View source for So this is called accepting and rejecting. So Krsna says, "You have to give up all this nonsense accepting and rejecting. You have to take to Me, then you'll be happy

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
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<div id="LecturetoInternationalStudentSocietyBostonDecember281969_0" class="quote" parent="General_Lectures" book="Lec" index="67" link="Lecture to International Student Society -- Boston, December 28, 1969" link_text="Lecture to International Student Society -- Boston, December 28, 1969">
<div class="heading">So this is called accepting and rejecting. So Kṛṣṇa says, "You have to give up all this nonsense accepting and rejecting. You have to take to Me, then you'll be happy." Sarva-dharmān. Sarva-dharmān means some religious occupation is for sense gratification and some religious occupation is rejection of this material world. So we have to give up both these, the acceptance and rejection. We have to accept the Kṛṣṇa's path, Kṛṣṇa consciousness. "Surrender unto Me." Then we'll be happy.
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<span class="link">[[Vanisource:Lecture to International Student Society -- Boston, December 28, 1969|Lecture to International Student Society -- Boston, December 28, 1969]]: </span><div class="text"><p style="display: inline;">Guest: One of the major criticisms today of most religions are their irrelevance to tackling the social problems or immediate external problems. You talked about things beyond the self. In the Bhagavad-gītā I think you have references such as Arjuna being told not to become attached to the fruit of his actions, but act. Can you give us some idea of, more specific idea, of the principles which would guide one's action while trying to develop Kṛṣṇa consciousness?</p>
<p>Prabhupāda: That principle is stated as the ultimate instruction of Bhagavad-gītā, that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66|BG 18.66]]). We have got two kinds of religion. One is called, what is called, pravṛtti. Pravṛtti means we are inclined, because we have got this material body, we are inclined to material activities. That is called pravṛtti-mārga. Indriyāṇi parāṇy āhur ([[Vanisource:BG 3.42|BG 3.42]]). This body means senses. So because so long we are absorbed in this bodily concept of life, then we try to give comforts to the senses, sense gratification. This is one stage. So dharma means occupation. People are engaged in various types of occupational duties for sense gratification. Sometimes in religion they say you'll go to heaven. What is that heaven? That is also sense gratification. You'll live so long years, you'll have so many beautiful wives and so many things, so many things. All flowery language. What is the basic? Sense gratification. That's all. This is one way. Another way is nivṛtti-mārga. When one has seen perfectly that "This process of sense gratification cannot give me actual happiness," then they began to give it up. Just like the Māyāvādī philosophy. They say brahma-satyaṁ jagan mithyā: "This world is false." Just like in your country, a section of youngsters, they're disgusted with this materialistic way of life. They have taken to the hippies' path. Why? It does not give satisfaction, but they do not know the right way. They have taken a wrong way, hippies. So this is called accepting and rejecting. So Kṛṣṇa says, "You have to give up all this nonsense accepting and rejecting. You have to take to Me, then you'll be happy." Sarva-dharmān. Sarva-dharmān means some religious occupation is for sense gratification and some religious occupation is rejection of this material world. So we have to give up both these, the acceptance and rejection. We have to accept the Kṛṣṇa's path, Kṛṣṇa consciousness. "Surrender unto Me." Then we'll be happy.</p>
<p>Guest: I'd like to just digress on that. Arjuna had a very difficult problem with whether to go into combat or not. Today...</p>
<p>Prabhupāda: Yes. He accepted Kṛṣṇa's, Kṛṣṇa's path, surrender. Kṛṣṇa wanted that "You must fight." So in the beginning he did not like to fight, but when he surrendered... Kṛṣṇa asked him, "My dear Arjuna, I have spoken to you everything. Now what you are going to do?" Now here also Kṛṣṇa is giving independence to Arjuna: "What you are going to do?" Yathecchasi tathā kuru ([[Vanisource:BG 18.63|BG 18.63]]). "Now whatever you like, you do." He never interferes. And what Arjuna said? Kariṣye vacanaṁ tava: ([[Vanisource:BG 18.73|BG 18.73]]) "Oh, I shall do what You are saying. Yes." (laughter) This is Kṛṣṇa consciousness. Kariṣye vacanaṁ tava. Yes. He changed his decision and he wanted to do as Kṛṣṇa desired. This is Kṛṣṇa conscious. He remained the same military man, but he changed his consciousness. He perfected. Arjuna, after learning Kṛṣṇa consciousness or teachings of Bhagavad-gītā, he did not go away from the battlefield, but he sternly fought the fight because he knew that "Kṛṣṇa wants it. All right." Kariṣye vacanam. This is Kṛṣṇa consciousness. So when we take to this conclusion, kariṣye vacanaṁ tava ([[Vanisource:BG 18.73|BG 18.73]]), "Kṛṣṇa whatever You want, I shall do," that is perfection.</p>
<p>Guest: Under what conditions would Kṛṣṇa sanction violence?</p>
<p>Prabhupāda: What is that?</p>
<p>Satsvarūpa: Under what conditions would Kṛṣṇa sanction violence?</p>
<p>Prabhupāda: Violence? Kṛṣṇa does not sanction violence, but if there is absolute necessity, then violence is required. Yes. Kṛṣṇa wanted to mitigate the misunderstanding of two groups of cousin-brothers. So Kṛṣṇa personally induced, "All right, they are, your brothers are kṣatriyas. Kṣatriyas, they cannot do any business or take the profession of a brāhmaṇa. So you give them five villages. They will be satisfied." And they replied, "Oh, what do You call five villages? I cannot spare even that land which can hold the tip of this needle." Then Kṛṣṇa says, "You must fight." So Kṛṣṇa or Kṛṣṇa's devotees, they are not after fight, but if there is absolute necessity of fight, then they can fight also. Because they are prepared to do anything. Just like in Rāmāyaṇa also, the same subject matter. Hanumān. Hanumān is a devotee of Lord Rāmacandra. So he fought with Rāvaṇa not for his personal self, but Rāma wanted, that "He has kidnapped the queen of Rāma. She must be delivered." And there was fighting. That is the principle. When one does not agree to the religious principle or to the moral principle or any instruction, he is adamant, then there must be fight.</p>
<p>Guest: What are the specific principles that you would use in trying to determine whether it is absolutely necessary to fight? That sounds sort of like "Whenever in doubt, do the right thing." That's a very vague directive. You know that perhaps if somebody comes into your house and threatens your family, then you have to repel them with a certain amount of force, but how would you...</p>
<p>Prabhupāda: These instructions, these directions are there in the Vedic literatures. If somebody, it is said if somebody kidnaps your wife, if somebody sets fire in your house, somebody comes to kill you, then he is understood as aggressor and you can kill him immediately. There is no question of nonviolence. These are śāstric instructions. All right. So I think we can chant again. You can join. (end)</p>
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