View source for If you send the typewriter to heaven, what does it mean? It is to be worked as typewriter. Does it mean because it has gone to heaven, the work has changed? No. The work will continue. Either in this hell or heaven, typewriter will kat-kat-kat-kat-kat

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{{terms|"No. The work will continue. Either in this hell or heaven, typewriter will kat-kat-kat-kat-kat"|"It is to be worked as typewriter. Does it mean because it has gone to heaven, the work has changed"|"if you send the typewriter to the heaven, what does it mean"}}
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{{compiler|Visnu Murti}}
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[[Category:Send]]
[[Category:Typewriter]]
[[Category:Heaven]]
[[Category:What]]
[[Category:Does It Mean]]
[[Category:Questions Posed by Srila Prabhupada]]
[[Category:Work]]
[[Category:Because]]
[[Category:Going To]]
[[Category:Change]]
[[Category:Continue]]
[[Category:Either]]
[[Category:Hell]]
[[Category:Sounds Made by Srila Prabhupada]]
[[Category:Prabhupada and His Preaching]]
[[Category:Prabhupada's Analogies]]
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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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Constitutionally, every living entity is a servant. He's serving, eternal servant of Kṛṣṇa. If he does not serve Kṛṣṇa, then he will have to become servant of māyā. That's all. His servitude, servantship, will not go. Ḍheṅki svarga gele sva-dharmān. Ḍheṅki . . . just like a ḍheṅki, you do not understand, the husking machine. Say a typewriter. So if you send the typewriter to the heaven, what does it mean? It is to be worked as typewriter. Does it mean because it has gone to heaven, the work has changed? No. The work will continue. Either in this hell or heaven, typewriter will kat-kat-kat-kat-kat. That's all. Similarly, our position is servant. If you don't become servant of Kṛṣṇa, then you serve . . . you become servant of your wife, your children, your relative, your country, your nation, your dog. At last, if you have no family, then you become servant of your dog.
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[[Vanisource:730723 - Lecture BG 01.30 - London|730723 - Lecture BG 01.30 - London]]
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There is song by Govinda dāsa, śīta ātapa bāta bariṣaṇa e dina jāminī jāgi re, biphale sevinu kṛpaṇa durajana, capala sukha-laba lāgi re (Bhajahū Re Mana, 2). He says that śīta ātapa bāta bariṣaṇa: "I have worked without caring for scorching heat and severe cold." Actually people work so hard. He has to go to office. Suppose there is snowfall. So he cannot stop. He has to go. Or there is scorching heat. You have no experience in your country, scorching heat, but India, 122 degrees, just imagine, this year.

Still they have to go to work. So somewhere it is severe cold and somewhere it is severe scorching heat. This is nature's law. You have to suffer. While you are in cold country, you think that, "India is very warm. They are very happy." (laughs) And in India they are thinking, "In England they are very happy." This is the way.

This is illusion. Nobody thinks that there is no happiness within these three worlds, beginning from Brahmaloka down to the Pātālaloka. Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna ([[Vanisource:BG 8.16 (1972)|BG 8.16]]). There is no happiness. Even if you go to the Brahmaloka and get the opportunity of living like Brahmā, millions of years, and thousand times better standard of life, still it is not happiness. They do not know it.

Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ([[Vanisource:BG 13.8-12 (1972)|BG 13.9]]). Therefore, mad-dhāma gatvā punar janma na vidyate. Therefore our aim should be only how to go back to home, back to Godhead. That should be.

So nimittāni viparītāni. This viparītāni, when we are materially conscious, we see that, "Without happiness of myself, my family, my society, my country, my community . . ." They think happiness in terms of expanded selfishness. First of all, "My happiness, personal." Just like a child: it does not think of anyone's happiness. Whatever he takes, he wants to eat. So you, as we grow, we expand our happiness little more, "My happiness, my brother's happiness, my family's happiness, my community's happiness," or "my nation's happiness." So you can go on expanding the scope of happiness, but there is no happiness. There is no happiness. These foolish persons, they do not know.

So Arjuna also is playing like an ordinary, foolish person. Nimittāni viparītāni. "Where is my happiness? I came here to fight, to get happiness, and I have to kill my own kinsmen. Then where is my happiness? I cannot enjoy the property or the kingdom alone. There must be relatives, brothers. I will be very proud: 'Just see how I have become king.' So if they are dying, then who . . . whom I shall show my opulence?" This is the psychology. Nimittāni ca viparītāni paśyāmi. Just the opposite. This is illusion. This is illusion.

There is no happiness actually; expanding selfishness. Just like a national leader like Mahatma Gandhi in our country, he planned that "Let the Britishers go away. My countrymen will be happy. My countrymen will be happy." But when the Britishers went away, giving the responsibility of Indian empire to the Indian people, Gandhi was thinking in the morning, "Oh, I am so unhappy. Now only death will please me." And the next . . . the same evening, he was killed. He was so unhappy. Because everything was topsy-turvied. He wanted Hindu-Muslim unity. Now the country was divided. The Muslim became separated. The whole program was changed. There were so many things. He wanted that the government should be very simplified, but he saw that his disciples, his followers, were after office, simply for office. So nimittāni. He saw that, "I shall be happy, my countrymen will be happy," but at the end he saw viparītāni, all opposite.

Everyone will experience that. So long he will be materially attached, he will find viparītāni. "I wanted to be . . ." Sukhera lāgiyā, e ghara bandhinu, aguṇe puriyā gelā: "I constructed this nice house for living happily, but there was fire, and everything finished." This is the way. You construct everything for happiness, but there will be something which will put you into the most miserable condition. This is called material world. They do not know.

Therefore one who is intelligent, he thinks that, "If I have to work so hard for so-called happiness, and here is Kṛṣṇa is canvassing, asking me that 'You work for Me,' so why not work for Kṛṣṇa? Here I see viparītāni, everything is opposite. There is no happiness." So that is intelligence. "I have to work hard. Kṛṣṇa says, 'Just surrender unto Me.' " Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). So Kṛṣṇa is asking to work for Him, giving up everything. That is clear, everyone knows. "Here also I am working very hard, but here I am working hard to be happy, but the viparītāni, I am becoming unhappy. So why not work for Kṛṣṇa?" This is intelligence.

I have to work, after all. Jīvera svarūpa haya nitya-kṛṣṇera dāsa ([[Vanisource:CC Madhya 20.108-109|CC Madhya 20.108-109]]). Constitutionally, every living entity is a servant. He's serving, eternal servant of Kṛṣṇa. If he does not serve Kṛṣṇa, then he will have to become servant of māyā. That's all. His servitude, servantship, will not go. Ḍheṅki svarga gele sva-dharmān. Ḍheṅki . . . just like a ḍheṅki, you do not understand, the husking machine. Say a typewriter. So if you send the typewriter to the heaven, what does it mean? It is to be worked as typewriter. Does it mean because it has gone to heaven, the work has changed? No. The work will continue. Either in this hell or heaven, typewriter will kat-kat-kat-kat-kat. That's all.

Similarly, our position is servant. If you don't become servant of Kṛṣṇa, then you serve . . . you become servant of your wife, your children, your relative, your country, your nation, your dog. At last, if you have no family, then you become servant of your dog. You know in your country it is very usual. If he has nobody, then he keeps a dog and takes it on the street. His dog passes stool, and he is standing, waiting "Yes, sir. You pass your stool, I am waiting." Just see. It is practical. If you don't become servant of Kṛṣṇa, then you have to become servant of the dog. This is nature's way. Therefore intelligent person will take lesson from it, that "I have to become servant. Why not become Kṛṣṇa's servant? Then I will be happy. There are so many Kṛṣṇa's servant; they are so happy. Why shall I remain the servant of the māyā?" Kāmādīnāṁ katidhā.

So we remain servant of māyā on account of my sense gratification. That's all. I remain servant of my wife because I want to satisfy my senses. I want to remain servant of my husband because I want sense gratification. Here is the disease, everyone. Even the servant of the servant or servant of the dog ([[Vanisource:CC Madhya 13.80|CC Madhya 13.80]]), because I like it, a pet dog. So actually, instead of becoming master, we become servant. This is the fact. And servant of whom? Kāmādīnāṁ kati na katidhā pālitā durnideśāḥ (Brs. 3.2.35, [[Vanisource:CC Madhya 22.16|CC Madhya 22.16]]). Servant of lust, servants of greediness. Kāma, krodha, moha, mātsarya. Servant of all these senses.

Therefore one who is intelligent . . . there was a brāhmaṇa. He said like this, "My dear Lord Kṛṣṇa, I am now servant. I have served so much." Kāmādīnāṁ kati na katidhā durnideśāḥ. "I have served them so nicely that I had to execute something which is abominable." If you become servant of somebody, if he says that "You have to do it," your conscience does not allow you to do it, still, you have to do it. Still you have to do it. A man is stealing for family. He does not like to steal. Still, he is in need of money; he has to steal. Kāmādīnāṁ kati na katidhā pālitā durnideśāḥ. This is study, study the psychological condition. When I become servant of māyā, even I do not wish to do something which is not very good, still I am obliged to do it. But the result is that nobody is satisfied.

The same example: Just like Gandhi served his country so much, so nicely, so voluntarily. Still, the result was he was killed by his countrymen. Just see. Result was . . . the reward was that he served his country so much. It is undoubtedly, nobody can serve so sincerely. Everybody knows. But the result was even a person like Mahatma Gandhi was killed by his countrymen. Just this morning Mrs. Sharma was telling that she has worked so much for the family, but still, the sons and daughters, they want, "No, no, you cannot go. You serve us. Serve us." They are not satisfied yet. They will never be satisfied. You serve māyā, the māyā will never be satisfied. Teṣāṁ na karuṇā jāta na trapā nopaśānti.

The intelligent man is speaking, "My dear Lord, I have served my senses—lust, anger, greediness—so much so. Still, they are not kind upon me. They are still dictating, still dictating, 'Do this, do this, do this, do this.' Therefore," samprataṁ labdha buddhi, " now I have got intelligence by Your grace." Guru-kṛṣṇa-kṛpayā ([[Vanisource:CC Madhya 19.151|CC Madhya 19.151]]). "By the grace of my spiritual master, by the grace of yourself, I have got this intelligence. Now I have come to You, to serve. Kindly engage me." This is surrender. "I have served my senses, lust, greediness and other things so faithfully. They are not satisfied. They still want me to serve. They are not going to give me pension. They want still, 'Oh, what you have done? You have to do so many things.' So now I am disgusted." This is called vairāgya.

Vairāgya. Jñāna-vairāgya-yuktayā ([[Vanisource:SB 1.2.12|SB 1.2.12]]). This is required. In human life, this is, this intelligence required, vairāgya, not to serve this material world, but to serve Kṛṣṇa. The Māyāvādī philosophers, they simply stop these material activities. Just like Buddha philosophy, nirvāṇa. He simply advises to stop this. But after stopping, what is, sir? "No, zero. Zero." That cannot be. That is not possible. This is their mistake. But the people to whom Buddha philosophy was preached, they were not so intelligent that there can be better service after giving up this service. Therefore Lord Buddha said, "You stop this service, you become happy, because ultimately everything is zero." Śūnyavādī. Nirviśeṣavādī.
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