Kṛṣṇa and Balarāma learned the art of cutting valuable stones such as diamonds, and They also learned the art of questioning and answering by immediately composing poetry within the mind. They learned the science of the action and reaction of physical combinations and permutations. They learned the art of a psychiatrist, who can understand the psychic movements of another person. They learned how to satisfy one's desires. Desires are very difficult to fulfill; but if one desires something which is unreasonable and can never be fulfilled, the desire can be subdued and satisfied, and that is an art. By this art one can also subdue sex impulses when they are aroused, as they are even in brahmacārī life. By this art one can make even an enemy one's friend or transfer the direct action of a physical element to other things.
Unreasonable
Bhagavad-gita As It Is
BG Chapters 7 - 12
Impersonalist commentators on the Bhagavad-gītā unreasonably assume that Brahman takes the form of jīva in the material world, and to substantiate this they refer to Chapter Fifteen, verse 7, of the Gītā. But in this verse the Lord also speaks of the living entity as "an eternal fragment of Myself." The fragment of God, the living entity, may fall down into the material world, but the Supreme Lord (Acyuta) never falls down. Therefore this assumption that the Supreme Brahman assumes the form of jīva is not acceptable. It is important to remember that in Vedic literature Brahman (the living entity) is distinguished from Parabrahman (the Supreme Lord).
Srimad-Bhagavatam
SB Canto 1
The people in general are naturally inclined to enjoy, and you have encouraged them in that way in the name of religion. This is verily condemned and is quite unreasonable. Because they are guided under your instructions, they will accept such activities in the name of religion and will hardly care for prohibitions.
Śrīla Vyāsadeva's compilation of different Vedic literatures on the basis of regulated performances of fruitive activities as depicted in the Mahābhārata and other literature is condemned herewith by Śrīla Nārada. The human beings, by long material association, life after life, have a natural inclination, by practice, to endeavor to lord it over material energy. They have no sense of the responsibility of human life. This human form of life is a chance to get out of the clutches of illusory matter. The Vedas are meant for going back to Godhead, going back home.
SB Canto 3
There are many earthly creatures who constantly represent the Rudra element. The snake, tiger and lion are always representations of Rudra. Sometimes, because of the extreme heat of the sun, there are cases of heatstroke, and due to the extreme coldness created by the moon there are cases of collapse. There are many sages empowered with the influence of austerity and many yogīs, philosophers and renouncers who sometimes exhibit their acquired power under the influence of the Rudra principle of anger and passion. The great yogī Durvāsā, under the influence of this Rudra principle, picked a quarrel with Mahārāja Ambarīṣa, and a brāhmaṇa boy exhibited the Rudra principle by cursing the great King Parīkṣit. When the Rudra principle is exhibited by persons who are not engaged in the devotional service of the Supreme Personality of Godhead, the angry person falls down from the peak of his improved position. This is confirmed as follows:
- ye 'nye 'ravindākṣa vimukta-māninas
- tvayy asta-bhāvād aviśuddha-buddhayaḥ
- āruhya kṛcchreṇa paraṁ padaṁ tataḥ
- patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ
- (SB 10.2.32)
The most lamentable falldown of the impersonalist is due to his false and unreasonable claim of being one with the Supreme.
SB Canto 4
"The people in general are naturally inclined to enjoy, and you have encouraged them in that way in the name of religion. This is verily condemned and is quite unreasonable. Because they are guided under your instructions, they will accept such activities in the name of religion and will hardly care for prohibitions." (SB 1.5.15)
Śrīla Nārada Muni chastised Vyāsadeva for compiling so many Vedic supplementary scriptures, which are all intended for guiding the people in general. Nārada Muni condemned these scriptures because they do not mention direct devotional service. Under Nārada's instructions, direct worship of the Supreme Personality of Godhead, as described in the Śrīmad-Bhāgavatam, was set forth by Vyāsadeva. The conclusion is that neither the Supreme Personality of Godhead, Viṣṇu, nor His devotee ever sanctions animal-killing in the name of religion. Indeed, Kṛṣṇa incarnated Himself as Lord Buddha to put an end to animal-killing in the name of religion.
SB Canto 6
A special distinction between devotees and the other transcendentalists, namely the jñānīs and yogīs, is that jñānīs and yogīs artificially try to become one with the Supreme, whereas devotees never aspire for such an impossible accomplishment. Devotees know that their position is to be eternally servants of the Supreme Lord and never to be one with Him. Therefore they are called sama-mati or jitātmā. They detest oneness with the Supreme. They have no lusty desires for oneness; instead, their desire is to be freed from all material hankering. Therefore they are called niṣkāma, desireless. A living entity cannot exist without desires, but desires that can never be fulfilled are called kāma, lusty desires. Kāmais tais tair hṛta jñānāḥ: (BG 7.20) because of lusty desires, nondevotees are deprived of their intelligence. Thus they are unable to conquer the Supreme Lord, whereas devotees, being freed from such unreasonable desires, can conquer the Lord. Such devotees are also conquered by the Supreme Personality of Godhead. Because they are pure, being free from all material desires, they fully surrender to the Supreme Lord, and therefore the Lord conquers them. Such devotees never aspire for liberation.
Sri Caitanya-caritamrta
CC Adi-lila
It is most apparent that nondevotees violate the rules and regulations of devotional service to equate the whole cosmic manifestation, which is the external feature of Viṣṇu, with the Supreme Personality of Godhead, who is the controller of māyā, or with His quadruple expansions. Equating māyā with spirit, or māyā with the Lord, is a sign of atheism. The cosmic creation, which manifests life in forms from Brahmā to the ant, is the external feature of the Supreme Lord. It comprises one fourth of the Lord's energy, as confirmed in the Bhagavad-gītā (ekāṁśena sthito jagat (BG 10.42)). The cosmic manifestation of the illusory energy is material nature, and everything within material nature is made of matter. Therefore, one should not try to compare the expansions of material nature to the catur-vyūha, the quadruple expansions of the Personality of Godhead, but unfortunately the Māyāvādī school unreasonably attempts to do this.
"Dear Sir, by Your influence our minds are greatly satisfied, and we believe that Your words will never be unreasonable. Therefore You may speak on the Vedānta-sūtra."
In this verse the words tomāra prabhāve ("Your influence") are very important. Unless one is spiritually advanced he cannot influence an audience. Bhaktivinoda Ṭhākura has sung, śuddha-bhakata-caraṇa-reṇu, bhajana-anukūla. "Unless one associates with a pure devotee, he cannot be influenced to understand devotional service." These Māyāvādī sannyāsīs were fortunate enough to meet the Supreme Personality of Godhead in the form of a devotee, and certainly they were greatly influenced by the Lord.
Other Books by Srila Prabhupada
Krsna, The Supreme Personality of Godhead
Another gopī said, "Kṛṣṇa is the Supreme Personality of Godhead, the husband of the goddess of fortune, and He is self-sufficient. He has no business either with us, the girls in the Vṛndāvana forest, or with the city girls in Mathurā. He is the great Supersoul; He has nothing to do with any of us, either here or there."
Another gopī said, “It is an unreasonable hope for us to expect Kṛṣṇa to come back to Vṛndāvana. We should try instead to be happy in disappointment. Even Piṅgalā, the great prostitute, said that disappointment is the greatest pleasure. We all know these things, but it is very difficult for us to give up the expectation of Kṛṣṇa's coming back. Who can forget a solitary conversation with Kṛṣṇa, on whose chest the goddess of fortune always remains, in spite of Kṛṣṇa's not desiring her? My dear Uddhava, Vṛndāvana is the land of rivers, forests and cows."
Renunciation Through Wisdom
The general populace simply follows the dictates and decisions of the leaders, who are bereft of any spiritual realization. Therefore it is advised that the leaders of society should act responsibly. The easy path to prosperity opens up when these leaders intelligently put into practice the precepts of karma-yoga. Without first becoming adept at curing one's own disease, why try to treat many patients? This is unreasonable. First a leader has to adopt the principles of karma-yoga in his own life; then he has to diagnose the disease of the people; then the medicine is to be prescribed and the proper diet given.
Lectures
Bhagavad-gita As It Is Lectures
Now, suppose if you have purchased ticket for an intermediate station between California, San Francisco, and New York. So you shall have to get down in that station. So how can you expect that... You have purchased a ticket for intermediate station. How can you expect to go to California? Similarly, if you worship demigods, you can go up to that planet. As you worship, there are different arrangement in the system, in the creation of God, as you want. You have got freedom of action, and God awards you the result, whatever you want. But if you want to go to the planet where Kṛṣṇa is, Kṛṣṇa planet, which is called Goloka Vṛndāvana, then you have to worship Kṛṣṇa. Oh, there is nothing unreasonable. If you want to go to California, San Francisco, you have to purchase ticket for that.
Srimad-Bhagavatam Lectures
So the supreme cause, supreme cause means who has no more cause-sarva-kāraṇa-kāraṇam (Bs. 5.1). I am caused by my father, my father is caused by his father. His father, his father..., go on making research, who is the ultimate father. When you come... There must be some ultimate father. Just like I have my father, my father has got father, his father... We can see up to two, three generation upwards, and beyond that, we cannot see. That does not mean that the great-grandfather had no father. There must have been some father. Is it very unreasonable? Anyone can understand. Although I cannot see with my limited potency, but with my knowledge, reasonable knowledge, I can understand that either he may be great-grandfather or above that, above that, he must have some father.
It is an instance, that even a person like Arjuna, he will be helpless without Kṛṣṇa. He will be helpless, what to speak of ourselves? He will be helpless. That is his... He is showing that example. Kṛṣṇa was... So so 'haṁ nṛpendra rahitaḥ puruṣottamena: "Now I am bereft of the association of my dearest friend, Kṛṣṇa." Sakhyā, sakha means friend. Sakhyā priyeṇa. Not only friend, very dear friend, priyeṇa. Suhṛdā. Suhṛdā means... Suhṛt. There are different kinds of friends. But suhṛt is a friend who always thinks of his friend, how he will be happy. That is called suhṛt. That is... This description is given about the devotees also. Suhṛdaṁ sarva-bhūtānām (BG 5.29). A devotee is always thinking how whole world will be happy. Suhṛdaṁ sarva... Not only human being, but animals, birds, trees, beasts, everyone. A devotee does not like to see even a grass is unreasonably cut. That is devotee vision.
That is the verdict of Vedic literature. If you say that we have got senses, so in order to keep the body fit, we have to give something for the enjoyment of the senses. That is accepted, yes. But don't aggravate it. The śāstra says that do not increase artificially the demands of the senses. Then you will be entangled. Just like eating. We have got tongue, we have got belly. We require to eat something for maintaining the body. That's right—you maintain. But do not try to satisfy the senses, tongue or belly or any other senses, unreasonably. Why? That is unreasonable. What is that unreasonable? Tena tyaktena bhuñjīthāḥ (ISO 1). What is ordained to you, what is allotted to you, you eat. Just like for human being. Human being—Kṛṣṇa, or God, has given so many nice things. God has given us grains, rice, pulses, vegetables, and fruits, flowers, so many, milk. Are they not sufficient for maintaining our body and soul together? Yes, why not? Those who are vegetarians... Simply you take, for example, we, all the members in the temple. We live simply on these things, fruits, vegetables, grains, milk, that's all.
Now, in the last meeting we have discussed that this life is meant for self-realization. This human form of life especially... We must always remember that many, many years ago, not thousands—millions of years ago... In the modern civilization they have no history more than three thousand years. Some of the rascals, they say that ten thousand years before there was no human being. So this is going on, mental speculation. But we have got Vedic history, millions and millions of years. There are different species of life always. It is not that..., that only one species of life was existent and then gradually they have come to... This theory is not reasonable, neither acceptable. That is a long story.
All different forms of species of life, as they are existing at the present moment—you'll have aquatic animals, you'll have plant life, microbes, insects, birds, beasts, human beings, uncivilized human beings, civilized human beings—as they are presently existing, they existed even from the very beginning of creation. Not that in the creation there was no human being. From Vedic history we understand that in the creation, when everything was all water, at that time, a lotus flower grew out of the abdomen of Viṣṇu and there was creation of Brahmā.
So we hear from the śāstras. You may not believe, but we can see practically that a man who has committed murder, he is also hanged. There is no doubt about it. "Life for life." So how these foolish persons very, I mean to say, boldly killing animal? If it is a fact even in your state law that "life for life," how I can dare to commit murder or kill another animal? You see? And this is conclusion. The śāstra says that you have to pay that particular individual soul by your life. That is the meaning of māṁsa, the Sanskrit word māṁsa. Māṁsa khadati. I am taking the risk. When I kill one animal for eating, I am taking the risk that "This animal sometimes will kill me." Exactly in the same way, life for life, murder, murderer is hanged—that is the law of the state—so why not that law in the state of the Supreme? Is that very unreasonable? But they do not see. Parīkṣit Mahārāja says that dṛṣṭa-śruta. In the scriptures or in the religious lawbooks I have heard it that this kind of sin will be reacted in this way. And dṛṣṭa, and I have seen also that a man committing murder is hanged.
Not that "I give the suffering portion to Christ, and let me go on committing all sinful activities." That is not... But that will not be. That is not a fact. Suppose one is very pet son of his father, and he commits murder, and he thinks "If there is any punishment my father will suffer." Will it be done? Will it be done? When he is arrested, if he says, "No, you can release me. You can arrest my father because I am very pet son of my father," so will the government will do that, that you have committed murder and your father will be arrested? No. This is quite unreasonable. You have committed murder, you must be hanged. Nor your father nor your son nor your brother. This is the law. So that is the law. If you commit sinful life, then you must suffer, not anyone else. But we are thinking like that: "That let me go on doing all nonsense and somebody for me will suffer." No, that is not the law.
Ninety-nine point nine percent, they do not understand this philosophy, especially in the modern age. Mandāḥ sumanda-matayo (SB 1.1.10). They are very, very dull rascals. This is the challenge. Mandāḥ. Mandāḥ means dull, no intelligence. A simple truth, Kṛṣṇa is explaining to Arjuna. It is authoritative statement because Kṛṣṇa says, and Kṛṣṇa says not unreasonably, very reasonably, "I am giving very common example that smin dehe, within this body, the proprietor of the body or the spirit soul is there. And on account of this," dehino 'smin yathā dehe (BG 2.13), "because the living entity is within this body, therefore the bodily changes are taking place." What is that changing? Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā. "The body is sometimes child, and sometimes boy, sometimes young man, sometimes old man. So the body is changing."
Sudāmā: I have spoken with men on the street and they have said, "Well, if God is the creator of everything and is so dear to everyone, why then has He caused so much suffering?" And I have told them that it is because it was our choice. This was our individual choice. But they don't accept that.
Prabhupāda: That means he is not reasonable. Every... Now, when a man is diseased, that does not mean everyone is diseased. That disease is his choice. Just like Kārttikeya is now sick. I am telling that "You should not... Why you have taken this? Why you have taken this?" So he has caused the disease. Similarly, suffering we cause. If that suffering is for all, why the other man is not suffering? Why you are suffering? That means you are cause for the suffering. The same reasoning, that if somebody says, "Oh, the high-court judge is so unkind to me. He has ordered for me hanging," is that correct? You have caused your hanging. The high-court judge has simply given the judgment that "He should be hanged. He has committed murder. He should be hanged." Therefore your commitment, you committed murder, that you caused your hanging, not that high-court judge is your enemy, and he is giving you order to be hanged. You are the cause of your hanging. Similarly, God is impartial. He can give the judgment that "This man has committed this offense. He should be punished like this." These are common reasons. God is all kind. God is all-great.
Nectar of Devotion Lectures
Prabhupāda: But you cannot, you have not done this. There are so many men without shelter, without food. What you have done for them? The Ramakrishna Mission began for daridra-nārāyaṇa sevā. They have got so much big, big buildings, institutions. And why the daridra-nārāyaṇa is lying on the street? What they are doing? Why do they not take the daridra-nārāyaṇas in the big, big building they have got? Their mission is daridra-nārāyaṇa sevā. Why they are not doing that?
Indian man: (Hindi conversation with Śrīla Prabhupāda) (break)
Prabhupāda: "...and naturally inclined to enjoy. And you have encouraged them in that way in the name of religion. This is very condemned and is quite unreasonable. Because they are guided under your instructions, they will accept such activities in the name of religion and will hardly care for prohibitions. They will hardly care for prohibitions."
Sri Caitanya-caritamrta Lectures
Therefore Lord Caitanya Mahāprabhu says that "I accept the order of My spiritual master in toto, without any interpretation, without any argument, without any understanding. Whatever he has said, it is all right." This is acceptance of spiritual master. "Oh, I accept spiritual master, but I don't accept your order"—this is not acceptance of spiritual master. If you at all accept somebody as spiritual master, you must test him. You must test him for at least one year if you have got doubts. And when you are convinced that "Here is a person whom I can follow blindly," then you accept. You haven't got to follow blindly. Spiritual master will not place before you anything unreasonable. But the process is that you cannot change the order of spiritual master. You cannot argue.
General Lectures
This is Eastern gift. So I have gone to the Western countries to give this Eastern gift. And it is being accepted by your children. All these American, European boys, they're accepting it. Not only hundreds, but thousands. People say that "Swamijī, you are doing wonderful." I say I am not doing wonderful. I do not know any magic. I have no mystic power. But I am presenting actually the Eastern culture to the West. That's all. It is not unreasonable. Any child can understand that there is soul.
Conversations and Morning Walks
1969 Conversations and Morning Walks
Prabhupāda: (laughs) We can have so many connection with Kṛṣṇa, as friend, as servant, as parents, as lover, whatever you like. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11). You cultivate that consciousness, how you like Kṛṣṇa. He is prepared to accept you in that capacity. And that makes a solution of all problems. Here nothing is permanent, nothing is blissful, and nothing is full of knowledge. Here... This year we held examination on bhakti-śāstrī, and here is the answer of a girl, Himavati. She has written very nice. I have read it. So we are training these boys and girls to Kṛṣṇa consciousness according to the Kṛṣṇa science. Anyone can take advantage of it. It is a very nice thing. So you also try to understand, and if it is nice, you take it up. You are after something very nice. Is my proposal unreasonable? (chuckles) You are all intelligent boys. Try to understand it.
1974 Conversations and Morning Walks
Prabhupāda: No no. We don't say that don't construct building, but don't think that this is everything. We don't say that you don't construct building. But you construct building, sit comfortably, but take knowledge. But they are not ready for the knowledge. They think, "This is all knowledge." That's all. That is the difficulty. We say that "All right, you have constructed this building, but you take this knowledge. This is not permanent; you are permanent. So why don't you try for your permanent residence?" Is it very unreasonable? If I say, "My dear Mr. such and such, you have constructed a very nice house. That is all right, but you cannot stay here," Is it a wrong proposal? So why he does not understand that "I will not be able to stay. Then where is that place I will be able to stay forever?" He says... Rascal, he will not take this knowledge. Then he'll say, "Oh, don't talk all these things."
Prabhupāda: That you may think, but you do not know the nature's law. You have to accept. Just like this apartment, either you accept or somebody accept. Similarly, these bodies are apartment. You have to accept or your brother has to accept. Somebody must accept. They are also living entities. Wherefrom they are coming? As I am a living entity, they are also living entity. So changing body, I may change to that body, he may change to this body. Where is the unreasonableness? We are all living entities. These are different types of bodies. So we have to accept some body. Similarly, he has to accept some body. So he may accept my body, I may accept his body. This apartment change. I may go to this apartment, he may go to another apartment. But there are so many apartments, gṛha. Therefore it is called gṛhamedhī.
Yogeśvara: They made some... Afterwards they had to... There was some discussion, some philosophy. They were actually discussing. And there was one person there who was explaining to the others that "We must eat this flesh to stay alive but it's not so wrong since the soul has left the body." He said, "The spirit has left these bodies, so you shouldn't consider it to be quite so bad. We're obliged to do this."
Prabhupāda: Yes, that is not unreasonable. It was a question of selection. Otherwise, to subsist, to eat the dead bodies, flesh, that is not very abominable. That can be accepted. But it is the selection whether one will eat. That is another thing. Otherwise dead body's flesh is as good as anything else because it is matter.
Prabhupāda: So put into action this proverb. So that is... You are one of the leading mayor. That is our appeal. What is unreasonableness in our proposal that so long the cow lives...? Cow, every cow gives milk. So it fulfills your proverb also. So under the circumstances, let the cows live peacefully, take milk and make this preparation of cow's milk, and when it is dead, free of charges.
1975 Conversations and Morning Walks
Prabhupāda: Because the master is in heaven, or in some other place, therefore we shall steal?
Tripurāri: They say, "God gave us the land to do what we want with."
Prabhupāda: No. God did not give you the land. How do you think it is given to you?
Tripurāri: They say, "God put us here..."
Prabhupāda: God... God has given to every living entity. You can say like that. Just like father. Father gives to all sons, not that a particular son. Why do you claim? Why do you slaughter the cows? They have got right. So, so many faults there are. But they are not reasonable. That is the...
Gopāla Kṛṣṇa: They quote a verse from the Bible where it says that God has given man control over everything on this earth.
Prabhupāda: That control does not mean "The government is in control, therefore government should kill only." These... All rascals, simply rascals. Control, that's all right. You are grown-up boys, human beings, so you should control. You should maintain them, and take service from them, not that you shall kill them. They interpret in that "Because under my control, therefore I shall kill"?
Devotees: Yes.
Prabhupāda: Just see how foolish they are.
Prabhupāda: So public vote. Elect Nixon and then drag him down. This is public opinion. Sometimes make him president, sometimes drag him down. So what is the value of these votes?
City Counselor: Well, I can certainly pledge that wherever I find and can identify prejudices...
Prabhupāda: If they become unreasonable, whimsical, then who can defend? There is no such law that one should have a particular dress in their church or temple. There is no such law. But they are insisting about the dress. What is this?
1976 Conversations and Morning Walks
Prabhupāda: Knowledge means you must have knowledge of everything, social, political, religious, cultural, philosophical, chemical, physical, everything. So the Bhagavad-gītā is like that. Vedic knowledge is like that. You receive any type of knowledge you want to get. That is called Veda. Veda means knowledge. Knowledge means of anything. That is knowledge. So everything is there. You'll find social, political.... This fighting is political. So in politics sometimes war is necessary. You cannot avoid it when there is politics. That is the whole history, and politics are never settled up without war. There is no history. When you come to the political platform, war is necessary. In logic it is called argumentum vaculum, that when a man is not accepting reasoning, then there must be stick. It is like that. When there are two parties—there is some disagreement—so one is not reasonable, then there must be stick. That is war. Just like animal. The animal cannot understand reasoning, so you have to take the stick. Then the animal will agree. If a dog entering room, you don't want him in, so you say, "Dog, don't enter." He'll not hear. And if you show a stick, it will go away. So for the dogs, for the animals, stick is required. That is war. And there is logic. You know this, argumentum vaculum. In logic there is. So when logic fails, you have to take to war. Not whimsically. You try to avoid war. And when the other party does not agree to logic, then there must be fight. So that is also necessary because all men are not abiding by logic. So everything is necessary if it used for good purpose. Just like surgical operation. The patient is crying, "Don't operate me, surgical." So it is necessary. Otherwise he'll not be cured. So war is not always bad. War is meant for good purpose. But if you use it.... Everything you can use for bad purpose. That is another thing, another side. But don't think that war is itself always bad, no.
Prabhupāda: And what is, the scientists will not believe? We say, tathā dehāntara-prāptiḥ: (BG 2.13) "As the child is becoming boy, boy is becoming, similarly you have to change body." What scientist has to challenge this? But they are obstinate dog. Dehāntara-prāptiḥ you have to accept. Can the scientist say, "No, no, no, the child is not going to be a young man or boy"? Can he say like that? Then why they challenge unnecessarily? They are changing the body. Can the scientists stop it? But if they are unreasonable dogs, then what can be done? What argument will reach them? A dog cannot understand.
Rādhāvallabha: Just stick.
Prabhupāda: Yes. No, they will not understand even with stick. You see? They are less than dog. Bhagavad-gītā days, dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā (BG 2.13), very simple argument, that "As the child is becoming boy, boy is becoming young man, young man is becoming middle-aged man, and middle-aged is becoming old man, similarly, you are changing body." So where is the difficulty to understand? But they are so obstinate rascal, they will not believe.
Prabhupāda: Anyone, if he goes to hell or heaven, then why do you say "one life"? Then another life. Otherwise what is the meaning of going to heaven or hell?
Hari-śauri: No. They get one chance to good or bad, and then finish.
Prabhupāda: Eh?
Hari-śauri: They get one chance. Do good or bad. Then you either go to heaven or to hell. But you don't get another chance.
Prabhupāda: But if he goes heaven means there is another life. How do you say "one life"? This is defective philosophy.
Puṣṭa Kṛṣṇa: But this is what God has said in the Bible; therefore we must accept.
Prabhupāda: Eh?
Puṣṭa Kṛṣṇa: This is what God has said in the Bible; therefore we must accept.
Prabhupāda: God, if He says something unreasonable, how it can be accepted? You say, "one life." Then who goes to the next life? That is defective. Why do you not talk back?
Puṣṭa Kṛṣṇa: (break) ...cannot explain why some people are born in a more pious setting and some people are born in a more impious setting.
Prabhupāda: Because they do not know the karma. Karmaṇā daiva netreṇa (SB 3.31.1). According to one's activities, pious or impious, he gets the next birth. That is quite reasonable. But they do not believe in karma. When I was student in Scottish Churches College, so we had to attend class, half an hour, Bible. So the Dr. Urquhart, he did.... The argument was: "So if karma is there and I am suffering for my karma, who is the witness?" But because they do not know that the witness is God.
Prabhupāda: We are maintained and God is the maintainer. We are predominated, we are not independent, and God is predominator. But because the predominated living entities, they are part and parcel of God, therefore in quality they are one. This is acintya-bhedābheda, one and different. The living entity is one in the sense because he is part and parcel of God. So if God is gold, the living entity is also gold. That is one in quality. But god is great and we are minute, small. In that way we are different. Now, Caitanya Mahāprabhu has enunciated acintya-bhedābheda, inconceivable, simultaneously one and different. That is real philosophy. So on this philosophy everyone can come if they are reasonable. If they remain unreasonably stuck up in their own concocted philosophy, then it is difficult. Otherwise this is the fact, that the living entity is eternally part and parcel of God.
Prabhupāda: He's taking intelligence, how to tackle the situation. He was confused. He was to fight as a kṣatriya, but he saw that the persons with whom he has to fight, they are all family members. So what kind of fight is that? Who is fighting with family members? That was his confusion. Suppose we are Kṛṣṇa conscious society. Then if we declare fight amongst ourselves, is that very intelligent? So actually the Kurukṣetra battle was like that. Some intrigue of Dhṛtarāṣṭra that his son will occupy the throne, that was the cause of the fight. So Arjuna thought that "My uncle may be intriguing person, he has brought this disaster, fight amongst the family members, so why shall I do it? Better let them enjoy. They are also family members. Why this unnecessary fight?" He was responsible. He was not unreasonable, very good man, that "After all, they are also our family members, let them enjoy. Why there is unnecessary fight amongst family members?" He was not a coward, but he's good reasonable man, that "We are all brothers. They want to rule over. Let them rule over. Why fight?"
Correspondence
1969 Correspondence
You have written to say that you are my disobedient son, but I think I am your disturbing father. I am putting more and more burden upon you but you are so tolerant that you have no hesitation to accept my demands even although sometimes they are unreasonable. So practically you are acting as my father. In my childhood I was very naughty boy, and I used to catch my father in so many ways demanding unreasonable things, and my father used to satisfy me. So although I lost my father in 1930, about 40 years ago, by Krishna's Grace I have got so many American young fathers. But the same nature continues, and I am demanding from my fathers the same thing which may be a little burdensome. But I am sure Krishna will be very much pleased if you will kindly tolerate some unreasonable demands from me.
The letter heading is very nicely set up but the color black is not so attractive. It should have been two colors as you suggested, namely violet and black. I am pleased that you are going to have two color set up next printing. I thank you very much for your nice sentiments so expressed in this letter; that I am not unreasonable—rather you have taken the responsibility on your part. Actually we are all conditioned souls so our demand from Krishna to accept us is unreasonable. From my personal point of view, I think that I am so sinful that I cannot even approach Krishna to show me any favor. But I have only one hope—my Spiritual Master—He is very kind. So someway or other He is dragging me towards Krishna. That is the only hope. Sri Caitanya Caritamrta says therefore: Guru Krishna. By the mercy of the Spiritual Master, and by the mercy of Krishna, one gets into Krishna Consciousness.
1971 Correspondence
I am glad to note that from your recent letter under reply you are feeling better than you previously expressed. So when you may feel morose, chant Hare Krsna Mantra loudly and hear it. That will reestablish you on the platform of transcendental bliss. Sometimes it appears that the devotee is put into some difficulty unreasonably, but the devotee does not take even this adverse circumstance as other that a manifestation of the Lord's Supreme Mercy. Anyway, such feelings come and go like seasonal changes and we should not deviate for that reason from our prescribed duty.
1972 Correspondence
We have now decided to take legal proceedings against Nair because we have received one telegram from Tamala Krishna as follows: "Nair unreasonable, settlement impossible, immediately filing criminal and civil suits, letter follows, Tamala Krishna." So I have immediately sent one telegram: "Suing Nair, don't change bonds, repeat, don't change bonds, Syamasundara. das." So we have decided for good not to settle, so there is no need to cash the bonds as we shall receive lump-sum dividend by 10th December for at least $3500, so we shall not lose this interest. We may, however, require to change the bonds when we find out a suitable house for M-V Trust. That I shall let you know. In the meantime, keep in safe-deposit box. Later developments I shall let you know.
1976 Correspondence
Why should we invest money in a guest room for the New Delhi Temple? After all the house is rented and is someone else's property, so why we should invest money in the house? We cannot receive guests in the New Delhi Temple. It is not possible. Only our own workers should remain. Unpaid guests should be discouraged in New Delhi. This should be discussed in the GBC meetings. No investment should be made. In a rented house we should not spend unreasonable amounts for alterations. To be "big" you must have a dharmasala. One room guesthouse does not make Delhi "big." So far as possible, guests should be avoided in New Delhi and only workers should remain.
| Page Title: | Unreasonable |
| Compiler: | Labangalatika, Matea, Visnu Murti |
| Created: | 29 of Jan, 2009 |
| Totals by Section: | BG=1, SB=4, CC=2, OB=3, Lec=12, Con=12, Let=5 |
| No. of Quotes: | 39 |