in human endeavors and desires, which always delude us by presenting their satisfaction as the final end of will. As soon as we attain to them, they no longer appear the same. Therefore they soon grow stale or forgotten, and though not ultimately disowned, are yet always thrown aside as vanished illusions.

Prabhupāda: So this is going on. He is getting, therefore, different types of body.

Hayagrīva: He says we go..., there's a constant transition from desire to satisfaction and from satisfaction to a new desire, a rapid course of which is called happiness, and the slow course sorrow, and does not sink into that stagnation that shows itself in fearful boredom that paralyzes life. So it's this flux from desire to satisfaction that characterizes the will's activities in the phenomenal world. But for Schopenhauer, outside of all of this flux there is only..., the only solution is nirvāṇa or extinction.

Prabhupāda: No, that is not the fact. One has to study that willing and satisfaction of the willing. So behind this willing and satisfaction of willing there is the person who is willing. He does not take that person into consideration.

Hayagrīva: No.

Prabhupāda: He takes only that the willing and satisfaction willing, that is the only business. But he does not see the person who is willing. That is his defect.

Philosophy Discussion on Benedict Spinoza:

Hayagrīva: He writes, "God is free from passions, nor is He affected with any emotion of joy or sorrow. Properly speaking, God loves no one and hates no one, for God is not affected with any emotion of joy or sorrow, and consequently he neither loves nor hates anyone."

Prabhupāda: Yes. He is called ātmā-pama (?). He doesn't require anything from anyone. He is complete. But if anyone offers Him something out of love, it is his benefit who is offering something to God. God doesn't require anything. Just like in the Bhagavad-gītā God says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati: (BG 9.26) "A devotee, out of his love, even he offers Me a little leaf, little water, little flower," tad aham aśnāmi, "I eat that." So God is fully satisfied in Himself. Why He desires a patraṁ puṣpaṁ phalaṁ toyam from a devotee? It is not for His benefit. But if he begins to offer something out of love, then his love begins with God. He gives him the chance. So offering to God does not mean God is benefited. It is benefit of the devotee that he begins to offer, and if he gradually develops that love, then his life is successful. So it is a chance. God does not require anything, but the giver, whatever he, he gives to God, it is for his own benefit. Just like the example is given, the..., if your face is decorated, then the reflection of the face in the mirror is automatically decorated. So we are reflection of God. If God is decorated then we become decorated. That is the idea.

Philosophy Discussion on Benedict Spinoza:

Hayagrīva: Spinoza writes, "No sorrow can exist with the accompanying idea of God. No one can hate God."

Prabhupāda: Therefore He is sac-cid-ānanda. That is the description of Vedic literature, ānanda-mayo 'bhyāsāt, by nature is always full of pleasure. He is the source of pleasure. We therefore see Kṛṣṇa's picture when He is dancing with the gopīs, He looks very pleasing, and when He is killing some demon He looks very pleasing. Not that He is morose that His is killing, because you know that He is not killing; He is giving him salvation.

Hayagrīva: Well, he says no one can hate God, but what about Kaṁsa and others?

Prabhupāda: That is demonic. Naturally one is in love with God. He should love God. But when he is in māyā he thinks himself as separate from God. Instead of loving Him, he thinks himself as separate from God. Instead of loving Him, he thinks that God is hindrance, my competitor of sense gratification, therefore avoid God, kill God, I become absolute sense gratifier. Anyone who hates God means he is a demon.

Conversations and Morning Walks

1976 Conversations and Morning Walks

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

Hari-śauri: "Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusūdana, Kṛṣṇa, spoke the following words."

Prabhupāda: One translation of every verse, go on, read.

Hari-śauri: "The Supreme Person Bhagavān said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy. O son of Pṛthā, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy. Arjuna said: O killer of Madhu, Kṛṣṇa, how can I counteract with arrows in battle men like Bhīṣma and Droṇa who are worthy of my worship? It is better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though they are avaricious, they are nonetheless superiors. If they are killed, our spoils will be tainted with blood. Nor do we know which is better, conquering them or being conquered by them. The sons of Dhṛtarāṣṭra, whom if we killed we should not care to live, are now standing before us on this battlefield. Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am your disciple and a soul surrendered unto You. Please instruct me. I can find no means to drive away this grief which is drying up my senses. I will not be able to destroy it even if I win an unrivalled kingdom on the earth with sovereignty like that of the demigods in heaven. Sañjaya said: Having thus spoken, Arjuna the chastiser of the enemies told Kṛṣṇa, Govinda, I shall not fight, and fell silent. O descendant of Bhārata, at that time, Kṛṣṇa, smiling in the midst of both the armies spoke the following words to the griefstricken Arjuna."

Prabhupāda: So he has said already that "I do not find any other means to pacify me, and You are the only..." The purport is that Arjuna is accepting Kṛṣṇa as guru to instruct him how to get relief from the perplexed position. So in this sense the real guru is Kṛṣṇa. Kṛṣṇa is guru. Not only for Arjuna, for everyone. So if we take instruction from Kṛṣṇa and abide by that order, instruction, then our life is successful. That is our mission. Kṛṣṇa consciousness movement means accept Kṛṣṇa as guru. We don't say... Don't divert your attention. We don't say that "I am Kṛṣṇa." We never say that. We simply ask people that "You abide by the order of Kṛṣṇa." Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), and we say that "You surrender to Kṛṣṇa. Give up all other ideas of so-called dharma or religiosity." The same thing. But we don't say that you or me, "I am the authority." No, we don't say that. We say, "Kṛṣṇa is the authority, and you try to understand Kṛṣṇa." This is Kṛṣṇa consciousness movement.

1977 Conversations and Morning Walks

Room Conversation about Harijanas -- April 10, 1977, Bombay:

Bhakti-caru: "As the nation observes this week the death anniversary of Dr. Amritsar, it behooves our news research to face a challenge 'for the plight of this downtrodden community.' " (break) "The story of the vast quantity of harijana in this ancient and illustrious land is a miserable story of shame and sorrow. Harassment and humiliation, operation and separation, poverty and pity. The harijana problems is not merely a social or religious or economic or political one. It is a complex problem involving many factors. It is, however, the most baffling national problem, posing a great challenge to the leaders, rulers and people of India."

Prabhupāda: On the whole—you read this article—why not say that "We can lead you to the highest perfection of cultural, social, religion." It will be...

Tamāla Kṛṣṇa: You want us to write a letter to the editor?

Prabhupāda: Not editor. The person who is the leader. Means the harijana movement. They are feeling frustration. Now we can give them the light.

Correspondence

1967 Correspondence

Letter to Rayarama -- Calcutta 5 November, 1967:

This attitude of service will help you progress in Krishna Consciousness and perfect Krishna Consciousness will help us to go back to home, back to Godhead. I have already sent you my congratulations for improving the get-up of BTG and I am sending news to Gaurasundara for his wonderful service to the cause. I've received one letter from Hayagriva expressing his sorrow about Kirtanananda's plight in relation with his God-brothers. He has complained that some of the boys had spat upon Kirtanananda's body and it is a fact it is the most regrettable incident. The fact is that once combined in Krishna Consciousness, one cannot be separated at any time but the incident of separation from the society of Kirtanananda and Hayagriva is accidental.

1972 Correspondence

Letter to Bhavananda -- Sydney 4 April, 1972:

I beg to acknowledge receipt of your letter dated March 27, 1972, and with great sorrow I have noted the contents. I had also very much affection for Amrtananda, but if, as you report, there was some connection with Krishna at the last moment, then we have not to doubt that he will get good opportunity to advance further in Krishna Consciousness, so let us not lament. I understand there was some unstoppable attraction to the material glare, but at the same time he was strongly attracted to Krishna, so there was some very great conflict, and because he was weak in his mind he succumbed. So I think he may now get better opportunity to take it up, because he has become my disciple and has rendered some good service to Krishna.

Page Title:Sorrow (Lectures, Conv. and Letters)
Compiler:Rishab, UmaI
Created:26 of May, 2011
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=10, Con=2, Let=2
No. of Quotes:14