BG 07.16 catur-vidha bhajante mam... cited

Expressions researched:
"arta" |"artharthi" |"arto jijnasur artharthi" |"catur-vidha bhajante mam" |"four kinds of pious men begin to render devotional service unto Me" |"he who is searching for knowledge of the Absolute" |"janah sukrtino" |"jnani ca bharatarsabha" |"sukrtinah" |"the desirer of wealth" |"the distressed" |"the inquisitive"

Notes from the compiler: VedaBase query: "7.16" or "arto jijnasur artharthi" or "catur-vidha bhajante mam" or "four kinds of pious men begin to render devotional service unto Me" or "he who is searching for knowledge of the Absolute" or "janah sukrtino" or "jnani ca bharatarsabha" or "the desirer of wealth" or "the distressed" or "the inquisitive"

BG Chapters 7 - 12

BG 7.16, Translation and Purport:

O best among the Bhāratas, four kinds of pious men begin to render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.

Unlike the miscreants, these are adherents of the regulative principles of the scriptures, and they are called sukṛtinaḥ, or those who obey the rules and regulations of scriptures, the moral and social laws, and are, more or less, devoted to the Supreme Lord. Out of these there are four classes of men—those who are sometimes distressed, those who are in need of money, those who are sometimes inquisitive, and those who are sometimes searching after knowledge of the Absolute Truth. These persons come to the Supreme Lord for devotional service under different conditions. These are not pure devotees, because they have some aspiration to fulfill in exchange for devotional service. Pure devotional service is without aspiration and without desire for material profit. The Bhakti-rasāmṛta-sindhu (1.1.11) defines pure devotion thus:

anyābhilāṣitā-śūnyaṁ

jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā

(CC Madhya 19.167)

"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service."

When these four kinds of persons come to the Supreme Lord for devotional service and are completely purified by the association of a pure devotee, they also become pure devotees. As far as the miscreants are concerned, for them devotional service is very difficult because their lives are selfish, irregular and without spiritual goals. But even some of them, by chance, when they come in contact with a pure devotee, also become pure devotees.

Those who are always busy with fruitive activities come to the Lord in material distress and at that time associate with pure devotees and become, in their distress, devotees of the Lord. Those who are simply frustrated also come sometimes to associate with the pure devotees and become inquisitive to know about God. Similarly, when the dry philosophers are frustrated in every field of knowledge, they sometimes want to learn of God, and they come to the Supreme Lord to render devotional service and thus transcend knowledge of the impersonal Brahman and the localized Paramātmā and come to the personal conception of Godhead by the grace of the Supreme Lord or His pure devotee. On the whole, when the distressed, the inquisitive, the seekers of knowledge, and those who are in need of money are free from all material desires, and when they fully understand that material remuneration has nothing to do with spiritual improvement, they become pure devotees. As long as such a purified stage is not attained, devotees in transcendental service to the Lord are tainted with fruitive activities, the search for mundane knowledge, etc. So one has to transcend all this before one can come to the stage of pure devotional service.

BG 7.17, Translation and Purport:

Of these, the one who is in full knowledge and who is always engaged in pure devotional service is the best. For I am very dear to him, and he is dear to Me.

Free from all contaminations of material desires, the distressed, the inquisitive, the penniless and the seeker after supreme knowledge can all become pure devotees. But out of them, he who is in knowledge of the Absolute Truth and free from all material desires becomes a really pure devotee of the Lord. And of the four orders, the devotee who is in full knowledge and is at the same time engaged in devotional service is, the Lord says, the best. By searching after knowledge one realizes that his self is different from his material body, and when further advanced he comes to the knowledge of impersonal Brahman and Paramātmā. When one is fully purified, he realizes that his constitutional position is to be the eternal servant of God. So by association with pure devotees the inquisitive, the distressed, the seeker after material amelioration and the man in knowledge all become themselves pure. But in the preparatory stage, the man who is in full knowledge of the Supreme Lord and is at the same time executing devotional service is very dear to the Lord. He who is situated in pure knowledge of the transcendence of the Supreme Personality of God is so protected in devotional service that material contamination cannot touch him.

BG 7.30, Purport:

Many subjects have been discussed in this chapter: the man in distress, the inquisitive man, the man in want of material necessities, knowledge of Brahman, knowledge of Paramātmā, liberation from birth, death and diseases, and worship of the Supreme Lord. However, he who is actually elevated in Kṛṣṇa consciousness does not care for the different processes. He simply directly engages himself in activities of Kṛṣṇa consciousness and thereby factually attains his constitutional position as an eternal servitor of Lord Kṛṣṇa. In such a situation he takes pleasure in hearing and glorifying the Supreme Lord in pure devotional service. He is convinced that by his doing so, all his objectives will be fulfilled. This determined faith is called dṛḍha-vrata, and it is the beginning of bhakti-yoga, or transcendental loving service. That is the verdict of all scriptures. This Seventh Chapter of the Bhagavad-gītā is the substance of that conviction.

BG 8.14, Translation and Purport:

For one who always remembers Me without deviation, I am easy to obtain, O son of Pṛthā, because of his constant engagement in devotional service.

This verse especially describes the final destination attained by the unalloyed devotees who serve the Supreme Personality of Godhead in bhakti-yoga. Previous verses have mentioned four different kinds of devotees—the distressed, the inquisitive, those who seek material gain, and the speculative philosophers. Different processes of liberation have also been described: karma-yoga, jñāna-yoga and haṭha-yoga. The principles of these yoga systems have some bhakti added, but this verse particularly mentions pure bhakti-yoga, without any mixture of jñāna, karma or haṭha. As indicated by the word ananya-cetāḥ, in pure bhakti-yoga the devotee desires nothing but Kṛṣṇa. A pure devotee does not desire promotion to heavenly planets, nor does he seek oneness with the brahma-jyotir or salvation or liberation from material entanglement. A pure devotee does not desire anything. In the Caitanya-caritāmṛta the pure devotee is called niṣkāma, which means he has no desire for self-interest. Perfect peace belongs to him alone, not to them who strive for personal gain. Whereas a jñāna-yogī, karma-yogī or haṭha-yogī has his own selfish interests, a perfect devotee has no desire other than to please the Supreme Personality of Godhead. Therefore the Lord says that for anyone who is unflinchingly devoted to Him, He is easy to attain.

BG 9.15, Translation and Purport:

Others, who engage in sacrifice by the cultivation of knowledge, worship the Supreme Lord as the one without a second, as diverse in many, and in the universal form.

This verse is the summary of the previous verses. The Lord tells Arjuna that those who are purely in Kṛṣṇa consciousness and do not know anything other than Kṛṣṇa are called mahātmā; yet there are other persons who are not exactly in the position of mahātmā but who worship Kṛṣṇa also, in different ways. Some of them have already been described as the distressed, the financially destitute, the inquisitive, and those who are engaged in the cultivation of knowledge. But there are others who are still lower, and these are divided into three: (1) he who worships himself as one with the Supreme Lord, (2) he who concocts some form of the Supreme Lord and worships that, and (3) he who accepts the universal form, the viśvarūpa of the Supreme Personality of Godhead, and worships that. Out of the above three, the lowest, those who worship themselves as the Supreme Lord, thinking themselves to be monists, are most predominant. Such people think themselves to be the Supreme Lord, and in this mentality they worship themselves. This is also a type of God worship, for they can understand that they are not the material body but are actually spiritual soul; at least, such a sense is prominent. Generally the impersonalists worship the Supreme Lord in this way. The second class includes the worshipers of the demigods, those who by imagination consider any form to be the form of the Supreme Lord. And the third class includes those who cannot conceive of anything beyond the manifestation of this material universe. They consider the universe to be the supreme organism or entity and worship that. The universe is also a form of the Lord.

BG Chapters 13 - 18

BG 13.1-2, Purport:

In the first six chapters of Bhagavad-gītā the knower of the body (the living entity) and the position by which he can understand the Supreme Lord are described. In the middle six chapters of the Bhagavad-gītā the Supreme Personality of Godhead and the relationship between the individual soul and the Supersoul in regard to devotional service are described. The superior position of the Supreme Personality of Godhead and the subordinate position of the individual soul are definitely defined in these chapters. The living entities are subordinate under all circumstances, but in their forgetfulness they are suffering. When enlightened by pious activities, they approach the Supreme Lord in different capacities—as the distressed, those in want of money, the inquisitive, and those in search of knowledge. That is also described. Now, starting with the Thirteenth Chapter, how the living entity comes into contact with material nature and how he is delivered by the Supreme Lord through the different methods of fruitive activities, cultivation of knowledge, and the discharge of devotional service are explained. Although the living entity is completely different from the material body, he somehow becomes related. This also is explained.

SB Canto 1

SB 1.8.25, Translation and Purport:

I wish that all those calamities would happen again and again so that we could see You again and again, for seeing You means that we will no longer see repeated births and deaths.

Teachings of Queen Kuntī,

Chapter 8: Let There Be Calamities

Generally the distressed, the needy, the intelligent and the inquisitive, who have performed some pious activities, worship or begin to worship the Lord. Others, who are thriving on misdeeds only, regardless of status, cannot approach the Supreme due to being misled by the illusory energy. Therefore, for a pious person, if there is some calamity there is no other alternative than to take shelter of the lotus feet of the Lord. Constantly remembering the lotus feet of the Lord means preparing for liberation from birth and death. Therefore, even though there are so-called calamities, they are welcome because they give us an opportunity to remember the Lord, which means liberation.

SB Canto 2

SB 2.7.15, Purport:

The history of delivering the leader of the elephants, whose leg was attacked in the river by the superior strength of a crocodile, is described in the Eighth Canto of Śrīmad-Bhāgavatam. Since the Lord is absolute knowledge, there is no difference between His holy name and the Personality of Godhead. The leader of the elephants was much distressed when he was attacked by the crocodile. Although the elephant is always stronger than the crocodile, the latter is stronger than the elephant when it is in the water. And because the elephant was a great devotee of the Lord in his previous birth, he was able to chant the holy name of the Lord by dint of his past good deeds. Every living entity is always distressed in this material world because this place is such that at every step one has to meet with some kind of distress. But one who is supported by his past good deeds engages himself in the devotional service of the Lord, as confirmed in the Bhagavad-gītā (7.16). Those who are supported by impious acts cannot be engaged in the devotional service of the Lord, even though they are distressed. This is also confirmed in the Bhagavad-gītā (7.15). The Personality of Godhead Hari appeared at once on the back of His eternal bearer, Garuḍa, and delivered the elephant.

SB Canto 3

SB 3.7.35, Translation and Purport:

O sinless one, because the Personality of Godhead, the controller of all living entities, is the father of all religion and all those who are candidates for religious activities, kindly describe how He can be completely satisfied.

All religious activities are meant ultimately to satisfy the Supreme Personality of Godhead. The Lord is the father of all religious principles. As stated in Bhagavad-gītā (7.16), four kinds of pious men—the needy, the distressed, the enlightened and the inquisitive—approach the Lord in devotional service, and their devotion is mixed with material affection. But above them are the pure devotees, whose devotion is not tainted by any material tinges of fruitive work or speculative knowledge. Those who are only miscreants throughout their lives are compared to demons (BG 7.15). They are bereft of all knowledge, in spite of any academic educational career they may pursue. Such miscreants are never candidates for satisfying the Lord.

SB 3.21.24, Translation and Purport:

The Lord continued: My dear ṛṣi, O leader of the living entities, for those who serve Me in devotion by worshiping Me, especially persons like you who have given up everything unto Me, there is never any question of frustration.

Even if he has some desires, one engaged in the service of the Lord is never frustrated. Those engaged in His service are called sakāma and akāma. Those who approach the Supreme Personality of Godhead with desires for material enjoyment are called sakāma, and those devotees who have no material desires for sense gratification but serve the Supreme Lord out of spontaneous love for Him are called akāma. Sakāma devotees are divided into four classes—those in distress, those in need of money, the inquisitive and the wise. Someone worships the Supreme Lord because of bodily or mental distress, someone else worships the Supreme Lord because he is in need of money, someone else worships the Lord out of inquisitiveness to know Him as He is, and someone wants to know the Lord as a philosopher can know Him, by the research work of his wisdom. There is no frustration for any of these four classes of men; each is endowed with the desired result of his worship.

SB 3.29.7, Translation and Purport:

Lord Kapila, the Personality of Godhead, replied: O noble lady, there are multifarious paths of devotional service in terms of the different qualities of the executor.

Pure devotional service in Kṛṣṇa consciousness is one because in pure devotional service there is no demand from the devotee to be fulfilled by the Lord. But generally people take to devotional service with a purpose. As stated in Bhagavad-gītā, people who are not purified take to devotional service with four purposes. A person who is distressed because of material conditions becomes a devotee of the Lord and approaches the Lord for mitigation of his distress. A person in need of money approaches the Lord to ask for some improvement in his monetary condition. Others, who are not in distress or in need of monetary assistance but are seeking knowledge in order to understand the Absolute Truth, also take to devotional service, and they inquire into the nature of the Supreme Lord. This is very nicely described in Bhagavad-gītā (7.16). Actually the path of devotional service is one without a second, but according to the devotees' condition, devotional service appears in multifarious varieties, as will be nicely explained in the following verses.

SB Canto 5

SB 5.3.15, Purport:

Worship of the Supreme Lord for material gain is not approved by authorities. As stated in Bhagavad-gītā (7.16):

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

"O best among the Bharatas (Arjuna), four kinds of pious men render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute."

Initiation into bhakti begins when one is in a distressed condition or in want of money, or when one is inquisitive to understand the Absolute Truth. Nonetheless, people who approach the Supreme Lord in this way are not actually devotees. They are accepted as pious (sukṛtinaḥ) due to their inquiring about the Absolute Truth, the Supreme Personality of Godhead. Not knowing the various activities and engagements of the Lord, such people unnecessarily disturb the Lord for material gain. However, the Lord is so kind that even though disturbed, He fulfills the desires of such beggars. The pure devotee is anyābhilāṣitā-śūnya; he has no motive behind his worship. He is not conducted by the influence of māyā in the form of karma or jñāna. The pure devotee is always prepared to execute the order of the Lord without personal consideration. The ṛtvijaḥ, the priests at the sacrifice, knew very well the distinction between karma and bhakti, and because they considered themselves under the influence of karma, fruitive activity, they begged the Lord's pardon. They knew that the Lord had been invited to come for some paltry reason.

SB 5.18.21, Purport:

Śrīla Viśvanātha Cakravartī Ṭhākura explains that even if a devotee wishes the Lord to fulfill a particular desire, the devotee should not be considered a sakāma-bhakta (a devotee with some motive). In the Bhagavad-gītā (7.16) Kṛṣṇa says:

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

"O best among the Bharatas (Arjuna), four kinds of pious men render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive and he who is searching for knowledge of the Absolute." The ārta and the arthārthī, who approach the Supreme Personality of Godhead for relief from misery or for some money, are not sakāma-bhaktas, although they appear to be. Being neophyte devotees, they are simply ignorant. Later in Bhagavad-gītā the Lord says, udārāḥ sarva evaite: (BG 7.18) they are all magnanimous (udārāḥ). Although in the beginning a devotee may harbor some desire, in due course of time it will vanish.

SB Canto 6

SB 6.5.35, Translation and Purport:

When he heard that the Savalāśvas had also left this world to engage in devotional service, Dakṣa was angry at Nārada, and he almost fainted due to lamentation. When Dakṣa met Nārada, Dakṣa's lips began trembling in anger, and he spoke as follows.

Śrīla Viśvanātha Cakravartī Ṭhākura comments that Nārada Muni had delivered the entire family of Svāyambhuva Manu, beginning with Priyavrata and Uttānapāda. He had delivered Uttānapāda's son Dhruva and had even delivered Prācīnabarhi, who was engaged in fruitive activities. Nevertheless, he could not deliver Prajāpati Dakṣa. Prajāpati Dakṣa saw Nārada before him because Nārada had personally come to deliver him. Nārada Muni took the opportunity to approach Prajāpati Dakṣa in his bereavement because the time of bereavement is a suitable time for appreciating bhakti-yoga. As stated in Bhagavad-gītā (7.16), four kinds of men—ārta (one who is distressed), arthārthī (one in need of money), jijñāsu (one who is inquisitive) and jñānī (a person in knowledge)—try to understand devotional service. Prajāpati Dakṣa was in great distress because of the loss of his sons, and therefore Nārada took the opportunity to instruct him regarding liberation from material bondage.

SB 6.9.42, Purport:

A pure devotee is aware that since nothing is unknown to the Supreme Personality of Godhead, He need not be informed of a devotee's conveniences and inconveniences. A pure devotee knows that there is no need to ask the Absolute Truth for any material necessities. Therefore, while informing the Supreme Lord about their distress in being attacked by Vṛtrāsura, the demigods apologized for offering prayers for their safety. A neophyte devotee, of course, approaches the Supreme Lord for relief from distress or poverty, or for speculative knowledge of the Lord. Bhagavad-gītā (7.16) mentions four kinds of pious men who begin devotional service to the Lord—one who is distressed (ārta), one in need of money (arthārthī), one who is inquisitive (jijñāsu) and one who is searching for the Absolute Truth (jñānī). A pure devotee, however, knows that since the Lord is omnipresent and omniscient, there is no need to offer prayers or worship Him for one's personal benefit. A pure devotee always engages in the service of the Lord without demanding anything. The Lord is present everywhere and knows the necessities of His devotees; consequently there is no need to disturb Him by asking Him for material benefits.

SB 6.9.44, Translation and Purport:

Therefore, O Lord, O supreme controller, O Lord Kṛṣṇa, please annihilate this dangerous demon Vṛtrāsura, Tvaṣṭā's son, who has already swallowed all our weapons, our paraphernalia for fighting, and our strength and influence.

The Lord says in Bhagavad-gītā (7.15-16):

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

"Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me. O best among the Bhāratas (Arjuna), four kinds of pious men render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute."

The four classes of neophyte devotees who approach the Supreme Personality of Godhead to offer devotional service because of material motives are not pure devotees, but the advantage for such materialistic devotees is that they sometimes give up their material desires and become pure. When the demigods are utterly helpless, they approach the Supreme Personality of Godhead in grief and with tears in their eyes, praying to the Lord, and thus they become almost pure devotees, free from material desires. Admitting that they have forgotten pure devotional service because of extensive material opportunities, they fully surrender to the Lord, leaving to His consideration whether to maintain them or annihilate them. Such surrender is necessary. Bhaktivinoda Ṭhākura sings, mārabi rākhabi-yo icchā tohārā: "O Lord, I fully surrender unto Your lotus feet. Now, as You desire, You may protect me or annihilate me. You have the full right to do either."

SB Canto 7

SB 7.2.61, Translation and Purport:

Śrī Nārada Muni continued: Diti, the mother of Hiraṇyakaśipu and Hiraṇyākṣa, heard the instructions of Hiraṇyakaśipu along with her daughter-in-law, Ruṣābhānu, Hiraṇyākṣa's wife. She then forgot her grief over her son's death and thus engaged her mind and attention in understanding the real philosophy of life.

When a relative dies one certainly becomes very much interested in philosophy, but when the funeral ceremony is over one again becomes attentive to materialism. Even Daityas, who are materialistic persons, sometimes think of philosophy when some relative meets death. The technical term for this attitude of the materialistic person is śmaśāna-vairāgya, or detachment in a cemetery or place of cremation. As confirmed in Bhagavad-gītā, four classes of men receive an understanding of spiritual life and God—ārta (the distressed), jijñāsu (the inquisitive), arthārthī (one who desires material gains) and jñānī (one who is searching for knowledge). Especially when one is very much distressed by material conditions, one becomes interested in God. Therefore Kuntīdevī said in her prayers to Kṛṣṇa that she preferred distress to a happy mood of life. In the material world, one who is happy forgets Kṛṣṇa, or God, but sometimes, if one is actually pious but in distress, he remembers Kṛṣṇa. Queen Kuntīdevī therefore preferred distress because it is an opportunity for remembering Kṛṣṇa. When Kṛṣṇa was leaving Kuntīdevī for His own country, Kuntīdevī regretfully said that she was better off in distress because Kṛṣṇa was always present, whereas now that the Pāṇḍavas were situated in their kingdom, Kṛṣṇa was going away. For a devotee, distress is an opportunity to remember the Supreme Personality of Godhead constantly.

SB 7.10.4, Translation and Purport:

Otherwise, O my Lord, O supreme instructor of the entire world, You are so kind to Your devotee that You could not induce him to do something unbeneficial for him. On the other hand, one who desires some material benefit in exchange for devotional service cannot be Your pure devotee. Indeed, he is no better than a merchant who wants profit in exchange for service.

It is sometimes found that one comes to a devotee or a temple of the Lord just to get some material benefit. Such a person is described here as a mercantile man. Bhagavad-gītā speaks of ārto jijñāsur arthārthī. The word ārta refers to one who is physically distressed, and arthārthī refers to one in need of money. Such persons are forced to approach the Supreme Personality of Godhead for mitigation of their distress or to get some money by the benediction of the Lord. They have been described as sukṛtī, pious, because in their distress or need for money they have approached the Supreme Lord. Unless one is pious, one cannot approach the Supreme Personality of Godhead. However, although a pious man may receive some material benefit, one who is concerned with material benefits cannot be a pure devotee. When a pure devotee receives material opulences, this is not because of his pious activity but for the service of the Lord. When one engages in devotional service, one is automatically pious. Therefore, a pure devotee is anyābhilāṣitā-śūnyam (Bhakti-rasāmṛta-sindhu 1.1.11). He has no desire for material profit, nor does the Lord induce him to try to profit materially. When a devotee needs something, the Supreme Personality of Godhead supplies it (yoga-kṣemaṁ vahāmy aham (BG 9.22)).

SB 7.15.47, Purport:

"The supreme occupation (dharma) for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self." Nonetheless, those who act piously have a better chance to become devotees. As Kṛṣṇa says in Bhagavad-gītā (7.16), catur-vidhā bhajante māṁ janāḥ sukṛtino 'rjuna: "O Arjuna, four kinds of pious men render devotional service unto Me." One who takes to devotional service, even with some material motive, is considered pious, and because he has come to Kṛṣṇa, he will gradually come to the stage of bhakti. Then, like Dhruva Mahārāja, he will refuse to accept any material benediction from the Lord (svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42)). Therefore, even if one is materially inclined, one may take to the shelter of the lotus feet of Kṛṣṇa and Balarāma, or Gaura and Nitāi, so that he will very soon be purified of all material desires (kṣipraṁ bhavati dharmātmā śaśvac chāntiṁ nigacchati). As soon as one is freed from inclinations toward pious and impious activities, he becomes a perfect candidate for returning home, back to Godhead.

SB Canto 8

SB 8.2.31, Purport:

Everyone in the material world is engaged in a struggle for existence. Everyone tries to save himself from danger, but when one is unable to save himself, if he is pious, he then takes shelter of the lotus feet of the Supreme Personality of Godhead. This is confirmed in Bhagavad-gītā (7.16):

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

Four kinds of pious men—namely, one who is in danger, one who is in need of money, one who is searching for knowledge and one who is inquisitive—begin to take shelter of the Supreme Personality of Godhead in order to be saved or to advance. The King of the elephants, in his condition of danger, decided to seek shelter of the lotus feet of the Lord. After considerable thought, he intelligently arrived at this correct decision. Such a decision is not reached by a sinful man. Therefore in Bhagavad-gītā it is said that those who are pious (sukṛtī) can decide that in a dangerous or awkward condition one should seek shelter of the lotus feet of Kṛṣṇa.

SB 8.16.22, Translation and Purport:

Śrīmatī Aditi said: O brāhmaṇa, tell me the regulative principles by which I may worship the supreme master of the world so that the Lord will be pleased with me and fulfill all my desires.

It is said, "Man proposes, God disposes." Thus a person may desire many things, but unless these desires are fulfilled by the Supreme Personality of Godhead, they cannot be fulfilled. Fulfillment of desire is called satya-saṅkalpa. Here the word satya-saṅkalpa is very important. Aditi placed herself at the mercy of her husband so that he would give her directions by which to worship the Supreme Personality of Godhead so that all her desires would be fulfilled. A disciple must first decide that he should worship the Supreme Lord, and then the spiritual master will give the disciple correct directions. One cannot dictate to the spiritual master, just as a patient cannot demand that his physician prescribe a certain type of medicine. Here is the beginning of worship of the Supreme Personality of Godhead. As confirmed in Bhagavad-gītā (7.16):

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

"O best among the Bhāratas, four kinds of pious men render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute." Aditi was ārta, a person in distress. She was very much aggrieved because her sons, the demigods, were bereft of everything. Thus she wanted to take shelter of the Supreme Personality of Godhead under the direction of her husband, Kaśyapa Muni.

SB Canto 10.1 to 10.13

SB 10.8.46, Translation and Purport:

Having heard of the great fortune of mother Yaśodā, Parīkṣit Mahārāja inquired from Śukadeva Gosvāmī: O learned brāhmaṇa, mother Yaśodā's breast milk was sucked by the Supreme Personality of Godhead. What past auspicious activities did she and Nanda Mahārāja perform to achieve such perfection in ecstatic love?

As stated in Bhagavad-gītā (7.16), catur-vidhā bhajante māṁ janāḥ sukṛtino 'rjuna. Without sukṛti, or pious activities, no one can come to the shelter of the Supreme Personality of Godhead. The Lord is approached by four kinds of pious men (ārto jijñāsur arthārthī jñānī ca), but here we see that Nanda Mahārāja and Yaśodā surpassed all of them. Therefore Parīkṣit Mahārāja naturally inquired, "What kind of pious activities did they perform in their past lives by which they achieved such a stage of perfection?" Of course, Nanda Mahārāja and Yaśodā are accepted as the father and mother of Kṛṣṇa, yet mother Yaśodā was more fortunate than Nanda Mahārāja, Kṛṣṇa's father, because Nanda Mahārāja was sometimes separated from Kṛṣṇa whereas Yaśodā, Kṛṣṇa's mother, was not separated from Kṛṣṇa at any moment. From Kṛṣṇa's babyhood to His childhood and from His childhood to His youth, mother Yaśodā was always in association with Kṛṣṇa. Even when Kṛṣṇa was grown up, He would go to Vṛndāvana and sit on the lap of mother Yaśodā. Therefore there is no comparison to the fortune of mother Yaśodā, and Parīkṣit Mahārāja naturally inquired, yaśodā ca mahā-bhāgā.

CC Adi-lila

CC Adi 13.79, Translation and Purport:

The husband and wife (Jagannātha Miśra and Śacīmātā), having gotten Viśvarūpa as their son, were very pleased within their minds. Because of their pleasure, they specifically began to serve the lotus feet of Govinda.

There is a common saying in India that everyone goes to worship the Supreme Personality of Godhead when he is in distress, but when a person is in an opulent position, he forgets God. In the Bhagavad-gītā (7.16) this is confirmed:

catur-vidhā bhajante māṁ janāḥ sukṛtino ’rjuna

ārto jijñāsur arthārthī jñānī ca bharatarṣabha

"If backed by pious activities in the past, four kinds of men—namely those who are distressed, those in need of money, those searching after knowledge and those who are inquisitive—become interested in devotional service." The husband and wife, Jagannātha Miśra and Śacīmātā, were very unhappy because their eight daughters had passed away. Now, when they got Viśvarūpa as their son, certainly they became extremely happy. They knew that it was by the grace of the Lord that they were endowed with such happiness and opulence. Therefore instead of forgetting the Lord, they became more and more adherent in rendering service to the lotus feet of Govinda. When a common man becomes opulent, he forgets God; but the more opulent a devotee becomes by the grace of the Lord, the more he becomes attached to the service of the Lord.

CC Madhya-lila

CC Madhya 20.130, Purport:

"O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities, but Me no one knows."

Thus Kṛṣṇa knows the cause of the distressed condition of the conditioned soul. He therefore descends from His original position to instruct the conditioned soul and inform him about his forgetfulness of his relationship with Kṛṣṇa. Kṛṣṇa exhibits Himself in His relationships in Vṛndāvana and at the Battle of Kurukṣetra so that people will be attracted to Him and will return home, back to Godhead. Kṛṣṇa also says in the Bhagavad-gītā that He is the proprietor of all universes, the enjoyer of everything that be and the friend of everyone. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram/ suhṛdaṁ sarva-bhutānāṁ (BG 5.29). If we revive our original intimate relationship with Kṛṣṇa, our distressed condition in the material world will be mitigated. Everyone is trying to adjust to the distressed conditions of material existence, but the basic problems cannot be solved unless one is in an intimate relationship with Kṛṣṇa.

CC Madhya 24.94, Translation and Purport:

“"O best among the Bharatas (Arjuna), four kinds of pious men render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive and he who is searching for knowledge of the Absolute."

This is a quotation from the Bhagavad-gītā (7.16). The word sukṛtinaḥ is very important in this verse. Su means "auspicious," and kṛtī means "meritorious" or "regulated." Unless one follows the regulative principles of religious life, human life is no different from animal life. Religious life means following the principles of varṇa and āśrama. In the Viṣṇu Purāṇa it is said:

varṇāśramācāravatā puruṣeṇa paraḥ pumān

viṣṇur ārādhyate panthā nānyat tat-toṣa-kāraṇam

(CC Madhya 8.58)

According to religious life, society is divided into four social divisions—brāhmaṇa, kṣatriya, vaiśya and śūdra—and four spiritual divisions—brahmacarya, gṛhastha, vānaprastha and sannyāsa. One needs to be trained to become a brāhmaṇa, kṣatriya, vaiśya or śūdra, just as one is trained to become an engineer, doctor or lawyer. Those who are properly trained can be considered human beings; if one is not trained socially and spiritually—that is, if one is uneducated and unregulated—his life is on the animal platform. Among animals there is no question of spiritual advancement. Spiritual life can be attained by proper training-either by following the principles of varṇa and āśrama or by being directly trained in the bhakti school by the methods of śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam (SB 7.5.23). Without being trained, one cannot be sukṛtī, auspicious. In this verse Kṛṣṇa says that people approach Him when in distress, in need of money or when actually inquisitive to understand the Supreme Being, or the original source of everything. Some people approach Him in the pursuit of knowledge of the Absolute Truth, and others approach Him when they are distressed, like the devotee Gajendra. Others are inquisitive, like the great sages headed by Śaunaka, and others need money, like Dhruva Mahārāja. Śukadeva Gosvāmī approached the Lord when he pursued knowledge. All these great personalities thus took to the devotional service of the Supreme Personality of Godhead, Kṛṣṇa.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 15:

In the Bhagavad-gītā (7.16) Lord Kṛṣṇa states:

catur-vidhā bhajante māṁ janāḥ sukṛtino ’rjuna

ārto jijñāsur arthārthī jñānī ca bharatarṣabha

"O best of the Bhâratas, four kinds of people with very righteous backgrounds take up devotional service to Me. They are the distressed, the inquisitive, the seekers of material profit, and the jñānīs, or wise men." Out of these four, those who are distressed and those who desire wealth are called sakāma devotees, devotees with material desires, whereas the other two, the inquisitive and the searcher for wisdom, are mokṣa-kāma devotees, seekers of liberation. Because they all worship Kṛṣṇa, they are all considered to be very fortunate. In due course of time, if they give up all desires and become pure devotees of the Supreme Lord, they can be considered most fortunate. Such fortunate beginners can develop only in the association of pure devotees of Lord Kṛṣṇa. When one associates with pure devotees, he becomes a pure devotee himself. This is confirmed in Śrīmad-Bhāgavatam (1.10.11):

sat-saṅgān mukta-duḥsaṅgo hātuṁ notsahate budhaḥ

kīrtyamānaṁ yaśo yasya sakṛd ākarṇya rocanam

"A person who is actually intelligent is able, by the association of pure devotees, to hear descriptions of Lord Kṛṣṇa and His activities. These activities are so attractive that one who hears of them does not wish to give up such association with the Lord."

Teachings of Lord Caitanya, Chapter 15:

Lord Caitanya then explained that the word projjhita in this Bhāgavatam verse refers to the desire for liberation. One great commentator explained that desire for liberation is the most obstructive stumbling block on the path of God realization. But if one somehow or other comes to Kṛṣṇa and begins to hear about Him, Kṛṣṇa is so kind that He awards him His lotus feet as a shelter. Then the devotee or transcendentalist forgets everything and engages in the devotional service of the Lord. When one comes to the Lord in devotional service, or in full Kṛṣṇa consciousness, the reward is the Supreme Himself. Once engaged for the Supreme, one no longer asks for anything, as do the distressed man and he who desires material possessions. The association of pure devotees, the causeless mercy of the Lord, and devotional service itself—these three act so wonderfully that one can give up all other activities and become absorbed in Kṛṣṇa, whether one is distressed, in want of material possessions, or inquisitive, or even if one is a wise man cultivating knowledge.

Nectar of Devotion

Nectar of Devotion 3:

Further classification of the neophyte devotee is made in the Bhagavad-gītā. It is stated there that four classes of men—namely those who are distressed, those who are in need of money, those who are inquisitive and those who are wise—begin devotional service and come to the Lord for relief in the matter of their respective self-satisfaction. They go into some place of worship and pray to God for mitigation of material distress, or for some economic development, or to satisfy their inquisitiveness. And a wise man who simply realizes the greatness of God is also counted among the neophytes. Such beginners can be elevated to the second-class or first-class platform if they associate with pure devotees.

An example of the neophyte class is Mahārāja Dhruva. He was in need of his father's kingdom and therefore engaged himself in devotional service to the Lord. Then in the end, when he was completely purified, he declined to accept any material benediction from the Lord. Similarly, Gajendra was distressed and prayed to Kṛṣṇa for protection, after which he became a pure devotee. Similarly Sanaka, Sanātana, Sananda and Sanat-kumāra were all in the category of wise, saintly persons, and they were also attracted by devotional service. A similar thing happened to the assemblage in the Naimiṣāraṇya Forest, headed by the sage Śaunaka. They were inquisitive and were always asking Sūta Gosvāmī about Kṛṣṇa. Thus they achieved the association of a pure devotee and became pure devotees themselves. So that is the way of elevating oneself. In whatever condition one may be, if he is fortunate enough to associate with pure devotees, then very quickly he is elevated to the second-class or first-class platform.

These four types of devotees have been described in the Seventh Chapter of Bhagavad-gītā, and they have all been accepted as pious. Without becoming pious, no one can come to devotional service. It is explained in Bhagavad-gītā that only one who has continually executed pious activities and whose sinful reactions in life have completely stopped can take to Kṛṣṇa consciousness. Others cannot. The neophyte devotees are classified into four groups—the distressed, those in need of money, the inquisitive and the wise—according to their gradations of pious activities. Without pious activities, if a man is in a distressed condition he becomes an agnostic, a communist or something like that. Because he does not firmly believe in God, he thinks that he can adjust his distressed condition by totally disbelieving in Him.

Nectar of Devotion 3:

Without being elevated to the position of a jñānī, or wise man, one cannot stick to the principle of worshiping the Supreme Personality of Godhead. The less intelligent or those whose intelligence has been taken away by the spell of māyā are attached to different demigods on account of the influence of the modes of nature. The wise man is he who has thoroughly understood that he is spirit soul and not simply a body. Because he realizes that he is spirit and Kṛṣṇa is the supreme spirit, he knows that his intimate relationship should be with Kṛṣṇa, not with this body. The distressed and the man in want of money are in the material concept of life, because distress and need of money are both in relationship with this body. One who is inquisitive may be a little above the distressed and the man in need of money, but still he is on the material platform. But a wise man who seeks Kṛṣṇa knows perfectly well that he is spirit soul, or Brahman, and that Kṛṣṇa is the supreme spirit soul, or Para-brahman. He knows that the spirit soul, being subordinate and finite, should always dovetail himself with the infinite and supreme soul, Kṛṣṇa. That is the relationship of the wise man with Kṛṣṇa.

Renunciation Through Wisdom

Renunciation Through Wisdom 2.3:

Four kinds of pious men establish a relationship with the Supreme Lord, Kṛṣṇa. As the Lord states in the Bhagavad-gītā (7.16)

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

O best among the Bhāratas, four kinds of men begin to render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.

Renunciation Through Wisdom 2.4:

Persons afflicted by disease or other miseries are known as ārta, "the distressed." Commonly, a sick person depends on a doctor and medicine to cure his disease. But far-sighted scholars say that suffering of any kind is a result of sinful activities performed in the past. Ordinary people do not understand that sinful reactions result from ignorance. This ignorance exists in manifest (prārabdha), unmanifest (aprārabdha) and latent (kuṭashta) form.

Renunciation Through Wisdom 2.4:

One of the stalwarts in the spiritual line of Gauḍīya Vaiṣṇavas, Śrīla Viśvanātha Cakravartī Ṭhākura, has given his opinion on the four types of pious men who approach the Lord—namely, the distressed, those desiring material gain, the inquisitive, and those who knows things as they are. He says,

The distressed, those in need of material gain, and the inquisitive—these three are neophyte fruitive devotees. Their devotion is mixed with fruitive desires. All of them want to fulfill their desires according to their specific qualities. Finally, when they become purified, they desire to reach the divine abode of the Supreme Lord—the Vaikuṇṭha planets. They are not like the karmīs, or fruitive workers, who want to attain to the heavenly planets. As Kṛṣṇa says in the Bhagavad-gītā (9.25) yānti mad-yājino 'pi mām: "One who worships Me attains My supreme abode." The jñānī, or one who knows things as they are, is the fourth type of pious man, and he is superior to the other three kinds. He attains a higher result because his devotion is mixed with knowledge. Like Sanaka Ṛṣi, he attains the devotional mellow of neutrality. Moreover, because the Lord and His pure devotees shower their causeless mercy upon him, a jñānī devotee can also achieve pure love of Godhead, as in the case of Śukadeva Gosvāmī. When devotion mixed with fruitive desires becomes free from those fruitive desires, it is automatically transformed into devotion mixed with knowledge. The result of practising this devotion mixed with knowledge is mentioned above.

Sometimes, when devotees belonging to the categories of mixed devotion develop a taste for the devotional mellow of servitude and practice it, they attain devotion in servitude mixed with awe and reverence. When their devotion becomes more purified, they attain pure devotion in the mellow of servitude, friendship, and so on, and due to their love for the Lord they become His eternal associates. All this is clearly delineated in the Śrīmad-Bhāgavatam. Here we have discussed only a few points for reference."

Mukunda-mala-stotra (mantras 1 to 6 only)

Mukunda-mala-stotra mantra 4, Purport:

The needy pious man prays to God for a better standard of life, and the pious man who has fallen into material difficulty prays in order to get rid of his trouble. But the inquisitive man and the philosopher do not pray to God for amelioration of mundane problems. They pray for the ability to know Him as He is, and they try to reach Him through science and logic. Such pious men are generally known as theosophists.

Needy pious men pray to God to improve their economic condition because all they know is sense gratification, while those in difficulty ask Him to free them from a hellish life of tribulations. Such ignorant people do not know the value of human life. This life is meant to prepare one to return to the absolute world, the kingdom of God.

Bhagavad-gita As It Is Lectures

Lecture on BG 1.20 -- London, July 17, 1973:

So ordinary man cannot understand. Therefore they interpret foolishly, speculate, and demonstrate their rascaldom. That's all. Even big, big scholars. So they cannot understand because they are not devotee. It is meant for the devotee. This whole Bhagavad-gītā is a transaction between God and His devotee. There is nothing more. Just like if you go to the market and two mercantile men talking. So it should be understood that he is also businessman, he is also businessman, so they must be talking something about business. It is natural conclusion. It is not that two businessmen are talking seriously, not that they are discussing Bhagavad-gītā. You cannot say that. They must be talking about business, something about profit.

Just like all the businessmen, they assemble in exchange, like stock exchange. So there is howling, great sound, talking with each other, tumultuous sound. That tumultuous sound means one businessman is talking, "What is your rate? This is my rate. What is your rate?" That's all. You cannot expect that a stock exchange, the people gathered there, they are talking something about Bhāgavata and Bhagavad-gītā. No.

Similarly, when there is talk between the Supreme Lord Kṛṣṇa and His devotee, so this whole talk is bhakti. It is nothing else. They derive some meaning, jñāna, jñānātmaka-vyākhyā. They describe on the understanding of the jñānīs, philosophical speculators. They are also candidate. Those who are jñānis actually, they are also interested to know what is Kṛṣṇa. Jñānī ca bharatarṣabha, jijñāsur. Ārto arthārthī jijñāsur jñānī ca bharatarṣabha (BG 7.16). These four classes of men, provided their background is pious life....

Impious life cannot inquire about God or can understand about God.

Lecture on BG 1.31 -- London, July 24, 1973:

So Arjuna is in gṛhastha-āśrama. He wants to serve Kṛṣṇa. He's Kṛṣṇa's friend. He is a devotee. Kṛṣṇa has already recommended. In the Fourth Chapter He will declare, bhakto 'si priyo 'si me (BG 4.3). "You are My dear friend. You are My devotee." So he is qualified, gṛhastha-āśramī. He is devotee of Kṛṣṇa, but he is also family man. He has his wife, children. So here the problem is what is śreyas? What is ultimate good? That is mistaken here. Therefore Bhagavad-gītā is required. He is thinking that "Kṛṣṇa is not so important. My family is important. My family." Although he is devotee. Therefore kaniṣṭha-adhikārī, in the lower stage of devotee, in the lower stage of devotion, one may be interested in Kṛṣṇa consciousness, but his real interest is how to improve this material life. Just like: "O God, give us our daily bread." So he has gone to God not to serve God, but to take bread. Ārtaḥ arthārthī. That is also good. But he... Because he has gone to God to ask for bread, he is better than the rascals who do not care for God. He has gone to God. That is recommended in the Bhagavad-gītā. Ārto jijñāsur arthārthī jñānī ca bharatarṣabha. Catur-vidhā bhajante māṁ janāḥ sukṛtino 'rjuna (BG 7.16). "Arjuna, four kinds of people, they become devotee." Who are they? Ārta. Ārta means distressed. Arthārthī, one who is poor, wants some money; jijñāsu, inquisitive; and jñānī, and a man of knowledge. So ārtaḥ arthārthī, this is meant, this is referred to the gṛhastha. The gṛhasthas, they become sometimes distressed. The gṛhastha-āśrama means unless there is Kṛṣṇa or full consciousness of Kṛṣṇa, it is simply miserable, simply miserable.

Lecture on BG 1.31 -- London, July 24, 1973:

If Kṛṣṇa is satisfied, then other things will be automatically satisfied. But they do not know. They are thinking that "I can bring Kṛṣṇa in the midst of my family provided Kṛṣṇa helps me to enjoy this material life." They are thinking like that. That is ārta. But that is also good. Just like Dhruva Mahārāja, he was ārta. Ārta, means he wanted something material, benefit. His stepmother insulted him, that "You cannot sit down on the lap of your father because you were not born in my womb." He was kṣatriya; he took it insult. So his father had two wives. So he was born the eldest queen. The father was not very much attached to the eldest queen. The father was attached to the junior queen. And the junior queen was very proud that "The king is in my hand." So she insulted. The father was not happy. The... Although Dhruva Mahārāja was born of the eldest queen... And it is sometimes liking. So that does not mean he did not like his son. So he wanted to sit down on the lap of his father and the stepmother insulted. So he took it very seriously. And he wanted to have the kingdom. This is arthārthī. He wanted something. And his mother advised that "You take shelter of Kṛṣṇa. He can fulfill your desire." So therefore ārtaḥ arthārthī. He was distressed; at the same time, he wanted a kingdom by the grace of Kṛṣṇa. That was his purpose. So because he went to worship Kṛṣṇa for some material benefit, he is to be taken as pious.

Catur-vidhā bhajante māṁ sukṛtina. Sukṛtina means pious. Kṛtī means very expert in acting worldly activities. So one who are engaged in pious activities, they are called sukṛtī. There are two kinds of activities: impious activities, sinful activities; and pious activities. So one who goes to pray in the church or in the temple, "O God, give us our daily bread," or "God, give me some money," or "God, give me relief from this distress," they are also pious. They are not impious. The impious people, they will never surrender to God, Kṛṣṇa. Na māṁ duṣkṛtino mūḍhāḥ, prapadyante narādhamāḥ (BG 7.15). These class of men, sinful men, rascal, lowest of the mankind, whose knowledge has been taken away by māyā, and demon—these classes of men will never surrender to God. Therefore they are duṣkṛtina, impious.

Lecture on BG 4.2 -- Bombay, March 22, 1974:

We are trying to give the essence of knowledge. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ (BG 9.14). Mahātmā. The symptoms of mahātmā is that he is always engaged in chanting the glories of the Lord. Satataṁ kīrtayanto mām (BG 9.14). The Bhagavad-gītā says that catur-vidhā bhajante mām: "Four classes of men comes to worship Me." Bhajana means sevā. Sevā. So sevā means bhakti. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam, arcanaṁ vandanam... (SB 7.5.23). These are the sevā formula. So the devotees are engaged in sevā, in service of the Lord.

So catur-vidhā bhajante mām. Bhajana, this śravaṇaṁ kīrtanam, this is bhajana. And who takes this bhajana program? Sukṛtinaḥ. Sukṛtinaḥ means one who is very pious. And now we are accused of creating nuisance. Bhajana, because we are engaged in bhajana. If we are engaged in drinking wine and playing cards with some prostitute, that is very advanced. That is very advanced society. He's peacefully drinking and playing cards with prostitute. He's advanced. And because he's chanting Hare Kṛṣṇa, he's creating nuisance. This is the government.

Lecture on BG 4.3 -- Bombay, March 23, 1974:

So take to this Kṛṣṇa, Hare Kṛṣṇa movement. It is very easy. Even a child can take part. You see. Those children, they are not born of brāhmaṇa family or this family or that family. Never mind. Because they are taking part in chanting and dancing, they are becoming purified. Every step of their dancing being noted, being noted. Ajñāta-sukṛti. Catur-vidhā bhajante mām. So it is a chance. We are opening these centers to give chance how to become purified, how to understand Kṛṣṇa. Then life is successful.

Lecture on BG 4.8 -- Bombay, March 28, 1974:

Duṣkṛtām means miscreants. Kṛti, kṛti means.... This is explained in the Seventh Chapter more elaborately. Na māṁ prapadyante duṣkṛtino narādhamāḥ. Na māṁ prapadyante mūḍhāḥ duṣkṛtino narādhamāḥ (BG 7.15). Another place the word duṣkṛti is used. Duṣkṛti means.... Kṛti means meritorious. One who has got merit, nice merit. But it is employed for sinful activities. They are called duṣkṛti. And one who uses his merit for pious activities, he is called sukṛti. Catur-vidhā bhajante māṁ sukṛtino 'rjuna. Those who are sukṛtinaḥ, pious, they can be engaged in devotional service. Catur bhajante. This word bhajana is used. Bhajana is meant for the sukṛtina. Those who are pious. Not the impious. Bhajana is not possible for the impious because Kṛṣṇa says na maṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). They cannot take to bhajana.

Lecture on BG 4.11-12 -- New York, July 28, 1966:

"Those who are always engaged in mischievous activities, those who are fools, those who are lowest of the mankind, and those whose knowledge has been deluded by the external energy, they do not make their surrender unto the Supreme Lord." But there are other persons who are virtuous. They are considered that ārto jijñāsur arthārthī jñānī ca bharatarṣabha (BG 7.16). There are other persons who are distressed and in need of some wealth or inquisitive or really research worker in the field of understanding what is the Absolute Truth. And this morning we were discussing in the morning class that the person who are research scholar in the matter of understanding the nature of Kṛṣṇa, transcendental nature of Kṛṣṇa, he is called jñānī, or philosopher, and he is accepted, with bhakti, with devotional service, he is accepted as special for the attention of the Supreme Lord.

Lecture on BG 4.11-12 -- New York, July 28, 1966:

So result is that even one is in need of money or he is in distress, as we'll find in the Seventh Chapter, that catur-vidhā bhajante māṁ sukṛtino 'rjuna, so even if you have got some desire within yourself, so the Bhagavad-gītā says, in spite of having that desire, you can worship Kṛṣṇa and ask so that in future your desires will be desireless. You will not ask anything because that is pure devotion. So we have to wait.

Lecture on BG 4.12 -- Vrndavana, August 4, 1974:

If a person, desiring some material profit, remembering Kṛṣṇa, that is also welcome. Welcome because he is not atheist. Atheist class men, even for material success, they do not pray to God. But theist class, one who has got background pious activities, he is called theist. An impious, sinful activities, or sinful man, cannot remember even God. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). Yeṣām anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām. So to remember even God, even go to God in temple or mosque or church and pray to God, "Give me this benefit,"... Just like Christian way of worshiping is "O God, give us our daily bread." Hindus also go to temple and pray to God that "Give me some profit. I am very poor man." So Kṛṣṇa says that is also welcome. Catur-vidhā bhajante māṁ sukṛtino 'rjuna, ārto jijñā..., ārto...

Devotee: Arthārthī.

Prabhupāda: Arthārthī, yes. Ārto jijñāsur jñānī ca bharatarṣabha (BG 7.16). This is not pure devotee, but they are pious. One who goes to the temple and prays to God for some material profit, they are also pious. They are not sinful. But those who are sinful, they do not go even to the temple. They think, "What is this temple nonsense? We shall earn money." Our present government is encouraging this method, that "Why should you go to temple and waste your time? If you want money, then take to industries, work hard like an ass, and you get money." That is the policy going on. But Śrīmad-Bhāgavatam says, "No, no, no, this is not good. To work so hard like dogs and hogs..."

Lecture on BG 4.27 -- Bombay, April 16, 1974:

Now, what is śravaṇam? Chanting. If there is chanting or there is some speaking, then we can hear. That is recommended by Śrī Caitanya Mahāprabhu, that simply hear. There are many places, recommended, that "Hear." So but it is said, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). These present blunt senses, material senses, cannot receive even this chanting of Hare Kṛṣṇa mantra. They say, "This is nuisance." Bhagavān says in the Bhagavad-gītā, catur-vidhā bhajante mām: "Four classes of men who begins bhagavad bhajana," sukṛtina, "those who are pious..." But the modern leaders, they say, "This bhajana nuisance." This is our misfortune. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ (BG 9.14). These are the explanation in the Bhagavad-gītā.

Lecture on BG 4.39-42 -- Los Angeles, January 14, 1969:

So Bhāgavata says either you become akāma... To desire to advance in Kṛṣṇa consciousness is no material desire. There(fore) it is called akāma. That is not material desire. And two other things, to desire for liberation and to desire for material opulence, that is material. So Bhāgavata says, akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ: (SB 2.3.10) "If you are actually advanced with knowledge, either you desire material prosperity or you desire liberation from material bondage, or you desire to be engaged in Kṛṣṇa consciousness, you simply try to be engaged in devotional service of the Supreme Lord." If you want any material prosperity, that can also be achieved by devotional service. That is also explained. I think you will get it in the Fifth Chapter, that catur-vidhā bhajante māṁ sukṛtinaḥ arjuna. No, we have already discussed.

Lecture on BG 7.11-12 -- Bombay, February 25, 1974:

Don't beget children if you have no responsibility. But they think that "We'll have sex life, but we shall avoid this responsibility. So then let us use contraceptive." This is greatest sinful life. Greatest sinful life. You are killing, murderer. Now in the Western countries, they are actually killing. They have made law. So if the society has become so awfully sinful, how they can expect peace and prosperity? That is not possible. That is not possible.

Therefore na māṁ duṣkṛtino mūḍhāḥ prapad... (BG 7.15). That śloka will be explained later on. Those who are leading sinful lives, simply sinful life, duṣkṛtinaḥ... Kṛti means very meritorious. But duṣkṛti, they're the opposite. It is not sukṛti. Su means "for well-being," and duṣkṛti means "for creating disturbances." There are many brains nowadays. They know how to use the brain. But duṣkṛtinaḥ. Therefore a godless society, there is so much restlessness in the society. Because the duṣkṛtinaḥ are working. Now, in their place, sukṛtinaḥ must be brought. Catur-vidhā bhajante māṁ sukṛtino 'rjuna. Then there will be peace and prosperity.

Lecture on BG 7.11-16 -- New York, October 7, 1966:

An intelligent person who is developed in consciousness, he inquires, "Why I am in miseries? I do not want miseries. Why I am in miseries?" When this question arises, then there is chance of becoming Kṛṣṇa conscious. You will find how one becomes, comes to Kṛṣṇa consciousness. You will find, later verses. Catur-vidhā bhajante māṁ sukṛtino 'rjuna.

Lecture on BG 7.11-16 -- New York, October 7, 1966:

So against these four classes of men, there are another four classes of men who take to the shelter of God, beginning, beginning. And what they are?

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

(BG 7.16)

Lord Kṛṣṇa says that "Four kinds of men who are pious, they come to Me." And who are they? Ārta. Ārta plus pious. Ārta means distressed, at the same time pious. A man distressed does not mean he is impious. He may be pious. A pious man, he may be in distress because this material world is meant for distress. So it is meant for pious or impious, both. Just like when there is winter, winter season, everyone suffers. It does not care for the pious, impious, rich or poor. Similarly, this place is full of miseries. So the pious, he thinks of God in his miserable condition, but the impious, he cannot think. Just like if somebody is distressed and he goes to the church and prays, "My Lord, I am distressed. Please help me," oh, he is good man. He is good man. Although he is praying for some necessities, but still, he is good man than the man who does not go at all to the church because he does not believe. So here his faith, faith in God, therefore he is accepted. Ārto arthārthī. Arthārthī, a poor man. He goes to the church and temple and prays to the God, "My dear Lord, I am very poor man. Give me some money so that I may be happy." Oh, he is good man. He is good man.

Lecture on BG 7.11-16 -- New York, October 7, 1966:

So now these two class and another class, jijñāsu. Jijñāsu means inquisitive. Just like an intelligent boy is very much inquisitive to understand. He asks always his parents, "Oh, mommy, what is this? What is this? What is this?" So mother explains. Similarly, one who is intelligent... These boys, these children who inquire, they are very intelligent boys. They will come out very intelligent in future. These are the signs of intelligence, the inquiring boy. So similarly, there are persons who are very inquisitive. They are studying. Just like the scientists, they are making research. Similarly, when one makes research what is God, what is God... Now, scientifically, with great intellect, one tries to understand what is God, oh, he is also good. He is also good. He is making proper research. Yes. Then the distressed and the person in want and the inquisitive and jñānī. Jñānī means who has understood his spiritual constitutional position. He is called jñānī, man in knowledge. He also inquires, he also becomes, he also goes to God. Maybe personal, impersonal conception, but he is trying to take shelter of the ultimate truth, Absolute Truth.

So these four classes of men, they are called sukṛtina, they are called pious because they are after God. And those four classes of men, they are impious, they are fools, they are lowest of the mankind, and their knowledge is plundered, and they are demons—they cannot take shelter. So these two classes of distinction are always there. Not only now, from time immemorial, so long the history of this creation is there, material world, there have been so many atheists and so many... But in the ancient days their number were very small. Now they have increased. So these two classes of men are always there. So it is better that we should, even we have been in a different way... This Kṛṣṇa consciousness is open for everyone, and we can take advantage of it, and that is... Will you read that prospectus? Where is that prospectus? Yes. (break) It is not Supreme Truth. It becomes a category. (end)

Lecture on BG 7.15-18 -- New York, October 9, 1966:

Māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ. Last day we have been discussing four classes of men who come to God and four classes of men who do not come to God. The four classes of men who do not come to God, they are impious, foolish, lowest of the mankind, and their knowledge is taken away by the illusory energy and they are atheists.

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

(BG 7.15)

We have discussed this point in detail. The next, that four classes of men, ārto arthārthī jñānī ca bharatarṣabha... Ārto jijñāsur arthārthī jñānī ca bharatarṣa... (BG 7.16). Four classes of men who are pious but at the same time distressed, poverty-stricken, and inquirous, and inquisitive of transcendental knowledge, and jñānī, and philosopher, jijñāsu, inquisitive and philosopher—these four classes of men, they come to God.

Now, so far the four classes of men who do not come to God... That means the impious, the foolish, the lowest of the mankind, whose knowledge has been taken away by the illusory energy, and the atheists. Apart from these classes of men, the four classes of men who come to God, just like ārta, distressed, inquisitive, arthārthī... Arthārthī means poverty-stricken. And jñānī means philosopher. Now, out of these four classes, Lord Kṛṣṇa says, teṣāṁ jñānī nitya-yukta eka-bhaktir viśiṣyate: "Out of these four classes, men, one who is philosophically trying to understand the nature of God with devotion, with Kṛṣṇa consciousness, he is viśiṣyate."

Lecture on BG 7.16 -- Bombay, April 7, 1971:

So the idea is not to encourage, but to restrict. The idea is prohibition, at least in our country. Similarly, when there is allowance for sex life or meat-eating or drinking in the śāstras, they are not meant for instigating that "You go on with this business as much as you can." No. Actually they are meant for restriction. Therefore, for spiritual advancement of life, one has to know these basic knowledge, how we have to lead our life in order to make advancement in Kṛṣṇa consciousness. We have therefore these restrictions, that nobody can have illicit sex life; nobody can eat meat and fish or eggs, like that; nobody can touch any kinds of intoxication, including smoking cigarettes and drinking tea—they are also intoxicants; and nobody can indulge in gambling. So these things are necessary.

Therefore Kṛṣṇa says, catur-vidhā bhajante māṁ sukṛtino 'rjuna. Sukṛti. Sukṛti means those who are living pious life, and these are the basic principles of living pious life; no illicit sex life... Sex life is required, but there is already in the śāstra a license: "You can have sex life with your religiously married wife. Not otherwise." Actually, married sex life is not required, but it is just like license. The same thing, that there is no necessity of drinking wine, but those who are habituated, those who want to drink, for them, government opens, under so many restrictions, a liquor shop. The śāstra also gives us this license. The Gosvāmīs of Vṛndāvana, they were ideal saintly persons. About them it is said, nidrāhāra-vihārakādi-vijitau **. They conquered over the necessities of this body, which is called viṣaya. Conquering over sleeping, conquering over sex life, and conquering over eating, these things are required. Pious life means gradually decreasing the unnecessary bodily demands. That is pious life. That is the sum and substance. Because Kṛṣṇa says here that catur-vidhā bhajante māṁ sukṛtinaḥ: "Those who are living pious life." And those who are not living pious lives, they are called duṣkṛtina, sinful life.

Lecture on BG 7.16 -- Bombay, April 7, 1971:

So by indulging in sinful life it is not possible to understand Kṛṣṇa. That is, Kṛṣṇa also says in various places in the Bhagavad-gītā. I have repeatedly informed you, yeṣām anta-gataṁ pāpam. One who is completely free from all sinful life... Janānāṁ puṇya-karmaṇām. This is puṇya-karma, not to indulge in illicit sex life, not to indulge in nonvegetarian diet, not to indulge in gambling, and not to indulge in intoxicants. So catur-vidhā bhajante māṁ sukṛtino 'rjuna ārto arthārthī jñānī jijñāsuḥ. Four kinds of men who are actually leading pious life, such persons... (applause) Hare Kṛṣṇa. Such persons, when they are distressed... Ārta means distressed. We have go so many distresses in this material life: tri-tāpa, three kinds of distresses, pertaining to the body, pertaining to the mind, distresses offered by other living entities. Adhibhautika, adhyātmika, adhidaivika. We are always in distress; that is a fact. But there is a covering influence of māyā that even in distressed condition, we think that we are happy. That is covering influence of māyā.

Lecture on BG 7.16 -- Bombay, April 7, 1971:

So ārto arthārthī. Arthārthī. Ārta and arthārthī, these two qualities are alleged to belong to the gṛhasthas. And jñānī or jijñāsuḥ, these qualities are supposed to be belonging to the tyāgīs. The bhogīs... The gṛhasthas are called bhogīs, and the tyāgīs are brahmacārīs and sannyāsīs. So jñānī, when he makes searching after God, there is no question of being put into distressed condition or in need of money. They are searching after God for God's sake, what is the nature of God. Athāto brahma jijñāsā. They are inquiring, inquisitive about Brahman, what is the nature of Brahman. They are called jñānī. And jijñāsuḥ, they are also within the category of the jñānīs. So the jñānīs and the jijñāsuḥ, inquisitive, they are better than the ārta and the arthārthī. Ārta means distress, and arthārthī means those who are in need of money. So even being ārta or even being distressed and in need of money, we approach Kṛṣṇa... Kṛṣṇa says mām. Not any other demigods. Catur-vidhā bhajante mām. Mām means, Kṛṣṇa says, mām means Kṛṣṇa. So four kinds of men, those who are leading pious life, sukṛtino 'rjuna... Because they have no other alternative than to approach God for mitigating their distress. Actually our inventions or so many distressed mitigating instruments... Just like medicine. Take for example. When a man is diseased, generally the counterpart is physician and good medicine. But śāstra says that actually they are not counteracting agents, because it is found that a man suffering from certain type of disease, although attended by the first-class physician and although offered first-class medicine, he dies. Why? Because there is no sanction of the Supreme Lord.

Lecture on BG 7.16 -- Bombay, April 7, 1971:

So our counteracting method, even though they are very efficient, still, unless it is sanctioned by Guru and God, they will not be effective. There are many such examples. Some years ago, perhaps you know, in America, they started one very strong and stout ship. It was known... I think it was named Titanic. So it was guaranteed that it will never be drowned; it is so well-looking. And all the important men of America started in that ship for the first time, and after few miles immediately it was drowned. So in spite of all scientific protection, in spite of all good brains behind the manufacture of this Titanic ship, it was drowned. So in this way we have to study that this ārta and arthārthī, because they are, their background is sukṛtina, pious activities, they know that without God's help we cannot mitigate any of our distressed condition or needy condition. Therefore the ārta and arthārthī whose background is pious life, they approach God: "Kṛṣṇa, please help me," although it is not pure devotion.

Lecture on BG 7.16 -- Bombay, April 7, 1971:

So Kṛṣṇa says that catur-vidhā bhajante māṁ sukṛtino 'rjuna. So Arjuna also said, paraṁ dhāma pavitraṁ paramaṁ bhavān. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). When Arjuna understood the Bhagavad-gītā, he understood Kṛṣṇa also. And he said, "Kṛṣṇa, You are the Supreme Personality of Godhead." Paraṁ brahma paraṁ dhāma (BG 10.12). "You are the supreme shelter," paraṁ dhāma. Pavitram. This word is there, pavitra. So without being pavitra, without being pious, without being free from contamination of material activities, nobody can approach Kṛṣṇa. That's a fact.

Lecture on BG 7.18 -- New York, October 12, 1966:

Now, we were discussing in our last meeting about the four classes of men who are adverse to the worship of God and four classes of men who take to the worship of God. So far four classes of men who take to worship of God, they are recommended as udārāḥ, "very magnanimous." Such people are very magnanimous. Sarva evaite. Evaite. Out of them, out of that four classes of men... Just like distressed, poverty-stricken, inquisitive and philosophers. These four classes of men, if they are pious on the background, they begin worship of God. But the distressed and the poverty-stricken may give up worship of God if they are frustrated. But those who are inquisitive and philosopher, they do not give up worship of God or research work in the science of God. They do not give up. They continue. Therefore Lord Kṛṣṇa says that out of these four classes, one who is in really knowledge of the science of God and searching after the truth, he is very dear to Him.

Lecture on BG 8.20-22 -- New York, November 18, 1966:

Ānukūlyena, favorable. We have to serve Kṛṣṇa favorably, not unfavorably. Anyābhilāṣitā-śūnyam. We want to serve God with some material purpose, some material gain. Of course, that is also nice. If somebody goes to God for some material gain, he is far greater than the person who never goes to God. That is admitted in the Bhagavad-gītā. Catur-vidhā bhajante māṁ sukṛtino 'rjuna, ārto arthārthī. That is a better man. But we should not be... We should not go to God with some purpose of material benefit. We should be free from this. Anyābhilāṣitā-śūnyam (Brs. 1.1.11). And jñāna-karmādy-anāvṛtam. Jñāna-karma. Karma means work with some fruitive result. "I am working in Kṛṣṇa consciousness just to get some profit out of it"—no, this should not be done. And jñāna. Jñāna means I am trying to understand Kṛṣṇa. Of course, we shall try to understand Kṛṣṇa, but God, or Kṛṣṇa, is so unlimited, we cannot actually understand. We cannot understand. It is not possible for us. Therefore we have to accept whatever we can understand. Just like this Bhagavad-gītā is presented for our understanding. We should so far understand.

Lecture on BG 9.10 -- Calcutta, June 29, 1973:

So our only request is those who are intelligent persons, let them understand this Kṛṣṇa consciousness movement. It is not meant for the foolish person. Because foolish person cannot understand. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). The foolish person, after endeavoring many thousands of births, bahūnāṁ janmanām ante, if he's actually inquisitive, jñānī,... Catur-vidhā bhajante māṁ sukṛtino 'rjuna ārto arthārthī jñānī jijñāsuḥ ca bharatarṣabha. Four classes of men, they become inquisitive to understand Kṛṣṇa or God. Ārto arthārthī jñānī jijñāsuḥ. So ārto arthārthī, ordinary men, when one is in need of money, when one is in distress, they go to God for relief. But although they go to God for, with some motive, still they have been described as sukṛtinaḥ. Sukṛtinaḥ, pious. Background is piety. Otherwise, nobody can go. And those who are duskṛtinaḥ, always engaged in sinful activities, they cannot go to Kṛṣṇa. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15).

Lecture on BG 9.10 -- Calcutta, June 29, 1973:

Therefore, we first of all try to make people sukṛtinaḥ. Hare Kṛṣṇa. Chant Hare Kṛṣṇa. He'll become sukṛtī. He'll get some pious assets. Then he'll be able to understand Kṛṣṇa. Caitanya Mahāprabhu has introduced this method, and actually this method has been successful now all over the world. We began: "Simply chant Hare Kṛṣṇa. Simply Chant." So all these foreign students who have taken to Kṛṣṇa consciousness very seriously, they began simply with chanting Hare Kṛṣṇa. It is not difficult. Everyone can chant. What is the difficulty? Everyone can chant Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare... Where is the difficulty? But they'll not chant. They'll not chant. They'll talk so many rubbish things, but as soon as you ask him to chant Hare Kṛṣṇa, he'll be silent. That we have experienced. But still our thankless task is to induce everyone: "Chant Hare Kṛṣṇa."

Lecture on BG 12.13-14 -- Bombay, May 12, 1974:

Everyone is busy to see God. Of course, it is not so easy to see God. But a devotee is not busy to see God, but he wants God to see him. Because just like if you are working in some establishment, if you are working very nicely, faithfully, than the proprietor will automatically see you. Don't try to see the proprietor. Work in such a way that the proprietor will be inclined, "Well, this man is working very nicely. Who is this man?" So that is our business.

That is the teaching of Śrī Caitanya Mahāprabhu, not that we go to God and beg our daily bread. That is also good because... That is good in the sense that the atheists, they do not even agree to accept the authority of God. Better than them, anyone who is going to the temple or the church and asking for bread or something, material benefit, that is good. That is stated in the Bhagavad-gītā that catur-vidhā bhajante māṁ sukṛtino 'rjuna: "Those who are pious, whose background is piety, such persons, divided into four classes..." Ārto jijñāsur arthārthī jñānī, four classes. Ārtaḥ means distressed, and arthārthī means in need of money. Ārto arthārthī. Or some material benefit. And jñānī, one who is searching after knowledge. And jijñāsuḥ, inquisitive.

These four classes of men, if their background is life of piety, they go to God to pray, "My Lord, my Lord, give me some money. I am very poor. I am very distressed. Kindly mitigate my distress." Or jñānī, they are searching after actually what is God. Or inquisitive, simply inquiring what is God. So there are four classes. Whose background is life of pious activities, they go to God. And those who are...

There is sukṛtina. Sukṛtina means those who are background is pious activities. And just opposite number, duṣkṛtina. Those background is impious activities, sinful activities. Such persons, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15), the lowest of the mankind, full of sinful activities.

Lecture on BG 13.1-2 -- Bombay, December 29, 1972:

The whole thing is based on one root, bhaj. Bhaj-dhātu. Bhaj-dhātu. That means offering loving service to the Lord. And Kṛṣṇa says: bhaktyā mām abhijānāti (BG 18.55). Bhajate mām ananya-bhāk. These words are there: sādhur eva sa mantavyaḥ (BG 9.30), api cet su-durācāro bhajate mām ananya-bhāk. Bhajate, this very... Bhajate. Catur-vidhā bhajante mām. This word, bhaja is very important thing. From bhaja, the word bhakti comes. Bhaja dhātu ukti. (?) So bhakti means bhajana. Bhajate mām ananya-bhāk. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ, bhajanty ananya-manasaḥ (BG 9.13). Again: bhajanti.

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.2 -- London, August 18, 1971:

Those who are not atheists, when there are problems, they turn to God, who are theists. Those who are atheists, they will not. That is, two classes of men there are: atheists and theists. The theist, who believes in God, whenever he is distressed, whenever he is facing some problem, he turns towards God: "God save us." That is nice, very nice. They are called pious. When there are problems, when they look towards God, such person is called pious. It is described in Bhagavad-gītā, catur-vidhā bhajante māṁ sukṛtinaḥ arjuna. Sukṛtina means pious. Su means good, and kṛtina means activities. And similarly, the opposite number, that is called duṣkṛtina. Du means... Duṣ means bad, and kṛtina means activities.

Lecture on SB 1.2.6 -- Delhi, November 11, 1973:

So Bhagavad-gītā says they are also pious, even one goes to God for asking something for some material profit. Catur-vidhā bhajante māṁ janāḥ sukṛtino 'rjuna (BG 7.16). Sukṛtina. Sukṛtina means they are pious. Just the opposite number, duṣkṛtina, they'll never go to God. Just like the Communists. They will say, "What is this nonsense God? We shall produce our food. We shall produce our happiness." They are called duṣkṛtina. Duṣkṛtina means sinful. Actually, they do not know that without sanction of God, you cannot get anything. So at least, one who accepts this power of God and goes to God for asking bread or something, money or something else, they are pious. That is described in the Bhagavad-gītā. Sukṛtino 'rjuna. But those who do not go at all, do not care for God, they are called duṣkṛtina. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15).

Lecture on SB 1.2.6 -- London, August 26, 1971:

"Oh, yes, I have love of God. I love God." That's all right. But what kind of love? Because we have got love in this experience of this world. A man has got love for the beautiful girl. How long? So long (he) she is beautiful. That's all. And a girl loves a boy—for how long? Oh, so long his pocket is all right. So this is not love. This is not love. This is lust. I love your skin, I love your money, or I love you for some reason. Oh, that is not love. Here it is stated, "What kind of love of God?" Ahaitukī: "Without any cause." Not that, "My dear God, I love You because You supply me my daily bread." "Oh God, give me my daily bread." This is our prayer. Either in church or in temple, the same thing. In a temple also, generally people go, "My dear Kṛṣṇa, I am in difficulty. Please get me out of it," or "I am in need of some money. Kindly give me a million dollars." Like that. So this is not love of God. This is also very good, that is stated in the Śrīmad-Bhāgavatam, er, Bhagavad-gītā: catur-vidhā bhajante māṁ sukṛtino 'rjuna. If anyone goes to God for asking some benefit, he's also pious man. But he's not a devotee. He may be counted in the list of pious men because he recognizes God, the Supreme; therefore he is pious. But he has not developed the highest principle of religion, love of God.

Lecture on SB 1.2.6 -- Vrndavana, October 17, 1972:

And people are very much busy for religiosity, dharma; artha, economic development; kāma, sense gratification; and, dharma, artha, kāma, and mokṣa, liberation. People are generally, human society, there must be religious system. And they take to religious..., generally, people take to religious system for some material gain. Generally. Ārto arthārthī jijñāsur jñānī. Those who are distressed, those who are in need of money, they go to temple, worship the Lord. They're also pious. Catur-vidhā bhajante māṁ sukṛtinaḥ. They're pious.

Lecture on SB 1.2.6 -- Hyderabad, April 18, 1974:

And bhakti is not a business. Anywhere we go, there is business. "If you give me this, then I shall love you. If you satisfy my senses, then I shall love you." Similarly, the other party, he or she also says, "If you satisfy my senses, then I love you. If there is no sense gratification, then I don't love you." That is business. Therefore adhokṣaje, with the Supreme Personality of Godhead, there should not be any business. Ahaitukī. That is called ahaitukī, no cause. "Because God shall give me my bread..." As in the Christian church they go and say, "O God, give us our daily bread." That is also good because he has gone to God. The atheists, they do not like to speak of God, what to speak of praying from God. That is atheist class.

But there in the Bhagavad-gītā it is said,

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

(BG 7.16)

Four classes of men who are distressed... One class, distressed, and one class who is in need of money, arthārthī, wants some material enjoyment, and another, jñānī, and jijñāsuḥ-four classes of men are interested in the subject matter of understanding God. But the condition is sukṛtina. If he is pious, if he is sinless... Unless one is sinless, one cannot be interested in God. The more we are sinful, we are disinterested in God. Why at the present moment people are disinterested in the subject matter of understanding God? Because they are all sinful. So therefore Bhagavad-gītā says, catur-vidhā bhajante māṁ sukṛtino 'rjuna. Sukṛtina: "whose background is pious life." In another place Kṛṣṇa also says,

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

(BG 7.28)

That bhajana, this bhagavad-bhajana, is not for ordinary class of men. They must be very elevated.

Lecture on SB 1.2.7 -- Delhi, November 13, 1973:

This bhaja-dhātu is used in the sense of service, bhajanti. The bhajanti word is used in Bhagavad-gītā many places. Bhajanti. Ārtaḥ arthārthī jijñāsuḥ. Catur-vidhā bhajante mām. Catur-vidhā bhajante māṁ sukṛtino 'rjuna. Sukṛti. Sukṛti means pious. Those who have done pious activities, they come to the position of bhajanti. Not always. That is also explained in another place. Yeṣāṁ tv anta-gataṁ pāpam. Those who have finished their sinful activities... Yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām. Those who are actually engaged in pious activity... Therefore, according to our Vedic civilization, people are advised to act piously. If a man is very poor, he has nothing to give in charity or make sacrifice, "Go to the Ganges, take your bath." That is also pious. Pious activities. So in this way the whole life, whole Vedic civilization, is based on inducing people to engage, to be engaged in pious activities. Because by acting piously, one day they come to the stage of bhajana.

Lecture on SB 1.2.7 -- Delhi, November 13, 1973:

So anyway, after many pious activities, one may come to the platform of bhagavad-bhajana.

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

(BG 7.16)

Four classes of men. Those who are distressed, ārta, suffering... Everyone is suffering, but those who are acute with suffering... Ārtaḥ arthārthī. Those who are in need of some money. Artha, jijñāsuḥ. And inquisitive what is God. And jñānī, means actually those who are in knowledge. They are searching after. Four classes of men begin bhajana. Not the others. Opposite numbers are na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). Those who are duskṛtina, background is simply sinful activities, they cannot take.

Lecture on SB 1.2.8 -- Hyderabad, April 22, 1974:

Therefore to become devotee is sometimes very troublesome, because even the father become enemy. This is the position of the devotee. But still, you have to become devotee. That is your success of life. But the warning is there, that as soon as you become a devotee, you become enemies of so many, especially nowadays. You know that recently I was refused entrance in Africa. The government did not allow me to enter. What is my fault? Because I am a devotee. This is my fault. So we are meeting so many dangerous position. In Bombay our temple construction has been refused by the commissioner of police. Why? Because we chant Hare Kṛṣṇa. They have openly written that "The bhajana nuisance." You see? This is our position. Bhajana... Kṛṣṇa says, Bhagavān says, that catur-vidhā bhajante mām. This bhajana word is there. "Four kinds of people can be engaged in bhajana." Who are they? Sukṛtino 'rjuna: "Whose background is very, very pious activities." Now, at present, bhajana is nuisance. Bhajana is stated in the Vedic scripture that it is performed by the pious man, and now, at the present circumstances, bhajana is nuisance. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ (BG 9.14).

Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972:

So anyone who is going to church and asking God for bread, he's thousand times better than that rascal, who is not going to church, because he's, after all, approaching God. Maybe he does not know what to pray from God, but he's approaching God. Therefore, he's thousand times better than the rascal who is atheist, who does not care for church or temple. That is stated. Sukṛtinaḥ, he's pious, he's accepting God, that "God gives us bread." That principle he is accepting; therefore he is pious, he has been accepted as pious. Catur-vidhā bhajante māṁ sukṛtino 'rjuna. "Those who are pious, they come to Me." Ārto arthārthī jñānī.

Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972:

So anyone who is going to church and asking God for bread, he's thousand times better than that rascal, who is not going to church, because he's, after all, approaching God. Maybe he does not know what to pray from God, but he's approaching God. Therefore, he's thousand times better than the rascal who is atheist, who does not care for church or temple. That is stated. Sukṛtinaḥ, he's pious, he's accepting God, that "God gives us bread." That principle he is accepting; therefore he is pious, he has been accepted as pious. Catur-vidhā bhajante māṁ sukṛtino 'rjuna. "Those who are pious, they come to Me." Ārto arthārthī jñānī.

So jijñāsu. There are four kinds of men who come to God. They are all pious. The first is ārta. A common man, if he's pious, if he's in distress, he prays to God, "My dear Lord, kindly rescue me from this difficulty." But he's to be considered as pious, because he's approaching God for relief. Arthārthī, those who are poor, they are going to temple or church for some money, praying to God. They are also pious. And jijñāsu. And one is philosopher, inquiring "What is God? Let us study." Jñānī, those who are learned scholars. So those who are searching after God, trying to understand God, who are approaching God for some difficulty, approaching for some relief, all these persons who are approaching God some way or other, they are pious. And one who is denying the existence of God, trying to make solution by his own knowledge, they are all called asuras. Duṣkṛtinaḥ, miscreants, narādhamāḥ, lowest of the mankind, mūḍhāḥ, rascals.

Lecture on SB 1.2.9 -- Hyderabad, April 23, 1974:

We have begun this discussion about dharma. We have several times described dharma, the constitutional characteristic. That is called dharma. So people have taken dharma for sense gratification. Just like generally people go to the church or temple for asking some material gain. That is beginning, beginning of God consciousness.

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

(BG 7.16)

Four classes of men, means those conditioned souls... (aside:) Why it stopped? (about fan) People who are pious, not ordinary men, those who are pious... Therefore in the Vedic principle everyone has been directed to become pious, puṇya-karma. Tyaja durjana-saṁsargaṁ bhaja sādhu-samāgamam. This is moral instruction, that "Don't keep company with durjana." Durjana means those who are very much attached to material enjoyment. They are called durjana. Actually, human life is meant for tapasya, not to become like cats and dogs and hogs, simply eating and sense gratification. That is not human life. This is Vedic civilization. Because human life is meant for making solution of all problems.

Lecture on SB 1.2.9 -- Hyderabad, April 23, 1974:

So Ṛṣabhadeva says, nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaye (SB 5.5.4). Simply we have got this... This bodily concept of life means the senses. Indriyāṇi parā... The senses are very prominent. So simply for sense gratification we are acting so much sinfully that we are becoming implicated. Nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaya āpṛṇoti na sādhu manye: (SB 5.5.4) "This is not good." Why? "Now, yata ātmanaḥ, the soul," ayam, ātmano 'yam asann api kleśada āsa dehaḥ, "the ātmā, the soul, has accepted this body on account of this vikarma, on account of this vikarma." Therefore people should be instructed to be expert in sukarma, sukṛti, sukṛti. That sukṛti is this Kṛṣṇa consciousness. Sukṛti. They should be instructed. Sukṛtivān. Catur-vidhā bhajante māṁ sukṛtinaḥ arjuna. Unless one is sukṛtivān, he cannot take to Kṛṣṇa consciousness. Therefore everyone should be instructed to become sukṛtivān, puṇyavān. Yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām. Unless one is free from all sinful activities simply by acting piously... Janānāṁ puṇya-karmaṇām, te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ (BG 7.28). They can understand what is Kṛṣṇa and what is Kṛṣṇa worship. Others cannot do.

Lecture on SB 1.2.9 -- Detroit, August 3, 1975, University Lecture:

So civilized human being must have religion. But religion does not mean to develop or improve economic condition. Generally people go to church, to temple, to express some awful condition, ārtaḥ jijñāsuḥ. Catur-vidhā bhajante māṁ sukṛtino 'rjuna. What is the next life? Ārto arthārthī jijñāsur jñānī ca bharatarṣabha (BG 7.16). Four classes of men in the beginning take to God consciousness if they are pious, sukṛtinaḥ. Sukṛti means pious. One who does not act sinfully, he is called sukṛti. And one who acts sinfully, he is called duṣkṛtina. So Kṛṣṇa says in the Bhagavad-gītā that four classes of men, namely ārto arthārthī, if he is pious and if he is distressed, then he goes to church or temple—"My Lord, I am distressed. Please give me some help"—prays to the Lord. And arthārthī, one who is poor, he also goes to pray to God to give him some money. He is in distressed condition. These two classes, and another two classes, jijñāsu, one who is inquisitive to understand what is God, and jñānī... Jñānī means one who understands his constitutional position. He is jñānī. Most people, they do not understand what he is and what is the goal of life. They are called ajñānī, in ignorance. Just like animal. Animal does not know what is the aim of life. Similarly, if a human being does not know what is the aim of life, he is also animal. So catur-vidhā bhajante māṁ sukṛtino 'rjuna, arthārthī jñānī, jijñāsur jñānī ca bharatarṣabha (BG 7.16).

Lecture on SB 1.2.9-10 -- Delhi, November 14, 1973:

So therefore dharma means to abide by the laws of God—that is dharma—so that you can get our of the entanglement of this pavarga. Dharmasya hy āpavargyasya na artha upakalpate. Not for economic development. Don't go to the church, can't go to the temple for your economic development. Although in the Bhagavad-gītā it is said, ārtaḥ arthārthī jñānī jijñāsuḥ, catur-vidhā bhajante māṁ sukṛtino 'rjuna: "Four kinds of men, those who are ārta, distressed, arthārthī, in need of money, they come to Me." That is also good. But that is not the meaning of dharma. Dharmasya hy āpavargyasya. You have to execute religious system only to get out of the entanglement of this pavarga. That is the purpose. Dharmasya hy āpavargyasya nārthaḥ arthāya upakalpate. Not for economic development.

Lecture on SB 1.3.23 -- Los Angeles, September 28, 1972:

So anyone who has surrendered to Kṛṣṇa, He is the most intelligent man. Jñānavān. Kṛṣṇa says, unless one is fully wise, after many, many birth, after many, many birth... Because everyone is trying to place a competitor of Kṛṣṇa. Just like I have said it... "Oh, why that Rāma-Kṛṣṇa? Here is another with big beard, Ramakrishna." So... But he is not wise? That kind of Ramakrishna is for the foolish man, and those who are presenting, he is also foolish. But bahūnām... In this way, foolishly accepting something as God... When one actually becomes wise, after many... If he is actually searching after God... Catur-vidhā bhajante māṁ sukṛtino 'rjuna, ārto arthārthī jñānī, anisandes(?) tu..., jñānī ca bharatarṣabha. Jijñāsur jñānī ca bharatarṣabha. Jijñāsuḥ (BG 7.16).

So four classes of men comes to God. If they are pious, if the background is piety; then out of that class of men, inquisitive, jijñāsu; jñānī..., jñānī means those who are wise; and ārta, distressed: arthārthī, those who are in need of money. Generally people, ordinarily, if he is pious, then when he is in distress, he prays to God, "My dear Lord, I am in distress. Kindly save me." Or if somebody is in want of money, he also approaches God, "My dear Lord, for want of money I am suffering. Kindly give me some money." These are two classes. And the other two classes, jñānī, simply for knowledge, what is the actual constitutional position of God. He is called jñānī. And inquisitive, and inquiring what is God. So these four classes of men try to understand God or approaches God.

So out of these four, two classes, those who are in distress, or those who are in want of money, as soon as they get money, they forget God. Or as soon as their distress is over, they forget God. But these two classes, inquisitive and wise, they continue to search out what is God. So out of these two classes, when one understands what is God, he is perfect. Bahūnām. That becomes possible after many, many births. Bahūnāṁ janmanām ante jñānavān (BG 7.19).

Lecture on SB 1.3.24 -- Los Angeles, September 29, 1972:

So according to the time, circumstances, men, the different scriptures are there. The ultimate aim of scripture is to bring one to Kṛṣṇa consciousness. But everything is not explained because the people are unable to understand. Just like in our Kṛṣṇa consciousness movement, we are making movement, but not that everyone is understanding. Those who are very intelligent, or those who are, whose background is pious, they can understand. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). Those who are miscreants, mūḍha, rascal; narādhama, lowest of the mankind; and māyayā apahṛta-jñāna, and knowledge is taken away by māyā—such person never submit to Kṛṣṇa. But who submits? Catur-vidhā bhajante māṁ sukṛtinaḥ arjuna Those who are pious, out of them, four classes of men, ārto arthārthī jñānī jijñāsuḥ. Ārta means distressed, and arthārthī means need of money, jñānī means man of knowledge, wise man, and jijñāsu, inquisitive.

Lecture on SB 1.7.11 -- Vrndavana, September 10, 1976:

In this ocean we have fallen. Therefore our prayer should be not for any material opulence, as we generally do. Dhanaṁ dehi rūpaṁ dehi: "Give me money or mitigate my distress." This is very lower stage of devotion, to ask something from the Supreme Lord. Ārto jijñāsur arthārthī . In the beginning, provided one is, background is pious... Because without piety nobody can approach the Supreme Personality of Godhead. Yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām. Those who are simply acting piously, such person can approach the Supreme Personality of Godhead. Not impious person can... Therefore we shall be very, very careful about impious activities. Impious activities, we know the four legs of impious activities: illicit sex, intoxication, meat-eating, and gambling. So therefore we should be very, very careful about these impious activities. You cannot make any spiritual progress by simultaneously acting impiously and at the same time... It may... Not it may—it is sure it will go. But it will go very slow. Just like if you have got dry wood, then the fire ignites very easily. And if you bring wet fuel, it takes time. Of course, as soon as there is fire, the wetness of the fuel will dry. But it will require extra energy. And if you put dry fuel, then it ignites very easily. So in order to keep us dry without being wetted by the impious activities, then spiritual progress will be very quick. We should remember that.

Lecture on SB 1.7.38-39 -- Vrndavana, September 30, 1976:

One who has no business for understanding Brahman, simply to make a fashion that "I have a guru," this is useless. It has no value. One must be very much inquisitive to understand the spiritual science. He requires a guru. Tasmād guruṁ prapadyeta jijñāsuḥ (SB 11.3.21). Jijñāsuḥ means inquisitive.

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

(BG 7.16)

Jñānī jijñāsur ārtaḥ arthārthī. The gṛhasthas, they are ārta, distressed. So if he's pious, so in his distressed condition he approaches the Supreme Personality of Godhead, "My Lord, I am very much distressed. Kindly give me Your favor." "Give me." There is "give me." And jijñāsuḥ, jñānī, they do not want anything "Give me," but jijñāsuḥ: "Actually, what is God? What is the Absolute Truth?" That is the difference. One is going to God for asking something, and jijñāsuḥ, jñānī, is eulogized because they do not ask anything. To ask anything from God is not higher standard of bhakti. Just like Caitanya Mahāprabhu says, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye (Cc. Antya 20.29, Śikṣāṣṭaka 4). This is pure devotion.

Lecture on SB 1.15.27 -- New York, March 6, 1975:

So we should not remain animal, this human life. As Arjuna said... There are so many problems. In the Bhagavad-gītā Arjuna was taught by Kṛṣṇa, yudhyasva: "Fight!" He never said, "Sit down, my dear Arjuna. You are My friend. Please sit down and sleep on this chariot, (laughter) and I will do everything. I am God." This is going on. "God will do everything for me, and I will sleep. That's all." This is going on. "If God does not do anything for me, then I don't want God. He must be my order-supplier." This is going on. This is going on in the name of religion. "God, give us our daily bread. If you don't supply, I don't want You." That's all. Everyone. So something is better than nothing. If one goes to God for asking bread, at least he is better than the rascals who at all do not go to God, atheist class. That is... They are admitted.

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

(BG 7.16)

So we should take this instruction of Arjuna that govinda abhihitāni me: "Govinda has narrated the mystery of Bhagavad-gītā unto me, and when I remember, not read, the instruction, immediately there is minimizing the..." Smarataś cittam, hṛt-tāpa upaśamāni. Upaśamāni means relief immediately. So read Bhagavad-gītā. Our this Kṛṣṇa consciousness movement is based on this Bhagavad-gītā.

Lecture on SB 3.25.25 -- Bombay, November 25, 1974:

So amṛtatvāya kalpate. Amṛta means no more birth and death. Mṛta means birth and death, mṛtyu, but amṛta means to stop birth and death. The whole spiritual life means to stop this birth, death, old age and disease, to get amṛta, no more birth, no more death. That is the real aim of spiritual life. Of course, as it is stated in the Bhagavad-gītā, the spiritual life begins if one is pious, if one is pious. Ārto arthārthī jijñāsuḥ. Catur-vidhā bhajante mām. Kṛṣṇa said, "Four classes of men..." Catur-vidhā bhajante māṁ sukṛtinaḥ arjuna. Sukṛti. Sukṛti means pious. One who has got background, pious life, not impious life, sinful life, such pious men, out of them, four classes of men, catur-vidhāḥ, they come to devotional life, begins. Who are they? Ārtaḥ, those who are distress; Ārtaḥ arthārthī, those who want some money; jijñāsuḥ, those who are inquisitive; and jñānī. So ārto arthārthī, they are in the lower grade. And jñānī and jijñāsuḥ, they are in the higher grade. But still, they are not pure devotee, because they want something. Ārtaḥ, the distressed, he comes to Kṛṣṇa in the temple or in the church to beg something, material profit. That is also good because he has come to Kṛṣṇa. "Kṛṣṇa, I am distressed. Kindly save me from this distressed condition." "Kṛṣṇa, I require some money. Kindly, if You give me some money, I can live very peacefully." Generally. So because they have come to Kṛṣṇa, therefore they are called sukṛtinaḥ. Sukṛtinaḥ means pious. And there are others, who are duṣkṛtina, impious, sinful. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). They are not even human being who do not accept the authority of the Supreme Lord. Duṣkṛtino mūḍhāḥ. And they have been described as mūḍhāḥ. Mūḍha means rascal, foolish. Real meaning of mūḍha is ass. So those who are like that, duṣkṛtinaḥ, and full of impious activities, narādhamāḥ, lowest of the mankind, māyayāpahṛta-jñānāḥ, whose knowledge has been taken away by the illusory energy, na māṁ prapadyante, they do not accept Kṛṣṇa, the Supreme Personality of Godhead.

Lecture on SB 3.25.29 -- Bombay, November 29, 1974:

If you want real life, prasanna... Brahma-bhūtaḥ prasannātmā (BG 18.54). If you take to bhakti, automatically you become prasannātmā. Yayātmā suprasīdati. What is that? Ahaituky apratihatā bhakti. Without any motive. "I shall serve Kṛṣṇa with a motive," that is also good in this sense, that he is pious, he has approached Kṛṣṇa. He is not impious like the atheist, like the nonbeliever. But he is good, although he has approached... Just like Dhruva Mahārāja. Dhruva Mahārāja worshiped Kṛṣṇa with a motive. But after being perfect in devotional service he becomes without motive. When he saw actually Kṛṣṇa, he said, "No, no, no. I don't want anything from You." Svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42). "I don't want any benediction." That is bhakti. Ahaituky apratihatā. Not that we shall worship Kṛṣṇa to serve some material purpose. That is also good, because he has come to Kṛṣṇa. Someway or other he has come. Catur-vidhā bhajante māṁ sukṛtino 'rjuna. That is his piety. Anyone who comes to Kṛṣṇa someway or other, he is very fortunate. He is not ordinary man. Ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva (CC Madhya 19.151). Bhāgyavān jīva means very fortunate person. He comes to Kṛṣṇa consciousness. Not ordinary person.

Lecture on SB 3.25.38 -- Bombay, December 7, 1974:

God is feeding everyone. That's a fact. But a devotee does not want to take anything from God. He does not worship God for his daily bread. One who asks daily bread from God, they are pious, but they are not devotees.

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

(BG 7.16)

Kṛṣṇa says there are four kinds of beginners of devotional service, four kinds. What are..., who are they? Ārtaḥ. Ārtaḥ means one who is distressed; artha-arthī, one who is in want of money; ārto ar...jijñāsuḥ, one who is searching after knowledge; and jñānī, and wise man. So out of these, ārto and arthārthī, they are low-grade worshiper. Those who are jñānī and jijñāsuḥ, they are higher grade. Generally, they are lower grade. But they are not pure devotees.

Lecture on SB 3.26.22 -- Bombay, December 31, 1974:

This Hare Kṛṣṇa means, "O Kṛṣṇa, O Harā, Kṛṣṇa's energy, Rādhārāṇī, Harā..." Hari Harā. So this addressing, "O Kṛṣṇa, O Kṛṣṇa's internal potency..." Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, chanting, addressing: "O Lord Kṛṣṇa, O the internal energy of Kṛṣṇa." So They will respond that "Why you are calling Me, or Us?" You have to submit, "Please again accept me as Your eternal servant." This is the only prayer, not that "Give me this money, this me that, this me that. Give me that." No. That is not pure devotion. That is devotion, but it is mixed. Catur-vidhā bhajante māṁ sukṛtinaḥ. That is pious life. When we ask from Kṛṣṇa anything other than devotional service, that is pious activities. That is not devotional activities. Devotional activity is different from pious activity. By pious activities you can get material, so-called happiness, Janmaiśvarya-śruta-śrī (SB 1.8.26).

Lecture on SB 5.5.9 -- Vrndavana, October 31, 1976:

Catur-vidhā bhajante māṁ sukṛtinaḥ. Who comes to kṛṣṇa-bhajana? Sukṛtina. Not ordinary man, sukṛtina. Catur-vidhā bhajante māṁ sukṛtinaḥ. The duṣkṛtina, he will never come to Kṛṣṇa consciousness. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15), lowest of the mankind, full of sinful activities. How they can come to Kṛṣṇa? It is not possible.

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

(BG 7.28)

These are the qualification. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). So there are many authoritative statements. Na janma koṭibhiḥ sukṛti tatra laulyam ekalaṁ laulyaṁ na labhyate janma koṭibhiḥ sukṛti(?). This desire that I shall serve Kṛṣṇa, it is not ordinary thing. Na janma koṭibhiḥ sukṛtibhir labhyate. But it is possible if we accumulate this sukṛti, all right little service, little service, little service. Therefore the preacher's business is to engage these fools and rascals, who are very enthusiastic in the activities of sense gratification. If they are somehow or other engaged in Kṛṣṇa's service, they accumulate sukṛti, sukṛti.

Lecture on SB 6.1.31 -- Honolulu, May 30, 1976:

So those who are yogis, they want to find out that "God is sitting with me. Let me see by meditation." That is yogi's business. Dhyānāvasthita tad gatena manasā paśyanti yaṁ yogina. This is yoga system. Dhyānāvasthita tad gatena manasā paśyanti. Not that manufacturing something nonsense, just so that you'll be stout and strong to enjoy sex, or your power of business brain will expand. This is not yoga. These all bluff. Real yoga system is to find out within the heart where is God. My business is that I've forgotten God. The karmīs, they..., karmīs, real karmīs, they do not forget. The upstarts, the rascals, they forget. Karmīs also... Just like they go to church or to go to temple, they ask some favor from God. Ārto arthārthī jñānī jijñāsuḥ. Catur-vidhā bhajante mām. In the Bhagavad-gītā everything explained: four kinds of men begins God consciousness. And what kind of man he is? Sukṛtina, one who has background of pious life, not the rogues and rascals. Little pious activities one has done. Ajñāta-sukṛti. So far everyone has got some charitable disposition of mind, in that disposition of mind, if by chance he gives to some Vaiṣṇava some money, that becomes a credit. That is called ajñāta-sukṛti. He does not know that "I am getting some..." Of course people, they pay to saintly person, brāhmaṇa, that datavyam iti yad dhānam: "Here charity should be given." So that charity goes into his credit. Catur-vidhā bhajante mām sukṛtino 'rjuna—those who have got background of pious life. So even one goes to the church, "God, give us our daily bread," he's not ordinary person. He's pious man. He has gone to God to ask. He has not gone to anyone. No. "My Lord, I'm very poor man. I have no money. Kindly give me some money." That also accepted. Of course, he should not be foolish, that "God is giving me everything without asking, so why should I bother God, asking?" That is advanced devotion. Therefore pure devotee, they do not ask anything from God. They simply want to give service. "Why should I ask? God knows my necessities." He says, yoga-kṣemaṁ vahāmy aham (BG 9.22).

Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975:

So it is not very difficult for Kṛṣṇa and His agent to understand who is religious or irreligious. Just like I have said many times that our test tube testing is Kṛṣṇa's word that "One who is religious or unreligious..." What is that? Catur-vidhā bhajante māṁ sukṛtinaḥ arjuna: "Four classes of men who are pious, they come to Me for worshiping." Who are they? Ārto arthārthī jijñāsuḥ jñānī, four classes. One who is distressed, he goes to God: "Sir, I am very much distressed. Kindly give me relief." Arthārthī, one is poor, he also goes, provided he is pious. The impious, they'll "Uh, what is God? I will do it."

Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House:

So one who goes to worship Viṣṇu for some material bene... Just like Dhruva Mahārāja went. That was bhakti, but that was viddha-bhakti, adulterated. Dhruva Mahārāja went to gain his father's kingdom. That is arthārthī. Ārtaḥ arthārthī. Catur-vidhā bhajante mām. Four kinds of men goes to worship Viṣṇu: ārta, those who are distressed; arthārthī, those who are in need of money or material benefit; jijñāsu, those who are inquisitive; and jñānī—these four kinds. Out of these, jijñāsu and jñānī are better than the ārta and arthārthī, the distressed and need of money. So even the jñānī and jijñāsu, they are not on the pure devotional service because pure devotional service is beyond jñāna also.

Lecture on SB 6.2.17 -- Vrndavana, September 20, 1975:

So the Kṛṣṇa consciousness movement means to cure the heart disease full with lusty desires. This is Kṛṣṇa consciousness. And the perfection comes when anyābhilāṣitā-śūnyaṁ (Brs. 1.1.11)—no more any material desire. That is possible. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. If you get something, that something, "I don't want anything more." Svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42), Dhruva Mahārāja said. He went to the forest to undergo severe austerities so that he can see Nārāyaṇa and beg some benefit, to get a greater kingdom than his father. He was insulted by his stepmother, so the boy, son of a kṣatriya, he determined that "I shall have a better kingdom than my father." So he got it. By Kṛṣṇa's grace he got it, that Dhruvaloka, the polestar. It is very big star. So he went for this purpose. Arthārthī. Catur-vidhā bhajante māṁ sukṛtino arjuna. Arthārthī. Ārto arthārthī. So he was in search after money, Dhruva Mahārāja, and therefore at five years old he went to the forest. His mother advised that "Kṛṣṇa can help you only." Others cannot help. So he was simple boy. He decided, "Where is Kṛṣṇa?" "Now, my dear child, I know that He is found in the forest." So he went to the forest, and he very severely Nārada Muni tried to persuade him, "No, no, you are simply a small child. Why you are so much infected with the insult given by your stepmother?" So he said, "No, I don't want your advice. If you can give me God, just talk of that. You don't talk of compromise. I am not going." This is determination. This is determination. So he, actually, within six months he saw Nārāyaṇa. But when he saw Nārāyaṇa, then his all material desires finished. He said, svāmin kṛtārtho 'smi varaṁ na yāce: (CC Madhya 22.42) "I came to ask You for some benefit, material benefit. Now, by seeing You I am so satisfied that I have no more any desire to ask for." This is the ultimate stage, no more desire. We may begin with desire, but perfection is that, when there is no more desire. That is the beginning of bhakti.

Lecture on SB 7.6.1 Excerpt -- Toronto, June 17, 1976:

That love of God should be without any motive. Motive means generally we go to temple, church, with a motive. "God, give us our daily bread." Or somebody goes to temple, comes here, "Kṛṣṇa, I am in need of this thing. Kindly give me." This is also good because he has come to God. That is confirmed in this Bhagavad-gītā:

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

(BG 7.16)

If one is in need of some money or need of some material necessities, and if he begs or if he prays to God, "Please give me," he's also considered as pious. But real religious system is to understand that God is great, I am His servant, I am supported by Him, it is my duty to serve Him. This is religion. This is called bhāgavata-dharma, to understand this philosophy, that God is the supreme master and I am His eternal servant. My duty is to serve God. That's all. This is religion. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19).

Lecture on SB 7.6.3 -- Vrndavana, December 4, 1975:

If you are doing anything else except Kṛṣṇa consciousness, that means you are risking your life to become a cat and dog or anything else. This is the fact. So Kṛṣṇa is still prepared to give you facilities. That is explained in the Bhagavad-gītā. Yānti devā vratā-devān (BG 9.25). If you are acting like a devatā... Devatā means devotee. Not pure devotee. With some material desires. They are called devatās. Not... Everyone is not pure devotee. Mostly, artho arthārthī jñānī ca bharatarṣabha (BG 7.16). Catur-vidhā bhajante māṁ sukṛtino 'rjuna. Sukṛti... Anyone who comes to Kṛṣṇa consciousness, he is to be understood that he's a pious. But piety, to become a pious man, does not mean that he's a devotee. By piety, by acting piously, you can get good birth. Janmaiśvarya-śruta-śrī (SB 1.8.26).

Lecture on SB 7.6.8 -- New Vrindaban, June 24, 1976:

We have to acquire sukṛti. Sukṛti means pious activities. Su means pious and kṛti means activities. Sukṛtino 'rjuna. Catur-vidhā bhajante māṁ janaḥ sukṛtino 'rjuna (BG 7.16). Arjuna... Those who are sukṛtina, means one's background is pious, they begin bhajana, Kṛṣṇa consciousness. Catur-vidhā bhajante māṁ janaḥ sukṛtino 'rjuna. Ārto, arthārthī, jñānī, jijñāsur. Four kinds of men—ārto, the one who is distressed, and arthārthī, one who is poor, wants some money. Jñānī—one who wants to know what is God; jijñāsur—inquisitive. Such persons, if his background is piety, sukṛtina, then he begins bhajana.

Lecture on SB 7.9.46 -- Vrndavana, April 1, 1976:

Generally we go to the temple for artha, some material gain: "O God, give us our daily bread." This is material gain, either bread or rice or something. It is also good because ārto arthārthī. Catur-vidhā bhajante māṁ janaḥ sukṛtinaḥ. Sukṛtinaḥ. Anyone who goes to the temple or church for begging bread, they are also good because they are coming to the temple. In that respect they are good. But one who thinks that "What is the use of going to the temple? God is everywhere. Even in the wine shop there is God. Let me go there instead of coming to the temple..." That is their philosophy. God is everywhere. He goes to the wine shop for realization of God. But to come to the temple is forbidden. This is their philosophy.

Nectar of Devotion Lectures

The Nectar of Devotion -- Calcutta, January 27, 1973:

In whatever condition one may be, if he is fortunate enough to associate with pure devotees, then very quickly he is elevated to the second-class or first-class platform.

"These four types of devotees have been described in the Seventh Chapter of the Bhagavad-gītā, and they, they have all been accepted as pious. Without becoming pious, no one can come to devotional service. It is explained in the Bhagavad-gītā that only one who has completely executed pious activities and whose sinful reactions of life have completely stopped can take to Kṛṣṇa consciousness. Others cannot. The neophyte devotees are classified into four groups: the distressed, those who are in need of money, the inquisitive and the wise—according to their gradations of pious activities. Without pious activities, if a man is in a distressed condition, he becomes an agnostic, communist, or something like that. Because he does not firmly believe in God, he thinks that he can adjust his distressed condition by totally disbelieving in Him.

"Lord Kṛṣṇa, however, has explained in the Gītā that out of these four types of neophytes, the one who is very..., who is wise is very dear to Him because a wise man, if he is attached to Kṛṣṇa, is not seeking an exchange of material benefits. A wise man who becomes attached to Kṛṣṇa does not want any return from Him, neither in the form of relieving distress nor in gaining money. This means that from the very beginning the basic principle of attachment to Kṛṣṇa is, more or less, love. Furthermore, due to his wisdom and study of śāstra and scriptures, he can understand also that Kṛṣṇa is the Supreme Personality of Godhead."(break)

The Nectar of Devotion -- Calcutta, January 28, 1973:

Mādhavānanda: "Others, who are less intelligent, or those whose intelligence has been taken away by the spell of māyā, are attached to different demigods on account of the influence of the modes of nature. The wise man is he who has clearly understood that he is not..., that he is spirit soul and not simply a body. Because he realizes that he is spirit and that Kṛṣṇa is the Supreme Spirit, he knows that his intimate relationships should be with Kṛṣṇa, not with this body. The distressed and the man who wants money are in the material concept of life because distress and need of money are both in relationship with this body. One who is inquisitive may be a little above the distressed and the man in need of money, but still he is on the material platform. But a wise man who seeks Kṛṣṇa knows perfectly well that he is spirit soul, or Brahman, and that Kṛṣṇa is the supreme spirit soul, or Para-brahman. He knows that the spirit soul, being subordinate and finite..."

Prabhupāda: Where it is?

Mādhavānanda: At the bottom of thirty-one.

Prabhupāda: Eh? Thirty-one?

Mādhavānanda: At the bottom of the page.

Prabhupāda: Go on.

Mādhavānanda: "He knows that the spirit soul, being subordinate and finite, should always dovetail himself with the infinite and supreme soul, Kṛṣṇa. That is the relationship of the wise man with Kṛṣṇa.

"It can be concluded that a person who is freed from the bodily concept of life is an eligible candidate for pure devotional service."

Prabhupāda: "It can be concluded that a person who is freed from the bodily concept of life is an eligible candidate for pure devotional service." People generally think that by, through devotional service, one rises to the platform of Brahman-jñāna, nirbheda brahmānu-sandhana. Even the so-called devotees—they are called sahajiyās—their ultimate goal is to merge into the existence of Brahman.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 7.1 -- Atlanta, March 1, 1975:

There are other necessities for those who are not devotees. Those necessities are dharma artha kāma mokṣa (SB 4.8.41, Cc. Ādi 1.90). Generally, in the material world everyone has necessity of gratifying his senses. So sometimes, under the cover of religiosity, they want to satisfy senses. The same thing... Just like one goes to church or temple to mitigate some material necessities. Just like the Christians go to the church for meeting the problems of bread; similarly, the Hindus or the Muslim, everyone goes to church, temple or mosque to pray something material: "God, I am very distressed. Kindly get me relief from this distressed condition." Or "God, I am in need of money, I am very poor. Kindly give me some money." Or any other, "I am now implicated in war." Just like Churchill, he introduced that everyone should go and pray for victory. So England was also praying for victory, and Germany was also praying for victory. So (chuckles) God is perplexed. (laughter) The thief is praying to God that "This night, I may steal without any hindrances." And the householder is praying, "My Lord, thief may not come here and steal my goods." And God has to adjust everything. So just imagine how much busy is God. There are millions and trillions of living entities. Each one of them, if they are at all interested in God—not all—so they are praying. Everyone is praying, "God, give me this benediction. Give me this benediction." So this is not pure devotional service. For some material profit, one should not become a religious person or devotee of God. Of course, it is better than the person who is not at all interested in God. That is stated in the Bhagavad-gītā, catur-vidhā bhajante māṁ sukṛtinaḥ arjuna. Unless one is pious, he cannot approach God.

Lecture on CC Adi-lila 7.119 -- Gorakhpur, February 17, 1971:

So those who are jñānīs, those who are trying to understand the Absolute Truth, jñānī...

catur-vidhā bhajante māṁ

(janāḥ) sukṛtino 'rjuna

ārto arthārthī jijñāsur

jñānī ca bharatarṣabha

(BG 7.16)

So jñānī, there are two kinds of jñānīs. One jñānī is trying to understand what is the Absolute Truth, and one jñānī is trying not only to understand the Absolute Truth, but merge into the existence of the Absolute Truth. So according to Bhagavad-gītā, they are also sukṛtinaḥ. Catur-vidhā bhajante mām. The beginning of bhajana, bhagavad-bhajana... If they are, if persons are pious, they can begin bhagavad-bhajana in four ways. Sukṛtinaḥ. Sukṛtinaḥ means "whose background is pious activities." They can take to bhagavad-bhajana in four stages in life. Ārtaḥ... Ārtaḥ means those who are distressed; arthārthī, those who are poor, need of money; jijñāsuḥ, inquisitive; and jñānī. So the ārtaḥ and arthārthī, they are lower than the jñānī and the jijñāsuḥ. Because sometimes we go to worship Bhagavān in the temple in distressed condition, but as soon as my distress is over, I forget. Or if I get some money, I forget. There is chance. Not that always we forget. But because māyā is very powerful, daivī hy eṣā guṇamayī (BG 7.14), sometimes we forget. Very rich men, opulent, they don't care for what is God. Generally, we see at, in Europe and America, they don't talk of anything about God. They are busy only how to acquire money and enjoy sense gratification.

Lecture on CC Madhya-lila 20.112 -- New York, July 20, 1976:

So you cannot do business with Kṛṣṇa. Kṛṣṇa is not agreeable to this proposal. He's master. You cannot utilize Him for your service. You must engage yourself to His service. That is wanted. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Then if we be in that attitude, that "Kṛṣṇa is my master; I must serve Kṛṣṇa. I shall not take Kṛṣṇa an instrument to become my servant..." That is not possible, although it is said that catur-vidhā bhajante māṁ sukṛtino 'rjuna: "Four kinds of men," sukṛtina, "whose background is pious, they come to Kṛṣṇa." One who is impious, he cannot come.

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam...

(BG 7.15)

Why a few selected persons come here? Because it requires background of pious activities. Otherwise it is not possible. We do not expect that cent percent of people will become Kṛṣṇa conscious. That is not possible. But if there is one ideal Kṛṣṇa conscious person, he can do benefit to many thousands. Ekaś candras tamo hanti na ca taraḥ sahasrasaḥ. If there is one moon in the sky, he can illuminate the whole universe, na ca taraḥ sahasrasaḥ, not these twinkling stars. It is not possible.

Lecture on CC Madhya-lila 20.294-298 -- New York, December 19, 1966:

God is giving. You ask or not ask, He will give you because, after all, you are all children. So He takes care of His children. But you may say that "Why the childrens are differently treated? Somebody is supplied sumptuously, and somebody is not. Why this difference of treatment?" That difference of treatment is also for good. How? Just like a mother has got five children. One of them is suffering from fever, is ill. Now, very nice foodstuff is prepared. All the children come, and mother is supplying. And when the feverish child comes, "Oh, you don't sit here. You cannot take." "Why?" "Oh, you are diseased. You cannot take." Do you think that mother is partial to this child and that child? No. Anyone who is not supplied as he wants, that is due to his own disease, chronic. So if God does not supply him sufficiently, it is good for him. Therefore, in spiritual advancement a poor man is in more advantage because he can think of God. Provided he is virtuous, he will think of God. Catur-vidhā bhajante māṁ sukṛtino 'rjuna.

Lecture on CC Madhya-lila 20.294-298 -- New York, December 19, 1966:

God is giving. You ask or not ask, He will give you because, after all, you are all children. So He takes care of His children. But you may say that "Why the childrens are differently treated? Somebody is supplied sumptuously, and somebody is not. Why this difference of treatment?" That difference of treatment is also for good. How? Just like a mother has got five children. One of them is suffering from fever, is ill. Now, very nice foodstuff is prepared. All the children come, and mother is supplying. And when the feverish child comes, "Oh, you don't sit here. You cannot take." "Why?" "Oh, you are diseased. You cannot take." Do you think that mother is partial to this child and that child? No. Anyone who is not supplied as he wants, that is due to his own disease, chronic. So if God does not supply him sufficiently, it is good for him. Therefore, in spiritual advancement a poor man is in more advantage because he can think of God. Provided he is virtuous, he will think of God. Catur-vidhā bhajante māṁ sukṛtino 'rjuna.

Initiation Lectures

Initiation Lecture -- Hamburg, August 27, 1969:

When you forget Kṛṣṇa, or God, and if we think there is something else than Kṛṣṇa, then we are afraid. And those who are convinced and realized souls that there is nothing but Kṛṣṇa, where is the cause of fearfulness? Therefore those who are pure devotees, they are not disturbed even in most distressed condition of life. What they think? They think, tat te 'nukampa...: "My Lord, it is Your great mercy that You have put me into this distressed condition." Tat te 'nukampāṁ su-samīkṣamāṇaḥ (SB 10.14.8). So in the distressed condition, the devotees take it an opportunity that "I have got a very nice opportunity to remember God constantly. Kṛṣṇa, You are so kind that You have given me this distressed condition."

Initiation Lecture and Ceremony -- New Vrindaban, September 4, 1972:

Without sukṛti, without being purified, without being pious, nobody can approach God—that is not possible. Catur-vidhā bhajante māṁ sukṛtino 'rjuna. This very word is used by Kṛṣṇa, sukṛti, means those who are, whose background is, pious. And those are duṣkṛtina-two words have been used—one sukṛti, and one duṣkṛti. Kṛti. Kṛti, this word is used for one very expert. So the expert word is there: kṛti. But duṣ and su. There are men who are very expert, but some of them employing their expertness in sinful activities, and some of them employing there expertness in pious activities. That is the difference. You can apply your brain in two way—this way or that. But those who are applying their brains for pious activities, they can be devotees. And those who are applying their brains for impious activities they cannot—that is not possible. So, this Deity worship is open for everyone so that, knowingly or unknowingly, anyone who's coming here, he's becoming pious. Kṛta-puṇya-puñjāḥ (SB 10.12.11). Because, Kṛṣṇa worship or God worship is not possible for persons who are sinful—that is stated in the Bhagavad-gitā:

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

(BG 7.28)

Dṛḍha-vratāḥ: "firm determination." That kinds of devotional life is possible only when one is completely free from the resultant action of sinful activity, yeṣāṁ tv anta-gataḥ. Anta-gataḥ: "one who has finished."

General Lectures

Pandal Lecture -- Bombay, April 7, 1971:

We have to ultimately surrender to Kṛṣṇa. Otherwise, there is no escape. But those who are miscreants, those who are mūḍhas or narādhamas, they do not do it.

But there are other classes of men who are described in the next paragraph. He says,

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuri-bhāvam āśritāḥ

(BG 7.15)

These are the classifications of the demons, those who are atheists, faithless and do not accept the Supreme Personality, their description. But there are others. Not that everyone is asura. There are devatās also. Two classes of men are always there: devatā and the asura. So what are the devatās? Catur-vidhā bhajante mam janāḥ sukṛtino 'rjuna (BG 7.16). There are four classes of men whose background is pious activities. Catur-vidhā bhajante māṁ sukṛtinaḥ. The other word is duṣkṛtina, miscreants who are always engaged in sinful activities. And there are others also who are always engaged in pious activities. Therefore śāstra recommends to be engaged always in pious activities: "You do this. You do that. You go to the temple. You take early morning bath. You take bath in the Ganges. You take bath in the Yamunā." That is the basic principles of Indian culture, to make all people sukṛtina.

1973 Conversations and Morning Walks

Room Conversation -- September 19, 1973, Bombay:

Prabhupāda: This human life is meant for inquiring about the Supreme Brahman. Jijñāsā. Jijñāsuḥ śreya uttamam. And Bhāgavata says jijñāsu. And Bhagavad-gītā also says, jñāni jijñāsuḥ ca bharatarṣabha. Catur-vidhā. Find out this. Catur-vidhā bhajante mām, sukṛtino 'rjuna. Those who are pious, they can begin bhajana. Sukṛtinaḥ. So four kinds of men: ārto jijñāsur arthārthī jñānī. Artaḥ means distressed, materially distressed; arthārthī, poor man who needs some money; jñānī and jijñāsu—these four classes of men, if they are pious, they inquire about the Absolute Truth. If they are pious. If one is pious, if he is distressed, he prays to Bhagavān, "Sir, I am in distressed condition. Kindly save me." This is piety. Arthārthī. Jñāni. They are... So jñānī. Human life is developed consciousness, jñānī, so why they should waste their time in inquiring so many unwanted things? They should devote their life simply for inquiring about the Absolute Truth, jijñāsu. Athāto brahma jijñāsā. This life is meant for brahma-jijñāsā. This life is not meant for to live like cats and dogs. They have no jijñāsā. Their only jijñāsā is inquiry. Where is food? Where is sex? Where is nice apartment? Where is defense? This is their inquiry. In the animal life, there is no possibility of inquiring about the Absolute Truth. Everyone is working. They are also jijñāsu. "Where is money? Where is money?" That is also inquiry. So athāto brahma jijñāsā means... (Aside) You can come this side. Brahma-jijñāsā means this human form of life is meant for inquiring about the Absolute Truth, brahma-jijñāsā. This is human life.

Morning Walk -- December 21, 1973, Los Angeles:

Prajāpati: This basic thesis of the leading theologian in our country... He's saying that the poor people are closer to God and God is specifically looking on their cause more than anyone else. He's at Harvard University.

Prabhupāda: But the one thing is, who is poor? Admitting. We admit, of course, that God is specially interested with the fallen or degraded. But first thing is that who is fallen? Who is poor? That is to be ascertained.

Guest (1) (Indian man): But there is one more thing. I don't think God could be so partial that He would...

Prabhupāda: No, God cannot be partial.

Guest (1): ...that he would look only to the poor. But as there is a saying in Hindi that (Hindi) So they say, "When a man is poor, and he is miserable, then he remembers more God."

Prabhupāda: No, no, no. Not necessarily. That is stated in the Bhagavad-gītā. Catur-vidhā bhajante māṁ janāḥ sukṛtino 'rjuna, ārto arthārthī (BG 7.16). When one is distressed he remembers God, if he is pious. If he is not pious...

Guest (1): Then he won't remember. Then he will curse him. Then he will curse.

Prabhupāda: Yes.

Guest (1): That is correct. But even a pious man in prosperity, he doesn't think of God so much.

Prabhupāda: If he is pious, then in his distress, he will remember God.

Guest (1): Yes, but a pious man in his prosperity sometimes forgets, as Sugrīva had the tendency to forget and he had to be reminded.

Prabhupāda: No, that is very rarely. Sugrīva forgot. Anyway, there is chance of such thing because the distressed man, although he is pious, as soon as his distress is moved, then he forgets. There is such chance. Therefore ārto arthārthī jñānī jijñāsuḥ. Four classes of men. So ārto arthārthī. They, after benefiting by the grace of God, they may forget. But those who are jñānī, they will not forget. That is the difference. So these theologicians, they are changing their opinion.

1974 Conversations and Morning Walks

Morning Walk -- January 10, 1974, Los Angeles:

Devotee: Śrīla Prabhupāda, yesterday in the paper I saw a picture. Nixon had his sixty-first birthday, and he had a big cake made, and he offered the first bite, the first lick to his dog.

Prabhupāda: Yes. That is good. That is stated in the Bhagavad... ārto 'rthārthī. He is in great distress. Now he is taking shelter of God. Ārto 'rthārthī. Then he is good at least. Catur-vidhā bhajante māṁ sukṛtino 'rjuna. Ārtaḥ. Ārtaḥ means very much distressed. He is very much distressed than all the Americans.

Morning Walk -- February 20, 1974, Bombay:

Prabhupāda: ...and happiness also. That is my experience. I always said that "You are so much graced by God in so many ways."

Dr. Patel: (Hindi)

Mr. Sar: What karma?

Dr. Patel: No, no. They, they (Hindi) ...servant. (break)

Mr. Sar: ...yad gatvā, tam eva āgaccha, mama tejo 'ṁśa-sambhavam.

Dr. Patel: That is why they have got all these things. So God is there. He says.

Prabhupāda: Yes.

Mr. Sar: Yad yad vibhūtimat sattvam.

Prabhupāda: At least, preliminary condition for being in touch with God is there. Because Kṛṣṇa says, catur-vidhā bhajante māṁ sukṛtino 'rjuna. So they are taking to Kṛṣṇa consciousness. That means they are pious.

Mr. Sar: Yes, sukṛtinaḥ.

Prabhupāda: Sukṛti.

Mr. Sar: Otherwise you cannot be bhakta.

Prabhupāda: And, and the result of sukṛti, piety, is janmaiśvarya-śruta-śrī (SB 1.8.26). Janma, to take birth, to take birth in nice family. And aiśvarya, riches. And... Janmaiśvarya-śruta, education, and śrī, beauty. All these four things are in America. There every boy, every girl is nicely educated, qualified, artist.

Morning Walk 'Varnasrama College' -- March 14, 1974, Vrndavana:

Prabhupāda: That, in your western countries the rascals, they are writing philosophy on sex life, which is known by the dog.

Hṛdayānanda: Yes, yes.

Prabhupāda: And he is writing so many things. So they are rascals. (break) ...human being. You see. What is this philosophy? Sex life? Even dog knows how to have sex life. And he's writing philosophy. So this kind of philosophy can be appreciated by the rascals and... (break) We do not appreciate that. They are not philosopher. Philosopher means who is searching out the Absolute Truth. That is philosophy.

Hṛdayānanda: Jaya.

Prabhupāda: That is philosophy. Darśana. Darśana means search out what is the ultimate. Jñānī ca bharatarṣabha (BG 7.16). Catur-vidhā bhajante māṁ sukṛtino 'rjuna, ārto 'rthārthī jñānī ca bharatarṣabha, arto 'rthārthī jijñāsur jñānī ca bharatarṣabha. These are philosophers. Even the ārtaḥ, even a distressed person, he is praying to the Supreme Authority, "My God, I am very much hungry. Kindly give me my daily bread." He's also philosopher, because he's searching out the Absolute Truth. He's philosopher. Not this Freud rascal, elaborating how to have sex life.

Room Conversation -- March 20, 1974, Bombay:

Prabhupāda: So under the circumstances, we have to make vigorous propaganda, public opinion. You see? Therefore I suggest that various meetings should be arranged in big, big halls and public meeting so that public may understand, at least, that this movement is very important. And let there be advertisement, different subject matter, to invite people here. They may come. Then I will explain. And all my students and others, they may hold, arrange for pan... I'll also speak. In that meeting make a nice gentleman president. In this way, create public opinion so that they will come here and they will sign this, "Yes, here must be one temple." Take signatures and...

Guest (Indian man): Signatures of them.

Prabhupāda: Many thousands many lakhs. And this is one point... And we prove from śāstric evidences, as it is stated that, in the Bhagavad-gītā, that catur-vidhā bhajante māṁ sukṛtino 'rjuna. Bhajana, bhajante, this bhajana word is used with reference to the very pious men, sukṛtinaḥ. And just opposite number is duṣkṛtinaḥ, miscreants. So bhajana is for the most pious man, recommended in the Bhagavad-gītā, and Bhagavad-gītā is held up in so great estimation all over the world, and this man has accused bhajana as nuisance? So how much rascal and ignorant person he is. And he is one of the important position. This is government. The bhajana is described in the Vedic śāstra as,... It is a dealing of the most pious men. And he's talking it as nuisance.

Room Conversation -- March 20, 1974, Bombay:

Guest: No, what I say that Americans may organize it, but the participants should be Indians.

Prabhupāda: No, organize... They have actually come to me. They were attracted with Kṛṣṇa conscious philosophy. Therefore they have come to me. They did not expect that Indian government, although the money has been paid by them, and still, the Indian government is against this movement. They were not prepared for all these things. Unfortunately, these things are happening in India. We had no such difficulty in any part. Only the less intelligent class, they are... Just like in Africa, they are "junglese."

Guest: Uncivilized.

Prabhupāda: Uncivilized. A similar thing is happening in India where the civilization is supposed to be so... And actually it is so, but they have become so degraded that a responsible officer in the government, he is saying that "Bhajana is nuisance." You see. He has no knowledge what, how much valuable, spiritually valuable, bhajana is. In the Bhagavad-gītā... Gandhi accepted Bhagavad-gītā. It is said, catur-vidhā bhajante māṁ sukṛti... Gandhi was chanting in temple: Raghupati rāghava. So what they are following? Gandhi was against drinking and intoxication. Now they're introducing. So this is the position of the government.

Morning Walk -- March 23, 1974, Bombay:

Prabhupāda: He's writing books, and he says, "There is no need of books."

Guest (3): He has written so many books, not one.

Prabhupāda: Yes. (break) ...nonsense. Directly. You, that... Our, our criterion is, because we are Kṛṣṇa conscious people, Kṛṣṇa says,

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

(BG 7.15)

So anyone we see that he does not know about Kṛṣṇa, he's a mūḍha.

Dr. Patel: Catur-vidhā bhajante mām...

Prabhupāda: Ah.

Dr. Patel: I think we are of one of those four categories. Or we are also mūḍha?

Prabhupāda: No, no, no.

Dr. Patel: No. At least, give us some claim. (laughs)

Prabhupāda: You are, you are catur-vidhā.

Guest (3): Arthārthī.

Prabhupāda: Not arthārthī. Jñānī. No, I must give the proper position. Jñānī...

Dr. Patel: You have, you have admitted at the end, before these boys.

Prabhupāda: No, no.

Dr. Patel: You have rehabilitated me. (laughter) (break)

Prabhupāda: ...pious, how you would come daily to see the maṅgala-ārati? This is the proof.

Dr. Patel: That is, we are, we are brought up like that from our...

Prabhupāda: That is, that means you are pious.

Guest (3): You are pious.

Prabhupāda: Yes.

Dr. Patel: Śucīnāṁ sukṛtāṁ gṛhe.

Prabhupāda: Yes.

Guest (3): Yoga-bhraṣṭa...

Dr. Patel: Yoga-bhraṣṭa... (break)

Morning Walk -- March 27, 1974, Bombay:

Chandobhai: Yes, if I sincerely love you, you will reveal yourself to me.

Prabhupāda: Yes. (break) ...Bhagavad-gītā in the Seventh Chapter:

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

(BG 7.15)

Catur-vidhā bhajante māṁ sukṛti... Unless one is pious, one cannot come to Kṛṣṇa consciousness. (break)... I say, bahūnāṁ janmanām ante jñānavān mām... (BG 7.19). That, that surrender is perfect because he has known everything. Then he's surrendering.

Dr. Patel: Jñānena hatvā...

Prabhupāda: That is jñāna. That jñāna.

Morning Walk -- March 31, 1974, Bombay:

Prabhupāda: Yes. Therefore the bhaktas who have surrendered to Kṛṣṇa, they can understand everything.

Mr. Sar: That is the most important.

Prabhupāda: Yes. Mām eva ye prapadyante.

Mr. Sar: Na māṁ duṣkṛtino mūḍhaḥ prapadyante... (BG 7.15).

Prabhupāda: Yes. (laughter) Now, here the question... Here the question is that mām eva ye prapadyante māyām etāṁ taranti te. So it is very easy thing. Why not surrender to Kṛṣṇa and become free from māyā? But their... The answer is there: na māṁ duṣkṛtino mūḍhaḥ.

Dr. Patel: Four types of people.

Prabhupāda: Rascals and mūḍhās and sinful men, they do not do that.

Mr. Sar: And then again, catur-vidhā bhajante māṁ...

Prabhupāda: But those who are pious, sukṛtina, they do.

Dr. Patel: Catur-vidhā bhajante... My name is Caturbhai. (Prabhupāda chuckles)

Mr. Sar: One of them, catur-vidhā. But they... Their mode of worship is fourfold, ārto jijñāsur arthārthī... (break)

Prabhupāda: Ārto, ārto jijñāsi means gṛhasthas.

Dr. Patel: Teṣāṁ jñānī...

Prabhupāda: And jñānī and jijñāsu, sannyāsīs.

Mr. Sar: Jñānī and... I see. Ārto and...

Prabhupāda: Ārto and... Because they, the grhasthas, they feel distress of this material world.

Dr. Patel: That is, they are ārtas.

Prabhupāda: Ārtas. They are in need of money. But a sannyāsī is not in need of money, neither he cares for these worldly miseries.

Mr. Sar: He's jijñāsu.

Prabhupāda: Eh? Jijñāsu. He's jijñāsu. So they are better.

Dr. Patel: Jñānī, jijñāsu and jñānī, both together.

Prabhupāda: Yes. The jijñāsu and jñānī is almost the same thing. Anyway, so, so gṛhasthas are inferior because as soon as their distressed condition is over, they, they are no more interested.

Dr. Patel: They forget so.

Prabhupāda: They are no more interested. But these jñānīs and jijñāsu, because they want to know what is Kṛṣṇa, they continue. That is the difference.

Guest (1): Even jñānī and jijñāsu also?

Dr. Patel: Teṣāṁ jñānī nitya-yukta eka-bhaktir viśiṣyate.

Prabhupāda: Yes, yes. Jijñāsu is the beginner, and jñānī is realized. Jñānī is realized. Therefore he's better. But that jñānī does not mean that "I have become God." One who is situated in bhakti-yoga. Eka-bhaktiḥ.

Mr. Sar: Eka-bhaktiḥ.

Dr. Patel: "He is dear to Me, and I am dear to him." Jñānī.

Prabhupāda: Yes.

Dr. Patel: But He is dear to everyone, and everyone is dear to Him.

Prabhupāda: No, especially. Especially. Just like you have got many students. One is very intelligent. You take care of him especially. Therefore... The jñānī is intelligent. Therefore He takes care.

Morning Walk -- April 2, 1974, Bombay:

Prabhupāda: So the vyavasāyīs, those who are fixed up in the words of guru, "So guru has ordered me to do it. Oh, that is my life. I do not know whether I will be promoted to heaven or hell. It doesn't matter. I shall execute..."

Dr. Patel: Execute the order of the guru.

Prabhupāda: Guru. Yes. Very easy. That is the secret. Yasya deve parā bhaktir tathā deve yathā gurau (ŚU 6.23). Then he is sure to be successful. This is the secret.

Dr. Patel:

samo 'ham sarva-bhūteṣu

na me dveṣyo 'sti na priyaḥ

ye bhajanti tu māṁ bhakt yā

mayi te teṣu cāpy aham

(BG 9.29)

Prabhupāda: Just see. They bhajanti, and these rascals has announced, "This bhajana is nuisance." Just see. This is Kali-yuga, and this is our Indian government. Ye bhajanti māṁ teṣam. He is always associating with God. "I am always with him," ye bhajanti, and this rascal has remarked, "bhajana nuisance." Catur-vidhā bhajante māṁ sukṛtino 'rjuna. These are the statements. But we are... We did not take any...

Dr. Patel: They are durācaris(?).

Prabhupāda: Yes. But we should have taken some step against this, the "Why you have said like this?" But nobody has taken.

Room Conversation with Christian Priest -- June 9, 1974, Paris:

Either you follow all the nine principles or eight or six or seven, at least one, then you become perfect. That is our preaching. Just like Akrūra, the example is given. Akrūra got perfection simply by offering prayers. So I see when the Christian go to the church, in India I have seen, in Bombay especially, they kneel down and offer prayer. That's very good. We do not say that this is not approved. This is also approved. What is this Hare Kṛṣṇa? This is also prayer. Hare Kṛṣṇa, "O Kṛṣṇa, O the energy of Kṛṣṇa, kindly engage me in Your service." This is the meaning of Hare Kṛṣṇa. This is prayer. Repeatedly praying, "My Lord, the energy of Lord, kindly engage me in Your service." This is the meaning of Hare Kṛṣṇa mantra. Just like you go to a mercantile firm with application, "Please give me some service. Give me some service," the same thing, appealing to God and His energy, "Please engage me in your service." So that is vandana. So vandana, and Christian also they pray, "O God, give us our daily bread." So this is also good, but it is material, asking something for material satisfaction. And here, Hare Kṛṣṇa, asking something for satisfaction of Kṛṣṇa, "Engage me is Your service," little advanced because God is supplying bread to everyone, even to the cats and dogs.

So that is also good, and it is confirmed in the Bhagavad-gītā, ārto arthārthī jñānī ca catur-vidhā bhajante māṁ. Catur-vidhā bhajante māṁ sukṛtino 'rjuna, ārtaḥ. Ārtaḥ means distress, ārtaḥ, one who is distressed. "I have no food, sir, my dear Lord. Kindly give me some food." So he is distressed, so he is praying to God because he is pious. The Communists say, "Why you are praying to God? You pray to us, the government. We shall give you enough bread." The Communist propaganda is like that. They send the people to the church, "So you pray." So they pray. "Have you got bread?" They say, "No, sir." "Now pray to us." "Give us, sir," and he gives hundreds of breads. In this way, they are making atheist. Because common man cannot argue, neither they know so much logic. But if there is some intelligent man, he will ask immediately that "Wherefrom you have got this bread? Who has given you the wheat? That you have not manufactured; that is given by God." So actually God gives, but the Communists take the credit that "I give." This is the misconception. If God does not supply you... Eko bahūnāṁ vidadhāti kāmān, He is supplying for everyone. So if He does not supply, then what your bakery machine will do? It is useless. So people have lost the intelligence in the Communist countries. They think that these government men, they have brought the bread, not God.

Morning Walk -- June 13, 1974, Paris:

Yogeśvara: The Americans appreciate opulence. That's why we joined your movement.

Prabhupāda: (Chuckles) Yes. Catur-vidhā bhajante māṁ sukṛtino 'rjuna. So because in your previous life, you had been pious, you have got your life in America, and now utilize it. Certainly, I, several times I have told that your previous life, you were pious. There is no doubt about it. And now utilize that opportunity. You have got opulence. You have got money. You have got intelligence. Utilize it for Kṛṣṇa. Then it is successful. And Kṛṣṇa has also come. This Kṛṣṇa consciousness movement has come to your country. So utilize it properly.

Room Conversation with Professor Durckheim German Spiritual Writer -- June 19, 1974, Germany:

Prof. Pater Porsch: In the Gītā it also, a verse, that "Four kinds of persons seek Me..."

Prabhupāda: Ah, yes. Catur-vidhā bhajante mām.

Prof. Pater Porsch: "The man who seeks knowledge."

Prabhupāda: Yes, yes, catur-vidhā. And similarly, there are four kinds of rascals. Catur-vidhā. No. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). Everything is there.

1975 Conversations and Morning Walks

Room Conversation with three Trappist Monks, Psychologists from the University of Georgia, and Atlanta Lawyer, Michael Green -- March 1, 1975, Atlanta:

Prabhupāda: A devotee means, real devotee means, he has no purpose for material gain. That is real devotee. Now we have to see what kind of devotee he is. There are two kinds of devotees: with purpose and without purpose. The "without purpose" devotee is pure devotee, and "with purpose" devotee, they are material devotee. That is distinguished in Bhagavad-gītā,

ārto arthārthī jijñāsur

jñānī ca bharatarṣabha

catur-vidhā bhajante māṁ

(janāḥ) sukṛtinaḥ arjuna

(BG 7.16)

There are pious men and sinful men. Sinful men cannot become devotee. Pious men can become devotee.

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

(BG 7.28)

These are the definitions. One who is completely free from all sinful activities, they can become pure devotee. So even after becoming free from sinful activities, if one has got some motive, then he is also not pure devotee. Pure devotee means without any material motive: "God is great. I am His subordinate. I must love God. I must render service to God." This is pure devotee. And if I go to God, "Please give me my bread," that is not pure devotee, because he has got some purpose. As soon as his purpose is fulfilled, he may turn nondevotee.

Morning Walk -- July 21, 1975, San Francisco:

Bahulāśva: So Prabhupāda, you said belief is enough?

Prabhupāda: Yes, for the noneducated rascal, belief is the... That is required, blind belief. That is good.

Bahulāśva: Blind faith.

Prabhupāda: Yes.

Bahulāśva: But to become an advanced devotee, do you have to have knowledge?

Prabhupāda: Therefore it is said, catur-vidhā bhajante mām...

Jayādvaita: Janāḥ sukṛtino 'rjuna.

Prabhupāda: Sukṛtinaḥ arjuna. Jñānī... What is called?

Devotee (5): Ārto jijñāsur...

Prabhupāda: Ah. No, this first word, distress, ārtaḥ, ārtaḥ. Artaḥ, arthārthī, jñānī and jijñāsuḥ. So some innocent man, when he is distressed, he has belief in God. So he approaches God, "God, I am distressed. Kindly help me." He is simply on faith. That is good. And jñānī means he wants to know actually what is God. Then his enquiry is advancing.

Morning Walk -- December 23, 1975, Bombay:

Kīrtanānanda: A disciple wants to take the aid of Viṣṇu for serving the spiritual master.

Prabhupāda: Hah. That is nice. That is for curing Viṣṇu's representative. When we were in danger, there was so much obstruction for constructing the temple, and we prayed to Kṛṣṇa that it should stopped. We prayed to Kṛṣṇa, "Please give your protection." That is for Viṣṇu's purpose. (break) ...Bhagavad-gītā, arto 'rthārthī jijñāsur: when one is in distress, he comes to Kṛṣṇa. So that is not pure bhakti. Pure bhakti means, "I shall not take a farthing from Kṛṣṇa; I shall give everything to Kṛṣṇa." That is pure. "I shall not take any return from Kṛṣṇa." Prahlāda Mahārāja says, "I am not a merchant, that for my service I take some return for it." No. But sometimes when, since we are not pure devotees, we have no other alternative than to beg Kṛṣṇa for some material benefit. That is also good. They have said, catur-vidhā bhajante māṁ, sukṛtinaḥ, that pious. Although they are not pure devotee, but they are pious. But the duṣkṛtinaḥ, they do not approach Him. That is the difference.

catur-vidhā bhajante māṁ

janāḥ sukṛtino'rjuna

arto 'rthārthī jijñāsur

jñānī ca bharatarṣabhā

(BG 7.16)

They are also good, pious. And one who does not go to Viṣṇu for any reason, they are most sinful. Here, although he goes to Viṣṇu for some material benefit, he is pious. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). Those who are impious, sinful, they do not go.

1976 Conversations and Morning Walks

Morning Walk -- April 17, 1976, Bombay:

Prabhupāda: Upaniṣad is the beginning of parā-vidyā.

Dr. Patel: That's right, sir. He said that "What you have learned? Let me know what you have learned. Then I will teach you further on."

Prabhupāda: Yes.

Dr. Patel: And they said that...

Prabhupāda: To know what is your position, whether still you are foolish or you have become intelligent. That is...

Dr. Patel: If he had not become intelligent, he would not have gone there.

Prabhupāda: That has to be.... Then...

Dr. Patel: That means he had become intelligent.

Prabhupāda: That is all right. That is all right. He has gone to the.... That is pious. That is stated in the Bhagavad-gītā, catur-vidhā bhajante māṁ sukṛtinaḥ. Anyone who goes to Kṛṣṇa or guru for asking, he is pious. He is not miscreant. Duṣkṛtina. He is not duṣkṛtina. He is pious. Maybe he is in the lower position, but he is pious. That is described. And one who does not go either to Kṛṣṇa or His representative, he is duṣkṛtina, narādhama. This is the difference. One man is suffering from some disease. If he has gone to the physician, he is intelligent. And one who says, "Ha, what is this? I don't care for that," he's a rascal. That's all.

Morning Walk -- May 3, 1976, Fiji:

Puṣṭa Kṛṣṇa: Śrīla Prabhupāda, you mentioned two different types of servitors. One is seeking to steal the property of the master as soon as the master is gone, and the other is sitting waiting...

Prabhupāda: He's thief; he's not servant. He's a thief. He has taken service as a matter of means that "If I remain as a servant, I'll get the opportunity of stealing." So he's not a servant, he's a thief. Stena eva sa ucyate (BG 3.12). (break) ...becoming a thief, if you have got some desire, you ask, "Kṛṣṇa, I am very poor. Please give me some money." That you can do. That is mentioned in the Bhagavad-gītā. Ārto jijñāsur arthārthī jñānī ca bharatarṣabha. Ārtaḥ, one who is distressed, he's praying. That is beginning. But when he's advanced.... Just like Dhruva Mahārāja. He'll say, svāmin kṛtārtho 'smi varam..., "Now I'm satisfied. I don't want anything." That is perfect stage. But even one goes to God and prays for something, he's called pious. Because he has approached God. And because he has approached God and he's asking God, there is some transaction in this way, by association of God, he'll be purified. One day he will say, svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42), "Now, I am fully satisfied. I don't want anything. I don't trouble You. Let me serve You." (break) Why the devotee will ask from God? Kṛṣṇa says, yoga-kṣemaṁ vahāmy aham, teṣāṁ nityābhiyuktānām (BG 9.22). He says the responsibility, "I shall supply everything, whatever you want." So why the devotee will ask? If the child knows, "My father is there, my mother is...," why he shall ask? The father will take care whatever he wants. It is unfaithful that "God cannot supply my necessities. I'll have to ask Him." He knows everything. Why shall I ask Him? That is pure knowledge.

Conversation with Clergymen -- June 15, 1976, Detroit:

Prabhupāda: We are worshiping, Deity worship, and you are offering prayers in the church. So both of them we take as devotional service. We don't say that because you are offering prayer, it is less important than.... No. Because it is, prayer is offered to the Supreme Lord. So that is devotional. That is devotion.

Scheverman: Yes, so prayer then is devotion offered to the Supreme Lord.

Prabhupāda: Supreme Lord, they are accepting the Supreme Lord. Yes. Accepting the Supreme Lord.

Scheverman: It's a sign of one's acceptance.

Prabhupāda: Anyone, yes, that is also very pious. If you accept the Supreme Lord, then you become pious immediately. Catur-vidhā. Find out this, catur-vidhā bhajante māṁ sukṛtino 'rjuna.

Kern: Is the prayer communal, where all take part in the prayer, or is it individual?

Prabhupāda: But there are different classes of men. So therefore nine methods of devotional service. And the general method is hearing. Hearing about God.

Conversation with Clergymen -- June 15, 1976, Detroit:

Scheverman: Hearing about God. So therefore the necessity of speaking aloud in one's prayer. Yes. The father was speaking of the charismatics among Christians. That is one of their tenets, too, speaking a prayer, praise, aloud, so that it can be heard and all simultaneously join in it too.

Prabhupāda: And if factually one hears from the right source and the right words, automatically he becomes God conscious.

Scheverman: Becomes God conscious, that is a way of...

Prabhupāda: What is that?

Dhṛṣṭadyumna: "O best among the Bhāratas, four kind of pious men render devotional service unto Me—the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute Truth."

Prabhupāda: These are four classes. One distressed, he also seeks the help of God. And another?

Dhṛṣṭadyumna: The desirer of wealth.

Prabhupāda: Yes. In need of money, "God, I am so poor. Kindly give me some money." So he's approached God. That is his piety. Although God should not be asked. Pure devotion means God should not be bothered. Simply we shall render service. "God is great. I am His servant. So my duty is to render service without any profit." The profit is there. To be accepted as God's servant, that is the greatest profit.

Scheverman: That's what Jesus said: "Behold the lilies of the field, they neither toil nor spin, and yet not even Solomon in all his glory was arrayed as one of these. Seek first the kingdom of heaven, and all these things—what you shall eat, what you shall drink—shall be added to you besides." Yes.

Dhṛṣṭadyumna: Jijñāsu, the inquisitive, curious.

Prabhupāda: Inquisitive, one is trying to understand what is God, and he is also pious.

Scheverman: "Lord teach me, show me."

Prabhupāda: Yes, yes.

Kern: Do you use the Bible for that?

Scheverman: Do you use the Judeo-Christian scriptures at all in your work?

Prabhupāda: I know that there are good instructions. So generally.... We haven't got to fight with anyone or disagree. We have to accept the general principles for the welfare of the whole human society. Just like to become peaceful: it is the duty of everyone. At least, those who are in the top rank. (aside:) Just bring. First of all, give it to the Father. (referring to prasādam or garlands?)

Evening Darsan -- August 10, 1976, Tehran:

Prabhupāda: If merit is used for good work, that is called sukṛtina. And if the merit is used for manufacturing something harmful to the human society, then it is duṣkṛtina. Merit is there. A thief, rascal and cheater, he has got good merit, but he's using it for bad purpose. They are duṣkṛtina. Why he has become so? Mūḍhāḥ. Because he does not know his interest, ass. The example is ass, mūḍhāḥ. The ass does not know his interest. He is loading tons of cloth for others' interest, for a morsel of grass. And the rascal does not know he can get grass anywhere. Why he is taking so much trouble? Muḍḥāḥ. Na māṁ duṣkṛtino, narādhamāḥ. And this human life was meant for understanding this, nara, but he has misused his life's asset. Narādhamāḥ, lowest of the mankind. How it happened? They are so educated. māyayāpahṛta-jñānā. Their education has no value. Why? Āsuraṁ bhāvam, don't care for Kṛṣṇa, don't care for God. "We are everything, we are God." This is going on. māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ. These are descriptions in the Bhagavad-gītā.

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

(BG 7.16)

Everything is explained there. If somebody comes to Kṛṣṇa even with material motive, ārto arthārthī... There are four classes of men: ārto, arthārthī, jñānī, jijñāsur. So jñānī, for the sake of knowledge, tries to understand what is God, what is Kṛṣṇa. Jijñāsur, inquisitive, actually what is Kṛṣṇa. And those who are less than them, when they become distressed, artha, or in need of money, they pray to Kṛṣṇa. Still, they have gone to Kṛṣṇa. Therefore they are called sukṛtinaḥ. And one who has not gone to Kṛṣṇa, simply speculating, that description, māyayāpahṛta-jñānā. These things are there.

Evening Darsan -- August 10, 1976, Tehran:

Prabhupāda: (Hindi) Mām eva ye prapadyante māyām etāṁ taranti te. If you voluntarily become entangled with māyā, that is your business. (Hindi) Kṛṣṇa is light and māyā is darkness. So when there is light, there is no question of darkness. Darkness automatically will go. When there will be sunrise in the morning, you haven't got to endeavor to drive away the darkness of night. It will automatically go. (Hindi) Knowledge is already there. Why should you remain misfortunate? Kṛṣṇa says sukṛtino 'rjuna. Catur-vidhā bhajante māṁ sukṛtino 'rjuna. Sukṛtino means fortunate. So as soon as you begin Kṛṣṇa bhajana, immediately you become fortunate. Sukṛtino 'rjuna. Catur-vidhā bhajante māṁ sukṛtino 'rjuna. (Hindi) Immediately begin kṛṣṇa-bhajana.

bhārata bhūmite haila manuṣya-janma yāra

janma sārthaka kari 'kara para-upakāra

(CC Adi 9.41)

If we don't do it, then we are neglecting our duty.

Room Conversation -- September 6, 1976, Vrndavana:

Akṣayānanda: It's so bad. They give people... (break) ...and eating so much nonsense. So the preaching in India has to be done very, very tactfully.

Prabhupāda: No, just like I was speaking from Bhāgavatam.

Akṣayānanda: Just what you have spoken. But our actions must be very tactful also.

Prabhupāda: If you speak only on the subject matter as it is mentioned in the books, it is already tactful. Yasyāṁ śrūyamāṇāyāṁ kṛṣṇe parama-pūruṣe, bhaktir utpadyate puṁsaḥ śoka-moha-bhayāpahā. Now they are in a position of śoka-moha-bhaya. So you take to Kṛṣṇa consciousness. This is the best tact. Now it is the time. Now they are put into śoka-moha-bhaya. It is already there going on, śoka-moha-bhaya. But it is now special time for śoka-moha-bhaya. So you have to take it. It may be out of fear, bhaya, they may take to Kṛṣṇa consciousness.

Akṣayānanda: Still, they have to just take, that's all.

Prabhupāda: Yes. Catur-vidhā bhajante māṁ janāḥ sukṛtino 'rjuna ārto (BG 7.16), ārto. Ārtaḥ means who is afraid of. So this is the position of ārta, śoka-moha-bhaya. Take to Kṛṣṇa consciousness. But that he can take provided he is sukṛtina, if there is background. But still, by hearing Hare Kṛṣṇa he becomes sukṛtina.

1977 Conversations and Morning Walks

Room Conversation -- January 7, 1977, Bombay:

Indian (1): Ārto jijñāsur arthārthī jñānī ca bharatarṣabha. In lakhs and lakhs, people there are one..., it is very difficult to find a jñānī.

Prabhupāda: No, jñānī... One can become jñānī in a moment, provided he wants. Just like Kṛṣṇa says, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). So jñānavān māṁ prapadyate. So if one surrenders to Kṛṣṇa, he's jñānavān. Otherwise he's a rascal. So if you don't teach how to surrender to Kṛṣṇa, then he remains a rascal. That's all.

Room Conversation with Svarupa Damodara -- February 28, 1977, Mayapura:

Svarūpa Dāmodara: I found that in India, though, there are some people like that, but they are not as arrogant as... They are a little...

Prabhupāda: Because background is Kṛṣṇa conscious. Sukṛtina. Sukṛtina. They're not so sinful. In India they're not so sinful as the Western. Sukṛtina. Catur-vidhā bhajante māṁ janāḥ sukṛtinaḥ arjuna. And in the Western countries they are simply acting sinfully. Now Kīrtanānanda was prosecuted because he is not killing cows.

Room Conversation -- April 5, 1977, Bombay:

Gopāla Kṛṣṇa: Yes, that's Morarji Desai. That Ratan Singh Rajda had said that. Morarji Desai told Ratan Singh Rajda. Jaya Prakash Narayan is the most important man in the country now. He is like Mahatma Gandhi.

Guest (1): He is Mahatma Gandhi's second man, father of the nation.

Gopāla Kṛṣṇa: We saw him just now, Girirāja and myself. He was very favorable, Śrīla Prabhupāda, and we showed him your books.

Prabhupāda: He knows about our movement?

Gopāla Kṛṣṇa: Yes, I asked him first thing if he has heard, he said yes. And we gave him a copy of that Kṛṣṇa Consciousness is Genuine Indian Culture, which shows all our cultural activities, your Gītā. He said this booklet is very expensive, but we said we shall like you to read it. And we mentioned that your desire is that the leaders of this country become God conscious and then everybody else will become God conscious. And I gave an example of Mahārāja Yudhiṣṭhira. He looked very spiritual to us. He was very friendly. I was amazed that a man who has such....

Prabhupāda: He is practical also indoubtedly. He has no selfish motives.

Guest (1): No self-motives.

Gopāla Kṛṣṇa: He is very sick, so he said, "Now this is with me for the rest of my life unless some spiritual sādhu does some magic." So I could see that he is, because of this illness, he has probably become more spiritual now, which is also Kṛṣṇa's arrangement.

Prabhupāda:

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

(BG 7.16)

When one is distressed, ārtaḥ, if he is pious then he comes to Kṛṣṇa. If he is pious. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). Those who are not pious, they will never come.

Evening Darsana -- May 15, 1977, Hrishikesh:

Prabhupāda: It is not that God is sitting in the core of the heart of the human being and not in the core of the heart of the dogs. He is there also. But the difference is that the dog cannot find out; man can find out. Therefore he is educated, taught about the yoga system so that constantly he can meditate upon antaryāmī, viṣṇu-mūrti. Perhaps you have seen the picture. We have got that picture. But that is the purpose of yoga, not to make the body strong or the mind very powerful. That is automatically done. Aiye. It does not require separate attempt. Just like if you get one thousand of rupees, ten rupees is already there. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. If you get Kṛṣṇa, then you get all perfection. Just like Dhruva Mahārāja. Catur-vidhā bhajante mām. Four kinds of men, catur-vidhā, sukṛtinaḥ. If there is piety on the background, not the rascals or sinful man... Therefore śāstra always recommends to be pious, because a pious man has got the future chance of understanding God.

Evening Darsana -- May 15, 1977, Hrishikesh:

Prabhupāda: Dūre parjakanam(?) tīrtham. If gaṅgā-jala is pure, it is pure here and there also. So Narottama dāsa Ṭhākura says, tīrtha-yātrā pariśrama, kevala manera bhrama: "It is simply satisfying the mind." Otherwise, wherever there is Ganges, there is Yamunā, that is sacred place. Delhi also, sacred place. There is Gaṅgā. Anyway, so, we should take advantage of the knowledge of sādhu. And that is real progress. So catur-vidhā bhajante māṁ sukṛtinaḥ. Four kinds of men, they come to God, Kṛṣṇa.

Evening Darsana -- May 15, 1977, Hrishikesh:

Prabhupāda: Although he has knowledge, still, his knowledge is not purified. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). And because they cannot capture the real form of the Lord, they again fall down in this material world. Ye 'nye 'ravindākṣa vimukta-māninaḥ. Falsely such persons think that "Now I have become liberated" without approaching the form of the Lord. Ye 'nye 'ravinda... Aravindākṣa: "One who has got lotus eyes." Ye 'nye... Ye anye aravindākṣa vimukta-māninaḥ: "Thinks of himself as he had become liberated." He may be liberated from material concept of life, but aviśuddha-buddhayaḥ, because he could not understand, take, what is the form of the Lord, the result is āruhya kṛcchreṇa, with great austerity, he can come to the platform of nirguṇa Brahman, Parambrahman, but because naturally he is seeking after the reality... He does not get the reality, only eternity. Reality is bliss. Sac-cid-ānanda. That ānanda he does not get.

Indian man (1): He gets only sat.

Prabhupāda: Partial. So partial understanding will not satisfy because he is himself, the same quality, sac-cid-ānanda. He's seeking after ānanda. If he does not get ānanda, if he cannot dance with Kṛṣṇa, then he falls down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). Again material dancing, again hospital, schools. Big, big sannyāsīs could not get any relish. Then... (Hindi) The brahma satyaṁ jagan mithyā. If it is mithyā, why you are after school? Patanty adhaḥ. Therefore unless one is very pious, sukṛti, they cannot stick to Kṛṣṇa consciousness. Catur-vidhā bhajante māṁ sukṛtinaḥ. Therefore piety, pious activities, is recommended in the śāstras.

Conversation, 'Rascal Editors,' and Morning Talk -- June 22, 1977, Vrndavana:

Svarūpa Dāmodara: Like there is a physicist in Princeton. His name is Dyson, Freeman Dyson(?).

Prabhupāda: That is inquisitive, jijñāsu. That is there, a class of men, jijñāsu. Catur-vidhā bhajante māṁ sukṛtinaḥ. They are pious. "Actually what is the truth?" Jijñāsu. And jñānī. Two third class, fourth class, and two, first class, second class. The first class, second class, is jñānī jijñāsu, and third class, fourth class, ārto arthārthī. They approach God. The third class, fourth class, those who are in need of money or in distress and seeking the favor of Kṛṣṇa, they are third class, fourth class. And the jijñāsu and jñānī, they are first class, second class. Inquisitive, they want to know the truth. That is first class. Jijñāsu—"What is that first class?" He is second class. And ārto arthārthī, he is in need. If he gets some money, then he forgets God. That's all. His disease is cured. Then finished business. "O God, give us our bread." As soon as I get bread, then finished church.

1968 Correspondence

Letter to Harikrishnadas Aggarwal -- Los Angeles 3 March, 1968:

Regarding Vedanta and Bhagavad-gita. There is no doubt about it that Bhagavad-gita is real Vedanta philosophy. Lord Krishna says in the 15th chapter that He is the Compiler of Vedanta philosophy, and He is the Knower of Vedanta Philosophy. Lord Krishna says this, and who can be a better Knower of Vedanta philosophy than Krishna? In another place of the 13rd chapter, Lord Krishna had accepted the authority of Brahma Sutra, which is also Vedanta philosophy. So the question is only how one explains Vedanta philosophy or Bhagavad-gita. We are trying to explain Bhagavad-gita as it is, without any interpretation. And you will be glad to know that we are publishing one English edition of Bhagavad-gita, about 400 pages, through Messrs. MacMillan and Company. Another thing you have written to say, "If you keep the gates of names and forms open to ultimately realize the formless, would be entitling in a larger number of persons to your mission."

My point is one God. Ultimately you want to merge in the formless, or you want some material facilities, or you want to serve Krishna as His personal associate. Never mind, whatever you want, you worship one God, Krishna, and not bothering with the ultimate gain. The ultimate gain can be achieved as one desires. Krishna is all powerful, so if somebody wants material gain from Krishna, it is not difficult for Him to award such benediction. Similarly, if anyone wants to merge in the Impersonal Brahman effulgence, formless, He can also award the facility. In the same way, if anyone wants to associate with Krishna in five transcendental relationships, he can award also that facility. So, my point is, that whatever you want at the end, that doesn't matter, but you worship Krishna, and He will award whatever you desire. One God, Krishna, means that let everyone come to one God, Krishna, and be engaged in Krishna Consciousness, and the award will be as the devotee desires. This is also stated in the Bhagavad-gita; "catur vidha bhajante mam". Also, it is stated in the Srimad-Bhagavatam, as follows:

akama sarva kama va moksa kama udaradhih

tivrena bhakti yogena yajeta paramam purusam

Akama means the devotees, sarvakama means the fruitive workers or Karmis, and Moksakama means the salvationist who wants to merge in the formless Brahman. So there are three classes of men and all are recommended to worship the Supreme Person Krishna with great energy of devotional service. So we invite everyone to join this movement, accepting Krishna as the tangible God for all practical purposes, and the worship of God is made easy by chanting the Mantra Hare Krishna, which is accepted even in far Western countries. You will be pleased to know that Hare Krishna Mantra is being chanted not only in America, but also in Europe by my record albums, and followers. I have got already invitations from many parts of Europe and they are appreciating my movement. Nobody feels reluctance in joining the chanting of Hare Krishna Mantra. Your good self also believes in the Mantra and certainly in Krishna as God. I have seen it that Swami Akhandananda worships Krishna in his apartment in Bombay. So we request everyone to worship Krishna and chant the Mantra, irrespectively, never mind whether one is a devotee, a fruitive worker, or a salvationist at the ultimate goal. We don't disagree with anyone, namely the Karmis, Jnanis, Yogis, etc, although we are devotees. We simply request everyone to worship Krishna as the Supreme Lord and join with us in this great movement of Krishna Consciousness!

1969 Correspondence

Letter to Bali-mardana, Sudama -- Tittenhurst 3 October, 1969:

I am so glad to receive your letter dated Monday, 29th September, and it is so much encouraging. Last time, in 1967, when I was coming back from India to the States, I stopped for one day in Tokyo to find out the possibilities of opening a branch. I studied the Japanese country within very short time and saw that they are very nice people. They are Oriental men, and there is similarity with Indian peoples. So what I desired in 1967 you have fulfilled in 1969, and I thank you very much from the very core of my heart. Krishna will give you long life and prosperity to live and preach the Krishna Consciousness Movement to the suffering humanity and thereby get benediction of Krishna and thanks from the peoples in general. Both of you are very good combination, intelligent boys, and Krishna is so kind that immediately you have got no anxiety for maintaining yourselves. Now, Bali Mardan, you are trying to get Cintamani from the States; this is good idea. This girl, Cintamani, will be another asset for your propaganda because she is actually a very nice devotee, and when she will be with you she can receive many girl students and show them how to prepare Prasadam. So surely you will grow very soon a nice Krishna Consciousness society in Japan. Krishna has given you immediately one Japanese boy to assist, Sriman Co-Co, and it is understood that he is inquisitive to learn more about Krishna. As you know from Bhagavad-gita, four types of men; namely the distressed, the man in need of money, the philosopher and the inquisitive, they take to Krishna Consciousness, and such persons are described as very pious. They are not ordinary persons. From this formula, Sriman Co-Co appears to be a pious boy, so try to convince him about our philosophy. The sum and substance of our philosophy is to love Krishna. Actually, we have got our inherent love propensity for Krishna, but due to our contact with material energy, that loving spirit is being overtaken by Maya. Just like a boy with hookworm, when he eats very much his body does not get nourished on account of the middle creature in his intestine. The food goes to the account of the hookworm. Similarly, we have got our dormant loving spirit for Krishna, but it is being misused by Maya. As such, we have gradually to disassociate with Maya or take such medicine which will counteract the contact of Maya. Then our pure Krishna Consciousness will come out automatically. So this chanting of Hare Krishna Mantra is the only medicine to drive out the smokey curtain created by Maya, covering our pure heart. In other words, our love for Krishna is being blocked by the intervention of Maya, and as soon as we stop this intervention, our life becomes sublime. So this is not a sectarian religious convention, but it is a fact, and the proof is that the Hare Krishna Mantra is liked in USA, in Canada, in Europe, and now in Japan.

1972 Correspondence

Letter to Surasrestha -- Los Angeles 14 June, 1972:

I am in due receipt of your letter dated May 25, 1972, and I have noted the contents. The article you have sent which was published in the newsletter there is very nice. The interviewer asked intelligent questions and you have given very nice answers also. It is apparent that you have understood our philosophy nicely so you continue to read our books regularly and preach vigorously, and help to distribute this great transcendental knowledge to all the distressed souls of this Kali yuga.