Headache

Expressions researched:
"headache" |"headaches" |"headaching"

CC Madhya-lila

When one becomes impatient due to being scolded or insulted, the resultant state of mind is called amarṣa. In this state of mind, one perspires, acquires a headache, fades in bodily color and experiences anxiety and an urge to search out the remedy.

CC Madhya 2.63, Translation and Purport:

Because of the various kinds of ecstasy, contradictory states of mind occurred, and this resulted in a great fight between different types of ecstasy. Anxiety, impotence, humility, anger and impatience were all like soldiers fighting, and the madness of love of Godhead was the cause.

In the Bhakti-rasāmṛta-sindhu it is stated that when similar ecstasies from separate causes meet, they are called svarūpa-sandhi. When opposing elements meet, whether they arise from a common cause or different causes, their conjunction is called bhinna-rūpa-sandhi, the meeting of contradictory ecstasies. The simultaneous joining of different ecstasies—fear and happiness, regret and happiness—is called meeting (sandhi). The word śābalya refers to different types of ecstatic symptoms combined together, like pride, despondency, humility, remembrance, doubt, impatience caused by insult, fear, disappointment, patience and eagerness. The friction that occurs when these combine is called śābalya. Similarly, when the desire to see the object is very prominent, or when one is unable to tolerate any delay in seeing the desired object, the incapability is called autsukya, or eagerness. If such eagerness is present, one's mouth dries up and one becomes restless. One also becomes full of anxiety, and hard breathing and impatience are observed. Similarly, the lightness of heart caused by strong attachment and strong agitation of the mind is called impotence (cāpalya). Failure of judgment, misuse of words, and obstinate activities devoid of anxiety are observed. Similarly, when one becomes too angry at the other party, offensive and abominable speech occurs, and this anger is called roṣa. When one becomes impatient due to being scolded or insulted, the resultant state of mind is called amarṣa. In this state of mind, one perspires, acquires a headache, fades in bodily color and experiences anxiety and an urge to search out the remedy. The bearing of a grudge, aversion and chastisement are all visible symptoms.

Nectar of Devotion

As far as mother Yaśodā's anxieties are concerned, when Kṛṣṇa was out of the house in the pasturing ground, a devotee once told her, "Yaśodā, I think your movements have been slackened, and I see that you are full of anxieties. Your two eyes appear to be without any movement, and I feel in your breathing a kind of warmth, which is bringing your breast milk to the boiling point. All these conditions prove that out of separation from your son you have a severe headache."

Nectar of Devotion 43:

In Śrīmad-Bhāgavatam, Tenth Canto, Forty-sixth Chapter, verse 28, there is this statement: "When Uddhava was present at Vṛndāvana and was narrating the activities of Kṛṣṇa in Dvārakā, mother Yaśodā, while hearing this narration, began to pour milk from her breasts and shed tears from her eyes." Another incident demonstrating Yaśodā's extreme love for Kṛṣṇa occurred when Kṛṣṇa went to Mathurā, the kingdom of Kaṁsa. In separation from Kṛṣṇa, mother Yaśodā was looking at Kṛṣṇa's makeup utensils, and she fell down on the ground almost unconscious, with a great sound. When she was rolling over on the ground, there were many scratches on her body, and in that piteous condition she began to cry, "O my dear son! My dear son!" And she slapped her breasts with her two hands. This activity of mother Yaśodā is explained by expert devotees as ecstatic love in separation. Sometimes there are many other symptoms, such as great anxiety, lamentation, frustration, being stunned, humility, restlessness, madness and illusion.

As far as mother Yaśodā's anxieties are concerned, when Kṛṣṇa was out of the house in the pasturing ground, a devotee once told her, "Yaśodā, I think your movements have been slackened, and I see that you are full of anxieties. Your two eyes appear to be without any movement, and I feel in your breathing a kind of warmth, which is bringing your breast milk to the boiling point. All these conditions prove that out of separation from your son you have a severe headache." These are some of the symptoms of mother Yaśodā's anxiety for Kṛṣṇa.

Sri Isopanisad

Due to the wrong type of education being imparted in our universities, boys all over the world are giving their elders headaches.

Sri Isopanisad 10, Purport:

In the modern society, even a boy thinks himself self-sufficient and pays no respect to elderly men. Due to the wrong type of education being imparted in our universities, boys all over the world are giving their elders headaches. Thus Śrī Īśopaniṣad very strongly warns that the culture of nescience is different from that of knowledge. The universities are, so to speak, centers of nescience only; consequently scientists are busy discovering lethal weapons to wipe out the existence of other countries. University students today are not given instructions in the regulative principles of brahmacarya (celibate student life), nor do they have any faith in any scriptural injunctions. Religious principles are taught for the sake of name and fame only and not for the sake of practical action. Thus there is animosity not only in social and political fields but in the field of religion as well.

Bhagavad-gita As It Is Lectures

According to Vedic knowledge—or it is a fact—there are three kinds of suffering. One kind of suffering belonging to the body and the mind... Now, suppose I am getting some headache. Now I am feeling very warm, I am feeling very cold, and so many bodily sufferings there are. Similarly, we have got sufferings of the mind. My mind is not well today. I have been... Somebody has called me something. So I am suffering. Or I have lost something or some friend, so many things. So sufferings of the body and mind.

Lecture on BG 2.7-11 -- New York, March 2, 1966:

We should not forget that we are always under suffering. There are three kinds of sufferings. I don't say about this economic problem or... That is also another suffering. But according to Vedic knowledge—or it is a fact—there are three kinds of suffering. One kind of suffering belonging to the body and the mind... Now, suppose I am getting some headache. Now I am feeling very warm, I am feeling very cold, and so many bodily sufferings there are. Similarly, we have got sufferings of the mind. My mind is not well today. I have been... Somebody has called me something. So I am suffering. Or I have lost something or some friend, so many things. So sufferings of the body and mind, and then sufferings by the nature, nature. This is called adhidaivika, which we have to control. In every suffering we have no control, especially... Suppose there is heavy snowfall. The whole New York City is flooded with the snow, and we are all put into inconvenience. That's a sort of suffering. But you have no control. You cannot stop snow falling. You see? If some, some, there is wind, cold wind, you cannot stop it. This is called adhidaivika suffering. And the suffering of the mind and suffering of the body is called adhyātmika. And there is other sufferings, adhibhautika, attack by other living beings, my enemy, some animal or some worm, so many. So these three kinds of sufferings are there always. Always. And... But we do not want all these sufferings. When this question comes... Now here Arjuna is conscious that "There is a fight, and it is my duty to fight with the enemy, but there is suffering because they are my kinsmen." So he's feeling that. So unless a human being is conscious and awakened to the fact that we are always in suffering but we do not want all these sufferings... This question... Such a person is required to approach a spiritual master, when he is conscious. You see? So long he is animal-like, that he does not know that he's always in suffering... He does not know, he does not care, or he does not want to make a solution. And here Arjuna is suffering, and he wants to make a solution, and therefore he accepts a spiritual master. So when we are conscious of our sufferings, we are awakened to the suffering situation... Suffering is there. Forgetfulness or ignorance of suffering is no meaning. Suffering is there. But when one is very serious to make a solution of his suffering, then a spiritual master required. Just like Arjuna requires now a spiritual master. Is it clear?

A diseased man, a suffering man, suppose he has got severe headache. Now, he sometimes thinks, "Oh, I am suffering. If this, instead of headache, if there would have been some other pain in the hand or feet, then I would have been glad."

Lecture on BG 2.55-56 -- New York, April 19, 1966:

We are soul, spirit soul. We are eternal. Na hanyate hanyamāne śarīre (BG 2.20). We do not die after the annihilation of this body. We simply change the body just like we change our dress. But we are eternal. But because we are under the spell of this material energy, we do not take seriously that "Why I shall agree to change my body life after life?" We have taken it as usual. This is our foolishness. We have got our eternal life, and in eternal life we have got immense measure of freedom, immense measure of power, almost equal to God. But we do not make any research in that part of our life. We are simply satisfied the..., to have a little more of the necessities of our, this present material life. Suppose I have got one, one hundred millions of dollars. I think, "If I get ten thousand millions of daughters, dollars, then I shall be happy." This is our foolishness. You cannot be happy with any millions of dollars, because you are not matter. You are spirit. You think like that, that "I shall be happy." No. Just like... I'll give you one example: A diseased man, a suffering man, suppose he has got severe headache. Now, he sometimes thinks, "Oh, I am suffering. If this, instead of headache, if there would have been some other pain in the hand or feet, then I would have been glad." It is like that. Our thoughts are like that. We don't want to get rid of the pains.

A physician treating a patient, he is also engaged in giving some assistance to the suffering man. Now, he treats the root of the disease. Now, the patient says, "Doctor, I have got very much headache today." Doctor knows: "Yes. All right. I shall see." He says, "I have got a great pain in here." Now, the doctor sees that these are the symptoms of his main disease.

Lecture on BG 4.9-11 -- New York, July 25, 1966:

Guest (2): Does the higher nature include anything outside of you? That is, any communication of your fellow man, helping him in some way, that is, perhaps some way alleviating his material suffering. If he is suffering materially, is there anything that Kṛṣṇa... In my readings of the Bhagavad-gītā I haven't seen where Kṛṣṇa deals with the social aspect of man, helping the man who is starving, say, to overcome his suffering or providing his material needs. Rather, the emphasis is on away from the material.

Prabhupāda: This is material nature, of course, but one thing is that if you want to help a person, your aim should be to help a person for the ultimate goal. Just like I will give you an example that a physician treating a patient, he is also engaged in giving some assistance to the suffering man. Now, he treats the root of the disease. Now, the patient says, "Doctor, I have got very much headache today." Doctor knows: "Yes. All right. I shall see." He says, "I have got a great pain in here." Now, the doctor sees that these are the symptoms of his main disease. (end)

Just like a man diseased, he eats something, sometimes say, "Oh, doctor, I am feeling some headache." "Oh, all right, take some, this pill." Just like I see advertisement, "Oh, you are feeling strain? Take this pill." "You are feeling this? Oh, take this pill." Just like Post Office. Just like Post Office. All letters should be given to the post box, and it will go in different places. So doctor is prescribing like that. But a real doctor he'll see what is the disease there. And if that disease is cured, then he'll have no headache, no leg, pain leg, no, nothing of the sort.

Lecture on BG 4.19 -- New York, August 5, 1966:

Mr. Goldsmith: Bhagavad-gītā speaks of war. It started out with a war.

Prabhupāda: No, what... Bhagavad-gītā says... Bhagavad-gītā does not say that stop war. Bhagavad-gītā says stop your repeated birth and death. Bhagavad-gītā is not concerned with the war principle. The war will remain so long the human society is there. How can you stop it?

Mr. Goldsmith: Well, some people don't believe that it's necessary.

Prabhupāda: Some people, they foolishly believe. Because, so long the human society will continue, there is no history that there was no war in the history. So war there will be.

Mr. Goldsmith: Well there's never been in history that everyone has accepted Kṛṣṇa either, and yet you...

Prabhupāda: No, you do not think that... Of course, when you are Kṛṣṇa conscious, when you are not in this material world, then there is no question of war also. My point is that war is not only the only disturbing principle. There are many other disturbing principles. So we have to make a wholesale solution of all principles. That is the point.

Kīrtanānanda: War is only a symptom.

Prabhupāda: Yes. War is also one of the... Just like a man diseased, he eats something, sometimes say, "Oh, doctor, I am feeling some headache." "Oh, all right, take some, this pill." Just like I see advertisement, "Oh, you are feeling strain? Take this pill." "You are feeling this? Oh, take this pill." Just like Post Office. Just like Post Office. All letters should be given to the post box, and it will go in different places. So doctor is prescribing like that. But a real doctor he'll see what is the disease there. And if that disease is cured, then he'll have no headache, no leg, pain leg, no, nothing of the sort.

We have got our transcendental senses. Now it is covered. Just like in our diseased condition, the same hand, the same nose, same ear, are there, but we feel something extraordinary. "Oh, my, there is headache. Oh, my hand is burning, burning. Oh!" But when the disease is cured, then you don't feel that sensation. So senses we have got. That is our spiritual senses. So we have to revive our spiritual senses. We are not senseless.

Lecture on BG 4.37-40 -- New York, August 21, 1966:

Guest: I have (haven't?) got to know the different books before I come here. When I come in here there was sound and movement and odor. ...why is this allowed?(?)

Prabhupāda: Yes. This transcendental sound is a process of cleansing our mind. This is also transcendental sound. This is not ordinary sound. Ceto-darpaṇa-mārjanam (CC Antya 20.12). The whole thing is due to our unclean mind. So this transcendental sound is the process of cleaning the mind, and in clean, in clean mind, we can accept transcendental subject. Otherwise it is sometimes disturbing. So this...

Guest: Cleanse the mind.

Prabhupāda: Yes. Yes?

Disciple: In other words, you don't want to negate the senses?

Prabhupāda: Eh?

Disciple: In other words, there's no negation of the senses?

Prabhupāda: No negation?

Disciple: Of the senses.

Prabhupāda: Senses. Yes. Here... Senses... We have got our transcendental senses. Now it is covered. Just like in our diseased condition, the same hand, the same nose, same ear, are there, but we feel something extraordinary. "Oh, my, there is headache. Oh, my hand is burning, burning. Oh!" But when the disease is cured, then you don't feel that sensation. So senses we have got. That is our spiritual senses. So we have to revive our spiritual senses. We are not senseless. As spirit soul, we have got our original senses, but that senses are now covered by this material contamination. Just like my senses, my hand burns during fever, due to the fever. But when the fever is moved, removed, when I get free from the fever attack, then I feel nice, similarly, we have got our senses; when we are freed from this material contamination, then we have got our proper use of the sense and enjoyment.

We have to wait for that purpose. And if our... If we, in our diseased condition, we go on satisfying the senses, then the disease will be aggravated. So for the present, saṁyatendriya, we have to control the senses just to get us cured from this material disease. That is the way. You have not to kill your senses. That is not given. Because your hand is burning, due to some disease, oh, if the physician says, "All right, cut off this hand," oh, that is not treatment. The treatment is that sensation, that burning sensation, should be cured. Hand should live as it is. So we are, we have got all desires, we have got all senses, spiritually. And we have to revive that, and that, Kṛṣṇa consciousness will help us to revive our original status of senses. And that original status of senses, that sense of enjoyment, will be spiritual enjoyment. That will give us real... Sukham atyantikaṁ yat atīndriya-grāhyam (BG 6.21).

You'll find in the Bhagavad-gītā that happiness, happiness perceived by the senses, is beyond these material senses. And in the Nārada-bhakti-sūtra also you'll find that hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). When our senses are freed from all designation... Just like due to fever, I am feeling some extra sensation in my hand. That is a designation. When that designation is freed, then I come to my normal state. Similarly, at the present moment, due to this covering of material body, I have got different designative sensation, designative sensation. I am feeling I am, I am just using my senses under some designation. So we have to get free from this designation. That is the whole spiritual process. You haven't got to kill your senses. That will help you when you are in Kṛṣṇa consciousness. (break)

On account of your hunger you are feeling headache, you cannot see through your eyes properly, you cannot hear, you cannot work—so many things, problems, will arise. But as soon as you put some food stuff, nourishing foodstuff, immediately you'll feel strength and you'll happy, be happy.

Lecture on BG 9.2 -- Melbourne, April 20, 1976:

We are manufacturing so many ways of happy life, this ism, that ism, that plan, that plan. So many plans. We are seeing suggestion, so many suggestions, in the television. "This is the problem. This is the suggestion. This is problem." Full of new, new problem, new, new suggestion. But because we are lacking this rāja-vidyā, the king of knowledge, we are perplexed. But if you know that Kṛṣṇa is the root cause of everything and if we serve Kṛṣṇa, then every problem will be solved immediately. This is called rāja-vidyā. Rāja-vidyā rāja-guhyam. And pratyakṣāvagamaṁ dharmyam. Just like I have given the example that the different parts of the body, they are suffering from different diseases. But if you make good treatment, if you take the proper medicine and put it in the stomach, then immediately you will understand, "Yes, I am getting relief."

Or suppose you are hungry. You are... On account of your hunger you are feeling headache, you cannot see through your eyes properly, you cannot hear, you cannot work—so many things, problems, will arise. But as soon as you put some food stuff, nourishing foodstuff, immediately you'll feel strength and you'll happy, be happy. That is called pratyakṣa. Pratyakṣa means directly. Avagamaṁ dharmyam. If you are hungry and if you are given very nice, nutritious, palatable food, you haven't got to take any certificate from others. You'll understand yourself, "Yes, I am now feeling strength. I am now feeling energy." This is called pratyakṣāvagamaṁ dharmyam. Similarly, if you take to Kṛṣṇa consciousness—that is the process—then you'll feel automatically how you are satisfied. Pratyakṣāvagamaṁ dharmyam.

Srimad-Bhagavatam Lectures

Those who are very, very sinful. So there is great pain at the time of death. There is great pain at the time of birth, and there is pain when you are diseased, and there are so many pains when you're old. The body is not strong. We suffer in so many ways, especially rheumatism and indigestion. Then blood pressure, headache, so many things. Therefore one should be trained up how to become dhīra.

Lecture on SB 1.7.18 -- Vrndavana, September 15, 1976:

One who is intelligent enough, he should always keep before him the sufferings of birth, death, old age, and disease in front. (aside:) You can, side. Birth, death, old age and..., they are very suffering condition, but if one is advanced devotee, he's not afraid of. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati (SB 6.17.28). Nārāyaṇa-parāḥ, he's never afraid of. Death is coming, that's all right. What is the wrong there? Provided he knows that "After giving up this body, I am going to Kṛṣṇa"? Dhīras tatra na muhyati. He's dhīra. One who is dhīra, he's not afraid of.

So we have to become dhīra. Then we shall not be afraid of death. Unless we are dhīra... There are two classes of men: dhīra and adhīra. Dhīra means one who is not disturbed even though there is cause of disturbances. One may not be disturbed when there is no cause of disturbances. Just like we are not, now at the present moment, we are not afraid of death. But as soon as we find there is earthquake, and we are afraid of this building may fall down, the cause of disturbances, then we become very much disturbed—sometimes screaming. So one who is not disturbed, even there is cause of disturbance, he is called dhīra. Dhīras tatra na muhyati. This is the statement of Bhagavad-gītā. We have to become dhīra from adhīra. But this Kṛṣṇa consciousness movement is so nice that adhīra can be dhīra. This is the profit of this movement. Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī dhīrādhīra. Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī dhīrādhīra-jana-priyau. This Kṛṣṇa consciousness movement is pleasing to both the classes of men, namely the dhīra and the adhīra. It is so nice. Dhīrādhīra-jana-priyau priya-karau nirmatsarau pūjitau. This was introduced by Caitanya Mahāprabhu and followed by the six Gosvāmīs. Vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau.

So this is the movement how to make an adhīra dhīra. Everyone is adhīra. Who is not afraid of death? Who is not afraid of...? Of course, they are too much agnostic, they forget. But there is suffering. We can see how one suffering at the time of death. There are some men dying... Nowadays it has become a very common... Coma. One is lying in the bed for weeks, two weeks, crying. The life is not going. Those who are very, very sinful. So there is great pain at the time of death. There is great pain at the time of birth, and there is pain when you are diseased, and there are so many pains when you're old. The body is not strong. We suffer in so many ways, especially rheumatism and indigestion. Then blood pressure, headache, so many things. Therefore one should be trained up how to become dhīra. These things, disturbances, make us adhīra, and we should be trained up to dhīra. That is spiritual education. One has to know it. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). These sufferings, mātrā-sparśāḥ, tan-mātra. On account of the senses, sense perception, we suffer. And the senses are made of material nature. So one has to become above the material nature, then he can become dhīra. Otherwise, one has to remain adhīra. Dhīrādhīra-jana-priyau priya-karau.

You love any part of your body. Not that if there is some pain on your head, you take very much care, and when there is pain on your toe, you do not take care. No. You spend as much money for the pain of headache. Similarly, you can spend as much money when there is some pain on the toe. So Kṛṣṇa, being Absolute, there is no such distinction that, "Here is head, important, and here is leg, nonimportant." No.

Lecture on SB 1.8.44 -- Los Angeles, May 6, 1973:

Brahmā offered this prayer in the Brahma-saṁhitā:

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.29)

Each word is full of meaning. Cintāmaṇi, prakara, sadmasu, kalpa-vṛkṣa. So Kṛṣṇa should be offered by chosen words. Uttama-śloka, very nicely arranged.

So such prayers, we can have many. Because many devotees of Kṛṣṇa... Just like Kuntī is offering her prayer. So we can practice how to offer prayer to Kṛṣṇa. Instead of writing ourself, if we, in the beginning, follow the footprints of the great devotees of Kṛṣṇa and follow their principles, taken to heart, how they have spoken, that will be advantageous, because Kṛṣṇa will be pleased. Kṛṣṇa... The Māyāvādī prayers... What is that prayer? Now call Kṛṣṇa by ill names. That is their prayer. They offer prayer to the Supreme that "You have no eyes, You have no hand, You have no leg, You cannot speak, You cannot..." So many things, all negation. So is that prayer? If I say, "You have no eyes," so in an indirect way it is to call you, "You are blind." If you have no legs, that means you are lame. You cannot hear: you are deaf. You cannot speak: you are dumb. So is that prayer? If I say, "My dear sir, you are blind, you are lame, you have no eyes..."

So these rascals' prayer is like that. He does not know what is the name of the Supreme. "O my dear, You have no legs, You have no hands, You have..." This is not prayer. This is not prayer. Prayer must be description of the Lord about His activities. Just like Brahmā is offering prayer, surabhīr abhipālayantam (Bs. 5.29). "Kṛṣṇa, Govinda, You are so fond of Your surabhi cows, surabhi, that You are always engaged in taking them to the forest and enjoy with Your cowherd boys." The Māyāvādī will think, "What is this? The God has become a cowherd boy? How it is? He must be very exalted. How it is that He is cowherd boy?" But he does not know the nature of the Lord. He's free. He loves everyone. He loves His great devotee, He loves the cows, He loves the calves, He loves the trees, fruits, flowers, water, everything, because everything is manifestation of His energy. Just like you love any part of your body. Not that if there is some pain on your head, you take very much care, and when there is pain on your toe, you do not take care. No. You spend as much money for the pain of headache. Similarly, you can spend as much money when there is some pain on the toe. So Kṛṣṇa, being Absolute, there is no such distinction that, "Here is head, important, and here is leg, nonimportant." No.

So generally, at the time of death, kapha-vāta-pittaiḥ, the whole system becomes disarranged. There are coughing, there are headache, there is some pain, this is general system. Sometimes they are so intolerable that the man who is going to die, he cries.

Lecture on SB 1.9.40 -- New York, May 22, 1973:

Mahārāja Kulaśekhara king, a great devotee, is praying to Kṛṣṇa, "Kṛṣṇa, this is the opportune time. Now I am healthy. I am quite in good health so let me die immediately, thinking of You, because my whole purpose is to think of You, of Your pastimes, at the time of death. So generally, at the time of death, kapha-vāta-pittaiḥ, the whole system becomes disarranged. There are coughing, there are headache, there is some pain, this is general system. Sometimes they are so intolerable that the man who is going to die, he cries. The system within the body is so complicated that at any time it can be disarranged, and it becomes a great source of pain. So, at the time of death means, the arrangement becomes so dangerously painful, that one leaves this body, "No more." This is death. This bodily arrangement becomes so painful. Just like one commits suicide. When the situation is too much painful he wants a rescue by committing suicide. Similarly, when the bodily pains are too severe, then the living entity can not live in this body. Tyaktvā deham, he gives up this body. So we have to give up this body, that we forget.

Adhyātmika means pertaining to the body and mind. "I have got headache today. I have got some pain here in the back. My mind is not very much settled up today. I cannot talk with you." These kind of sufferings are called adhyātmika, pertaining to the body and the mind.

Lecture on SB 3.25.23 -- Bombay, November 23, 1974:

So there cannot be anyone without suffering. That is not possible. There are three kinds of suffering: adhyātmika, adhibhautika, adhidaivika. Adhyātmika means pertaining to the body and mind. "I have got headache today. I have got some pain here in the back. My mind is not very much settled up today. I cannot talk with you." These kind of sufferings are called adhyātmika, pertaining to the body and the mind. And there are sufferings adhibhautika. Just like at night, unnecessarily, the dogs bark, and we cannot sleep. This is called adhibhautika, suffering imposed by other living entities—the mosquitos, the bugs. Then enemies. Suffering. Just like some of our enemies, they are hindering sanctioning this temple. So this is called adhibhautika. And besides that, big, big sufferings there are. Then adhidaivika, accident, which you have no control over. No sufferings you have control. That is not possible. There is famine; there is pestilence; there is no rain; there is excessive heat, excessive cold. They are called adhidaivika. Earthquake..., so many. So this is the reminder, that "You rascal, you are thinking you are very happy in this material world. What you have done about these sufferings?" Mūḍha. They think, "Oh, this is all right. It doesn't matter." Besides that, there is very grave sufferings. That is birth, death, old age, and disease. So where is your happiness? But because we are under the spell of māyā, we are thinking, "This position is very nice. Let us enjoy life." This is their enjoyment.

When you go to consult a physician, he prescribes a nice medicine or costly medicine, according to the gravity of the disease. If you have simply some headache, he may prescribe you something like aspirin. But if you have got something else, very severe, he immediately prescribes that "It has to be surgically operated, and the expenditure will be one thousand dollars."

Lecture on SB 6.1.6-8 -- New York, July 21, 1971:

Prabhupāda: No. Suppose if you commit some sin and counteract it by some other thing. What is called? Just like in Christian Bible there is...?

Devotees: Confession, atonement...

Prabhupāda: Atonement, yes. (laughter) That's it. Atonement. I was forgetting this word. Atonement. So Śukadeva Gosvāmī suggests that you should know the responsibility, and according to the gravity of sinful life, you should accept some type of atonement as they are described in the śāstras. Actually, according to Vedic way of life, there is a class of brāhmaṇas who... Just like you go when you are diseased. You go to the doctor for atonement, for paying doctor's bill, similarly, they go to a bhaṭṭācārya. The bhaṭṭācārya is supposed to give him prescription that "I've committed such sins, sir. What is my atonement?" He gives you a prescription that "You do like this." So Śukadeva Gosvāmī says that "According to the gravity of sinful life, one has to execute the prescribed atonement." Exactly... He gives the example, doṣasya dṛṣṭvā guru-lāghavaṁ yathā bhiṣak cikitseta rujāṁ nidānavit (SB 6.1.8). Exactly like when you go to consult a physician, he prescribes a nice medicine or costly medicine, according to the gravity of the disease. If you have simply some headache, he may prescribe you something like aspirin. But if you have got something else, very severe, he immediately prescribes that "It has to be surgically operated, and the expenditure will be one thousand dollars." (laughter)

Lecture on SB 6.1.8 -- Los Angeles, June 21, 1975:

So here it is said that doṣasya dṛṣṭvā guru-lāghavaṁ yathā (SB 6.1.8). Doṣa. Still people in India, they go to a bhaṭṭācārya, that "Sir, I have done this sinful activity. What is my atonement?" Amongst the Christian also, they go to the church. So guru-lāghavaṁ dṛṣṭvā. Guru means heavy. We use this word guru. Guru means heavy. So according to the criminal activities Just like a man has stolen some fruit from a fruit shop, his criminality is not equal to the man who has committed murder—one he has killed one man. This is guru-lāghavam. So there is punishment according to the heaviness and lightness of criminal activities. The example is given here: bhiṣak cikitseta rujāṁ nidānavit. Just like you go to a physician for treatment of your disease, he gives different types of medicine. Not that one medicine for everyone. No. If one has got little headache, he gives one that tablet, aspirin tablet, but if it is pneumonia, then the treatment is different. That is being advised, that "One has to see what kind of sinful activity he has done and what is the atonement for that purpose." This is advised. Parīkṣit Mahārāja was advised that "These people, they are suffering in different grades of suffering on account of different grades of sinful activities. So best thing is: before death, if they seek atonement for different grades of sinful activities, then it is good for him so that after death he may not suffer very severely." But people do not accept even that "There is life after death, we are eternal, and the infection which you are committing, that will react." There is no such knowledge. The modern civilization is so foolish. Simply like cats and dogs, they are eating and sleeping and sex life and little defense, that's all. They have no knowledge.