There are many couples here. They are married. I got them married. Sometimes I am criticized by my godbrothers. But they do not know why I got them married. Here is a couple, Gurudāsa and his wife, Yamunā, and where is Mālatī? Mālatī's not here? Eh? Mālatī and her husband, Śyāmasundara. And another couple, Jānakī and Mukunda. I sent them first, missionary to London to start the temple. And for one year, they struggled very hard and they called me that "I started the temple." So my Guru Mahārāja wanted to start a temple in London. He sent two sannyāsīs but it was not possible. But these gṛhasthas, they started. So we want to see that the mission is fulfilled. It doesn't matter whether he's a gṛhastha or sannyāsī. Kibā vipra kibā śūdra nyāsī kene naya. So by getting them married, I am benefited. They have helped me.
Struggle (Lectures, Other)
Expressions researched:
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Lectures
Nectar of Devotion Lectures
Therefore their intelligence is not yet purified." Aviśuddha-buddhayaḥ. Anyone who has not reached to the point of surrendering to Kṛṣṇa, it is to be understood that his intelligence is in, still incomplete. In the Bhagavad-gītā it is said, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). Actually one who is wise—actually, not falsely—then after many, many births of struggling in karma, jñāna, yoga, he surrenders to Kṛṣṇa. When he actually becomes wise. Jñānavān.
That is perfection of yoga. Yoginām api sarveṣāṁ mad-gatena āntarātmanā.
But the atheist class of men, they do not see. They do not like to see. Just like Hiraṇyakaśipu and Prahlāda. Prahlāda is the son of Hiraṇyakaśipu; a great devotee. And the father is atheist. That is the struggle. This struggle between the atheist and theist, always existing. But God, Hiraṇya, I mean to say, Nṛsiṁha-deva appeared. Nṛsiṁha-deva appeared for the solace of the devotee, Prahlāda, and for the death of the atheist. Both of them saw. Prahlāda saw Nṛsiṁha-deva as the most worshipable Deity, and Hiraṇyakaśipu saw the same person as death.
That gentleman, not, some, his relative, came to see me. So I said that "However magnificent hospital you may start, you cannot stop death. That is not possible. That is not possible." You may try in your own way. The whole struggle is now to mitigate our suffering condition. But the suffering condition is continuing. You... You may open nice hospital, but you cannot stop death. That is not possible. You may invent nice medicine, up-to-date, scientific medicine, but you cannot stop the disease. They do not see this. You can invent so many contraceptive methods—still you cannot stop, I mean to say, life. Janma, birth, birth control, there are so many medicines.
"Ordinary behavior, my neighbors, they call me very learned scholar, but I am such a scholar that I do not know what I am." Ke āmi kene more jare tāpa... Why I am put into this miserable condition of life—birth, death and disease and old age? And threefold miseries—ādhyātmika, ādhibhautika, ādhidaivika? And the whole struggle is to minimize our miserable condition of life. The struggle is going on, whole day: work, day and night. What is the purpose? Ātyantika duḥkha nivṛtti. To minimize our miserable condition of life. So why I am put into this miserable condition of life although I do not know, I do not want it? So what I am? What is my position?
Because they could not adore the lotus feet of Kṛṣṇa. On account of their impersonal impression, they could not appreciate the transcendental, sac-cid-ananda vigraha (Bs. 5.1) of Kṛṣṇa, and could not surrender there. Kṛṣṇa therefore says, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). After many, many births of such struggle, when actually one becomes wise, jñānavān, he surrenders unto the lotus feet of Kṛṣṇa. That is the perfection of knowledge.
There is too much gold stocked there. And every nation is hankering, how to take it. That will be the effect. What is the struggle in this world? Struggle is the gold is there, the gold mine is there, and everyone is trying to exploit it, "How I can take or my nation can take." Nationality means expanded selfishness. They are very much fond of nationality, but that nationality is also selfishness—by combined effort. Our, in our country, Mahatma Gandhi is supposed to be the father of nationality. Not only in our country, in many other countries. But what is that nationality? Mahatma Gandhi wanted that "The Britishers must go away. My countrymen shall enjoy."
So that happiness is perfect happiness. That is real śānti. Real śānti. Caitanya-caritāmṛta therefore says, bhukti-mukti-siddhi-kāmī sakali aśānta. Bhukti means karmīs, simply wanting, possess. That, that possessing labor is also another aśānti, to struggle to possess. So he's aśānta. Mukti, he wants to become God, one with God. And kṛccha sādhana, austerities, penance, so many things he has to do—meditation—just to become God. So that is also troublesome. Where is śānti? Yogis, they're also practicing praṇāyāma, so many āsanas, dhyāna dhāraṇā, āsana, praṇāyāma. So where is śānti? He has to keep his head down and, what is called? Śīrṣāsana. That is also another āsana. Then he has to show magic.
Sri Caitanya-caritamrta Lectures
We are trying to be happy here in this material world—how? Suta-mitra-ramaṇī-samāje. Suta means children. Mitra means friends. Society, friendship and love, wife, children... Tāta... So one may say, "Unless there is no happiness, how they are struggling for this suta-mitra-ramaṇī-samāja?" So Vidyāpati says, "Yes, there is happiness." Certainly there is happiness. Otherwise why these vimūḍhān, foolish people, running after it? So he says that the value of their happiness is a proportion of a drop of water in the desert. Tātala saikate. Tātala means, very hot, and saikate means sand. Those who have seen desert, they have got experience how it is intolerable during sunshine, vast, I mean to say, tract of land with sand. So naturally they require water. So if somebody says, "Yes, I'll give you water," and a drop of water... What is called? Proportionate, token.
Then again extend. From children, you get... You get them married. Then again extension—daughter-in-law, son-in-law, grandson. In this way, we are increasing our so-called happiness. Ātma-sainyeṣu. And we are thinking that "These surrounding friends—society, friends and love, nation—will give me protection." In our country, we have seen. Gandhi struggled so, mean, hard for getting independence, thinking that "We'll be happy." But Gandhi himself was killed.
You have come from very, very distant places all over the world. So here, you simply take prasādam, chant Hare Kṛṣṇa twenty-four hours, then your life is successful. It is not at all difficult. But we are so stubborn that we do not take to Kṛṣṇa consciousness. That is our misfortune. But still, as we struggle against misfortune, to become fortunate in the material world, similarly, we have to struggle against misfortune. Māyā is very strong. But the way is also there, how to get out of the clutches of māyā. Pāsate māyā tāre jāpaṭīyā dhare. Māyā has captured by embracing, just like if you capture somebody very tightly, it is very difficult to go out. Hands and legs are all caught up. Similarly, we are under the clutches of māyā in that way. But māyā's business is just to punish, but as soon as we surrender to Kṛṣṇa, immediately māyā lets loose. Yes. Māyām etāṁ taranti te (BG 7.14). Very easy thing.
Why? Because they have accepted their home in the prison house. Therefore the conclusion is they are all bad. Maybe degrees of difference, but they are all bad. Similarly, anyone who is living in this material world, beginning from Lord Brahmā down to the small insect or ant, who are struggling in this material world... Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). Kṛṣṇa said that "These living entities within this material world, they are My part and parcel" or "They are My sons." In another place He says, ahaṁ bīja-pradaḥ pitā.
Mahat-padam means the whole universal creation, the cosmic manifestation, is also resting there. It is not only a small thing. Mahat-padaṁ puṇya-yaśo murāreḥ: "And who is famous very piously." Then what the result? Bhavāmbudhir vatsa-padam. Bhavāmbudhiḥ means the great ocean of material existence. We are struggling here, trying to swim. That becomes vatsa-padam. Vatsa-padam. Vatsa means calf. So you have no experience. In our country, the, in the... The calf walks, and the hoof makes some hole, and there is some water also. So as it is not difficult to cross that water, similarly, the whole material ocean become like that hole of the calf's hoof. In this way you can cross over this material ocean and go back to home, back to Godhead.
Everyone, even a child can understand that we are, our svarūpa, our constitutional position, is that we are servant of God, Kṛṣṇa. But the material world is so bewildering that everyone is thinking that "I am master of everyone." This is the disease. "I am the monarch of all I survey." There is an English poetry. Everyone is thinking. Why this is so much struggle in this New York City? Because now there is Presidential election, so everyone is thinking, "If I could become the President." That is everyone's desire. But those who are not so fit, they do not stand for election, but those who are little fit, so they stand, make competition, "I am the President." If you are President, why you require election?
So this Kṛṣṇa consciousness movement is that let us live amongst devotees. Why we are struggling to get so many centers open? Because devotees will live there, follow the regulative principles according to the instruction of the śāstra and spiritual master, guided by, and people will get chance. As soon as one comes in this society of devotee, he'll get some opportunity. And svalpam apy asya... That is meant. Even by sentiment one comes... Tyaktvā sva-dharmaṁ caraṇāmbujaṁ hareḥ (SB 1.5.17). The Nārada Muni said, "Even by sentiments, one gives up his occupational duty, so-called occupational duty, and surrenders to Kṛṣṇa, even not understanding fully..." So śāstra says, "What is the loss there?"
The material nature is pulling you by the ear, just like this. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). You are being acted, influenced. Just like the same example: You are thrown in the Atlantic Ocean. You have no power. By the waves you will have to work. The waves are tossing this way and that way. You are simply struggling. That's all. So how we can think independently within the tossing of Atlantic Ocean? This is all nonsense. So we cannot imagine, we cannot concoct, about God. We have to hear from authoritative scripture, authoritative version. Then we will understand. So here is authoritative version from Brahma-saṁhitā:
This position, by the grace of some special representative of the Supreme Lord or by the Supreme Lord, is offered to these conditioned souls, that "This is not your place. You are part and parcel of God. Your place is in the kingdom of God. Your place is there. You are..." Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati: (BG 15.7) "You are struggling very hard within this material nature. Just try to understand your position." So these things are described in scriptures, in the Vedas, so that these foolish conditioned souls may come to their senses and try to become Kṛṣṇa conscious and make their life successful so that they can go back to home, back to Godhead.
"After many, many births' struggle for acquiring knowledge, when one is fully conscious that 'Vāsudeva, Supreme Lord Kṛṣṇa, is everything,' that is the perfection of knowledge." So that perfection of knowledge was achieved in the age of goodness by meditation, and in the age of Tretā by sacrifice, and by Dvāpara by worship, and in this age this kṛṣṇa-kīrtana.
Now, even a love extended, so-called love extended, that nationalism, loving the countrymen, loving the humanity, that is also not perfect. We have got practical experience. In our country, in India, Mahatma Gandhi, he loved his country very nicely. He sacrificed everything, and for thirty-five years he simply struggled for the, I mean to say, independence of his country, of his countrymen. But the result was, at the ultimate end, he was killed by his countrymen. After loving so much his country, the result was that he was killed by his country. So in this material world the love is like that. It is never perfect. It cannot be perfect.
"O my dear Lord," bhavān eva śaraṇam, "You are the only ultimate shelter." This is the last stage of knowledge, as it is confirmed in the Bhagavad-gītā. Bahūnāṁ janmanām ante (BG 7.19). "After struggling for many, many births to acquire knowledge..." So when one comes to this point—bhavān eva śaraṇam, "You are the ultimate shelter"—that is the perfection of knowledge. Our editor has written very nice article, "Kṛṣṇa, the End of Knowledge." Yes. When you come to Kṛṣṇa point, then everything is knowledge, knowable.
When you come to Kṛṣṇa point, then everything is knowledge, knowable. Of course, so far our knowledge is concerned... But so far Kṛṣṇa is concerned, He is unlimited. Nobody can know Him. But at least to that point, if we can reach... That is also very difficult. Simply to reach to that point, there are the struggle. So many scholars, so many still, coming to the nearest point, still, they say, "Oh, not Kṛṣṇa, not Kṛṣṇa. It is impersonal. It is impersonal." So this knowledge is acquired by the grace of the Supreme Lord, by the association of pure devotees. Satāṁ prasaṅgāt mama vīrya-saṁvidaḥ, one can attain this qualification. And if some way or other, either by faith or by knowledge or by association or by accident, if one comes to this point, that "Kṛṣṇa, the Supreme, is the ultimate goal," then his life is perfect.
We don't like. Sei doṣe māyā-piśāci daṇḍa kare tāre. Daṇḍa kare tāre means "give him punishment." You have not seen... Perhaps... You had been in India. You have seen the Devī picture, picture of Goddess Durgā. She has got a..., what is called? Trisura, like this. Trident? Yes. This trident, she has got in her hand a trident. And a asura, a demonic person, is struggling with lion, and the goddess is piercing that trident on the chest of that demon. This figure is there. That is called Durgā. Have you seen that picture? That one lion has attacked that demon, and the lion is the carrier of Devī, Goddess Durgā. She rides on lion. Just like we ride on horse, Devī, she rides on lion. And the lion has attacked that demon. And demon is also very strong, fighting with the lion, and the mother, Goddess Durgā, she has caught the demon by the hair and piercing the trident on the chest, and the lion has attacked. So this is our position.
Sri Isopanisad Lectures
You know, those who have studied this devanāgarī. There are devanāgarī alphabets, ka kha ga gha na ca cha ja jha na. In this way five set, one line. Then come the fifth set, comes pa pha va bha ma. So this pavarga means pa. First of all pa. Pa means parava, defeat. Everyone is trying, struggling very hard to survive, but defeated. First pavarga. Pa means parava. And then pha. Pha means foaming. Just like horse, when working very hard, you'll find some foams coming out of the mouth, we sometimes also, when we are very tired after working very hard, the tongue becomes dry and some foam comes.
So they do not understand this karma, the law of karma. Why we find so many different personalities? If it is a combination of bile, mucus, and air, why they are not similar? So they do not cultivate this knowledge. Why there are dissimilarities? One man is born millionaires; another man is born, he cannot even have full meals twice a day, although he's struggling very hard. Why this discrimination? Why one is put into such favorable condition? Why the other is not? So there is law of karma, the individuality.
Festival Lectures
They care for material opulence. They think that this life is meant for highest grade of sense gratification. That is the general thinking. In this city, any city you go, they are struggling very hard. Everyone is trying to get very rich, to get monetary power, so that they can satisfy their senses. Just like I hear from my students that this island, Hawaii, is meant for tourists. Tourists means they are all rich class of men. They come here to spend money for sense gratification. That is the way of civilization, the modern civilization: "Earn money at any cost. At the risk of all advancement of life, enjoy." So this is not new thing, but at the present moment in this age, this mentality has increased very improportionately.
We are here in this material world, forgetting Kṛṣṇa, to enjoy, to lord it over the material nature. Everyone is trying to become the lord, master of material... That is struggle. Nobody can become lord or master of this material world. But that struggle to become master, they are taking it happiness. They are taking it happiness. That is the nature of persons who are influenced by the modes of passion. They'll work hard, and that will, they will take it is very good, pleasing. Because they do not know that the... Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ (SB 7.5.31). They are hoping against hope to become happy within this material world. That is the whole history. Take the history, any history, modern history.
It is called Nṛsiṁha-caturdaśī. So I am so pleased that within such a short time these boys have nicely learned how to play, and especially I have to thank Mr. Hiraṇyakaśipu. (applause) (laughs) Mr. Hiraṇyakaśipu has played his part very nicely.
So this is very instructive struggle between the atheist and the theist. This story of Prahlāda Mahārāja is eternally true. There is always a struggle between the atheist and the theist. If a person becomes God conscious, Kṛṣṇa conscious, so he will find many enemies. Because the world is full of demons. What to speak of the devotee of Kṛṣṇa, even Kṛṣṇa, when He personally came, He had to kill so many demons. There was His maternal uncle, His mother's brother, very keenly related. Still, he wanted to kill Kṛṣṇa. As soon as any son was born to Devakī, immediately he killed, because he did not know who will be Kṛṣṇa.
Simply struggle for..., unnecessarily. The best thing is that you have enjoyed sense life in so many varieties of life, as cats, as dogs, as demigods, as tree, as plants, as insect. Now, in this human form of life, don't be captivated by sensuous life. Just try to understand Kṛṣṇa. That is the verdict of the śāstras. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). To work very hard like dogs and hog for sense gratification is not the ambition of human life. Human life is meant for little austerity. Tapo divyaṁ putrakā yena śuddhyet sattvam. We have to purify our existence. That is the mission of human life. Why I shall purify my sattva existence? Brahma-saukhyam tv anantam.
Nitāi: "Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe."
Prabhupāda:
- apareyam itas tv anyāṁ
- prakṛtiṁ viddhi me parām
- jīva-bhūtāṁ mahā-bāho
- yayedaṁ dhāryate jagat
- (BG 7.5)
So Kṛṣṇa has explained this material world, bhūmir āpaḥ analo vāyuḥ. Now, this is also nature, prakṛti. There is another nature, prakṛti. Prakṛti means strī-liṅga, woman. Jīva-bhūta, the living entities, are not mentioned in this connection as puruṣa. Not puruṣa. The Māyāvādī philosophers, they think themselves as puruṣa. The karmīs also, they think they are puruṣa. Puruṣa means enjoyer, and prakṛti means enjoyed. But Kṛṣṇa does not say that the living entity is puruṣa. He says prakṛti. Prakṛti is always subordinate to the puruṣa. That is the natural way.
When we become crocodile, that is karma, punishment. We are now human being. It may be next life I become a crocodile according to karma, be forced by the laws of nature. Just like in Honolulu, Hawaii, we see so many young boys, they are enjoying, they are surfing in the middle of the ocean, struggling. So our karma, if you are practiced to that way, then at the time of death I shall think of just, in the middle ocean, swimming and struggling, then Kṛṣṇa will give opportunity to become a aquatic. Very easily we can remain within the water. That is the laws of nature. Yaṁ yaṁ vāpi smaran loke tyajaty ante kalevaram (BG 8.6).
It is not so hopeless as I thought. But apart from my calculation, you are realizing. This movement should be pushed on. Just like great souls always think of the poor souls, similarly, you should also feel. That is the way. Lord Jesus Christ, he also prayed for the sinful persons. So this is very good. If we struggle hard to push this movement, then, even we, you don't get any follower, Kṛṣṇa will be satisfied. And our business is to satisfy Kṛṣṇa. That is bhakti. Hṛṣīkena hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Bhakti means one has to engage his all senses for the satisfaction. Material life means sense satisfaction for his self: "I like this. I like this. I want to do something. I want to sing something or chant something, eat something, or touch something, or taste something.
Arrival Addresses and Talks
"My dear Lord, I do not want from You any amount of riches, dhanam; janam, any number of followers." Na dhanaṁ na janaṁ na sundarīṁ kavitād, "not very nice, beautiful, attractive wife. I do not want all these things." Because materially we want all these things. All these people are struggling very hard. What for? For riches. "Money, money. Where is money? Where is money?" And then, as soon as he has got some money, then he wants to be minister, or president, or governor. Janam, followers, there will be so many followers. Na dhanam, na janam. And very beautiful wife or husband for sense gratification. These things are wanted for materially ambitious people. But Caitanya Mahāprabhu says, "I don't want all these things." He's teaching, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye.
I went to the Western countries and had such a very good response, very good response. I went there empty handed with forty rupees in my pocket and free ticket, return ticket, by the Scindia Steam Navigation Company. And for one year I had no place to live, I had no money to eat; still I was going here and there. Then in 1966... I went in America in 1965. After struggling for one year, in 1966 I incorporated this Kṛṣṇa consciousness, International Society for Kṛṣṇa Consciousness. So some of our friends suggested, "Why not make 'God Consciousness Society'?" and "No. 'Kṛṣṇa Consciousness.' If I make 'God Consciousness,' that will be a big task." Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Kṛṣṇas tu bhagavān svayam. Īśvaraḥ paramaḥ kṛṣṇah (Bs. 5.1). Therefore this distinctly should be the society for Kṛṣṇa consciousness.
Anyone can..., a child can understand. Take for example your body, my body. What is the important thing in the body? The soul. Without the soul, you may be very big man, even Napoleon Bonaparte, but as soon as the soul is gone, it is useless. The whole world is useless. Anyone can understand. Where is now Napoleon Bonaparte who struggled so much for glorifying France. But where is that gentleman? Finished. As soon as the soul is gone... You may keep one statue, dead statue, that is another thing. But you do not know where the soul has gone and what he is doing now.
We cannot understand on account of our ignorance. I am not this body, everyone sees practically. Still, he's identifying with this body. This is called ignorance or, in common words, rascaldom. Mūḍha. They are called mūḍhas, rascals. So the United Nations, for the last thirty, forty years, they are struggling, but there is no unity of the nations. That is not possible. So long you are in the bodily concept of life, there cannot be any unity. When you actually come to the platform to understand that I am not this body, I am spirit soul, then there will be... Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām (BG 18.54). Then the question of equality, fraternity, justice and everything will come. Unless we do not understand what I am—I misidentify myself with this body—we shall remain in the darkness of the animal. There cannot be any peace and prosperity. That is not possible.
Initiation Lectures
So these who have fortunately come to this platform of Kṛṣṇa consciousness by association, by practice, this is the way. So stick to it. Don't go away. Even if you find some fault, don't go away from the association. Struggle, and Kṛṣṇa will help you.
General Lectures
For the time being, I may satisfy myself that I have taken this intoxication, and under the spell of this intoxication I may think that "I am nobody's servant. I am free," but that is artificial. As soon as the hallucination is gone, he comes to the point, again servant. Again servant.
So this is our position. But why this struggle is there? I am being forced to serve, but I don't wish to serve. What is the adjustment? The adjustment is Kṛṣṇa consciousness, that if you become servant of Kṛṣṇa, then your aspiration to become master, at the same time your aspiration of freedom, is immediately achieved. Just like here you'll see one picture of Arjuna and Kṛṣṇa.
Now we are, everyone, searching after some standard of life where we will have no anxiety. That is the aim of everyone. Why we are struggling? We are trying to approach a certain point. Just like two parties playing on football, they are, each one of them, trying to approach the goal. That is victory. So everyone is trying to gain something, according to different position, according to different idea. Not everyone is searching after the same thing. Somebody searching after material pleasure, somebody searching after intoxication, somebody is searching after sex, somebody is searching after money, somebody is searching after knowledge, somebody is searching after so many things.
Originally we are all Kṛṣṇa conscious living beings, but due to our long material association in different species of life, varying to 8,400,000 different forms of life, we are accustomed to transmigrating from one form of body or another. In such cycle of birth and death, I, you, and every one of us, although originally spirit soul and therefore qualitatively one in constitution with the Supreme Lord Kṛṣṇa, we have identified with this material form of life, subjected to various forms of material pangs, specifically in the shape of birth, death, old age and disease. The whole material civilization is a process of hard struggle of life, ending in birth, death, old age and disease. The human society is struggling fruitlessly against these perpetual problems of life in different ways. Some of them are making material attempts and some of them are making partially spiritual attempts.
One has to become very intelligent. Bahūnāṁ janmanām ante jñānavān. Jñānavān means very intelligent, wise man. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate. Kṛṣṇa says that "After many, many births of struggle, or attempt for acquiring knowledge, when one comes to the summit point of understanding, he understands that vāsudevaḥ sarvam iti (BG 7.19), the origin of everything is Vāsudeva, Kṛṣṇa." Vāsudeva. Origin of everything is Kṛṣṇa.
Try to understand this philosophy. We are teaching nothing, no new philosophy. Bhagavad-gītā as it is, that's all. Unfortunately, Bhagavad-gītā is read all over the world, but there are many rascal interpreters. They have spoiled the whole thing. Simply spoiled. So we are struggling against them. You try to understand Bhagavad-gītā as it is, and you get the thing. The thing is immediately delivered. That is our request. And in the Śrīmad-Bhāgavatam it is stated by Śukadeva Gosvāmī. He says, kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ (SB 12.3.51): "My dear King..." He was explaining Śrīmad-Bhāgavatam to King Mahārāja Parīkṣit. So he says... He, before saying this, he described about the condition of this age of Kali. It is very... At the end of this age the condition will be very horrible. So... Of course, there is not much time. Otherwise I would have explained something. But you know.
Yes. Illusion, illusion in this way, that what you take it as a fact, but it is something else. It is not fact. Māyā. Māyā means mā-yā: "It is not this." Just like you are thinking that you'll be happy in this material world by adjustment, but you'll never be. That is called māyā. So whatever you are struggling for, that is illusion.
So actually everyone is trying to live. Nobody wants to die. Why this psychological desire is there? I want to live. That, that means that he is eternal. Therefore he wants to live. That is confirmed in the Bhagavad-gītā. Na jāyate na mriyate vā kadācit. That soul existing within this body, or "I," I am eternal. So we... I am struggling now with this body. This body's temporary. I am changing different bodies. Just like in my this present life also I have changed so many bodies. So there is no difficulty to understand this philosophy that "I am changing bodies every moment. But I am the same, eternal. Similarly, after changing this body, I shall have another body."
So Bhagavad-gītā also confirms this. So we have to prepare our mind in such a way that we should always think of Kṛṣṇa. Then that is meditation, real meditation. And practical. There is no use thinking of something void. That you cannot concentrate. That is not practical. You can simply struggle for it and waste your time. But if you have got something tangible to meditate, that is very easy. So why not Kṛṣṇa? So nice, beautiful, and He's accepted the Supreme Personality of Godhead by great sages, saintly persons, scholars and Vedic literature.
This is called ignorance. This is called ignorance. Therefore Bhāgavata says parābhavas tāvad abodha-jāta. Abodha-jāta, every one of us born foolish. And we are acting in different ways to become happy, but we do not know that every step we are being defeated. We are fighting with the stringent laws of nature, struggle, but we are happy by some complacent thoughts that we have become happy, we are advanced. We are happy. We are becoming educated, we are advanced in science. But Bhāgavata says, "No, you are not advancing, you are simply being defeated, because you do not know how to get happiness. You are not trying for real happiness."
The proof of diseased condition is that there is birth, death, old age and disease. These are very nicely explained in the Bhagavad-gītā: janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). Every effort is being made here to surpass distressed condition and to reach to the platform of happiness. The whole struggle is there. Why people are running by motorcar this way and that way? The background is to be happy, how to become happy. But they are making planning: "I shall be happy in this way. I shall be happy in that way." Just like there is advertisement, "Come on. There are some naked girl pictures." They are inviting, "Come here. You will be happy." So we are planning for happiness. Why? Why you are searching after happiness?
Similarly, you can study the relationship with all other senses. Especially in this material world our sex sense, the happiness from the sex life is considered to be very high, and people are struggling hard for that happiness. That is also stated in the Śrīmad-Bhāgavatam, yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45). Gṛhamedhi means those who are too much attached to this worldly life. Their point of happiness is sex life, maithunādi. But it is tuccham, it is very insignificant.
So one prakṛti cannot enjoy prakṛti. The best thing is, best adjustment is that all the prakṛtis should be engaged in the service of the Lord. That is Kṛṣṇa consciousness.
Therefore, Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). All these prakṛtis different wives of Kṛṣṇa or energies, they are struggling, unnecessarily they are struggling to become predominator. In this material world, everyone is trying to be predominator. One nation is trying to become predominator of other nations. One man is trying to be predominator of other men. One brother is trying to be predominator of other brothers. This is māyā.
That is māyā. We have to surrender. Caitanya Mahāprabhu has said, jīvera svarūpa haya nitya kṛṣṇa-dāsa (Cc. Madhya 20.108-109). Our real identification is eternal servant of God, or Kṛṣṇa. That is our real identification. But unfortunately, artificially we are trying to lord it over Kṛṣṇa or over the material nature. This is struggle. Daivī hy eṣā guṇa-mayī mama māyā duratyayā (BG 7.14). This struggle you cannot overcome. Kṛṣṇa says duratyayā. It is very difficult to surmount the influence of material nature. Mama māyā duratyayā. Mām eva ye prapadyante māyām etāṁ taranti te: "If anyone surrenders unto Me, then he can get rid of this influence of the material nature." This is the law. You cannot artificially change it.
Every one of us, all living entities within this material world, they are more or less rebellious condition. We don't want to serve Kṛṣṇa. I want to become Kṛṣṇa. That is māyā. That is the last snare of māyā. First of all, in our karmī life we want to become master of the world. I want to lord it over the material nature. That is our struggle. Everyone is trying, "I shall become the master." Nobody wants to become servant. That is māyā. But actually he is serving. That is our position. Try to understand. We are serving our senses whimsically. I want to become this. I want to become that. First of all I want to become a big businessman, or I want to become a prime minister. I want to become the president. And when I am frustrated, then I want to become God.
Now let me serve Kṛṣṇa," that is your liberation. That is your liberation. Therefore Kṛṣṇa said, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "You come under Me." Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. This is the instruction of Kṛṣṇa consciousness. We are actually struggling with material nature to become happy. But it is not possible to conquer over the material nature. That is not possible. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). It is very difficult. You cannot do it. Then how I can get from the clutches of the hands of material nature? Mām eva ye prapadyante māyām etāṁ taranti te: "You simply surrender unto Me," Kṛṣṇa says, "and you immediately get rid of this māyā." There are many greatly, great saintly persons. They are trying to get out of the clutches of māyā, to become liberated.
It is not that we are manufacturing in some way. It is spoken by Kṛṣṇa Himself, that "You simply surrender unto Me, and immediately you are out of the clutches of māyā." Mām eva ye prapadyante māyām etāṁ taranti te.
So I do not wish to take much of your time, but the thing is that the whole world is struggling hard. They are not in peace. One man is enemy of another man. One nation is enemy of another nation. This is going on. This is... All these things are going on simply due to our forgetfulness of Kṛṣṇa.
Otherwise, eating, sleeping, mating knowledge is there in the animals. This is not knowledge. You must have perfect knowledge. Then you'll be happy. Then you'll be peace. And if you are misguided, bewildered, mad, then how you can be happy? So this knowledge is obtained, as it is stated in the Bhagavad-gītā, bahūnāṁ janmanām ante: after struggling many, many, birth after birth. Bahūnām. Bahūnāṁ janmanām ante jñānavān. "One who is actually in knowledge, one who is wise, māṁ prapadyate: he surrenders unto Me."
Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19). When he understands, "Oh, Vāsudeva, Kṛṣṇa is everything." That mahātmā is very rare. So if you get perfect knowledge, if you surrender to God, then you'll be happy. Otherwise, there is no possibility. You go on, struggling.
That is another one kind of suffering. Another suffering is imposed by other living entities. Just like your enemy or an animal—or there are ants, mosquitos, flies, they are all causing suffering. You are killing them, and they are trying to give you suffering. This is called struggle. This is called ādhibautic, suffering given by other living entities. Suffering caused by myself, this is called ādhyātmic. And suffering caused by other living... And there are other sufferings, caused by the nature, superior power, ādhidaivic. All of a sudden, there is no rain, no rainfall, and now for want of rainfall, there is no food grain.
Now there are big, big signboards. In Juhu we have got a center, and the government has opened beef shop, very big. And wine shop, you'll find everywhere. And we are preaching, "No intoxication, no meat-eating." So how they'll like us? That is the difficulty. "It is folly to be wise where ignorance is bliss." But still, we are struggling.
Everyone who are materially situated, he has got hankering: "I shall become this great man," "I shall become this big businessman," "I shall become such politician," "I shall become such and such." Always, everyone is struggling. But this kṛṣṇa-kathā is relished by them who are above this hankering. And that is also confirmed in the Bhagavad-gītā. Brahma-bhūtaḥ prasannātmā na socati na kāṅkṣati (BG 18.54). This kāṅkṣa, this tṛṣṇa, the same thing... Kāṅkṣa means hankering. In the ordinary position we are hankering and lamenting, hankering to possess something, and if, somehow or other, that possession is lost, then you are lamenting, again hankering. These two features of the material life.
Departure Talks
You can enter, but what is the benefit? You will be again evaporated. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). Because living entity by nature is ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12), by nature they want pleasure, every one of us. Every one of us, we are struggling so hard. Why? To get some pleasure. Nobody is trying so hard to making suicide. Is anybody there in this material world who is working so hard for ultimately making suicide? No. Everyone is trying to become happy. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Because he wants.
Philosophy Discussions
Prabhupāda: That means endless struggle to understand real morality. But if he takes the order of God, that he must do it, that is final morality.
Hayagrīva: This is... What he means by morality is rather vague. He does not say what this moral law is, other than it's called a categorical imperative.
Prabhupāda: But who is...
Hayagrīva: The categorical...
Śyāmasundara: His idea is that this constant struggle between being and non-being is what makes the world go round.
Prabhupāda: That is also our proposition. That the spirit: yayedaṁ dhāryate jagat (BG 7.5). Therefore we are talking of two energies, the superior energy and the inferior energy.
Śyāmasundara: What is the synthesis?
Prabhupāda: Well, we don't fight with māyā. Those who are under the clutches are being kicked by māyā, they are struggling. We have nothing to do. Māyām etāṁ taranti te. Māyā does not disturb us, so where is the fight? (laughter) Those who are being kicked by māyā, they have got fight. Just like the police. Police is for chastisement, but he has nothing to do with honest men. Let there be police, what is the trouble. Those who are criminals, they have got fight with the police. But we are not criminals.
Hayagrīva: Bergson saw the greatest obstacle to this creative evolution to be the struggle with materialism, and he felt that politics and economic reforms cannot help matters.
Prabhupāda: No. These are different subject matter. It... Politics or economic development can help, provided it is guided properly. Otherwise, if the politics, economic development is aimed at understanding God and our relationship with God, then politics is all right. Otherwise it does not help at all. But this, so far Vedic civilization is concerned, the society is divided into eight division, varṇa and āśrama. So the sannyāsī, the brāhmaṇa, they are meant for educating the others to develop dormant God consciousness.
Prabhupāda: So, you want..., you are struggling, creating for the highest position, but Kṛṣṇa is giving you the idea. This is the highest position, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), that "You give up your so-called positions, you simply surrender unto Him..., Me, and I shall give you all protection." This is the idea. But he denies, and that because he thinks Kṛṣṇa is ordinary human being, "Oh, how He can give me the topmost position?"
Prabhupāda: "Oh, how He can give me the topmost position?" So he goes on, he..., with his plan-making, so that... But this plan-making, if he is actually advancing, then after many, many births he will come to that conclusion that everything is Kṛṣṇa. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19). But this happens after he is struggling for many, many births. So best thing is that instead of waiting many, many births, if we take Kṛṣṇa's instruction immediately, we become perfect. Why you should continue in ignorance, unsettled, and making plan? That is another foolishness.
Hayagrīva: Mill pictures it more like a struggle but there's no struggle with them.
Prabhupāda: Struggle, the struggle is there, because it is the... Demon means they are always against God's ruling. That is demon. And demigod means who will accept the rulings of God. That is the difference. In the śāstra it is said that there are two kind of human being, one is called demigod and the other is called demon. The demigods are those who are abiding by the Lord, order of Viṣṇu, and just the opposite number, they are called demons.
Hayagrīva: But he pictures God as struggling.
Prabhupāda: God has nothing to struggle. He is so powerful that He has nothing to do. That is the Vedic injunction. Na tasya kāryaṁ kāraṇaṁ ca vidyate. The Vedic description of God is like this, He has nothing to do. That is right because just like a big man, a big leader, a king, personally he has nothing to do. He has got so many servants, secretaries, ministers, soldiers, so why he has got to do anything? So he has nothing to do. That is described in the Veda, na tasya kāryaṁ kāraṇaṁ ca vidyate. There is nothing to do actually. Therefore we see Rādhā-Kṛṣṇa picture, the Supreme Lord He is playing on his flute and enjoying.
Prabhupāda: Just like by God's order the sun has to rise early in the morning, exactly in the time. You watch your watch and you will find exactly in time there is sunrise and there is light, there is seasonal changes, everything in order. That is Godly arrangement. So He hasn't got to struggle, He hasn't got to fight but there is fight by His different agents to kill the evil element of the world.
Hayagrīva: In his Utility of Religion, Mill writes about the power of authority.
Prabhupāda: Yes.
Prabhupāda: How it can be improved? One man may be good, religious, abiding by the orders of God, and 99.9 percent, they are Godless. So how it can be improved? This material world, as it is, it can be improved only by the increase of percentage of God conscious men, otherwise there is no possibility of improvement. Every man is differently conscious. So you cannot bring them together. For example, just these modern civilized nations, they are struggling in the United Nation Organization, but they could not do for the last thirty, forty years. That is not possible. That is futile attempt. Unless people become God conscious, there is no improvement of the world.
Prabhupāda: Yes. That is our theory, that we are struggling or transmigrating from different species of life, and when we come to the perfectional stage of living condition, human form of life, so then we understand what is the aim of life. So as spirit soul I am existing, and then, at my perfectional stage, I learn what is the essence of life. Essence of life is Kṛṣṇa consciousness. Therefore existence is first, and then to understand the essence.
Prabhupāda: It is not salvation. It is for the time being. It is called sasana(?)-vairāgya. Sasana-vairāgya means just like a man dies, somebody dies, so his relative takes him to the crematorium or the burning place. So at that time he gets little renouncement, "Oh, this is the end of life. Why you are struggling?" And again, as soon as he comes from the crematorium, he begins again, the same thing. He forgets that he has to die. You see? So this kind of sasana-vairāgya will not help. Actually this is not salvation.
Prabhupāda: Everyone wants. Everyone is struggling hard to get a better position in this world. That means to enjoy this world. So this is going on in the animal kingdom also. The animal kingdom also. Just like a dog, if he finds another dog coming, or another (indistinct), he will begin barking. So the real concern is just like we have created nationalism that "Nobody may come in my place." So this kind of mentality is there in the animal also. So human body should be concerned like that, like animal. He thinks like that.
Prabhupāda: Basic relationship is that I want to enjoy this world. Does he agree to this point or not? I want to enjoy this world to the best of my capacity. That is my concern. Everyone is struggling for that.
Śyāmasundara: He simply says that between (indistinct), or being there, and the things of the world there is a relationship of care or concern, that's all. He doesn't say whether it's...
Prabhupāda: Individuality you may keep. It doesn't matter. Every one of us is individual. Every one of us is struggling, but we must know what for we are struggling, what is our existence. These things are required. Individuality is there. We are preaching this individualism. We do not say that impersonalism. No. So is that all right?. No. Still more.
Śyāmasundara: Yes. Oh, yes. Still more. He says that a man finds himself flung into the world, and he finds that he is a fact within this world. He cannot deny that he is here. And he is subject to the resultant mood of fear or dread that comes about when he discovers that there is no escape to being here. "I am here. There is no escape."
Prabhupāda: So ultimately we can see that the earth or the water is the source of emanation of everything. Then we can inquire wherefrom the water comes and wherefrom the earth comes, wherefrom the air comes, wherefrom the fire comes. This is philosophy. Then ultimately when we come, come to the supreme point of emanation, janmādy asya yataḥ: (SB 1.1.1) "Here is the person, here is the source of everything." So that we must know. Simply in the middle struggling for understanding without any perfect knowledge, what is the value of this philosophy and knowledge? There is no value. You must come to the ultimate goal, the ultimate source of everything. "By accident," "perhaps," that, that is not knowledge. Definite knowledge.
Prabhupāda: There is supreme controller. You are making arrangement to live here very happily; next day you die. So you are under controller. How can you deny it? So there is supreme controller. Now, knowledge means, "Who is that supreme controller? How He is controlling?" Not that deny it, "Grapes are sour." Jumping, jumping, jumping, jumping, when he could not reach the grapes, he said, "Oh, there is no need of them. It is sour." Their position is like that. They cannot understand... God is there, that's a fact-supreme controller. But they cannot explain, neither they can understand. There is jackal struggle. Jackal jumping, jumping; when he cannot get the, reach the grapes, he says, " Why (indistinct)? It is sour." Their conclusion is like that. They cannot understand what is God, how He is acting, what is religion, and they are defying, "There is no need of religion, there is no need of God." Jackal struggling, that's all. Jackal struggling is no philosophy. (end)
Śyāmasundara: They see all activity as in vain. All activity is a useless struggle, a vain struggle.
Prabhupāda: That is for him. Because he is confused and without any direction, he thinks like that.
Śyāmasundara: So his emphasis is not on the activity itself—because it's all vain—but how you do it.
Śyāmasundara: His idea is that everything is produced from economic struggle. So that religion is like a police force, and it is invented by the bourgeois or the capitalist as a technique to dissuade the masses from revolting by promising them a better existence, or a happier existence after death so that they can be...
Prabhupāda: (indistinct) we are obliged to his proposal now. He has created a philosophy, which is being enforced by killing, by threatening.
Śyāmasundara: And he promises them a better future.
Prabhupāda: That's right.
Śyāmasundara: Some Christians say that in the mind there is a struggle between God and the devil, and this conflict is always continually going on.
Prabhupāda: No, no. That is wrong thing. God does not come down to your mind, God and devil. That is mind's action. Sometimes he accepts, sometimes he rejects. So either you can say God and devil or whatever. That is mind's business. But that is not final conclusion. When you apply your intelligence with reference to the sādhu and śāstra and make a conclusion, that is right.
Prabhupāda: Controller. Otherwise, there is no end of struggle if you don't accept an authorized mediator.
Śyāmasundara: This Mao Tse Tung...
Prabhupāda: And Kṛṣṇa also says in the Bhagavad..., yah śāstra-vidhim. Śāstra from that śas-dhātu. Yaḥ śāstra-vidhim utsṛjya, giving it up, decides by his whims, na siddhim avāpnoti, they'll never get any siddhi, perfection. Therefore the śāstra should be mediator. But these people have no śāstras. They have got simply that barrel of gun. That's all. And that is very rude. And it will never come to perfection. For the temporary time, this party may win or that party may win.
Śyāmasundara: He says that natural laws and ideas, verification of ideas, comes about through class struggle, material production and scientific experiment. That which we know for sure, certainty.
Prabhupāda: (to guest) How are you?
Śyāmasundara: Certain knowledge is gathered from these three sources: class struggle, material production, and scientific experiment.
Śyāmasundara: This Mao Tse Tung believes in using a constant ideological struggle as an accepted...
Prabhupāda: No, no. This ideology has no struggle. Whatever is produced, you pay one-fourth. There is no question of struggle. If I have to pay some fixed tax, ten rupees, for this land I have secured, but if I don't produce, I have no ten rupees, there is struggle. Where I get this ten rupees? Then I have to take loan from somebody else. That brings(?) my anxiety. But if this system is accepted, then I, if I produce, I give you one-fourth; if I don't produce, I have no anxiety. That is perfect system.
Prabhupāda: But why this is a constant struggle for ideological? You accept this ideal. So there is no anxiety. If I produce, I pay. If I don't produce, I don't pay. Is it not better?
Śyāmasundara: The idea is...
Prabhupāda: Why I shall develop an ideological perfection by conflict, by struggle, by talking in the parliament, and talking to the leaders, and... Make this simple method that whatever you produce, you give me one-fourth. That's all.
Prabhupāda: So that is our process. We say that perceptual fact is that we are controlled. Every one of us, controlled. Who can deny it? Why you are running on this fan? Because you are controlled. There is excessive heat controlling you. Therefore I am trying to counteract it. In every step you are controlled by the laws of nature. So how he thinks that he is independent? Why does he manufacture so many so-called laws of independence? In fact he is controlled. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). He is in contact with some modes of material nature, and he is controlled by them. So why does he not accept that "I am not independent, I am controlled. The basic principle is that I am controlled." Then if one is actually conversant with the laws of control, then he makes adjustment according to that. One being controlled, how he can become controller? This is phenomenon. Where one is... Let any man come and say boldly that "I am not controlled." Who is that man? Find out any man. We are sitting, so many men here. Let any one of us declare that "I am not controlled." So therefore basic principle is that "I am controlled." So how this position of being controlled can be perfect, that should be our study. That is our Kṛṣṇa consciousness. We say that you are controlled. So the supreme controller is Kṛṣṇa. So you voluntarily surrender yourself, that "Kṛṣṇa, from this day... I was struggling against Your laws. Now I fully surrender."
Revatīnandana: He says there will be struggle against the opposing side. It will overpower the opposing side, make everything communist, and then by interaction of...
Prabhupāda: That is in every sphere. Why communist?
Śyāmasundara: He has another slogan to resolve conflicts within the party of "Unity, criticism, unity." A dialectic. "Unity, criticism... The thesis is unity, the antithesis is criticism..."
Prabhupāda: No. Without your... This is the thing, you have to gain by your own endeavor. Other things naturally come in. Tasyaiva hetoḥ prayateta kovidaḥ. Therefore śāstra says, "For that perfection, one should devote his life." Here people are taught to struggle how to get material comforts, but according to Vedic system, material comforts you will have whatever is destined to you. But so far your spiritual development is concerned, you have to understand that you are spirit soul and you can develop yourself to go back to the spiritual world, you can be associated with the Lord. So many things, spiritual activities. So the śāstra says that one should try to achieve spiritual perfection, and for that he should endeavor. Not for material comforts.
Śyāmasundara: This Fichte actually comes to that conclusion because he borrows from Kant and develops this idea of the dialectic that there's thesis, the antithesis and it becomes combined in synthesis. He puts forward the idea that the ego, the subjective identity that the thesis has given and opposing that is the antithesis or material nature. Just like my body is the antithesis of my ego, so it is non-ego. So he says ego, non-ego, there's a continuous struggle.
Prabhupāda: When I think that I am this body, that is false ego. That is false ego. Because I am not this body. So those who are falsely identifying this body, (indistinct) they're animals. They're (indistinct).
Śyāmasundara: So he sees that the world is made up of a combination of continuous struggle of dialectic between the opposing elements of ego and non-ego. My subjective identity and the objective world are continually locked in struggle, endlessly, and this is the way things are going on.
Prabhupāda: Not endlessly, but if you understand that you are not this body, then this ignorance is ended, immediately. So you cannot say it is endless.
Śyāmasundara: He says that there is a gradual evolution towards self-realization if one uses his reason.
Purports to Songs
That is the definition of Kṛṣṇa. Now, then the devotee says that durlabha mānava-janama sat-saṅge taroho e bhava-sindhu re. Now, this body, this human body, is durlabha. Durlabha means very valuable. It is obtained with, after a great struggle of existence. We have to come through so many species of life: aquatics, birds, then trees, then reptiles, then beasts... There are so many, so many. There are eighty-four lakhs, means 8,400,000 species of life, and we had to pass through by gradual evolution. This theory is accepted by Darwin also, evolutionary theory. So this human body is very valuable. So he requests, "My dear mind,..." Mind, of course, in the lower animal life the mind is there also. Also mind is not developed, but they have got mind. It is a... In the very lower animal living condition, the mind is not at all developed, but at least, in animal life there is mind. Now, the devotee requesting that "This life, this human form of life, is very valuable. Don't waste it. Don't waste it, but you just to make your life successful in the association of saints and sages."
Just we have to imagine what is the aggregate total value of the soothing shine of millions of moons. Koṭi-candra-suśītala, je chāyāy jagata jurāy. Jagat, this material world, which is progressing towards hell, and there is always a blazing fire, everyone is struggling hard, nobody finds peace. Therefore, if the world wants to have real peace, then it should take shelter under the lotus feet of Lord Nityānanda, which is supposed to be cooling like the shining moon, millions in number. Nitāi-pada-kamala, koṭi-candra-suśītala, je chāyāy jagata jurāy. Jurāy means relief. If you actually want relief from the struggle of existence and if you actually want to extinguish the fire of material pangs, then Narottama dāsa Ṭhākura advises, "Please take shelter of Lord Nityānanda." What will be the result of accepting the shelter of the lotus feet of Lord Nityānanda? He says that heno nitāi bine bhāi: "Unless you take shelter under the shade of lotus feet of Nityānanda," rādhā-kṛṣṇa pāite nāi, "it will be very difficult to approach Rādhā-Kṛṣṇa." Rādhā-Kṛṣṇa This Kṛṣṇa consciousness movement is for approaching Rādhā-Kṛṣṇa, to be associated with the Supreme Lord in His sublime pleasure dance.
| Page Title: | Struggle (Lectures, Other) |
| Compiler: | Visnu Murti, RupaManjari |
| Created: | 20 of Dec, 2011 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=89, Con=0, Let=0 |
| No. of Quotes: | 89 |