Brahma-bhūtaḥ prasannātmā: (BG 18.54) when you come to that platform, understanding of the soul, then you become joyful, free from material anxiety. Just like you are on a ship and it is in danger on the ocean, tottering. At any moment you can drown. But somehow or other, if you come to the land, you feel safety, "Now I am safe." Similarly, this bodily consciousness—"I am Indian," "I am American," "I am Hindu," "I am Muslim," "I am this," "I am that"—that is just on the tottering sea. But if you come immediately on the spiritual platform, then prasannātmā, "Now I am safe."
Danger (Lectures, SB)
Expressions researched:
"danger"
|"dangerless"
|"dangerproof"
|"dangers"
Notes from the compiler:
- VedaBase query: danger or dangerless or dangerproof or dangers not "greatest danger" not "greatest dangers"
Lectures
Srimad-Bhagavatam Lectures
Lecture on SB 1.2.6 -- New Vrindaban, September 5, 1972:
So here it is stated that sa vai puṁsāṁ paro dharmaḥ yato bhaktir adhokṣaje, the whole human civilization is trying to get freedom from some inconvenience. The state, politics, sociology, humanity, religions, so many things. So ultimately it is taken religion is the path of vimukti, religion. Because other things are being tried by the animals. The animals also have their ways of getting out of inconvenience. They know how to do it. Just like a bird, he knows that on the land I am in danger. As soon as there is some danger, immediately flies up to the tree. He knows. So everyone knows. You will find in animal kingdom, in birds' kingdom, everyone knows how to protect. It is said, we learn from Bhāgavata that also that fish within the water, they have got so sensitive power that miles away if some enemy is coming, they can understand and they take shelter. Just like a dog can smell from distant place that somebody unknown is coming. So every animal has got special qualifications. Don't think that human being is only intelligent. No. The intelligence for these four things, how to eat, how to sleep, how to have sex intercourse, and how to defend, these intelligence are there in every animal. Don't think simply human being has got this intelligence.
Lecture on SB 1.2.8 -- Bombay, December 26, 1972:
So jīveta yāvatā, jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ. And why shall you live at all? What is the use of living? The trees are also living for ten thousands of years. What is the meaning of that living? Similarly you if live for a hundred years or two hundred years. What is the meaning of your living? Of course, living in this material world is not very comfortable. Every one of us will know it. Padaṁ padaṁ yad vipadām (SB 10.14.58). Those who are living in Bombay city, they know it very well. When you pass through the road in taxi-cab or motorcar, so much congested, and at any moment there may be some danger, padaṁ padaṁ yad vipadām. In America also, the cars are running in seventy-mile speed, and if one car collides with another, immediately four, five cars-disaster. So actually you are living in such a condition. Pādaṁ padaṁ yad vipadām. Every moment there is danger. It is not very peaceful living at the present moment. We are running, we are flying in the sky, we are... We do not say that this should be stopped, neither it can be stopped, but you do everything in Kṛṣṇa consciousness so that even danger takes place, ante nārāyaṇa-smṛtiḥ (SB 2.1.6), you can at least remember Kṛṣṇa at the time of death. Then your life is successful. Yaṁ yaṁ vāpi smaran loke tyajaty ante kalevaram (BG 8.6), Kṛṣṇa says. Yaṁ yaṁ vāpi. At the time of death our remembrance to a certain thing gives me next body. If I think like a dog, then I become next life a dog, and if I think like a god, then I, next life I become god. That is the test at the time of death.
Lecture on SB 1.2.10 -- Bombay, December 28, 1972:
Kṛṣṇa is the supreme bliss. We therefore see Kṛṣṇa always enjoying, jaya rādhā-mādhava kuñja-bihārī. That is Kṛṣṇa. He is always in company with Rādhārāṇī, and kuñja-bihārī, and enjoying Her company in different kuñjas. And gopī-jana-vallabha, He is very dear to the gopīs or the gopas, gopī jana, in Vṛndāvana. Gopī-jana-vallabha giri-vara-dhārī. And because He loves the gopīs and the inhabitants of Vṛndāvana so much, as soon as there is some danger, He is prepared. He lifted the Govardhana Hill for them. They did not know except Kṛṣṇa. Indra, the demigod Indra wanted to punish the residents of Vṛndāvana, because on the word of Kṛṣṇa they stopped Indra-yajña. So Indra became very angry: "Who is this boy, cowherd boy? He has stopped my yajña." So the demigods become very angry if the particular type of yajña is not performed. But Kṛṣṇa proved that "Your anger is not even comparable with the, My little finger's end, that's all."
Lecture on SB 1.2.11 -- Tirupati, April 26, 1974:
Yesterday we have been discussing the aim of life. That is described in the Śrīmad-Bhāgavatam, that kāmasya nendriya-prītiḥ. Kāma... Lābho jīveta yāvatā. The purpose of life is not sense gratification. Kāmasya na indriya-prītiḥ. We have got this body and we have got some bodily demands, āhāra-nidrā-bhaya-maithuna, the bodily demands. We want to eat something, we want some resting place, we want to satisfy our senses, and we want to defend from dangers. These are bodily demands. But we should not be simply concerned with the bodily demands. Then we shall become on the level of animals. Our real demand is self-realization.
Lecture on SB 1.3.7 -- Los Angeles, September 13, 1972:
So to become Kṛṣṇa conscious means there will be so many enemies. Even father, what to speak of others? They will criticize, they will attack. I have recently received letter from Germany. Our devotees were attacked by a gang. So this is the way. As soon as you become God conscious, the demons will create disturbance. Just like Lord Jesus Christ. He was crucified by the demons. The only fault was that he was God conscious. Just see; such innocent person. The world is like that. So these dangers are there, but don't be afraid of. Kṛṣṇa will save you. And tolerate. If there are disturbances... Because it is the nature of this material world, as soon as there will be devotee, God conscious person, there will be so many enemies from the side of the demons. So we have to tolerate.
Lecture on SB 1.3.20 -- Los Angeles, September 25, 1972:
So to become too much materially opulent means that is another danger. Bhaktivinoda Ṭhākura has said therefore, jaḍa-vidyā jato māyāra vaibhava. The expansion of material advancement... Material advancement means expanding the sense gratificatory process. That is material. The more you expand how to satisfy your senses, that is material. And the more we expand how to satisfy Kṛṣṇa, that is spiritual. That is the difference between material and spiritual. It does not mean that material stone, material, and spiritual means it becomes zero. They are thinking like that. Śūnyavādi. They think spiritual means just the opposite number of material. "So material, we have got variegated experience, solid experience, so make it zero." That is not spiritual. That is simply negation. That philosophy is the Buddha philosophy, that "You are suffering from some disease painful, so I cut your throat. That's all. Everything finished. No more suffering. Zero. Make it zero." No. The process should be, if you are diseased, if you are suffering, the suffering should be stopped. Not that to kill you to stop the suffering. No. That is our philosophy.
Lecture on SB 1.3.28 -- Los Angeles, October 3, 1972:
So this is the demon. He did not consider that "Here is my poor, younger sister. She's just now married. In jubilation she's going at her husband's home. How auspicious ceremony." And he was personally driving the chariot. But as soon as he heard that "Oh, there is danger from my sister," he did not care anything, no relationship, no ceremony, no auspicity, nothing. This is demon. Demon means for his self-interest, he can do anything nons..., nonsense. That is demon. And demigod means he'll consider thrice before doing anything. Just like Arjuna. Arjuna was insulted in so many ways by the other party, his cousin-brothers. His kingdom was taken. They were sent to forest for thirteen years. His wife was insulted. So many things. But still, he was considering, "Whether I shall kill my kinsmen? The other side, they're all my brothers, nephews, brother-in-law. Whether I shall fight and kill them? Kṛṣṇa, I don't wish to kill them. Let them enjoy." This is demigod, In spite of the other party, aggressor in so many ways, he was thinking. And here you see Kaṁsa, simply for the news that in future his sister's son will kill him, immediately he was prepared to kill his sister. And in the marriage ceremony. This is the distinction between demigod and demon. Just try to understand. A demon has no consideration.
Lecture on SB 1.3.28 -- Los Angeles, October 3, 1972:
So bhagavān svayam, the Absolute Truth is Bhagavān. Bhagavān means person, with six opulences. And why He comes? Indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge. People are harassed by these demons. Therefore, He comes to give protection. Paritrāṇāya sādhūnām (BG 4.8). He comes to give protection to the sādhu. They are very much anxious to be... When they are in danger, they pray for Kṛṣṇa. So just to satisfy them, Kṛṣṇa comes. Not even for killing the demons. But when He comes, He also executes this service also, to kill all these demons. Otherwise, for killing demons, He does not require to come. He, He has got many agents. So many demons can be killed within a second. For this purpose, killing purpose, Kṛṣṇa does not come. He comes especially for the devotee. Just like Prahlāda Mahārāja. For give darśana personally to Prahlāda Mahārāja—he has suffered in the hands of his father—He appeared. Otherwise, to kill Hiraṇyakaśipu, oh, it is not very big business. Indrāri-vyākulaṁ lokaṁ mṛḍayanti. When a devotee is very much harassed, so He comes in, as incarnation. So you stick to remain a pure devotee, and Kṛṣṇa will give you all protection.
Thank you very much. (end)
Lecture on SB 1.4.25 -- Montreal, June 20, 1968:
Now, that hermitage had one boy, a ten years, twelve years old, and that boy had some playmates. They were playing, and some of the boys informed the son of that hermitage that "Your father has been insulted by the king. He is garlanded with a dead snake." So that boy, the son of that hermitage became very angry, and he cursed him. That one point is here to see, that a child of a brāhmaṇa, a son of a brāhmaṇa, was so powerful that he could curse a great king like Mahārāja Parīkṣit that "You have insulted my father. So that snake will bite you within seven days, and you will die." This was the version. Now the boy came back home and saw the father was garlanded with the dead snake, and he began to cry, began to cry. He felt so much that his father was insulted. His father was brāhmaṇa. He was brāhmaṇa. "Oh, brāhmaṇa has been insulted by the kṣatriya?" So he felt too much. He began to cry. So by his crying, that hermitage came to his senses and asked the boy, "Why you are crying?" "Oh, father, you do not know. You have been insulted by the king in this way, and I have cursed him." Oh, his father became astonished. "Oh, you have cursed Mahārāja Parīkṣit? Oh, you have done the greatest blunder. Oh, such a nice king. Depending on him, the subject, the citizens, are sleeping very peacefully. There is no danger. And you have cursed him?" Oh, he became very much sorry. And that description is there. Next day we shall explain how he was sorry. But after all, the cursing was already there.
Lecture on SB 1.5.8-9 -- New Vrindaban, May 24, 1969:
There are many stories about it, that when Rāvaṇa was on the actual battlefield, he was praying Lord Śiva. Generally, one who worships some demigod or somebody, he remembers. And Pārvatī, the wife of Lord Śiva, was insisting that "Your devotee is in so great danger, and he is repeatedly calling you to help him. And why you are not going? You are sitting?" The Lord Śiva said, "Now he is destined to die. Lord Rāmacandra has come to kill him. Nobody can save him." That is the fact. Rākhe kṛṣṇa māre ke māre kṛṣṇa rākhe ke. If Kṛṣṇa gives protection to somebody, nobody can kill him. And if Kṛṣṇa kills somebody, nobody can give him protection, whatever he may be.
Lecture on SB 1.5.8-9 -- New Vrindaban, May 24, 1969:
So Prabodhānanda Sarasvatī, he said, these indriyas, the senses, are just like snakes. Our senses are acting just like snakes. It is, as soon as it touches, there is some danger. Sense gratification means you are creating some danger, some future danger. That's all. We should always remember. All our troubles and miseries are due to sense gratification. They are always troublesome. The yoga system means yoga indriya-saṁyama. Yoga means controlling the senses. That is the first principle. Prabodhānanda Sarasvatī said that "Yes, it is admitted that the senses are just like snakes. But if you break the poisonous teeth, then there is no danger. There is no... They have no more fears." A snake without poison, a child may be afraid of, "There is a snake." But if a man knows that this snake is here but there is no poisonous teeth, it is broken, then there is no question of fearfulness. Otherwise, it is ordinary, insignificant... Just like reptile, something, or worm, or microbes. So he said... So that means he answers to the jñānīs, to the yogis, to the karmīs: durdānta indriya-kāla-sarpa-paṭalī protkhāta. Protkhāta, extracted. The teeth is extracted. Protkhāta. Protkhāta. Daṁṣṭrāyate. Daṁṣṭra means teeth. Taken away. So there is no cause of... Durdānta indriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate viśvaṁ pūrṇa-sukhāyate.
Lecture on SB 1.5.23 -- Vrndavana, August 4, 1974:
Because if you get somehow or other Kṛṣṇa's favor, then there is no question of any more profit. Sufficient profit. You have got everything. Simply be sincere to the service of Kṛṣṇa. Then you have got everything. There is no need of trying for this or that. Yasmin sthito guruṇāpi duḥkhena na vicālyate (Bg. 6.20-23). If one is situated under the shelter of Kṛṣṇa's lotus feet, then guruṇāpi duḥkhena na vicālyate. If there is dangerous type of inconvenience, then he's not disturbed. He knows... Just like Ambarīṣa Mahārāja, Prahlāda Mahārāja... There are many instances. His father, Hiraṇyakaśipu, was giving him trouble, chastising. He was patient, not disturbed. So be sure that if you are, if you have actually taken shelter of the lotus feet of Kṛṣṇa, there is no question of danger. Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31). And Kṛṣṇa confirms it: "Kaunteya, My dear Arjuna, you declare to the world that My devotee will be never vanquished by any enemy." That is Kṛṣṇa's assurance.
Lecture on SB 1.5.24 -- Vrndavana, August 5, 1975:
But still, if one is inclined to give service, śuśrūṣamāṇe, special... That is not, I mean to say, partiality. That is natural. Just like one man has got his own son and there are others' sons, others' children also, playing together. If there is danger the man goes first of all to save his own son. You cannot say, "Oh, you are so partial." No, that is not partial. That is natural. That is natural. Nobody will criticize, that "You did not save others' son; you simply took care of your own son." That is natural. Kṛṣṇa also says, samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ (BG 9.29). That's a fact. How Kṛṣṇa, the Supreme Personality of Godhead can be enemy of somebody and friend of somebody? That is not possible. Na me dveṣyo 'sti na priyaḥ. "Nobody is My especially favorite, and nobody is My enemy." But, ye tu bhajanti māṁ prītyā: "But a person who has taken devotional service and with love and faith is engaged in devotional service, I am especially inclined to him."
Lecture on SB 1.5.32 -- Vrndavana, August 13, 1974:
So when one becomes Kṛṣṇa conscious by the grace of the Supreme Personality, guru-kṛṣṇa, by the grace of guru and Kṛṣṇa, then he understands that this place, this material world, is full of miseries. Then brahma-jijñāsā. But foolishly people do not understand that it is a miserable condition. Sanātana Gosvāmī, he was minister. By contact with Śrī Caitanya Mahāprabhu he could understand that "Although I am minister, although I am holding very high, exalted position, I am learned scholar in Sanskrit, Urdu, Parsi, but I am not happy." Therefore he approached Caitanya Mahāprabhu. Ke āmi kene āmāya jāre tāpa... He understands that "I am in the suffering." Suffering, everyone can understand. Why you are moving the fan? I am in suffering. But foolish people cannot understand. They think that I am enjoying. (laughter) Just see the example. Why I am moving the fan? Because I am suffering. Every step. Padaṁ padaṁ yad vipadām (SB 10.14.58). Every step danger, every step suffering.
Lecture on SB 1.7.18 -- Vrndavana, September 15, 1976:
So we should not remain in māyā. We should remain always in Kṛṣṇa consciousness. Then our life is successful. Otherwise we shall continue the life of darkness, uttamam. Udgata. Tama, darkness. You have to pass over this darkness. Padaṁ padaṁ yad vipadām (SB 10.14.58). Here in the dark... Just like in the darkness if you walk, in every step there is danger. Every step there is danger. Padaṁ padaṁ yad vipadām. If you want to avoid this dangerous life in darkness, then you must take to Kṛṣṇa consciousness. Kṛṣṇa-sūrya-sama; māyā haya andhakāra. Māyā is andhakāra. Yāhāṅ kṛṣṇa tāhāṅ nāhi māyāra adhikāra. The sūrya, as soon as there is sunshine, the darkness automatically goes away. So if you keep Kṛṣṇa always in view in your brain, within your heart... Sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18). If you simply keep Kṛṣṇa within the heart... Man-manā bhava mad-bhaktaḥ. Kṛṣṇa says, man-manā bhava mad-bhaktaḥ. Then your life is success. Otherwise, in the darkness, there is always danger in every step. Padaṁ padaṁ yad vipadām.
Lecture on SB 1.7.18 -- Vrndavana, September 15, 1976:
This is the version of Śrīmad-Bhāgavatam. Take shelter of Kṛṣṇa. Samāśritā ye pada-pallava-plavam. Pada-pallavam, lotus feet of Kṛṣṇa, yaśo murāreḥ. Murāri is Kṛṣṇa. One who has taken shelter of the lotus feet, which is compared with a boat, plavam, then he has nothing to fear from this material ocean of darkness. And this place, this material world, which is darkness, and where there is danger, step by step... Padaṁ padaṁ yad vipadāṁ na teṣām. Teṣām, for them, it is not for them. It is for the persons who want to remain in the darkness. And one who does not want to remain in darkness, for him, tasmād guruṁ prapadyeta (SB 11.3.21). He has to take shelter of the bona fide guru.
Lecture on SB 1.7.20-21 -- Vrndavana, September 17, 1976:
Pradyumna:
- athopaspṛśya salilaṁ
- sandadhe tat samāhitaḥ
- ajānann api saṁhāraṁ
- prāṇa-kṛcchra upasthite
- (SB 1.7.20)
"Since his life was in danger, he touched water in sanctity and concentrated upon the chanting of the hymns for throwing nuclear weapons, although he did not know how to withdraw such weapons."
- tataḥ prāduṣkṛtaṁ tejaḥ
- pracaṇḍaṁ sarvato diśam
- prāṇāpadam abhiprekṣya
- viṣṇuṁ jiṣṇur uvāca ha
- (SB 1.7.21)
"Therefore a glaring light spread in all directions. It was so fierce that Arjuna thought his own life in danger, and so he began to address Lord Śrī Kṛṣṇa."
Prabhupāda:
- athopaspṛśya salilaṁ
- sandadhe tat samāhitaḥ
- ajānann api saṁhāraṁ
- prāṇa-kṛcchra upasthite
- (SB 1.7.20)
- tataḥ prāduṣkṛtaṁ tejaḥ
- pracaṇḍaṁ sarvato diśam
- prāṇāpadam abhiprekṣya
- viṣṇuṁ jiṣṇur uvāca ha
- (SB 1.7.21)
So necessity has no law. This brahma-bandhu, he knew how to create this brahmāstra. He learned it. But he knew it also that this weapon is not to be used generally. In very, very rare cases this should be used. As I explained, that atomic bomb, the nuclear weapon, is not used when there is fight between two dogs. It is not so insignificant. When the fight is very severe, just like your country used this nuclear bomb. When the Japanese people dared to attack your Pearl Harbor, at that time, your President was Mr. Truman. So it was not to be used, but he took little more precaution. Anyway, such weapon, deadly weapon, should not be used ordinarily. Therefore here it is said that prāṇa-kṛcchra upasthite. He knew that Arjuna was after him, and there is no escape. He would be killed. So whatever last resort he knew, he used that knowledge to throw brahmāstra so that the other party may be killed altogether. But ajānann api saṁhāram. He was not willing, but he did not know how to withdraw that. Formerly they used to know it. They could throw one brahmāstra, and if he likes he can withdraw. Or the other party he, can nullify it. This is warfare. But he did not know that. How to counteract it, he did not know that.
Lecture on SB 1.7.20-21 -- Vrndavana, September 17, 1976:
So if you are allowed to keep yourself constantly in company with Kṛṣṇa, then just imagine what is your position. If you keep yourself always near the fire, certainly you shall remain warm; there will be no attack of cold or anything like that. So if we constantly chant Hare Kṛṣṇa mantra, then we are not in this material world. But if we purposely again come to the material world... That independence we have got. But if we chant Hare Kṛṣṇa mantra according to the instructions... Saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ. We have to practice. Because Gosvāmīs, they kept a number, a numerical strength. Haridāsa Ṭhākura kept the biggest. Others, they also kept, but not so big. But according... Because, just like Rūpa Gosvāmī, he had to write so many books, so he was not keeping such a big number as three lakhs. But there was some numerical... Similarly, we must have some numerical strength. And we have minimized. I know that you are coming from a different source, so according to time, according to circumstances... Even there, there is no limit. You can chant more than sixteen-sixteen hundred times. There is no... But practically we see that even chanting sixteen rounds becomes difficult. So don't try to imitate, but do it properly, what is advised by your spiritual master, without any offense. That mantra will save you from the dangers of māyā. That's a fact.
Lecture on SB 1.7.24 -- Vrndavana, September 21, 1976:
So those who are gṛha-vrata, they cannot be Kṛṣṇa conscious. Matir na kṛṣṇe parataḥ svato vā. Parataḥ means by the instruction of guru or instruction of authority, parataḥ. And svato vā. Svataḥ means automatically. And automatically is not possible even by instruction. Because his vow is that "I shall remain in this way." Gṛha-vratānām. Matir na kṛṣṇe parataḥ svato vā mitho 'bhipadyeta. Mithaḥ, not by conference, by meeting, by passing resolution, "If we want to become Kṛṣṇa conscious," that is not possible. It is all individual. I have to surrender to Kṛṣṇa individually. Just like when you go to the sky on airplane, it is all individual. If one airplane is in danger, other airplane cannot save him. That is not possible. Similarly, it is all individual. It is all parataḥ svato vā. One has to take it seriously, personally, that "Kṛṣṇa wants, so I'll surrender. Kṛṣṇa said, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), so I'll do it." Not that "When my father will do, then I shall do," or "My husband will do, then I shall do," or "My wife will do." No. It is all individual. It is all individual. And there is no restraint. There is no restraint. Ahaituky apratihatā. If you want to surrender to Kṛṣṇa, nobody can check you. Ahaituky apratihatā yayā ātmā suprasīdati. When you do that individually... If you... Collectively if it is done, it is good, but it has to be done individually.
Lecture on SB 1.7.27 -- Vrndavana, September 24, 1976:
So in this way we have to mold our life, and the Kṛṣṇa consciousness movement is the best process. Therefore those who are sinful, those who are atheist, they have become a little afraid of this movement. Therefore we have got so many enemies, and now in India especially the papers are criticizing us in so many ways. In other countries also. So we have to face this danger. It is not danger. We don't care for their criticism. But if we remain sincere in our actions, there will be no obstacles. Ahaituky apratihatā. It is ascertained that Kṛṣṇa consciousness movement, apratihatā. It cannot be checked provided if you remain to the principles. What is that principle? Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). If you stick to the principle of bhakti-yogam then ahaituky apratihatā. Nobody can check you. You'll make progress.
Thank you very much. (end)
Lecture on SB 1.7.34-35 -- Vrndavana, September 28, 1976:
So bhagavān ambujekṣaṇaḥ. Although He's angry, although He's the Supreme Lord, Bhagavān... He's not so-called nonviolent. How nonviolent? Nonviolent or violent. Violence is also one of the qualifications of God. Especially in political matters, when the kṣatriyas are dealing, there is always violence. Without violence, kṣatriya has no meaning. Kṣat, kṣat means injury. Trāyate. Kṣatriya's duty is to save the citizen from being injured by others. That is kṣatriya. Even an animal. Animal..., just like this Kali was trying to kill cow. Mahārāja Parīkṣit was on his tour. He saw that a black man was trying to kill a cow. So immediately he took his sword, "Who are you, rascal? You are trying to kill a cow in my kingdom?" That is kṣatriya's duty. Kṣatriya's duty is to give protection from injury for the safety of the citizen. The citizen must feel safety, that "We have got such a nice king. There is no fear of anything." It is said in the Bhāgavatam there was no anxiety. The citizens should feel so much safe, that "We have such a nice king that we have no danger at all. Not being injured, not our property being stolen or injustice given." That is the real government—when the citizens will feel completely safe. That requires kṣatriya. Not these cāmāra, bhangis, and śūdras voted and become the president and minister. That will not be successful. That is not possible. There must be trained-up kṣatriyas, then there will be good government. Trained.
Lecture on SB 1.7.43 -- Vrndavana, October 3, 1976:
Another example is that because Lord Rāmacandra took Sītā in the forest... From moral principle, He should not have taken Sītā. Pathe nārī vivaryaya(?). The moral principle is that when you are going out of home, you should not take your wife with you, pathe nārī vivaryaya, because there may be so many dangers. That actually happened, Sītā-devī, because Lord Rāmacandra was ordered to go to the forest. Not Sītā-devī, neither anyone, neither Lakṣmaṇa. They, out of their own affection for Lord Rāmacandra, they decided to go with Him. But because Sītā-devī went with Rāmacandra, so many catastrophes happened. She was kidnapped, and there was fight, and the whole dynasty of Rāvaṇa was killed, and so many things happened. So this instruction that pathe nārī vivaryaya. And another lesson is, even Lord Rāmacandra, He was attached. Naturally one is attached to his wife. So if we become attached to a woman, then we have to face so many dangers. This is another instruction. Even Lord Rāmacandra is the Supreme Personality of Godhead, and still He had to accept so many troubles. They were loitering in the forest, feeling the separation of Sītā-devī. So many things happened.
Lecture on SB 1.8.19 -- Mayapura, September 29, 1974:
So this is difficulty, that we are not very much interested in hearing. And that is the main business. Our bhakti begins: śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). We have to hear and we have to speak. But if we are not interested in hearing and speak, then it will be the same ṭhākura-bari(?), simply formula. That's all. And gradually it will be stopped. Unless there is life of śravaṇaṁ kīrtanam, these big, big buildings, temples, will become burden. So if we are, if we want to create burden for future, then we may give up this hearing and chanting and sleep very nicely. It will be burden. Galagraha. Not śrī-vigraha, but galagraha. Galagraha. Śrī-vigraha means worshipable Deity. So if we give up this śravaṇaṁ kīrtanaṁ viṣṇoḥ, then it will be thought that "Our Guru Mahārāja has given a burden in the neck, galagraha." This is the danger. So we must be very much alert in śravaṇaṁ kīrtanam. Otherwise all this labor will be futile. This building will be only the nest, nest for the doves and the pigeons. That is the danger. That is being done.
Lecture on SB 1.8.20 -- New York, April 12, 1973:
So here also she continues her humbleness. This humbleness is very good in devotional service. Therefore Caitanya, Śrī Kṛṣṇa Caitanya Mahāprabhu teaches us: tṛṇād api sunīcena taror api sahiṣṇunā. One should be tolerant than the trees and humbler than the grass to make progress in spiritual life. Because there will be so many disturbances. Because māyā... We are living... Just like if we are in the ocean. So you cannot expect very peaceful situation in the ocean. It must be always tilt, what is called, tiltering, tilting. Even, even a big ship, it is also not very fixed up position. At any moment there may be tumultuous waves. So in this material world you should always expect danger. You cannot expect very peaceful life within this material world. Padaṁ padaṁ yad vipadām (SB 10.14.58). Śāstra says in every step there is danger. But if you become a devotee, then you escape. Māyām etāṁ taranti te (BG 7.14).
Lecture on SB 1.8.23 -- Los Angeles, April 15, 1973:
Devotee:
- yathā hṛṣīkeśa khalena devakī
- kaṁsena ruddhāticiraṁ śucārpitā
- vimocitāhaṁ ca sahātmajā vibho
- tvayaiva nāthena muhur vipad-gaṇāt
- (SB 1.8.23)
"O Hṛṣīkeśa, master of the senses and Lord of lords, You have released Your mother, Devakī, who was long imprisoned and distressed by the envious King Kaṁsa, and me and my children from a series of constant dangers."
Prabhupāda: So this is the position of devotees, that Devakī who happens to be the mother of Kṛṣṇa... She's not ordinary woman. Who can become the mother of the Supreme Personality of Godhead? The most advanced devotee, so that Kṛṣṇa has agreed to become her son. In his previous life, the husband and wife, they underwent severe austerities, and when Kṛṣṇa appeared before them and wanted to give them benediction, they wanted a son like God. So where can be another person who is equal to God? That is not possible. God means there is no equal, there is no greater. Asamordhva. That is God. God, there cannot be any competition, that "You are God, I am God, he is God, he is God." No. These are dogs. They are not God. God means without competition: one. God is one. Nobody is great... asamordhva. Nobody is greater than Him. Nobody is equal to Him. Everyone is lower. Ekale īśvara kṛṣṇa āra saba bhṛtya (CC Adi 5.142). The only master is Kṛṣṇa, God; and everyone, servant. Never mind. Even if he's Brahmā, Viṣṇu or Śiva, big, big demigods.
Lecture on SB 1.8.23 -- Los Angeles, April 15, 1973:
So actually there is no scarcity. The scarcity is Kṛṣṇa consciousness. So if you become Kṛṣṇa conscious then everything is ample. There is no scarcity. This is the process. Tvayā hṛṣīkeśa... And here it is said: tvayā hṛṣī... Yathā hṛṣīkeśa khalena devakī. The world is full of dangers. But Devakī, Kuntīdevī says, "But because Devakī is Your devotee, You saved her from the distresses offered by her envious brother." As soon as the brother heard that "My sister's son, eighth son of my sister will kill me," oh, he was ready immediately to kill Devakī. So he was pacified by Devakī's husband. It is the duty of the husband to give protection. "So my dear brother-in-law, why you are envious to your sister? After all, your sister will not kill you. Her son will kill you. That is the problem. So I shall deliver all the sons to you, then you can do whatever you like. Why you are killing this innocent girl, newly married? She is your younger sister, just like your daughter. You should give her protection. What you are doing this?"
Lecture on SB 1.8.23 -- Mayapura, October 3, 1974:
Nitāi: "O Hṛṣīkeśa, the master of the senses and the Lord of lords, You have released Your Mother Devakī, who was long imprisoned and distressed by the envious King Kaṁsa, and myself and my children from a series of constant dangers."
Prabhupāda:
- yathā hṛṣīkeśa khalena devakī
- kaṁsena ruddhāticiraṁ śucārpitā
- vimocitāhaṁ ca sahātmajā vibho
- tvayaiva nāthena muhur vipad-gaṇāt
- (SB 1.8.23)
So Kṛṣṇa... Actually, Kuntī is presenting the characteristics of Kṛṣṇa. He is transcendental, puruṣaṁ prakṛteḥ param. Then He is person. In so many ways, he, she has already described. Now... That is identification. Now Kṛṣṇa's activities... Because we have to know Kṛṣṇa... Kṛṣṇa says in the Bhagavad-gītā, janma karma me divyam (BG 4.9). His birth and His activities, both of them are transcendental, not material, because He is puruṣaṁ prakṛteḥ param. He is the person beyond this material nature who is not a created being of this material nature. That we should understand. Puruṣaṁ prakṛteḥ param. The original creator.
Lecture on SB 1.8.23 -- Mayapura, October 3, 1974:
That means Kṛṣṇa existed before the creation. Because He existed before the creation, therefore His activities, His form, His qualities, they're not material. Prakṛteḥ param. But He comes upon this earth or in this material world. His activities are to save the devotees and to kill the demons, simultaneous. That we have already explained. His real activity is to give protection to the devotees. Just like Prahlāda Mahārāja, he was very much disturbed by the demon Hiraṇyakaśipu. So to give him protection, He appeared as Nṛsiṁha-deva. Similarly, here Kṛṣṇa appeared. Why? To give relief to Devakī and Vasudeva, the Pāṇḍavas. They were in very great danger by kaṁsena khalena, envious demon Kaṁsa. And similarly, the Pāṇḍavas were also in difficult by the envious Dhṛtarāṣṭra and company, his sons.
Lecture on SB 1.8.23 -- Mayapura, October 3, 1974:
So fact is that even Kuntī or Devakī, so intimately connected with Kṛṣṇa, but they had to face so many dangers, so what to speak of others? What to speak of others, ourself? So when we are danger, we are in danger, we should not be discouraged. We should take courage that even Kuntī and Vasudeva and Devakī, they were also in danger, although they were very, very intimately connected with Kṛṣṇa. So we should not be disturbed by the dangers of this material world. If we are actually Kṛṣṇa conscious, we should face the danger and depend on Kṛṣṇa. Avaśya rakhibe kṛṣṇa viśvāsa pālana. This is called surrender, that "I may be in danger, but Kṛṣṇa... I have surrendered to Kṛṣṇa. He must save me." Keep this faith. Don't be disturbed when you are in danger, because this world is such... Padaṁ padaṁ vipadām. Every step there is danger. Just like we are walking on the street. Immediately there is some pinprick, thorn. And by pinprick of that thorn, it may become a boil; it may become dangerous. So even by walking on the street, by talking on the street, by eating our food, there... And in English it is said, "There is many dangers between the cup and the lip."
So you should always remember that this material world is simply full of dangers. If you think that "We are very safe; we are very expert; we have made this world very happy," then you are fool number one. Padaṁ padaṁ yad vipadām (SB 10.14.58). But if you take shelter of Kṛṣṇa, these dangers are nothing. That Kuntī will say, that vimocita. Vimocita means released from the danger. Aham. Sahātmajā: "With my..."
So this is the study of Kṛṣṇa, that if you become Kṛṣṇa conscious, a sincere servant of Kṛṣṇa, don't be agitated by the dangerous condition of this material world. You simply depend on Kṛṣṇa, and He'll save you.
Thank you very much. (end)
Lecture on SB 1.8.24 -- Los Angeles, April 16, 1973:
So Kuntī is remembering all the dangers that she had passed before getting the kingdom. Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31). These Pāṇḍavas, they were great devotees of Lord Kṛṣṇa. And in the material world, because people are interested in material things, so they were put into so many dangerous condition of life. That was the policy of Dhṛtarāṣṭra, how to kill the sons of Pāṇḍu and usurp the kingdom for his own sons. That was his policy from the very beginning. But they were very obedient because Dhṛtarāṣṭra was their guardian.
So Dhṛtarāṣṭra constructed a house of lac. Lac means as soon as you touch one match stick, immediately takes fire. So he asked his nephews and sister-in-law, Kuntī, that "For sometimes you go. I have constructed a very nice house. You can go and live there." Vidura informed that "This is the policy: Dhṛtarāṣṭra wants you to burn into ashes by going that house." Duryodhana could understand that Vidura had already informed. Therefore he was very angry. These are politics. So although they knew that "This is the plan of my uncle to send into that house and set fire," but they agreed, "Yes," not disobedient to the order of the superior. In this way the house was set into fire, but they digged a subway within that house, and they escaped.
Lecture on SB 1.8.24 -- Los Angeles, April 16, 1973:
Just like Rāvaṇa. He as very powerful. But when Kṛṣṇa desired, Lord Rāmacandra desired, nobody could give protection. He was a great devotee of Lord Śiva, and he was praying Lord Śiva, "Please come and save me in this danger." So Lord Śiva did not come. And Pārvatī, Lord Śiva's wife, asked that "Why is that? Your devotee, such a great devotee, he has served you so much, and now he is in danger. He is asking your help. You are not going?" And Lord Śiva replied, "My dear Pārvatī, what shall I do? I cannot give him protection. It is not possible. Why shall I go?" So this is the position, that if God wants to kill you, nobody can give you protection. And if God wants to give you protection, nobody can kill you. This is the position. Rākhe kṛṣṇa māre ke, māre kṛṣṇa rākhe ke.
Lecture on SB 1.8.24 -- Mayapura, October 4, 1974:
So in the last verse, Kuntī accepted, vimocitā ahaṁ ca sahātmajā vibho: "My Lord, there were so many dangers, and You saved us, along with my sons." Muhur vipad-gaṇāt: "One after another, dangerous position." So some of them are being described.
Viṣāt: "from poison." The Dhṛtarāṣṭra group, Dhṛtarāṣṭra and his sons, they conspired to give them poison. They were transferred to a house. They were so obedient because Dhṛtarāṣṭra happened to be the superior in the house, and he took care of the Pāṇḍavas when they were small children because their father died at an early age. So it was the duty of the elderly members of the family. After all, they were very respectable kṣatriya family. So the elderly members means Dhṛtarāṣṭra and Vidura and Bhīṣmadeva. Bhīṣmadeva was the grandfather of the family, and Dhṛtarāṣṭra was the elder brother of Pāṇḍava, and Vidura was also brother, Vidura, also elder. Pāṇḍu was the youngest, the father of Mahārāja Yudhiṣṭhira and... So it is, after all, a, what is called, varṇāśrama family, Vedic family. So the elderly people had the responsibility to raise the fatherless children. So Dhṛtarāṣṭra took charge as the eldest member. So māyā is very strong. He began to think that "Actually this kingdom belongs to me. I am the eldest son, but because I am born blind, therefore it was given to my younger brother. Now he is dead. Now he's dead, so the property belongs to me. Some way or other, it was transferred to my younger brother. Now the younger brother is dead. Then again I become proprietor. So at least I could not rule over the kingdom, why not my sons?" This was the beginning.
Lecture on SB 1.8.24 -- Mayapura, October 4, 1974:
So the settlement was that every day one family should hand over one man to him for eating, then he will not create disturbance. So the Pāṇḍavas were taking shelter in a house after escaping from the fire, and the... One day the turn came to that family that they would have to hand over one member of the family to that cannibal. So the Pāṇḍavas were present. They thought, "We are guest here, and they are in danger, so we must save them." This is obligation. If you become guest in a house, he's receiving you well, he's supplying you your necessities, so you are considered to be very intimate friend. So when they are danger, you must help. This consideration... Then it was decided that "This man should be hand over. Bhīma shall go." So when Bhīma was handed over to that cannibals, so he was killed. So... But it was a great danger.
So in this way, danger after danger. Then asat-sabhāyāḥ: "The assembly of crooked persons." Draupadī was lost in bet, betting. So Karṇa, he had some attraction for Draupadī from the beginning, when there was svayaṁvara. So Karṇa also went to contest, and he had very much attraction for Draupadī, but Draupadī wanted to get Arjuna as her husband. So she pointed out... Because she knew that "If Karṇa takes the contest, he will be victorious. Karṇa is more expert than Arjuna"; therefore she played a trick that "This svayaṁvara ceremony is meant for the kṣatriyas, not for others. I cannot accept my husband, anyone else except the kṣatriya.
Lecture on SB 1.8.24 -- Mayapura, October 4, 1974:
So asat-sabhāyāḥ. Then again, vana-vāsa. Next betting was vana-vāsa, that "If this time you lose, then twelve years, for twelve years you'll have to go to live in the forest. And one year, incognito. If you are caught up within that one year, then again twelve years." Just see. So vana-vāsa-kṛcchrataḥ. There were so many dangers. So just imagine that the Pāṇḍavas, they had their wife, Draupadī... She is incarnation of goddess of fortune. And friend, Kṛṣṇa, who is always protecting them... But still, there are so many dangers. This is the instruction, that because Kṛṣṇa is protecting you, you cannot expect that you'll be out of danger. Danger you must meet, because..., then you'll know that this material existence is full of dangers. Padaṁ padaṁ yad vipadām (SB 10.14.58). This we always remember. We should not be so fool that "I am living very now comfortably." No, sir. You are in danger. That is said by Kṛṣṇa. Duḥkhālayam aśāśvatam (BG 8.15). You do not take this material existence as comfortable at any moment. Then you'll not be able to make progress in spiritual life. As soon as you think that "I am very comfortable here," then you are spiritually fall down. That is māyā.
Lecture on SB 1.8.24 -- Mayapura, October 4, 1974:
As I am enjoying now material comforts due to my some pious activities in the past, similarly, if I commit sinful life, then I'll have to suffer next life." That they do not know.
Therefore it is always dangerous. To enjoy in this material life is dangerous because you are creating next life very, very abominable. That... The only escape is... That will be explained by Kuntīdevī in the next verse, that they were in danger, but they were simply thinking of Kṛṣṇa, "Kṛṣṇa, we have no other shelter." This position should be taken. We are always in danger, and we should always think of the lotus feet of Kṛṣṇa. Then we are safe. Otherwise it is very dangerous. Even Kuntī and others, Pāṇḍavas.
Then mṛdhe mṛdhe aneka-mahāratha astrataḥ (SB 1.8.24). Then at last, after all these tribulations, at last it was decided... Kṛṣṇa wanted to settle up that "You have given these Pāṇḍavas so much trouble. Never mind. But they are kṣatriyas. They cannot become vaiśya or śūdra or brāhmaṇa. So they must have some place to rule over. So you give these five brothers five villages so they can rule and live." "No, that is not possible. We are not going to leave a spot of land which can contain the upper portion of the needle without fight." So then there was fight. The Battle of Kurukṣetra was forced upon the Pāṇḍavas by the Kurus. Still, Arjuna was not willing to kill them. Just see. He's Vaiṣṇava. He never thought of, that "My, these cousin-brothers, they have given us so much trouble. Why I shall be sympathetic upon them?" No. Still, he was sympathetic. Why? Now, because he was a Vaiṣṇava. That is Vaiṣṇava. Para-duḥkha-duhkhī kṛpāmbudhir yas tam ahaṁ prapadye (CC Madhya 6.254). Vaiṣṇava is so tolerant. They suffer; still, they do not want others' suffering. So this is Vaiṣṇava.
Lecture on SB 1.8.24 -- Mayapura, October 4, 1974:
So in this way Kṛṣṇa saved. Therefore mahāratha astrataḥ. And at last, Drauṇi, the son of Droṇācārya, Aśvatthāmā. He was so crooked that he killed the five sons of the five Pāṇḍavas, and at last, Mahārāja Parīkṣit was in the womb of his mother. He wanted to kill him also. Brahmāstra. Brahmāstra, atomic bomb nowadays. It is almost similar, but it is still dangerous because atom bomb, you release—it has no aim. It will kill with..., aimlessly. But the brahmāstra is so accurate that if you want to kill somebody, it will go there, wherever he is, and it will kill. So Parīkṣit Mahārāja was in the womb of the mother. The brahmāstra entered the womb of the mother and was trying to kill this Parīkṣit Mahārāja in the womb, and Kṛṣṇa saved. He entered also within the womb and saved the child. Therefore it is said that drauṇy-astrataś cāsma hare 'bhirakṣitāḥ. Kṛṣṇa saved them in so many ways, so many ways. So that is being admitted. That is the behavior of Kṛṣṇa and His devotees.
So we should not be afraid. Because this place is dangerous, we should expect always danger. But if we are faithful to Kṛṣṇa, if we simply, I mean to say, expect help from Kṛṣṇa, then Kṛṣṇa will save you. These are the examples by the fight of Mahābhārata.
Lecture on SB 1.8.25 -- Los Angeles, April 17, 1973:
So that is very interesting verse that vipada, calamities, danger, that is very good if such danger and calamities remind me of Kṛṣṇa. That is very good. Tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam (SB 10.14.8). A devotee, how he receives dangerous position? Danger must be there. Danger... Because this place, this material world is full of dangers. These foolish persons, they do not know that. They are trying to avoid the dangers. That is struggle for existence. Everyone is trying to become happy and avoid danger. This is the material business. Ātyantika-sukham. Ātyantika-sukham. Ultimate happiness. A man is working and thinking: "Let me work now very hard, and let me have some bank balance so when I shall get old, I shall enjoy life without any working." That is the inner intention of everyone. Nobody wants to work. As soon as he gets some money he wants to retire from work, and to become happy. But that is not possible. You cannot be happy in that way.
Here it is said: apunar bhava-darśanam (SB 1.8.25). The real danger is... She is speaking of apunaḥ. Apunaḥ means... A means not, and punar bhava means repetition of birth and death. The real danger is repetition of birth and death. That has to be stopped. And not this so-called danger. This is all... The material world is full of dangers. Padaṁ padaṁ yad vipadām (SB 10.14.58). Just like if you are on the ocean. If you are on the ocean, you might have very strong ship, very safe ship, but that is not safety. Because you are on the sea, at any time there can be dangers.
Lecture on SB 1.8.25 -- Los Angeles, April 17, 1973:
Everything was safe, but on the first voyage it was drowned, and all important men of your country, they lost their life. So danger there must be because you are in a dangerous position. This material world itself is dangerous position. So our business is... That danger must be there. Now our business should be how to cross over the sea as soon as possible. So long you are on the sea, you are on the dangerous position, however strong your ship may be. That's a fact. So you should not be disturbed by the sea waves. Just try to cross over the sea. Go to the other side. That is your business. Similarly, so long we are in this material world, there must be dangerous calamities because this is the place of calamity. So our business is, even within these calamities, dangers, how we develop our Kṛṣṇa consciousness and, after giving up this body, we go back to home, back go Kṛṣṇa. That should be our business. We should not be disturbed by the so-called calamities. They are not so-called; they are factual.
Lecture on SB 1.8.25 -- Los Angeles, April 17, 1973:
So a devotee never takes dangerous position as very reverse position or very calamitous position. He welcomes. Because a surrendered soul, he knows either danger or festival, they are all different demonstration of Kṛṣṇa. Kṛṣṇa is absolute. In the śāstra it is said that just like there are two kinds, two sides, religiosity and irreligiosity, just the opposite. But in the śāstra it is said the religiosity is just the front portion of God, and irreligiosity is the back portion of God. So God's front portion or back portion, is there any difference? God is absolute. Therefore a devotee, either in opulence or in danger, he is not disturbed. He knows both these things are Kṛṣṇa. Either in dangerous position... "Now Kṛṣṇa has appeared before me as danger."
Just like Hiraṇyakaśipu and Prahlāda Mahārāja and Nṛsiṁha-deva. Nṛsiṁha-deva is dangerous to Hiraṇyakaśipu, and He is the Supreme Friend to Prahlāda Mahārāja, the same Personality. Similarly God is never dangerous to the devotee. Devotee is never afraid of dangers. He's confident that the danger, that is another feature of God. "So why shall I be afraid? I am surrendered to Him." So Kuntīdevī says that: vipadaḥ santu. Vipadaḥ santu tāḥ śaśvat. Because he, she knows how to remember Kṛṣṇa at times of danger. So he is, she is welcoming danger. "My dear Lord, I welcome such dangers when I can remember You." Just like Prahlāda Mahārāja, he was always thinking of Kṛṣṇa when his father was putting him in dangerous position. So if you are put into the dangerous position and if that dangerous position gives an impetus to remember Kṛṣṇa, that is welcome. That is welcome. "Oh, I am getting this opportunity of remembering Kṛṣṇa." So how it is welcome? It is welcome because seeing Kṛṣṇa means I am advancing in my spiritual life so that I'll not have to suffer any more of these dangerous positions.
Lecture on SB 1.8.25 -- Los Angeles, April 17, 1973:
Therefore we give different varieties of engagement, Kṛṣṇa consciousness. We should not divert our energy. Now when we are selling book, that is Kṛṣṇa consciousness. We are selling book. But if we think that the selling book may be diverted into selling jewelry, that is not very good idea. That is not very good idea. Then we become again jeweler. Punar mūṣika bhava. Again become mouse. We should be very much careful. Our Kṛṣṇa consciousness cannot be diverted. Then you are gone to hell. Even there is danger, even there is suffering in Kṛṣṇa consciousness, we should tolerate. That is the instruction of... We should welcome such danger. And pray to Kṛṣṇa. What is that prayer? Tat te 'nukampāṁ su-samīkṣamāṇaḥ (SB 10.14.8). "My dear Lord, it is Your great mercy that I am put into this dangerous position." That is the viewpoint of devotee. He doesn't take danger as danger. He takes: "It is Kṛṣṇa's mercy." What kind of mercy? Now bhuñjāna evātma-kṛtaṁ vipākam. "Due to my past activities, I was to suffer so much. But You are mitigating that suffering, giving me little suffering."
Lecture on SB 1.8.25 -- Los Angeles, April 17, 1973:
Those who are in devotional service, they are: ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi (BG 18.66). Kṛṣṇa assures that: "I give you protection from the reaction of sinful life." So when there is very, very grievous criminal activities behind his, sometimes it is like that. Instead of hanging him, there may be little cut by the knife on the finger. This is the position. So why should we be afraid of danger? We should simply depend on Kṛṣṇa consciousness, because if we live Kṛṣṇa conscious, in any circumstances, then my benefit is that I am not coming again in this material world. Apunar bhava-darśanam (SB 1.8.25). The repeatedly, as you think of Kṛṣṇa, as you see Kṛṣṇa, as you read of Kṛṣṇa, as you work for Kṛṣṇa, some way or other, if you remain in Kṛṣṇa consciousness, that is your benefit. And that benefit will save you from taking birth again in the material world. That is real benefit. And if I am become little comfortable by so-called other engagement, and if I forget Kṛṣṇa, and I have to take birth again, then what is my benefit? We should be very much careful about this.
Lecture on SB 1.8.25 -- Los Angeles, April 17, 1973:
Sometimes they were offered poison, sometimes they were put into the house, lac, and it was set fire. Sometimes big, big demons, man-eaters, and big, big fighters. Every time... They lost their kingdom, lost their wife, lost their prestige. They were put into the forest. Full of dangers. But within all those dangers, Kṛṣṇa was there, with all those dangers. When the Draupadī was being naked, Kṛṣṇa was there supplying cloth. Kṛṣṇa is always there.
Therefore Bhīṣmadeva, while he was dying... He was grandfather of the Pāṇḍavas. So when the Pāṇḍavas came to see him on his deathbed, so he cried that: "These boys, my grandsons, they're all very pious. Mahārāja Yudhiṣṭhira, the topmost pious person. His name is Dharmarāja, the king of religiosity. He is the eldest brother. And Bhīma and Arjuna, they are devotees and so great hero. They can kill thousands of men. They're so powerful. So Yudhiṣṭhira, Yudhiṣṭhira is there, and Bhīma is there. Arjuna is there, and Draupadī is directly the Goddess of Fortune. There was this injunction that wherever Draupadī will be there, there will be no scarcity of food. In this way, the combination was so nice and over and above them, Kṛṣṇa is always with them, and still they are suffering." So he began to cry that: "I do not know what is the arrangement of Kṛṣṇa that such pious men, such devotees, they are also suffering."
So don't think that: "Because I have become a devotee, there will be no danger, no suffering." Prahlāda Mahārāja suffered so much. The Pāṇḍavas suffered so much. Haridāsa Ṭhākura suffered so much. But we should not be disturbed by those sufferings. We must have firm faith, firm conviction that: "Kṛṣṇa is there. He'll give me protection." Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31). Don't try to take benefit of other shelter than Kṛṣṇa. Always take to Kṛṣṇa.
Lecture on SB 1.8.25 -- Los Angeles, April 17, 1973:
Kṛṣṇa says: kaunteya pratijānīhi na me bhaktaḥ praṇaśyati. "My dear Arjuna, you can declare it to the public that My devotees are never vanquished." Why declaration was advised to be made by Arjuna? Why He did not declare Himself? There is some point. Because this declaration, if Kṛṣṇa makes, there may be violation because sometimes He violates His promise. But if His devotee promises, it will be never violated. That is Kṛṣṇa's business. "Oh, My devotee has declared this. I must see that it must be executed." That is Kṛṣṇa's position. He's so much attached to His devotee. Therefore He said that: "You declare. If I declare, people may not believe it. But if you declare, they'll believe it. Because you are devotee. Your declaration will never be..."
Yasya prasādād bhagavat-prasādaḥ **. Kṛṣṇa wants to see that: "My devotee's promise is fulfilled. My promise may not be fulfilled, may be broken." So this is Kṛṣṇa consciousness. We must take to Kṛṣṇa consciousness in, at all circumstances, even it's the most dangerous position. We must keep our faith in Kṛṣṇa's lotus feet, and there will be no danger.
Thank you very much. (end)
Lecture on SB 1.8.25 -- Vrndavana, October 5, 1974:
This life, human life, is meant for inquiring about the Absolute Truth: athāto brahma jijñāsā. This is not meant for any other purpose. This life, any life... There is no question of inquiring about "Where shall I eat? Where shall I sleep? Where shall I have sex? How shall I be saved from fear?" There is no such question. This is already arranged. These things are already arranged even for the birds and beasts. They are also living. They are also eating. They are also sleeping. They are also having sex life. They also defend them from danger. So by nature the arrangement is already there. So only thing is, difference, that in other life... There are 8,400,000... So eighty-million, 8,000,000 lives, they do not know except these things. And out of the four millions, eight million, four..., 400,000 human species, so mostly they are like animals. So unless one comes to the Vedic civilization, he's not human being. He's not human being.
So when one comes to the Vedic principle, then the question is athāto brahma jijñāsā. Vedānta-sūtra says, "Now you have come to the real platform. You inquire about Brahman." Jijñāsuḥ śreya uttamam. Tasmād guruṁ prapadyeta jijñāsuḥ (SB 11.3.21). When one is inquisitive to inquire about the higher level questions, brahma-jijñāsā, then he requires a guru. Tasmād guruṁ prapadyeta: "You are now inquisitive about understanding higher level knowledge, so you must go to a guru." Tasmād guruṁ prapadyeta. Who? Jijñāsuḥ śreya uttamam. Uttamam. Uttamam means this which is above this darkness. This whole world is darkness. So one who wants to go above darkness... Tamasi mā jyotir gama. The Vedic injunction is: "Don't keep yourself in darkness. Go to the light." That light is Brahman, brahma-jijñāsā.
Lecture on SB 1.8.25 -- Vrndavana, October 5, 1974:
So change of body is very risky. Therefore Kuntī says, apunar bhava-darśanam: "Kṛṣṇa, by seeing You I can stop this again and again birth and death. Therefore let all the dangers remain so that we always seek to see You, because we have no other shelter. Whenever we are in danger, we simply ask Your favor. That is our business." So Kṛṣṇa was taking farewell from Kuntī to go back to Dvārakā. So that was the lamentation of Kuntī, that "Kṛṣṇa, You did so much for us. You saved us so many, from so many dangers. Now, because we are situated in our position—we have got the throne, we have got the kingdom—but You are going away? No, no, no, I don't want." Vipadaḥ santu. "Let us remain in danger always. Don't go. Please don't go. I prefer to remain in vipada." This is Kuntī's prayer. "I prefer because... Let there be all kinds of dangers in this life, but I, if, when I see You again and again, I advance. I advance in what?" Apunar bhava-darśanam: (SB 1.8.25) "That I'll not have to take birth again. So let there be dangers always so that I can see You again and again so that this business of taking birth and death again and again be finished."
Lecture on SB 1.8.25 -- Vrndavana, October 5, 1974:
So let there be dangers always so that I can see You again and again so that this business of taking birth and death again and again be finished."
Just like you have got a dangerous boil. You are applying so many medicines, but it is not curable. The doctor says, "You have to go, surgical operation. So that will be very troublesome, vipada. But a intelligent person will say, "Yes, you do it so that this trouble may be finished." So Kuntī wants that "Again and again, all these dangers may be repeated so that we can think of You, we can see You, so that no more this life of repetition..." But these people, they do not know. This is the real unhappiness. Bhūtvā bhūtvā pralīyate (BG 8.19). This rascal civilization, they do not know. They are taking risk of again and again taking birth.
- nūnaṁ pramattaḥ kurute vikarma
- yad indriya-prītaya āpṛṇoti
- na sādhu manye yata ātmano 'yam
- asann api kleśada āsa dehaḥ
- (SB 5.5.4)
So long you'll get this material body, you have to suffer. It is meant for suffering. As soon as you get this material body, this body or that body, you have to suffer tri-tāpa. So people do not know... (end)
Lecture on SB 1.8.26 -- Mayapura, October 6, 1974:
Deha and apatya. Deha means this body, and apatya means children. Dehāpatya-kalatra. Kalatra means wife. Dehāpatya-kalatrādiṣu ātma-sainyeṣu (SB 2.1.4). Just like when a king fights, he has got some soldiers, similarly, our life in this material world is simply fighting. There is always some danger. Just like Kuntī says, vipadaḥ santu śaśvat tāḥ. It is simply full of dangers. So when there is danger, we have to fight. That is material life. That is called struggle for existence. So how we are fighting? Dehāpatya-kalatrādiṣv ātma-sainyeṣu (SB 2.1.4). This is our soldier. "I have got a good body, strong body, and I have got my children, my grown-up boys. I have got very good wife." Ādi. This is the ādi. This is the beginning of thinking, "I have got..." Kiñcana. This is kiñcana, "I have got something." Dehāpatya-kalatrādiṣu. They are considered as ātma-sainya: "They are my soldiers. Whenever I am sick, they will help me. If I go out, then who will help me? If I leave my home, then if I fall sick, who will take care of me? No, no. I am not going out of home." Dehāpatya-kalatrādiṣv ātma-sainyeṣu. That is my soldier. We are fighting with the soldier, accompanied by soldier.
Lecture on SB 1.8.33 -- Los Angeles, April 25, 1972:
Just like father and son, there is natural affection. And the son has got natural devotion to the father, for father, for mother. Similarly, we have got our natural devotion. When we are actually in danger, even the scientists, they also pray to God. But when they are not in danger, they defy God. So therefore danger is required in order to teach these rascals that there is God. So that is natural. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). That is our natural... Artificially we are trying to banish God. "God is dead, there is no God, I am God, this God, that God." This rascaldom we shall give up. Then we shall be given all protection by Kṛṣṇa.
Thank you very much. (end)
Lecture on SB 1.8.36 -- Los Angeles, April 28, 1973:
So if you get the help of the pada-pallavam, the lotus feet of Kṛṣṇa, bhavam, then by that petal boat, bhavāmbudhir, this great ocean of birth and death, vatsa-padam, it becomes just like the water contained in the hole created by the hoof of a calf. Vatsa-padam. You have no experience, but in India, during rainy season, the roads become muddy and the cows and the calves go. They have got holes created, and there is some water. So such vatsa-padam water, you can jump over, at a time, one dozen. So similarly, this great ocean of bhavāmbudhir, birth and death, although it is very great for others, for a devotee, it becomes like that hole. He can jump over one dozen at a time. Bhavāmbudhir vatsa-padaṁ paraṁ padam. Then, by that way, he attains the paraṁ padam, the supreme abode. Then what about this world? Now this world is padaṁ padaṁ yad vipadām (SB 10.14.58). It is simply full of dangers at every step. Na teṣām, not for the devotees. This is not a, this not the place for the devotees. This is for the persons who are suffering, kliśyamānānām. Therefore Kuntī-devī is suggesting "This is the medicine for your suffering." Take it and be happy. Thank you very much. (end)
Lecture on SB 1.8.37 -- Los Angeles, April 29, 1973:
So prītis tad-vasati-sthale. So one should be very much inclined to live within the circle of temple environment. Nāma-gāne sadā ruciḥ. And increase our inclination to chant more and more. Nāma-gāne sadā ruciḥ prītis tad-vasati-sthale... And one thing, always thinking dependent on Kṛṣṇa. To... This is Kṛṣṇa consciousness, always thinking that "Without Kṛṣṇa, my life is useless. I am in danger." Actually you are in dangerous position without Kṛṣṇa. So Kṛṣṇa..., Kuntī is offering that prayer that "Kṛṣṇa, You are thinking that now we are safe, but I don't think we are safe. We are always in danger. So if You think that we are safe, then who will give us protection? Because we have no other protection except Your lotus feet." Yeṣāṁ na cānyad bhavataḥ padāmbujāt, padāmbujāt. Pada means "feet." Ambuja means "lotus." "So except Your lotus feet, we have no other shelter. We have no other shelter. And so far our safetiness is concerned, we are already encircled by so many enemies, because in the fight one's father has died. So his son is preparing to fight with us. So we are not at all free now."
Lecture on SB 1.8.37 -- Los Angeles, April 29, 1973:
So these things, these are the symptoms of really Kṛṣṇa conscious person, that one should think always in danger without Kṛṣṇa. This is the first step. And by taking shelter of Kṛṣṇa's lotus feet, one should always feel safe. Now I am under the protection. Kṛṣṇa says, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31). It is a fact. If you become a pure devotee of Kṛṣṇa, there is no question of danger. Praṇaśyati. Kṛṣṇa gives protection to everyone. Without His protection, nobody can live even for a single moment. That's a fact. So if you think that "Kṛṣṇa is giving protection to everyone; then what is the use of becoming a special devotee?" No, there is use. Just like the king gives protection to everyone, every one of the citizens. That is his duty. But he has got special protection for his own men. This is the distinction. This is not unnatural. One is directly engaged in the governor's or the president's service, so when he is in some difficulty, he has got special protection. Although President Nixon is giving protection as president to every citizens, but those who are personally associated with him, giving him the service, they are a special consideration. That is not unnatural.
Lecture on SB 1.8.40 -- Mayapura, October 20, 1974:
And actually Bhīṣmadeva went to the side of Duryodhana, considering that "These people are maintaining me. How can I give up their company at times of danger?" That is also another consideration. So similarly, Droṇācārya, although he's guru, teacher of military art, he also went to Duryodhana's side for money. So therefore... Karṇa... Nobody came to this side. So Kṛṣṇa was doing justice, that He was... This is politics, "Tit for tat." This is politics. Śaṭhe śāṭhyamācaret.(?) Cāṇakya Paṇḍita says. "If somebody is śaṭha"—śaṭha means very cunning—"so you should be also cunning." This is politics. You should not be, at that time, a brāhmaṇa, liberal. No. So the idea is that in the Bhagavad-gītā Kṛṣṇa teaches everything very rightly, properly. The whole Vedic literature is meant for that, not one-sided.
Lecture on SB 1.8.42 -- Mayapura, October 22, 1974:
So therefore the family attraction especially, the family attraction is so strong that life after life one is bound up again in this material world, and he gets one body. To get body means to suffer. To get material body... Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). We are suffering the śītoṣṇa... Sometimes we feel some pleasure, sense pleasure. But actually we are suffering. Just see. We thought on the fourth floor, or third floor, such marble, I mean to say, level... And still, there is a snake. How it gone to such a high floor, and...? That is also surprising. But it has managed to go there. That's a fact. And a snake means death. Sa-sarpe ca gṛhe vāso mṛtyur eva na saṁśayaḥ.(?) So you cannot avoid danger in any condition of life. This is material world. But still, they want to remain here. Death is in every step. Padaṁ padaṁ yad vipadām (SB 10.14.58). This material world means in every step vipadām, danger. Such is the condition of material world. Still, they are trying to adjust. Mūḍha. Bahir-artha-māninaḥ.
Lecture on SB 1.8.44 -- Mayapura, October 24, 1974:
So here, everywhere, simply danger. But if we take shelter of the Vaikuṇṭha, Kṛṣṇa... Samāśritā ye pada-pallava-plavam. It is just like the boat for crossing over a furious, dangerous ocean. Kṛṣṇa's lotus feet is compared with very sound, secure boat. And boarding it, you can cross over the ocean of nescience. Bhavāmbudhir vatsa-padam. Bhavāmbudhiḥ. Ambudhi means sea, and bhava means repetition of birth and death, birth and death. Just like in the ocean you are struggling. Sometimes you are drowning, and somebody helps you, saves you from being drowned, and again he throws you in the ocean. Then again struggle. So our life in this material world is like that. We are struggling from the beginning, very beginning of our life. We are simply struggling. We learn from Śrīmad-Bhāgavatam that after the sex between the man and the woman, the man injects the semina within the womb of the mother, of the woman, and it is emulsified first night, and immediately forms a pealike form. That pealike form develops. So as soon as it is developed... Of course, in the process of development, there is no consciousness, just like deep sleeping. It is like that. But as soon as the body is little developed, the... There are nine holes: two nostrils, two ears, two eyes, one navel, one genital, one rectum. These nine holes develop. Then the consciousness comes back. And when the consciousness comes back, then he feels pains and pleasure, because when the body is developed... The body is very delicate. So he is forced to live within urine and stool and so many secretions, and there are always worms in the stool, in the urine, and they take advantage of the delicate body and they bite.
Lecture on SB 1.8.44 -- Mayapura, October 24, 1974:
Indian: Ramakrishnan...?
Prabhupāda: Yes. Not Ramakrishnan. Vivekananda. (pause) All right. (break) (Bengali) (break)
Indian: ...all the time wanted miseries and so now?(?)
Prabhupāda: Hm?
Indian: Kuntī?
Prabhupāda: Kuntī had no miseries.
Indian: No, she wanted all the time.
Prabhupāda: Yes. Kun... Yes. Because she wanted Kṛṣṇa. That is the subject matter of this prayer, that Kṛṣṇa was going to Dvārakā, taking leave from Kuntī, so she thought that "Kṛṣṇa, when we were always in danger, You were always with us. And now we are situated in good position, we are out of danger, and You are going away? The better we be again in danger so that I can see You." That was Kuntī's prayer. That's all. Now we can... (end)
Lecture on SB 1.8.46 -- Los Angeles, May 8, 1973:
So all these things—Kṛṣṇa is Paramātmā; He knows everything. So He saw that "There is danger tomorrow. Now Bhīṣma has decided to kill all these Pāṇḍavas." So He asked Arjuna, "Arjuna, you just go, approach Duryodhana this evening." Formerly the practice was, daytime there is fight, but in the after evening they are all friends. After evening they are friends. One can go this camp, that camp, and talk together, sit together, just like friends. There is no enemy. So Duryodhana sometimes promised Arjuna that "I want to give you some benediction. You can ask." So Arjuna said—Duryodhana was elder than Arjuna—that "I will ask you in proper time." So Kṛṣṇa reminded that "Today, tonight you go to Duryodhana and ask him to deliver those five arrows kept in secret. Otherwise tomorrow you will be finished."
Lecture on SB 1.8.47 -- Los Angeles, May 9, 1973:
So ambition was how to get a better kingdom than his father or his grandfather, Lord Brahmā. That was his ambition. But when he actually saw Lord Viṣṇu, and He was ready to give him any benediction, he said, "Oh, my dear Lord, I am quite satisfied. I don't want any benediction." Svāmin kṛtārtho 'smi varaṁ na yāce: (CC Madhya 22.42) "My dear Lord, I am so satisfied that I have no more need of asking any benediction." This is perfection of Kṛṣṇa consciousness. When he is fully Kṛṣṇa conscious, he has achieved all success; so why he will ask for anything more? He is so full in power and satisfaction that even great calamity, dangerous position, he doesn't care. He doesn't care. He knows that "These things are coming and going. Why I shall be agitated? Let me depend on Kṛṣṇa." Just like Prahlāda Mahārāja. So many times he was tortured by his father. He never became agitated. His father's only request was that "You give up this Hare Kṛṣṇa mantra." He would not give up. So this is determination. This is called gravity, and this is called soberness, that you go on talking like this. Just like in pushing our Kṛṣṇa consciousness movement, so many dangers we have to meet. But we don't care for it. If I am, I mean to say, real servant of Kṛṣṇa, then this movement will go on, in spite of so many obstacles. So that is called soberness. Dhīras tatra na muhyati.
Lecture on SB 1.8.47 -- Los Angeles, May 9, 1973:
This question was raised by Arjuna also, that "I understand that I am not this body and my grandfather is not this body. Still, I am affected when my body or my grandfather is in danger." So what Kṛṣṇa advised? Kṛṣṇa advised, "Yes, that affection is possible." I know that I am not this body. Theoretically or... But if somebody comes to cut my body, I will be very much protective. Although I know... I cannot feel that "I am not this body; let the body be cut off. I don't mind." No. Then Kṛṣṇa said that this position... Āgamāpāyinaḥ anityās tāṁs titikṣasva bhārata. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). "These temporary happiness and distress which come and go like seasonal changes..." Seasonal changes. Just like there is summer season, there is winter season. So sometimes it is very cold, sometimes it is very warm. And how these feelings are appreciated? Due to this body. The water is the same, but in summer season water is very pleasing to take bath. The same water is very troublesome to take bath in winter season.
Lecture on SB 1.8.49 -- Mayapura, October 29, 1974:
So many children are here. Why? What is the aim? The aim is that we want to see that everyone becomes Kṛṣṇa conscious. That automatically comes, to take care of the children, to give them education, to give them food, to give them shelter. That is real protection. And simply to give them... Just like in Western countries they feed the children with powdered flesh, mixed with water, boiled, and push with the spoon, and... They become fatty, of course. But that is not really maintaining the children, that is not really. Śāstra says that unless you save him from the imminent danger of death, then there is no protection. What is this protection? Suppose if you make your child very fatty. Does it mean because he's fat, he is very strong, therefore he'll not die? He'll die. Where is your protection from the death? Therefore śāstra says, pitā na sa syāj jananī na sā syāt, na mocayed yaḥ samupeta-mṛtyum. One should not become father or mother... That is real contraceptive method. If one is Kṛṣṇa conscious, then he knows that "What is the use of producing some children like cats and dogs? What is the use? If I produce any children, then they must be Kṛṣṇa conscious so that this will be their last birth." Because if you become Kṛṣṇa conscious then there is no more birth. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). You send to Kṛṣṇa, back to home—that is required. Father, mother, guardian's duty is to educate the wards, subordinates, in such a way that he becomes fully Kṛṣṇa conscious and so that he can be saved from this repetition of birth and death.
Lecture on SB 1.8.50 -- Los Angeles, May 12, 1973:
Pradyumna: Nama om... (recites praṇāma mantras) The first part of this verse, the first half of this verse, naino rājñaḥ prajā-bhartur dharma-yuddhe vadho dviṣām iti, this is a statement or an injunction of śāstra, that for the killing, or the vadha, dviṣām, of the enemies, dharma-yuddhe, in religious fight, rājñaḥ prajā-bhartur, of a king who is maintaining his citizens He has to maintain his citizens. So if there is some danger, then he has to eliminate the enemy.
Prabhupāda: What is religious fight? Religious fight means you have got right to kill your aggressor. If somebody takes your property, if somebody sets fire in your house, if somebody kidnaps your wife, or somebody is trying to kill you, they are called aggressor. So aggressor should be killed immediately. It is not that somebody has become an aggressor, and if I say, "Now I have become a Vaiṣṇava, I'll not be violent. I shall tolerate. Caitanya Mahāprabhu has taught us to be tolerant like the tree or the grass. So I shall become tolerant. Let him do." Just like Gandhi used to say. Somebody questioned him that "If somebody comes and violates the chastity of your daughter in your presence, what will you do?" He said, "I shall remain nonviolent." But that is not śāstric injunction. This is foolishness.
Lecture on SB 1.8.50 -- Los Angeles, May 12, 1973:
So they are family members. I have killed them for my kingdom." He is thinking in that way. He is a pious man. Violence is required. We don't say nonviolence. Just as Caitanya Mahāprabhu, He gave us the instruction, tṛṇād api sunīcena taror api sahiṣṇunā: "One should be tolerant, forbearing like the tree, like the grass." Amāninā mānadena: "One should give respect to others. In this way one should chant Hare Kṛṣṇa mantra." Because in chanting Hare Kṛṣṇa mantra, there will be so many aggressors. The nature is so cruel. Just like Prahlāda Mahārāja, a five-years-old boy. His only fault was that he was chanting Hare Kṛṣṇa, and the father was aggressor, giving him trouble so many ways. So we must be prepared.
Therefore as there is danger... Suppose Caitanya Mahāprabhu has taught us that "Be tolerant," but not that where violence is required we should be tolerant. No. Just like while Nityānanda Prabhu was injured by Jagāi and Mādhāi, He wanted to immediately kill him. Similarly, nonviolence does not mean that in right causes also you will remain nonviolent. No. You do not attack anybody unnecessarily. You do not kill unnecessarily animal even, not even an ant. You should be nonviolent by your nature. But when there is aggression, there are enemies, the śāstra says, dharma-yuddha. That is dharma-yuddha.
Lecture on SB 1.9.1 -- Los Angeles, May 15, 1973:
So this Bhīṣmadeva... When he became puzzled, he went to Bhīṣmadeva, Yudhiṣṭhira Mahārāja, went to Bhīṣmadeva. So this is the process. One must approach a superior person who is called guru. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). We, in this material world, we are confused, step by step. This is our position. Step by step. Every step. Padaṁ padaṁ vipadām. Padaṁ padam means every step; vipadām, danger. It is such a nice place, this material world, that every step there is danger. And as soon as there is danger, we are confused. So... And as soon as we are confused: "How to solve?" Tad-vijñānārthaṁ sa gurum eva abhigacchet. Therefore the Vedic instruction is "Because you are confused, because you do not know which path to follow, therefore you must approach a guru." Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). This word abhigacchet is used when there is compulsory, "You must." You cannot say that "Without going to guru, I shall chalk out my own path." No, that is not possible. Therefore this very word is used, gacchet. In Sanskrit all words are meaningful. Gacchet means it is a question of must, not that "I may and may not." Nowadays it is going on, and there is many rascals who come here in your country to preach that "There is no need of guru. You can become your own guru yourself." That is not Vedic injunction. Vedic injunction is you must go to a guru, tad-vijñānārtham, in order to understand the transcendental science. And that is natural.
Lecture on SB 1.10.6 -- Mayapura, June 21, 1973:
So this is our position. We may be very great man in the estimation of our friends and countrymen, but everyone is subjected to the miserable condition of life. They cannot make any solution. That is not possible. They have made a solution, big, big learned scholars, just that Mr. Kotovsky said, "Swamiji, after death, there is no life. Everything is finished." Unless they think like that, then life becomes more horrible, full of anxieties. If they think of that there is another life and there is punishment and reward, according to our karma, then their life is very horrible. So just like the animals, poor animal, sometimes facing enemy, close the eyes, as if there is no enemy, so they do like that, close the eyes. Children, when there is danger, they close the eyes. They have no other means to escape. So these people, they close the eyes. "There is no life after death." Otherwise they cannot accommodate.
Lecture on SB 1.13.11 -- Geneva, June 2, 1974:
The Roman were worshiping demigods. The India, in India they also worship demigods. That will not make you happy. Antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām (BG 7.23). To take some benediction from the demigods, although people go there, kāṅkṣantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ. People are very much attached to enjoy this material world. So they worship Durgā, Kālī, or Lord Śiva. Kāṅkṣantaḥ karmaṇāṁ siddhim. They get immediately some material benefit. But tad bhavaty alpa-medhasām. What you will do with some temporary material benefit? That is the instruction of Kṛṣṇa. Don't be attracted by the temporary material benefits. Just try for permanent eternal benefit. Go back to home, back to Godhead. That is the... That is the... What you will do? Suppose you become king. How long you will remain king? Or there are so many dangers. Sometimes the kings are beheaded. King Johann(?) was beheaded. So material position is always tiltering, tilting. Yes. There is no fixed position. It will end. Therefore Kṛṣṇa says, antavat tu phalaṁ teṣām (BG 7.23). Antavat means it will end, today or tomorrow or hundred years after. It will end. So why should you... You are eternal. Why should you hanker after these things which will exist for some few years? You are eternal. Accept the eternal position. That is Kṛṣṇa consciousness movement. Eternal position.
Lecture on SB 1.15.1 -- New York, November 29, 1973:
Just like a man fights, just like Hitler declared war, or so many wars are declared. This man is declaring, everyone is thinking, "I am independent." So, and we are thinking that we have got so many soldiers, so many atomic bombs, and so many aeroplanes, we shall come out victorious. Similarly, each and everyone of us, we are thinking, "I am independent, and my wife, my children, my society, they are my soldiers. If I am in danger, they will help me." This is going on. This is called māyā. Pramattaḥ teṣāṁ nidhanaṁ paśyann api na paśyati, because we have become mad after this so-called independence, independence of God, we are thinking these things will help us, will protect us, but that is māyā. Teṣāṁ nidhanam, everyone will be destroyed. Nobody will be able to give us protection. If real protection is wanted, he will have to take protection of Kṛṣṇa. That is the instruction of Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). You rascal, you are thinking that so many things will give you protection. That will not be possible. You will be finished, and your so-called protector, and friends, and soldiers, they will be finished. You don't depend on them. Sarva-dharmān parityajya mām ekaṁ śaraṇam... (BG 18.66), you just surrender unto Me, I'll give you protection, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ. This is real protection.
Lecture on SB 1.15.20 -- Los Angeles, November 30, 1973:
Prahlāda Mahārāja said... Prahlāda Mahārāja was praying Lord Nṛsiṁha-deva to pacify Him. So the commentator says that Prahlāda Mahārāja might have been very much afraid of this ferocious feature of the Lord, Nṛsiṁha-deva. So he assured Nṛsiṁha-deva, "My dear Lord, don't think that I am afraid of Your this feature. No, no." Naivodvije. "Neither I am afraid of this materialistic existence." Naivodvije para duratyaya-vaitaraṇyās tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ (SB 7.9.43). "I am quite confident that I have no fear." And he has practically seen that his father teased him in so many ways, but at last he was protected. So why he should not believe? He knows that "I am (have) dedicated my life to Kṛṣṇa, and Kṛṣṇa is not so ungrateful that He will not give me protection. How it is possible?" But one who does not believe in Kṛṣṇa, he thinks that he will protect himself. Apaśyatām ātma-tattvaṁ gṛheṣu gṛha-medhinām (SB 2.1.2). Those who are not God-realized, they think that they will be protected by their society, friendship, love, country, nation, like that. But that is not possible. Just like you are flying in the sky, so many aeroplanes at a time. Sometimes in a bunch, a group they fly. But if one of the aeroplane is in danger, no other aeroplane can help him. He'll finish. So similarly, we are also flying as aeroplane in the open sky. The protection... You don't expect protection from your so-called society, friendship and love, materially. When there is question of danger, you have to protect with your own strength.
Lecture on SB 1.15.27 -- New York, March 6, 1975:
So if a man simply goes on suffering like this, then he is not a human being. Human being means if there is suffering, he must try to alleviate it, to mitigate the suffering. That is human being.
That is... Nature gives us this human form of body, intelligence, that if there is danger, if there is anxiety, he tries to get out of it. The animals also do, but they cannot do very nicely. Just like animals are slaughtered. So they know when they are put into one, what is called, pound and they know that they will be slaughtered, but they have no means to get out of it. So the human being can do that. If I foresee, "There is some danger, I can make some way to get out of it." That is human intelligence. Therefore Narottama dāsa Ṭhākura says that "Although I had the intelligence to get out of these material anxieties, the blazing fire within the heart, but I did not take it."
Lecture on SB 1.15.30 -- Los Angeles, December 8, 1973:
So therefore this Kṛṣṇa consciousness movement is the only humanitarian work who can save the human society. All are helping them to go to hell. This is a fact. All are helping simply... So many innocent human beings are being slaughtered by education, by culture, by so-called society, friendship... It is very vicious cycle. Therefore here it is said, Kṛṣṇa sai... Arjuna said, yathā..., saṅgrāma-mūrdhani, kāla-karma-tamo-ruddham. This nice instruction of Bhagavad-gītā becomes choked up by the time, kāla. The time, you know, everyone, time's business is to destroy. You construct very nice house-ten years or, say, five years after, you have to again replace it because the time has destroyed it, so many things. The time..., time destroys. This is the business of time, kāla. And karma, our karma, because we are always engaged in sinful activities, karma. Kāla, karma, and tamas, ignorance. Ignorance. Tamas means darkness, and the symptom of tamo-guṇa is laziness and sleep. Those who are lazy and sleeping, you must know he's under the influence of tamo-guṇa. And rajo-guṇa, always acting foolishly. Just like these people are running. They're rajo-guṇa. But actually in this world there are two guṇas-rajas and tamas, ignorance and foolishly active. Foolish active is very dangerous. There are four classes: lazy intelligent, busy intelligent, lazy foolish, and active foolish. The active foolish is a fourth-class man. So at the present moment they're very active, but they're all foolish. Therefore the world is in danger. Active foolishness. Foolish, if he stops, he does not work, it is better. But as soon as he becomes active he becomes more dangerous.
Lecture on SB 1.15.37 -- Los Angeles, December 15, 1973:
The same example, as I have given many times. When the aeroplane, they are going on, but if one aeroplane is in danger, no other aeroplane can save him. But he's finished. Similarly, every one of us is responsible for my own work. Nobody. Even in material world, suppose you have done something wrong. Now you are condemned. You are criminal; you are condemned to death. Will your wife, will your children, will your family, will your community, will save you? No. Nobody can save you. So therefore those who are thinking that "This material atmosphere, relatives, will save me," they are mistaken. They are ass. They do not know that every individual being is responsible for his own work. Therefore we must be very careful that "Why should I waste my time in working hard? What is my problem?" These things have to be known. Therefore Vedic injunction is that how you will be saved? Then tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12), that "You must approach to a bona fide spiritual master." He will let you know how you will be saved. Otherwise, your so-called society, friendship and love will not save you.
Lecture on SB 1.15.40 -- Los Angeles, December 18, 1973:
Therefore our position is perfect, because we are not following rascals and fools. We are following Kṛṣṇa, the supreme perfect. I may be imperfect. That's a fact. I am imperfect. Just like a child is imperfect. That's a fact. But so long he follows the father, catching his hand, he is perfect. He is perfect. He has no danger. He has no danger. Similarly, anyone who is not Kṛṣṇa conscious, and following blindly some rascal, he is imperfect and he will suffer. And because we have taken Kṛṣṇa's shelter, Kṛṣṇa says sarva-dharmān parityajya mām ekaṁ śaraṇam (BG 18.66). He will give guidance. If you follow perfectly, you surrender unto Him, He will guide you. He is within you, everyone. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). He is there. He is not far away, although He lives in His own abode, Goloka Vṛndāvana. Goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). That is Kṛṣṇa. Although He is in His abode, but He is everywhere. Here is Kṛṣṇa. Although He is living in Goloka Vṛndāvana, He is in this temple, He is within our heart. Simply we have to take advantage, how He is present, how He is advising. That is the technique. That is Kṛṣṇa consciousness movement. God is everywhere. He is prepared to guide you. He is prepared to help you. Because He is father, He is always prepared. But we do not take His guidance. We do not take His shelter. That is the difficulty.
Lecture on SB 1.15.40 -- Los Angeles, December 18, 1973:
Because everyone is struggling... Manaḥ ṣaṣṭhāni indriyāṇi prakṛti-sthāni karṣati. Prakṛti-sthāni, in this material nature, everyone is struggling, prakṛti-sthāni karṣati, with the mind and the senses, that's all. Compact, in the direction of the mind. Mano-dharma. Mano-dharma. So long we are directed by the flickering mind, then we are in danger. We have to go Above mind there is intelligence. The intelligence is where to consider, "Whether I am this body or I am something else?" So on this way, from the mental platform, you have to elevate yourself to the intellectual platform, and from the intellectual platform, you have to raise yourself to the spiritual platform. Then you will be able to give up so-called material possession, completely freed and surrender to Kṛṣṇa and become wise.
Lecture on SB 1.15.50 -- Los Angeles, December 27, 1973:
So here all the five husbands, how much responsible they were. Because their one wife was insulted, they declared the war, Battle of Kurukṣetra, and killed the whole family. Similarly, Lord Rāmacandra, His wife was kidnapped, Sītā, by Rāvaṇa. So Lord Rāmacandra is God. He would create many millions of Sītās. But no. For that one Sītā, war was declared against Rāvaṇa, and the whole family dynasty, with kingdom, everything was finished. So this is the duty of the husband, that... Not like the modern days' husband: marries for three months. One, the sixth month, they were no more husband. Separate. Not like that. Husband means who takes charge of the girl for life, and wife means the girl who has the resolution to serve the husband throughout life. That is husband and wife. And when the wife is in danger, the husband's duty is to give protection, at any cost. That is husband-wife relationship.
Lecture on SB 1.16.19 -- Los Angeles, July 9, 1974:
Svarūpa Dāmodara: That there was an explosion in the (indistinct), and they could not go to the moon. So they were in danger in outer space. So they were requesting all the people so to "Pray to God so that I can come back safe and sound to this planet." (laughter)
Prabhupāda: When they are in danger they pray to God for safe and sound, but when they go to the moon planet: "We are scientist." (laughter) Just see how much foolish they are! When they go to the moon planet, at that time, "God give us permission, we may go"? No. "We are scientists. (laughter) We don't care for God." But when they are in danger, "God save us." (laughter) Just see what kind of scientists they are. This is practical. I am very glad that our Doctor Svarūpa Dāmodara has mentioned this in his book, Scientific Basis of Kṛṣṇa Consciousness.
So that is the fact. And there is a version of Tulasī Dāsa in Hindi. It is said sukse sabe hari bhaje, duhkhse saha hari bhaje, sukse bhaje khoya.(?) Or sukhase ara hari bhaje, tu duḥkha hase hoya(?). It is very nice instruction. The instruction is that when one is distressed, everyone remembers God. Yes. Duhkhse saba hari bhaje. Saba means "all." At that time... Just like in the last war, Second..., last war, when everything was in danger, Mr. Churchill started this movement B(?), and they were all going to churches—when the situation was very grave. And in Germany especially, because war was very, going on very seriously, so there was no men, so all the women, they went to the church and pray God, somebody... Woman means husband, son or father... Prayed, "Let my father come back" or "Let my husband come back" or "my son." But nobody came back. So they became atheist. This is the version of my one German Godbrother friend. So he said that all of them became atheists. Why? They prayed so much to get back their husband or son or father: nobody came back. "Then there is no God." This is their conclusion. That means, "God is our order supplier. God is our servant." Just like I ask my servant or my disciple, "You do this," and he must do it. We cannot accept God like that. God is neither going to be your servant.
Lecture on SB 1.16.20 -- Los Angeles, July 10, 1974:
You cannot be idle and lazy because if you become idle and lazy, you cannot even maintain your body. That is advised in Bhagavad-gītā. You have to become busy and active. That is required. Even if you want to go to heaven, then also you have to become busy and active. If you want to go back to home, back to Godhead, that also will require your busyness and activity. And if you want to remain here in this material world, that also required. Activity you cannot stop, but we have to consider the quality of activity. Quality of activity is bhakti. You have to work. You cannot remain inactive or lazy. You have to work. So Kṛṣṇa advises in the Bhagavad-gītā that "Work for Me." That is intelligence. Yat karoṣi yaj juhoṣi yad aśnāsi yat tapasyasi kuruṣva tad mad-arpaṇam (BG 9.27). This is life. Yat karoṣi, whatever you do. Everyone has to do something. Kṛṣṇa says, "Yes, you have to work. But work for Me." Just like Arjuna was advised. He is a military man. He used to fight. His occupation is, when there there is danger he must fight. A kṣatriya, kṣatriya's business is that. So Arjuna was advised that "You fight for Me, not for your sense gratification." That kind of fight and war is not allowed. Only for the satisfaction of the Supreme Lord you can fight.
Lecture on SB 1.16.21 -- Los Angeles, July 11, 1974:
So be careful that this material world is itself dangerous. Especially in this age of Kali, it is dangerous. It is stated in the śāstra, padaṁ padaṁ yad vipadām (SB 10.14.58), every step there is danger. This is the position. Māyā is so strong that you should always expect simply danger. But if you become Kṛṣṇa conscious, you can overcome these dangers... Padaṁ padaṁ yad vipadāṁ na teṣām. It is not... This dangerous position is not for them. Who? Samāśritā ye pada-pallava-plavam, one who has taken shelter of the lotus feet. It is a great ocean, just like the Pacific Ocean. It is just like a great ocean, big ocean of ignorance. As in the ocean, if you go, even on a boat, it is always dangerous, similarly, we are in the ocean of material civilization. There is always danger. But if you take shelter of the lotus feet of Kṛṣṇa, paraṁ padam, then you overcome the danger and you go back to home, back to Godhead.
Thank you very much. (end)
Lecture on SB 1.16.22 -- Hawaii, January 18, 1974:
Just like you have no connection with ocean. Your place of living is land. But some way or other, if you are thrown in the Pacific Ocean, that is a very troublesome business. You have to swim always. You have to protect... But still, you are unsafe. It doesn't matter you are a very great swimmer, doesn't matter. When you are in the Pacific Ocean, you are in danger. So similarly, when that very man is taken away from the Pacific Ocean and put into the land, then he becomes prasannātmā, "Oh, I am saved." Brahma-bhūtaḥ prasannātmā. "Now I am on the saved..." Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54), that when one is in full knowledge that "I have nothing to do with this material world, that everything made by the material nature, that is illusion, I have nothing to do with anything of them, I am spirit, ahaṁ brahmāsmi. I am spirit soul. Now I have my business with the spiritual world," that is liberation. That is liberation. And the means which help you to come to that position, that is called spiritual life, sanātana-dharma.
Lecture on SB 1.16.23 -- Hawaii, January 19, 1974:
What is the problem? First of all, we have got some physical necessities. So āhāra-nidrā-bhaya-maithuna. Our physical necessity is that we want to eat. That is necessary to maintain this body, āhāra. Nidrā, rest. We must have some rest also. So āhāra-nidrā-bhaya. Bhaya means being, to become afraid of. That is material nature. We are always afraid of. Therefore we have military strength. Your country is very busy in that way, how to protect. Everyone should be, protection. We also sleep at night, closing the door because we are afraid of burglars and others, so many dangers. So that is also required, to take protection from enemies. Āhāra-nidrā-bhaya, and maithuna, and sexual intercourse. These are physical necessities. So these physical necessities, if you study, they, amongst the animals, they have no problem. But as yesterday we were talking, in the human society, they have created problem. Nobody knows where to eat. These hotels means, increase of number of hotels means that people have no place to live. They have no fixed place to live. Today in this hotel, the next day, another hotel. The so many restaurants means people have no fixed place where to eat. The solution... In India still, because they are not so materially advanced, even the poorest man has got some certain fixed up place, his cottage, he has got his wife, he has got his child, and he works, whatever he can do. He lives peacefully still, in the village, although he hasn't got very gorgeous dress and motorcar. But he's peaceful. You'll find still. And sometimes, say, about ten years ago, I was in Ahmedabad. I saw one poor man, he was pulling cart, hand cart. What is called?
Lecture on SB 1.16.23 -- Hawaii, January 19, 1974:
But therefore they do not believe next birth or soul. They try to forget it. This kind of forgetfulness means... I have already given several times. The rabbit, when they find some hunter, they close their eyes, yes, as if the hunter has gone away. But that is not the fact. That is his foolishness. Simply by closing the eyes, he's thinking, "Now I am safe." So these materialistic persons, denying the next birth, denying sinful activities, denying God, they're closing their eyes, that "There is no danger. Let us go on doing all this nonsense." But that will not save. That will not save. (break) He's seeing everything. He's seeing everything, not as a policeman but as a friend, that He is recording that "You want to do it? All right, I'll give you this facility. I'll give you facility." Because within the mind you are creating so many ideas for enjoyment, Kṛṣṇa is noting, "Yes, you'll have it. You'll have it. Just wait. Next life, next life, next life." In this way we are going. Ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva (CC Madhya 19.151). We are placing our program... Because His name is anumantā. Without His sanction, you cannot have anything. Just like I am moving this hand. It is by His sanction. As soon as He stops His sanction, immediately paralyzed. And still, we are proud, "I have got my hand. I have got my eyes." What is the use of your eyes? Unless God helps you to see, what is the value of your eyes? Practically you see. Unless there is sunshine, what is the value of your eyes? So but still, are so fool, we are thinking, "Can you show me God?" And what power you have got to see. First of all consider. Then you'll see God. You cannot see even what, ordinary things, what to question of seeing God.
Lecture on SB 1.16.23 -- Hawaii, January 19, 1974:
No, you can go to the forest. That is your interest. But if you try to distribute Kṛṣṇa's name, that is more, I mean, valuable work. Because if you go to the forest, you take interest of yourself. But Kṛṣṇa wants that you take interest for others also. That is greater service. Just like a soldier, he's also patriot, and another man is patriot. But the soldier who goes to fight forward for the state, his service is greater than this man. Because he has to face so many dangers for the country. Therefore during time of war, the government takes care of the soldiers first and the civilians, their eating, their supply is controlled. But the soldier's supply is never controlled because he is giving good, better service to the state. So you can go to the forest for your own interest. That is also good. But better work is to push forward Kṛṣṇa's name. That is better service.
Lecture on SB 1.16.26-30 -- Hawaii, January 23, 1974:
So eating, sleeping, mating and defending. And defending, we are defending in so many ways, but still, war is there, and the onslaught of material nature... Your country is defending so nicely, but now the petrol is taken away. You cannot defend. Similarly, everything can be taken away at any moment. So depend on Kṛṣṇa for defending, defenses. Avaśya rakṣibe kṛṣṇa. This is called surrender. Surrender, means... Kṛṣṇa says that "You surrender unto Me," sarva-dharmān parityajya (BG 18.66). Let us believe this, that "Kṛṣṇa is asking to surrender. Let me surrender. He must protect me in danger." That is called surrender. "Now, I am surrendering to Kṛṣṇa, but for my defense I'm making another arrangement." Then I have no faith in Kṛṣṇa. If I believe in Kṛṣṇa, then we must believe that Kṛṣṇa will... Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. Believe. Satyaṁ śaucaṁ dayā kṣāntiḥ. Kṣānti means toleration? What is that? Hm? See kṣānti.
Lecture on SB 2.2.5 -- Los Angeles, December 2, 1968:
So every quality... That is the, I mean to say, scientific way of studying God. Whatever qualities you have got, you can understand the same qualities is there in God, but your present condition being contaminated with material contact, it is being pervertedly represented. This has to be purified. This is Kṛṣṇa consciousness. The same thing. The same love affair, the same anger or anything, that is to be purified. Then it is godly. That's all. So this Kṛṣṇa consciousness movement is to purify. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). Nirmalam means purification, completely purified. When this... Suppose this anger. If this anger is applied in Kṛṣṇa consciousness, it is purified. It is purified. Just like Arjuna. Arjuna was not becoming angry to his enemy. He was a very good man. "No, I'm not going to fight." And Kṛṣṇa was, I mean to say, encouraging him to be angry. Otherwise how could he fight? So when he fought for Kṛṣṇa, that became service. Of course, these are very intricate questions. When one studies very seriously and scientifically, this will be revealed. So on the whole one can understand that "All the qualities of God is with me. But I am now materially contaminated." Just like a diseased person. A diseased person, he wants to enjoy the facilities of healthy life, but the physician says, "No, don't. Don't." Because that will create danger. Similarly, all the qualities we have got, but because it is materially contaminated, the Kṛṣṇa consciousness process is to purify them and to bring them to the normal condition, and then it will be happy. That is the whole idea. Yes?
Lecture on SB 2.3.14-15 -- Los Angeles, May 31, 1972:
It is the duty of guardian to save the dependents from the impending danger of death, repeated birth and death. So if you cannot save these children, then it is useless. Save them. So we have got our center in Dallas. All children should go, and the advanced girls, they should go there and take care. Just produce a new generation, just like Parīkṣit Mahārāja. Produce a new generation. Bāla-krīḍanakaiḥ, from the very childhood, thinking of Kṛṣṇa, playing of Kṛṣṇa, eating of Kṛṣṇa, Kṛṣṇa, Kṛṣṇa... Then he cannot become otherwise. Therefore Prahlāda Mahārāja, he was child, five-years-old child, he was teaching his class fellows. So they refused that "Prahlāda, why you are bothering with this? When we shall get old, we shall think of this Kṛṣṇa." "No," he insisted. "No. Kaumāra ācaret prājño dharmān bhāgavatān iha, durlabhaṁ mānuṣaṁ janma... (SB 7.6.1). You cannot get again such opportunity. So you immediately begin. Immediately you try to become Kṛṣṇa conscious." All right, kīrtana. (devotees offer obeisances) (end)
Lecture on SB 2.3.17 -- Los Angeles, June 12, 1972:
So if you constantly read, then where is the opportunity of sun's taking your life? That means you are becoming immortal. People are very much anxious to become immortal. Nobody wants to die. Everyone knows that "I shall die." But if there is immediately some danger, fire, immediately you go away from this room. Why? I do not wish to die. I do not wish to die. Although I know I must have to die. Still, why do I go away? I know that... "Oh, let there be fire. I have to die today or tomorrow. Let me die." No. I do not wish to die. Therefore I go away. This is psychology. So everyone wants to live forever. That's a fact. So if you want to live forever, then you have to take to Kṛṣṇa consciousness. So Kṛṣṇa consciousness movement is so important and nice. Everyone wants to live. So actually, if you want to live, then you take to Kṛṣṇa consciousness. This verse confirms it. Āyur harati vai puṁsām udyann astaṁ ca yann asau. The sun is rising early in the morning. As it is rising, gradually it is taking your life.
Lecture on SB 2.3.19 -- Los Angeles, June 15, 1972:
They take risk, so much risk, for earning money and sense enjoyment. The thief, the burglars, they risk their life. They go to steal to a man's house, and it is known that as soon as he is known, "He has come," the man, the proprietor of the house, may immediately shoot him. That risk he takes. So not only the burglar and thieves, every one of us. It is stated padaṁ padaṁ yad vipadām (SB 10.14.58). In every step there is danger. Every step. We are running our motorcars very fast, seventy miles, one hundred miles speed, but any moment there can be great danger. So actually there cannot be any peace in material life. That is not possible. Samāśritā ye pada-pallava-plavam. We have to take therefore shelter of the lotus feet of the Lord. If we want to be happy, if we want to be peaceful, then this is the only way. And the... Śva-viḍ-varāhoṣṭra-khara... And in the previous verse, kiṁ grāme paśavo 'pare, na khādanti na mehanti. This eating, sleeping, mating, so it is criticized: "Do the cats and dogs and the camels, they do not eat?"
Lecture on SB 2.3.19 -- Los Angeles, June 15, 1972:
Therefore Bhāgavata says, na mocayed yaḥ samupeta... gurur na sa syāj jananī na sā syāt pitā na sa syāt. There are some negative definitions, that there are so-called gurus, so-called swamis, but Bhāgavata says that "You should not become a swami or guru. Kindly don't become if you cannot save your disciple from the imminent danger of birth and death." Gurur na sa syāt. This is the injunction. "No rascal should become a guru unless he can save his disciple from the cycle of birth and death." Or, in other words, anyone who wants to become guru, if he cannot teach his disciples how to surrender, govinda-caraṇa-dvayam, anāśritya, how to take shelter of the lotus feet of Govinda, he should not become guru. That is cheating. That is cheating. Similarly, one should not become father. The father and mother should have determination that "The child I produce, I give birth, if I cannot teach him Kṛṣṇa conscious, surrender to Kṛṣṇa, I shall not beget any child."
Lecture on SB 3.25.2 -- Bombay, November 2, 1974:
Śāstra says, tal labhyate duḥkhavat. Duḥkhavat means... Just like we don't want anything unhappy or miserable condition of life, but we get it. We don't endeavor for it. Nobody says, "Let there be fire in my house. Let my child die." Nobody aspires these things. Everyone thinks that "My child may live. There may not be any danger. I'll get so much money." Nobody thinks of the opposite. But the opposite number comes. The catastrophes come. You don't pray for it. You don't go to the temple for praying, "My Lord, let there be fire in my house." Nobody goes. He goes for something better. So śāstra says that "Which you do not pray for, still, it comes, duḥkhavat, without your invitation, similarly, whatever happiness you'll have to enjoy, that will also come." Tal labhyate duḥkhavad anyataḥ sukham. Therefore the conclusion is that "Don't try for your so-called happiness or so-called distress. Try to achieve that position where you can understand Kṛṣṇa and get shelter at His lotus feet." This is human endeavor. Tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ (SB 1.5.18). Upary adhaḥ.
Lecture on SB 3.25.8 -- Bombay, November 8, 1974:
Just like Rāvaṇa. Rāvaṇa was a great devotee of Lord Śiva, but he's considered as asura, rākṣasa. Nobody gives him credit. You have got, seen the rāma-līlā. Rāvaṇa is insulted. But he was a great devotee of Lord Śiva. You know that. Why he's insulted? Because he was not a Vaiṣṇava. He was against Rāmacandra. Therefore he's asura. When he was in danger, when Rāmacandra was in his front to kill him, so he began to offer his prayer, Rāvaṇa, "Please come and protect me." He knew that "I cannot be saved from the arrow of Lord Rāmacandra." That he knew very well. Therefore he was praying to Lord Śiva, "Please come and save me." But Lord Śiva could not come and save. Pārvatī was requesting him, that "Your, such a great devotee, he's in danger, and he's praying to, for protection, and you are not going?" Lord Śiva said, "What shall I do? I cannot give him protection." Therefore the simple word is rākhe kṛṣṇa māre ke and māre kṛṣṇa rākhe ke. If Kṛṣṇa wants to kill somebody, nobody can give protection. It is not possible. And if Kṛṣṇa wants to protect somebody, nobody can kill him.
Lecture on SB 3.25.9 -- Bombay, November 9, 1974:
So this is service. The Christian conception of God as Father is not so perfect. Because if we conceive God as Father and Mother, then the policy is to take from Him. Because everyone wants to take from the father: "Father, give me that. Mother, give me that." But this philosophy, that to accept the Supreme Lord as son, that means to give service. Yaśodāmāyi, she has gotten Kṛṣṇa as her son. So always anxious: "Kṛṣṇa may not be in danger. Kṛṣṇa is crawling. Some animal may not attack. He may not fall down in the water. He may not touch fire." Always anxiety, giving protection to Kṛṣṇa. Kṛṣṇa is giving protection to the whole universe, and Yaśodāmāyi is giving protection to Kṛṣṇa. This is conception of philosophy, Vaiṣṇava philosophy. She is anxious to give protection.
Lecture on SB 3.25.23 -- Bombay, November 23, 1974:
So those who are Kṛṣṇa conscious, Kṛṣṇa conscious means, here it is said, mad-gata-cetasaḥ. Naitān mad-gata-cetasaḥ. Mad-gata. Bhagavān says, "Those who are always thinking of, in the mind, within the heart," mad-gata-cetasaḥ, "they are not suffering." They are not suffering in this way because they know that "Even if I am suffering, it is Kṛṣṇa's desire." So they welcome. Just like Kuntī. Queen Kuntī, when Kṛṣṇa was departing, taking farewell from Kuntī, so Kuntī said, "My dear Kṛṣṇa, when we are in full of danger, at that time You are always present as our friend, as our advisor. Now we are well situated. We have got our kingdom. We are well established. So You are going away to Dvārakā? No, no, no, this is not good. Better we may again go to that suffering so that we can remember You always." So the devotee sometimes welcomes suffering because that is an opportunity of remembering Kṛṣṇa very constantly. Tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam (SB 10.14.8). So when a devotee suffers, he thinks that "It is due to my past misdeeds. So I am suffering not very much, a very little, on account of Kṛṣṇa's grace. So it doesn't matter." So after all, it is, everything, in the mind, suffering and enjoying. So a devotee's mind is trained up in Kṛṣṇa consciousness. Therefore he does not care for suffering. That is the difference between a devotee and nondevotee.
Therefore it is said that tapanti vividhās tāpā na etān mad-gata-cetasaḥ. Just like Prahlāda Mahārāja. So how much suffering he had to undergo, the five-years-old boy, and his father was putting in dangers, sometimes under the feet, leg of the elephant, sometimes throwing from the mountain, sometimes on burning oil, sometimes amongst the snakes, so many ways. But he was silent. Haridāsa Ṭhākura. Haridāsa Ṭhākura was a Muhammadan by birth. So he became a very good devotee and always chanting Hare Kṛṣṇa.
Lecture on SB 3.25.24 -- Bombay, November 24, 1974:
So everything can be attained very nicely and easily simply by this sādhu-saṅga. Sādhu-saṅga (CC Madhya 22.83). Therefore we repeatedly say that we are trying to create some sādhu so that in different parts of the world they will preach Kṛṣṇa consciousness, and people will be able to associate with them, and they will become purified. This is Kṛṣṇa consciousness movement, that sādhu-saṅga. It is very essential. People are suffering on account of being contaminated by the tamo-guṇa and rajo-guṇa, becoming entangled simply by lusty desires always, just like cats and dogs. So they are becoming more and more entangled. Unfortunately, they do not know that there is life after death, but they do not know what kind of life is going to happen next after death. They are blind, andha. Andhā yathāndhair upanīyamānāḥ (SB 7.5.31). The leaders are also blind. And they are leading them. They are also blind. Especially in this age, the human society is in great danger. They do not care what is next. But there is next life. We get it, information, from Kṛṣṇa: tathā dehāntara-prāptiḥ (BG 2.13). Dehāntara-prāptiḥ there is. How you can deny it? The authority says. And we have got experience also. We are having dehāntara from boyhood to childhood, from childhood to boyhood, from boyhood to youthhood. In this way, we have changed so many bodies, dehāntara. This is called dehāntara. Similarly, after death, there will be dehāntara. It is very reasonable, but people do not believe it.
Lecture on SB 3.25.43 -- Bombay, December 11, 1974:
Akuto-bhayam. Here in this material world—simply bhayam, only fearfulness. Nobody is safe here. At any moment the life may be finished. Nobody can guarantee. Padaṁ padaṁ yad vipadām (SB 10.14.58). In the śāstra it is said that here in this material world there is danger in every step. You are walking very nicely, and sometimes suppose there is a skin of plantain, and you slip, and your leg may be broken. Padaṁ padam. Even walking, even sitting-heart failure.
So there is no guarantee. Any moment, we can die. And it is therefore called mṛtyu-loka, "The place where death is," I mean to say, "sure." "As sure as death." People give surety example: "As sure as death." As nobody can avoid death, it is sure. You may be very strong and stout in your health and go on exercising on the beach daily, but you can die any moment. There is no guarantee. But everyone wants akuto-bhayam: "There may not be... I must be very safe and sound in every respect, in my social position, so far my health is concerned, anything." Everyone wants that security. But there is no security. That is called struggle for existence. There is no security, and the rascals are struggling to get security. How it is possible? If this place is meant for that purpose, padaṁ padaṁ yad vipadām, then how you can get security? This is foolishness, mūḍha. There is no possibility of security; still, they are making security in this way, that way, this way, that way, that way.
Lecture on SB 3.26.9 -- Bombay, December 21, 1974:
So we have come to this material world. Kṛṣṇa is always anxious to get us back to home, back to Godhead. Therefore He comes. Yadā yadā hi dharmasya glānir bhavati (BG 4.7). What is that dharma? That dharma is not this dharma, Hindu dharma, Mussulman dharma. No. That dharma is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). That's... So in this way, our position, although we are both in this material world, one is the controller; one is the controlled. And the one who is controlled by the prakṛti, by the material nature, if he accepts to be controlled by the Supreme Personality of Godhead, then his controlling by the material nature upon him, that is finished, no more control. Mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). This is perfection of life. At the present moment we are being controlled every second, every step. Padaṁ padaṁ yad vipadām (SB 10.14.58). Every step there is danger. This control means punishment. You cannot expect very good treatment in the prison life. So this is prison life, conditioned life. So you cannot expect any good treatment by the material nature because her business is to punish us. That is the business so that we can enquire that "Why I am being punished?" That is required. That "why" philosophy is very important. That is the beginning of human life. But we are so dull, in spite of being kicked every moment by material nature, that "why" question is not coming, so dull-headed. And we are advanced in designation.
Thank you very much. Hare Kṛṣṇa. (end)
Lecture on SB 3.26.16 -- Bombay, December 25, 1974:
So the spiritual life is very delicate. We have to conduct the spiritual life very cautiously. Little deviation may create great havoc. Great havoc means again material life. And material life means suffering, bhayaṁ dvitīyābhiniveśataḥ, always in fearfulness. So long we are in this material life, there must be fearfulness. Bhayaṁ dvitīyābhiniveśataḥ syāt. That is described here. Kālam eke yato bhayam. So long you are wrapped up within these twenty-four elements, under the influence of time factor, then you will have to feel fearfulness, although actually by constitutional position, you have no fear. Every one of us, we know... Not everyone. At least, those who are little advanced in understanding Bhagavad-gītā, the A-B-C-D of spiritual knowledge, at least theoretically, one knows that he is not this body. But still, when the body is in danger, we become fearful because we are existing in this material environment. Bhayaṁ dvitīyābhiniveśataḥ syāt. So in order to get out of this fearful situation of life... That is material life. If we take shelter of the lotus feet of abhaya-caraṇāravinda re, Kṛṣṇa, then this bhayam element, fearfulness element, will be completely nil.
Lecture on SB 3.26.16 -- Bombay, December 25, 1974:
Kṛṣṇa assures, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ (BG 18.66). He gives shelter and assurance that "Don't be afraid of. When you have taken shelter of Me, then there is no cause of fear."
- samāśritā ye pada-pallava-plavaṁ
- mahat-padaṁ puṇya-yaśo murāreḥ
- bhavāmbudhir vatsa-padaṁ paraṁ padaṁ
- padaṁ padaṁ yad vipadāṁ na teṣām
- (SB 10.14.58)
This material world is padaṁ padaṁ vipadām, only danger. Every step there is danger. That's a fact. So if we take shelter of that abhaya-caraṇāravinda, then we have no fear. This is a fact. Abhayaṁ sattva-saṁśuddhiḥ. Sattva-saṁśuddhiḥ. Our existence, when it is purified... So this bhakti-mārga, or devotional service, is the process of purifying, purifying process.
Lecture on SB 3.26.19 -- Bombay, December 28, 1974:
So they are after the worshiping of demigods. But those who are intelligent, those who know that this śrī-aiśvarya-prajā, they are temporary... But these men, they do not see it although they know it is temporary. In the Śrīmad-Bhāgavatam it is said paśyann api na paśyati. Teṣāṁ pramatto nidhanaṁ paśyann api na paśyati. He knows that "These things will be destroyed. This will not exist," but still, he is after them, śrī-aiśvarya-prajepsavaḥ.
- Paśyann api na...
- dehāpatya-kalatrādiṣv
- ātma-sainyeṣv asatsv api
- teṣāṁ pramatto nidhanaṁ
- paśyann api na paśyati
- (SB 2.1.4)
Dehāpatya. Apatya means children, family, and deha means this body. Deha apatya. Kalatra, kalatra means wife. Dehāpatya-kalatrādiṣu ātma-sainyeṣu. He is struggling for existence and thinking that "My wife, my children, my relative, my friend, my countrymen—they are my soldiers. They will give me protection whenever I am in danger." Dehāpatya-kalatrādiṣu ātma-sainyeṣu asatsu api. But he knows also that they will not stay. Asatsu api. But still, they are depending on them. So teṣāṁ pramatto nidhanaṁ paśyann api na paśyati. This is our position.
Lecture on SB 3.26.45 -- Bombay, January 20, 1975:
Just like Bhīṣma. Bhīṣma was fighting with Kṛṣṇa. He had no business fighting with Kṛṣṇa because He is charioteer. But sometimes the horses, the charioteer, are also killed by the opposing party. So when Arjuna was in a very dangerous position... Because Bhīṣma promised to Duryodhana. Duryodhana was criticizing his grandfather, that "You are not fighting wholeheartedly. Because your affection is there on the other side, your other grandsons, pañca-pāṇḍava, therefore you are not fighting with your full strength." So this is a great insult for the kṣatriya. So he promised to kill the five Pāṇḍavas next day. That was a challenge to Kṛṣṇa. So Kṛṣṇa promised that He will not fight in the battle, and Bhīṣma promised that "Unless Kṛṣṇa fights and protects His friend, Arjuna, he could not be saved. I will fight in that way." So he was fighting in that way, and Arjuna's chariot became broken into pieces, and he was in danger. And Kṛṣṇa could understand that "Bhīṣma wants Me to fight on account of Arjuna; otherwise he would not be saved."
Lecture on SB 5.5.5 -- London, September 3, 1971:
So actually, spirit soul has nothing to do for livelihood. They are working so hard. That is māyā. Because everyone is working for economic development, this is māyā. Just like the newspaper reporter asked me, "the crisis." They created a situation that ultimately it has come to a crisis. The big, big oil tankers are now standing without any work, and they're feeling scarcity. Actually, we haven't got to work for our livelihood. There are 8,400,000 species of living entities. Out of that, only 400,000 species of life are human form. Other 8,000,000, they are bird, beast, trees, insect, aquatics, so many varieties. So they have no economic problem. The bird, beast, aquatic, they have no economic problem. They have sufficient... Our material necessities are to eat, to sleep, to have sex life, and to have protection from danger. These are our problems. So living entities less intelligent than the human being, they have no problem of this field of activities. They are eating. They have no problem for eating. They have no problem for sleeping. They have no problem for sex life. And neither they have problem for any defense. That is already there. A bird, early in the morning, chirps very nicely. He has no problem. He will go anywhere and get some fruits and eat and sleeping accommodation is there on top of the tree. And the sex: the male bird, the female bird, they take birth simultaneously. And defense, they know how to defend themselves. They are in danger on the ground; they live on the top of the tree. So they know how to defend, how to enjoy sex life, how to eat, how to sleep. So there is no problem.
Lecture on SB 5.5.16 -- Vrndavana, November 4, 1976:
So we should be very, very careful. We are implicating step by step. Padaṁ padaṁ yad vipadām (SB 10.14.58). They do not know. This material world means at every step we are creating another difficulty. Padaṁ padaṁ yad vipadām. Samāśritā ye pada-pallava-plavaṁ mahat-padam. (break) Kṛṣṇa. Bhavāmbudhir vatsa-padam. For Him the great ocean of nescience becomes just like vatsa-padam, the water containing with the hoofprints of calves. That is called vatsa-padam. And this place, padaṁ padaṁ yad vipadām. This material world, where there is danger in every step, it is not for them. It is not for them. Therefore Śrī Caitanya Mahāprabhu has warned that niṣkiñcanasya bhagavad-bhajanonmukhasya. Anyone who is desirous of rendering service, dedicates life for the service of Bhagavān, Kṛṣṇa... Kṛṣṇa demands that. Sarva-dharmān parityajya mām ekam śaraṇaṁ vraja (BG 18.66). For such person, one who has decided, "Yes, I shall fully surrender to Kṛṣṇa," for such person, niṣkiñcanasya... Surrender means he has finished his all material business. No more. No more business. That is called niṣkiñcana. Kiñcana means "something," and niṣkiñcana means that something also nothing. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Brs. 1.1.11). There are so many achievement by karma, jñāna, yoga, and so many things. But bhakti means finish this, all this nonsense business, karma, jñāna, yoga. Simply surrender to Kṛṣṇa. Ānukūlyena kṛṣṇānu-śīlanam (CC Madhya 19.167).
Lecture on SB 5.5.17 -- Vrndavana, November 5, 1976:
Pradyumna: "If someone is ignorant and addicted to the path of saṁsāra, how can one who is actually learned, merciful and advanced in spiritual knowledge engage him in fruitive activity and thus further entangle him in material existence? If a blind man is walking down the wrong path, how can a gentleman allow him to continue on his way to danger? How can he approve this method? No wise or kind man can allow this."
Prabhupāda:
- kas taṁ svayaṁ tad-abhijño vipaścid
- avidyāyām antare vartamānam
- dṛṣṭvā punas taṁ saghṛṇaḥ kubuddhiṁ
- prayojayed utpathagaṁ yathāndham
- (SB 5.5.17)
So one person is utpathagam yathāndham, another person is vipaścid tad-abhijñaḥ. Two classes of men generally: one who knows the things as they are and one who does not know what is the value of life, how to make progress. So one does not know and one knows. So naturally there must be two classes of men to make real social progress or any, anything. Actually we see that there are a class of men in the school, colleges, universities, who can teach, and class of men who are taught. So without these two classes of men, how society can make progress? But the modern theory is "classless society." Modern rascal theory is classless society: "There is no need of teacher, or there is no need of higher class, or there is no need of... One class." Therefore they fall down. Even in socialistic country like Russia, first of all they wanted to make classless society. Later on they have made a manager class and worker class, because this is not possible.
Lecture on SB 5.5.25 -- Vrndavana, November 12, 1976:
So bhakti-bhājām. So we have to learn what is bhakti. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). If actually we advance in devotional service, then naturally viraktir anyatra syāt. That is niṣkiñcana, no more taste with the material world. Niṣkiñcanasya bhagavad-bhajanonmukhasya pāraṁ paraṁ jigamiṣor bhava-sāgarasya. We must know why we shall take to devotional service, pāraṁ paraṁ jigamiṣor, not to remain within this material world. Padaṁ padaṁ yad vipadāṁ na teṣām (SB 10.14.58). Here in the material world, padaṁ padaṁ vipadām. Every step there is vipada; there is danger. So don't think that "She is dying" or "He is dying, and I shall not die." Everyone will have to die. Every step, there is danger of dying. It is not that The bhute pare gobar hasi(?). Everyone has to die. So before that death we must become fully Kṛṣṇa conscious so that ante nārāyaṇa-smṛtiḥ (SB 2.1.6). The end will come today or tomorrow or day after tomorrow. Nobody will live here. But the success is if we can remember Nārāyaṇa at the end of life. That is success. Ante nārāyaṇa-smṛtiḥ. We should practice that. Don't bother about that "I shall die tomorrow. You are dying today, so I am better than you." Nobody will live here. Everyone will die, and we must be prepared for death. And the devotee has no fear for dying because if he is completely surrendered to Kṛṣṇa, then he is going back to him. Tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9). Simply by surrendering to Kṛṣṇa.
Lecture on SB 5.5.32 -- Vrndavana, November 19, 1976:
Haridāsa Ṭhākura, he was beaten in twenty-one bazaars regular with cane because he was Muhammadan, and in those days the Muhammadan kingdom was going on, Pathan ruling. So the Kazi, he saw that one Muhammadan, he has become a devotee of Kṛṣṇa. So he called him so, that "With great fortune you became a Muhammadan, and now you are taking to Hinduism? You are so unfortunate?" So he could understand that "Here is a rascal. What I shall talk with him and argue with him?" He simply said, "Sir, it is... What is the fault there? Just like so many Hindus, they sometimes become Muhammadan, and suppose if I have become a Hindu, what is the wrong there?" So the Kazi took it very seriously: "Oh, you are answering? All right. Order him that you beat this man in twenty-one..., cane, caning." So Haridāsa Ṭhākura was beaten in public market. The idea was that beating, he would die. But he did not die. Then the, I mean to say, men who were given in charge to beat him, they became afraid, that "If this man is not dead, then the Kazi will take us very seriously that we have not beaten him seriously." So they began to flatter him, "Sir, unless you die, we'll be dead. Our life is in great danger." So Haridāsa Ṭhākura made a show of death, and he was brought before the Kazi that "Here, the body is dead."
Lecture on SB 5.6.3 -- Vrndavana, November 25, 1976:
No. I forget. Mist, what is the English? Nīhāram iva, yes. Nīhāram iva bhāskaraḥ. Bhāskaraḥ means sun. So when there is mist, (Hindi) as soon as there is sunrise, immediately everything... Otherwise it is very difficult to drive away the fog. The railway train... I have seen it also. In the mid-ocean immediately there is fog, and the ship immediately stops because there is danger of collision with other ship. At least the ship in which I was going to your country, Jaladuta, so the captain, Mr. Pandia, he immediately used to stop in the mid-ocean and giving horn, "Gaw, gaw," like that. So that was danger, very dangerous. When the sea is rough there is no fog. And as soon as the sea is not rough there is fog. So whether you will go this way or that way, there is misery. Therefore this world is called duḥkhālayam aśāśvatam (BG 8.15). You subdue something and another problem is there. And you solve that problem—another problem... Problematic. Duḥkhālayam aśāśvatam. Kṛṣṇa is recommending that this is duḥkhālayam aśāśvatam. How we'll subside this duḥkhālayam aśāśvatam? And we are... Our struggle is... Kṛṣṇa said, "This is duḥkhālayam aśāśvatam. This place is for miseries," and these rascals are trying to adjust things. Bahir-artha-māninaḥ. These rascals, they are trying to bring peace by material arrangement, mūḍha. Therefore they are mūḍha. It is not possible. Kṛṣṇa has made it suffering. How you can become happy here? But these rascals will not understand. Within the suffering they will try to become happy. That is not possible. The toilet room he wants to make a Deity room. How it is possible? That is not possible.
Lecture on SB 5.6.8 -- Vrndavana, November 30, 1976:
So this is our position, and therefore a preacher devotee is so, I mean to say, favorite to Kṛṣṇa. They have to meet actually dangerous persons, krūraḥ persons. Just see. Jesus Christ, what fault he had? He was preaching about God, and he was crucified. Crucified. That is in your country, a very good example. Simply his fault was he was talking of God, that's all, and he was crucified. So we have to meet. Our Nityānanda Prabhu, He also met that Jagāi-Mādhāi. Of course, He delivered them. Nityānanda Prabhu is so kind that in spite of being stroken and blood came out from His head, still, He continued to say, "My dear friends, never mind you have injured Me. You chant Hare Kṛṣṇa." So the preaching is so difficult thing. Therefore Kṛṣṇa said, na ca tasmān manuṣyeṣu kaścid me priya kṛttamaḥ. It is not very sitting idly, comfortably, and discuss Vedānta. No. It is not like that. Preaching practically. Practically meeting dangerous position because sympathetic. Saṁsāra dāvānala. The whole world is in blazing fire. Para-duḥkha-duḥkhī. Vaiṣṇava is para-duḥkha-duḥkhī. And that is his qualification. For him there is no difficulty. He's quite all right. He's under the protection of Kṛṣṇa. Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31). So he has no danger personally. What danger there is? There is Kṛṣṇa. He is confident, and Kṛṣṇa protects him in all danger. But he is unhappy. He meets Jagāi-Mādhāi class and faces all kinds of danger. Therefore he is the powerful, authorized agent of Kṛṣṇa.
Lecture on SB 6.1.6 -- Honolulu, June 8, 1975:
So Śukadeva Gosvāmī replied, "My dear king, the sinful activities must be atoned." There are three processes: karma, jñāna, bhakti. So yoga is within the jñāna. To improve our condition there are different processes. One is called karma. Just like generally people are trying to elevate his position, economic condition, working day and night very hard. Similarly, we can also work very hard for our future happiness. We can promote ourself in the heavenly planets and we can degrade ourself to the hellish planets also—both ways. Because as soon as we are engaged in karma, unknowingly or knowingly we commit some sinful activities. This is the position. Just like even if I do not like to kill any animal, still, while walking we are killing many animals, many ants on the street, unwillingly. So that is also taken into account. You cannot kill even an ant. So the karma, karma-kāṇḍa, is not very safe. Even if we want to act very piously, the danger is not over. There were many instances. There was one king. He was very charitable and he was giving cows, many cows to the brāhmaṇas, and you will find this story in the Kṛṣṇa book. So there was some mistake. One brāhmaṇa was taking another brāhmaṇa's cows, and both of them fought and they persisted. The owner wanted, "I want this cow returned back." And the king offered that "Instead of this cow you take ten cows from me. You settle up." No, he would not do that. In this way there was some misunderstanding, and the brāhmaṇa cursed him, as a result of which he had to become an, what is called?
Lecture on SB 6.1.8-13 -- New York, July 24, 1971:
For the time being, when he's punished, he thinks, "I shall not commit what mistake I did." But as soon as he's out of the danger, he commits again. So kvacin nivartate abhadrāt. Nivartate means he refrains, abhadrāt, from abominable activities. Kvacic carati tat punaḥ. And again sometimes he commits the same thing. Punaḥ. Therefore habit is second nature. It is very difficult. The example that yasya hi yaḥ svabhāvasya tasya sa duratikramaḥ.(?) Svabhāva, one who has his habit, one who is habituated to do something, it is very difficult for him to give it up. The example is given: sva yadi kriyate rāja saḥ kiṁ na so uparhanam.(?) You can keep one dog in a royal position, but as soon as it will see one shoe there, immediately bite—because he's a dog. The doggish quality's there. You may put him on the throne; that's doesn't matter. But the doggish quality, you cannot change. Similarly this svabhāva. Svabhāva means the material nature, material nature. We have acquired so many material nature, by association of the three modes of material nature, sattva-guṇa, rajo-guṇa, tamo-guṇa. So our habits are formed on account of our association with the three different qualities of material nature. But if we can disassociate ourself from the three modes of material nature, then our real nature, means spiritual nature, becomes invoked. That is the process of Kṛṣṇa consciousness. If you remain Kṛṣṇa conscious, then there is no chance of your associating with the three material modes of nature. That is the secret. Therefore you'll find our students, those who are habituated to so many bad things previously, they are able to stay in a platform where there is no such contamination.
Lecture on SB 6.1.14 -- Bombay, November 10, 1970:
Bhakti svapalpy pumarpi... (reading commentary) Tat-puruṣa-niṣevaya. Kṛṣṇa arpita prāṇa jñeya. Then again he says, sadhrīcīno hy ayaṁ loke panthāḥ kṣemo akuto-bhayaḥ. Therefore this process of devotional service is without any danger, akuto-bhayaḥ. Akuto-bhayaḥ means without any fearfulness. You can go express. Just like a child taking shelter of his father, catching the hand of his father, crosses the street without any fear. There is no cause of fear. He knows, "My father is there." Similarly, by accepting this process of devotional service these things they do not consider, they do not.... Now yesterday the two boys, medical boys, they were arguing, "Why not other way?" Other ways are not so safe. Any other way is—jñāna-mārga, yoga-mārga, karma-mārga—they are not safe. Exactly the same way—prāyaścitta, atonement. They are not safe. The only safest way is bhakti-mārga.
Lecture on SB 6.1.14 -- Bombay, November 10, 1970:
Śrīdhara Swami says that bhakti mārga, the path of devotion, is immune from all kinds of fearfulness because jñāna-mārga, jñāna mārga, the path of knowledge is full of difficulties. Because I am trying myself, I have no protector. I do not know if I am in danger who will give me protection. Jñānīs, they try to understand the Absolute Truth by dint of their knowledge. So Śrīdhara Swami says they are atahaya. Atahaya means without any protection. If they make any mistake... Just like a little student they are learning something, but there is protection of the teacher. As soon as he commits a mistake, immediately the teacher rectifies: "My dear boy, do like this." But anyone who has no teacher, no protector, simply trying himself, if he commits any mistake there is nobody protecting him. Therefore jñāna-mārga, the path of knowledge, is risky. Similarly, the path of karma is also risky. Mataraka(?). If you prosecute the path of karma, there is envy between the karmīs. If you become greater than me in execution of your fruitive activities, I become envious of you: "Oh, this man is making so much progress in business or in some other way, in practice. I could not do." So I become envious. Similarly, if I advance, my friend becomes envious. So karma-mārga is the path of enviousness. Therefore Śrīmad-Bhāgavata says paramo nirmatsarāṇām (SB 1.1.2). The Bhāgavata is meant for persons who are absolutely free from enviousness.
Lecture on SB 6.1.15 -- New York, August 1, 1971:
And the method is very simple: chant Hare Kṛṣṇa. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa... The more you go on chanting the..., the fog within your heart, the clumsy darkness of many, many lives sinful activities, will be cleared. Ceto-darpaṇa-mārjanam (CC Antya 20.12). And everything will be seen very distinctly. What I am? What is God? What is this world? What is our interrelation? How I shall live in this world? Then what is my next life? These things are not taught. Simply how to manufacture something for sense gratification. After all, it is sense gratification. You may discover... The other day somebody was telling me in Los Angeles that they have discovered an aeroplane which can run on very, I mean, speedily. But there is danger. As soon as the aeroplane will run on, there may be many windows here in the city, they'll dismantle. So we are trying to create something for sense gratification. At the same time, side by side, we are creating so much inconvenience. In this way, our time is being wasted. Action and reaction. Action and reaction. There must be some reaction. Whatever you do, there must be reaction. And that reaction you'll be entangled. That is stated in the Bhagavad-gītā: yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ (BG 3.9). Either you do good work or bad work, if it is for sense gratification, then you'll be entangled. But yajñārthe karma, if you do for kṛṣṇa-yajña, then you are free. So this process, recommended by Śukadeva Gosvāmī—kevala-bhakta—take to devotional service, this Kṛṣṇa consciousness, and everything, all other things will be automatically adjusted.
Lecture on SB 6.1.15 -- New York, August 1, 1971:
Because that is the right situation. Brahma-bhūtaḥ prasannātmā, na śocati na kāṅkṣati (BG 18.54). Na śocati. He has no lamentation. Because if anyone knows that I am a small particle, spiritual spark, and protected by the Supreme Lord, then where there is scope of my lamentation? Just like a small child, so long he knows that "My father is standing by me, I am free. Nobody can touch my body..." Because he's confident that if there is any danger, "My father is there." Similarly, this surrender means completely to have faith that "I have no danger because God, Kṛṣṇa, is protecting me. I am now fully surrendered, prasannātmā." That is called prasannātmā. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). He has no lamentation, and he has no desire also. Na śocati na kāṅkṣati. He's hankering after something. The whole material world, one who is not God conscious, is simply hankering, hankering. Or, if he loses something, he's lamenting. That is two business are there. But a God conscious person, Kṛṣṇa conscious person, has no lamentation, no hankering. If anything is lost, he knows that it is God's wish. "God desired this. That's all right."
Lecture on SB 6.1.15 -- Auckland, February 22, 1973:
But at the present moment people are being taught to increase the problem. Increase the problem... Just like I was discussing, they have increased the problems so much so that even in the womb of mother they are being killed. Just imagine how much we have increased the problem. Even there is no security... In India they say, security position, that one is sleeping on the lap of his mother. That is best security. Because the child, when he is sleeping on the lap of his mother, if there is some danger, mother will first of all come forward to save the child. That is natural. But the problems of life has so become complicated that even mother is killing child. Just imagine. The present position of the civilization, that there is no question of security, even on the lap of the mother, and what to speak of otherwise. But the business of human life is to solve the problems of life, but we have increased the problems of life. This is the civilization. Why? Because we are not taking to the process of human life. The process of human life is mentioned here: tapasya, austerity. Tapasā brahmacaryeṇa śamena damena ca (SB 6.1.13). This is the process to make solution of the problems of life. And if we do not do that, then we implicate ourself in more problems. But they do not know. They are so foolish that they do not know the problems of life, how to solve it. And here in the Śrīmad-Bhagavat, Śrīmat Śukadeva Gosvāmī has given you that "You do this." Tapasā brahmacaryeṇa: (SB 6.1.13) "Accept austerities, penance. Observe brahmācārya, celibacy. Control your mind. Control your senses, God consciousness." Dharma-jñā: "Become dhīra, sober." These are the things to be learned in human life. And if we simply, like animals, jump like dog, then what is that civilization?
Lecture on SB 6.1.15 -- Auckland, February 22, 1973:
Ātma-nivedanam, giving everything to Kṛṣṇa. That is Bali Mahārāja. He did not do anything. He simply... Whatever he possessed, he gave it to Kṛṣṇa, "Take it," his everything. He promised three feet land, and by two feet land all his possession was covered. Then Kṛṣṇa asking that "Where to keep the another feet?" He said, "Yes, sir, there is place. Just keep it on my head. That's all." So by three feet he lost everything. He lost not everything, but he gained everything, and Kṛṣṇa agreed that "You are so sacrificing. Now I shall remain as your doorkeeper here, stand here always to save you from all dangers." So by giving to Kṛṣṇa, by serving Kṛṣṇa, by loving Kṛṣṇa, nobody is loser. Nobody is loser. Everyone is gainer. Everyone is gainer. So therefore we should take this process.
Lecture on SB 6.1.19 -- Denver, July 2, 1975:
So this is the safest position. Otherwise this material world is full of danger. It is dangerous place. It is said in the Bhagavad-gītā, duḥkhālayam. It is the place of miseries. You cannot become happy in a place which is meant for miseries. That we have to understand. Kṛṣṇa says, the Supreme Personality, that duḥkhālayam aśāśvatam: (BG 8.15) this material world is place of miserable condition. And that also aśāśvatam, not permanent. You cannot stay. Even if you make a compromise that "Never mind it is place of misery. I shall make adjustment and I shall stay here..." People are so much attached in this material world, I have got practical experience. In 1958 or '57, when I first published this book, Easy Journey to Other Planets, so I met one gentleman. He was very enthusiastic, "So we can go to other planet? You are giving such information?" "Yes. And if you go, you will not come back." "No, no, then I don't want to go." (laughter) He said the whole idea is that we shall go another planet just like they are making the fun. They are going to moon planet, but they could not stay there. They're coming back. That is scientific advancement. And if you go there, why don't you stay there? And I read the newspaper that when the Russian aeronautics went, they were looking down, "Where is Moscow?" (laughter)
Lecture on SB 6.1.19 -- Denver, July 2, 1975:
So there is future life. You should take it. You should try to understand it. It is not very difficult, but by the modern education we have become so dull-headed, we cannot understand the simple truth that we have to change this body. Vāsāṁsi jīrṇāni yathā vihāya (BG 2.22). So this is a fact. You take it. So we must have the next life at least without any danger. Not to go to the hellish planet. At least remain in this planet. That we can do. Yānti bhūtāni bhūtejyā. If you want to stick to this planet or this world, that also you can get the facility. And if you want to go to the higher planets, that also you can get. And if you go to the hellish planet, that also the possibility is there. And if you want to go to Kṛṣṇa, that possibility... (break) ...yānti mad-yājino 'pi mām (BG 9.25). So we are creating a situation by our activities, our next life. This is the fact. So why not work for going back to Kṛṣṇa? This is intelligence. So what is the benefit of going to Kṛṣṇa? Yad gatvā na nivartante tad dhāma paramam (BG 15.6). You won't have to again come back and accept this material body. This is benefit.
Lecture on SB 6.1.22 -- Chicago, July 6, 1975:
Anyway, so bandī. Bandī means now especially in the United States, nobody goes out at night. No gentleman goes out at night. In our Brooklyn temple nobody goes out at night. Just see. America is so advanced in civilization, and the result is that one cannot go on a street at night. In India it is so poverty-stricken. Still, even in villages, they are freely moving, man, woman, at dead of night. They know there is no danger. Still, although they are so poverty-stricken now... You will be surprised that in 1942 there was an artificial famine created by the government. People suffered starvation, and poor men, they died out of starvation. But there was no report of stealing. No report. One American gentleman went there, "If this is the condition in our country, there would have been revolution. And these people do not even steal others' properties, dying starvation." Lonely man is going. He will arrest him, "Give me whatever you have got. Otherwise I will kill you." So this is bandī.
Lecture on SB 6.1.22 -- Honolulu, May 22, 1976:
So brahmacārī is taught that how he should behave in society, what is the aim of life. That is brahmacārī. Mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat. And other's property just like garbage. Nobody goes... But that I have seen nowadays garbage is also tackled(?). I have seen in Hong Kong one woman is finding out something valuable from the garbage. This is Kali-yuga. It is untouchable, but still people are trying to get something from the garbage. So downtrodden, this Kali-yuga. So mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat ātmavat sarva-bhūteṣu. All other living entities think like yourself. That means your pains and pleasure that you feel, you should take others pains and pleasure. Not that you protect yourself from all danger and you cut the throat of the poor animals on the plea that it has no soul. This is not education. This is education, that whether the animal has soul or not soul, we shall consider later on. But when knife is on my throat I cry, and he also cries. Why shall I say that it has no soul and let me kill it? So that means he does not know how to see other living entity like himself. Buddha philosophy is based on this, that whatever you feel pain you should not inflict to others. This is education. Mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat.
Lecture on SB 6.1.23 -- Honolulu, May 23, 1976:
Para-dravyeṣu loṣṭravat. And other's property? Just like garbage. Nobody goes. But I have seen. Nowadays garbage is also tackled. I have seen in Hong Kong, one woman is finding out something valuable from the garbage. This is Kali-yuga. It is untouchable, but still, people are trying to get something from the garbage, so downtrodden, this Kali-yuga. So mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat, ātmavat sarva-bhūteṣu: "All other living entities think like yourself." That means your pains and pleasure, as you feel, you should take up others' pains and pleasure, not that you protect yourself from all danger and you cut the throat of the poor animals on the plea that it has no soul. This is not education. This is education, that whether the animal has soul or not soul we shall consider later on. But when knife is on my throat I cry, and he also cries. Why shall I say that "It has no soul, and let me kill it"? So that means he does not know how to see other living entities like himself. Buddha philosophy is based on this, that "Whatever you feel, pain, you should not inflict to others." This is education. Mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat ātmavat. So this is moral education, and in the śāstra it is also said that there are seven mothers.
Lecture on SB 6.1.24 -- Honolulu, May 24, 1976:
So this father, Hiraṇyakaśipu, he defied God: "Who is God? I am God. Take my (indistinct)." The child said, "My dear father, you are not God." He would never address his father as "father." He addressed him "the best of the asuras." "My dear best of the asuras," tat sādhu manye asura-vārya dehinām. After all, the relationship is father and son. So one day the father took him, "My dear son, what you have learned, the best thing, from your teachers? Tell me." "Yes, I'll tell you." "What is that?" Tat sādhu manye asura-varya. He never addressed "father." "O the best of the asuras." Asura-vārya means "the best of the asura." Tad sādhu manye: "I think that is very good thing." "What is that?" Tad sādhu manye asura-vārya dehināṁ sadā samudvigna-dhiyām asad-grahāt (SB 7.5.5). "All these people, they're simply full of anxieties." That's a fact. Who's not full of anxieties? Those who are in this material world, who can say, "No, I have no anxiety"? That is not possible. Either you become President Nixon or in the street beggar, there is anxiety. At any moment danger will come. But they are busy.
Lecture on SB 6.1.25 -- Honolulu, May 25, 1976:
So the youngest child was very dear. Everyone sneha. Sneha is, another meaning of sneha is oil, liquid. So sneha means affection. So this sneha word is used that there is a liquid, how you say, goes to down. Liquid does not go up. Slow. Similarly, we have got some affection, the affection goes to the lowest. Therefore father and mother's affection generally goes to the youngest. So here also Ajāmila, although he's a cheat, he's a rogue, he's a thief, he has learned all the bad quality, but still the sneha, the affection, that is not lost. So this is natural. Similarly, we have got a natural feeling for Kṛṣṇa. If you study thoroughly, that is called meditation, that "Whom I love." Say for the first time, I love my body. If there is some danger I try to protect myself from the danger. That means I love my body. So the next question will be: "Then why don't you love a dead body?" Suppose your wife or husband, you love, because the husband and wife is in the body, dehino 'smin yathā dehe (BG 2.13). So I love the body because the spirit soul is there. This is right conclusion. Otherwise who is going to love a dead body? Nobody. Now if wife's husband has died, son has died, he's crying. You can say that "Why you are crying?" "Oh, my son is gone, my husband is gone." "Nobody gone. It is lying here." "No, no, no. He's not." So after death we understand that this dead body is neither my husband nor my son. Late experience. But in the beginning there is no such experience. That is called illusion. He's understanding that this dead body is not neither my father, nor my husband, nor my son. He's different from. That is practical example. Otherwise why not take the dead body of your husband or son and keep it? No. That is not possible.
Lecture on SB 6.1.27 -- Indore, December 15, 1970:
This Kṛṣṇa consciousness movement is specially meant for creating that mentality of the members of the society. That's all. If at the end of his life he simply remembers Kṛṣṇa, that is natural. Whatever you practice whole life, that will come out at the time of your death. That is natural. Sa evaṁ vartamāno ajñaḥ. Ajña. He does not know. Ajña, the very word is used here, ajña, foolish. He is thinking that he will be able to remain forever and enjoy the association of his family and children. Therefore it is said here, ajña. Everyone is thinking that "My..., this material atmosphere, my bank balance, my nice house, my nice family, children, they will protect me." That is foolishness. Nobody will protect you. You have to protect yourself. Just like while you are flying in the sky, airplane or the birds, when there is danger no other plane will be able to save you. No other bird will be able to save you. If you have got your own strength of flying with your wings, then you can be saved.
Lecture on SB 6.1.27 -- Honolulu, May 27, 1976:
Therefore Kṛṣṇa said to Arjuna, gatāsūn agatāsūṁś ca. Just like motorcar, with driver or no driver, what is it? It is dead matter. That's all. Why one should be busy about this motorcar? One should be busy about the driver, whether he's (indistinct) nicely, whether he's eating nicely, he'll drive. If you don't take care of the driver, simply you wash the car, what is the use? The car will not be moving without driver. Similarly, the whole civilization should be on the basis of understanding the soul. That is civilization. Unfortunately, by the spell of māyā... Just like this Ajāmila. He's committing sinful activities. He's now rogue, thief, cheater. He doesn't care for that. But he's taking care of the body of the child. He's thinking, "This child will save me when I'll be in danger." There is another verse in the Second Canto:
- dehāpatya-kalatrādiṣu
- ātma-sainyeṣv asatsv api
- teṣāṁ pramatto nidhanaṁ
- paśyann api na paśyati
- (SB 2.1.4)
Deha means this body. Apatya means children. Dehāpatya. Kalatra means wife. Dehāpatya kalatrādiṣu ātm-asainyeṣu. Here is struggle for existence, and you're thinking that "This my strong body and my nice children and my wife, they are my soldiers. Therefore I am saved." Everyone is thinking like that. "Now I am in a good family. I've got my family members very nice. I've got this strong body. Oh, what do I care, God is dead?" That's all.
Lecture on SB 6.1.27 -- Honolulu, May 27, 1976:
So this is our misconception. We are thinking that this paraphernalia—my country, my community, my countrymen or my family, my wife, my children and so many things, mine, mine, mine—so I'm thinking that they will give me all protection. No. Therefore, in the Bhāgavata it is said, dehāpatya-kalatrādiṣu asatsv api. He knows that "They will be finished. They cannot give protection to themselves. What protection they'll give to me?" This is knowledge. This is knowledge. Dehāpatya-kalatrādiṣu ātma-sainyeṣv asatsv api pramatta teṣāṁ nidhanam (SB 2.1.4). He knows that they will be finished, paśyann api na paśyati. He has practical experience, yet still he does not see. This is called māyā. Māyā means thing is one and he's thinking otherwise. His soldier, the so-called soldier, the protector, will be finished, but still he's depending on him. Suppose a bird is flying with his family in the sky. But if there is some danger, then no other bird can help him. You have to help yourself. Just like aeroplane. If dozens of aeroplane is flying, but if one aeroplane is in danger, no other plane can give him any help. It will fall down and crash. Finished.
Lecture on SB 6.1.28-29 -- Philadelphia, July 13, 1975:
So the Ajāmila, young man, on account of association with a prostitute, he lost his good character and began to maintain the prostitute by stealing, by cheating, one after another. So by mistake or on account of the age, he became captivated by the prostitute. So Kṛṣṇa was watching. Therefore He gave him this chance that on account of his affection towards the child, he will at least repeat "Nārāyaṇa, Nārāyaṇa." "Nārāyaṇa come. Nārāyaṇa take your food. Nārāyaṇa sit down." So bhāva-grāhi-janārdanaḥ. Kṛṣṇa is so kind. He takes the purpose or the essence. Because the holy name has its effect. So although this Ajāmila, by his foolishness, he was attached to the material body of the son, but because he was chanting "Nārāyaṇa," Kṛṣṇa was taking that essence, that's all, that "Some way or other, he is chanting." The importance of chanting is so nice. So do not give up chanting. Then Kṛṣṇa will protect you. This is the example. "Hare Kṛṣṇa, Hare Kṛṣṇa," you practice. Naturally, when you are in danger, you will say, "Hare Kṛṣṇa." This much do. If you are practiced to do something, chant Hare Kṛṣṇa, then you are safe.
Lecture on SB 6.1.31 -- Honolulu, May 30, 1976:
So this is Kṛṣṇa consciousness, and from this verse we can understand that the ātmā, the soul, is within the heart. Why they are searching the soul? So the... If you want to find out where is soul, and if you dissect the heart, then soul is gone. (laughter) That is another danger. (laughs) Better understand from the authority. That is knowledge. Śāstra-cakṣuṣā. Śāstra... From authoritative statement of śāstra you'll see. Don't see by your blunt eyes, rascal, this consciousness. Then you'll never find the actual fact. Śāstra-cakṣuṣā, authority. Just like here. Śāstra says, "Here is the soul." The Yamarāja is snatching, dragging the soul, not his leg or hand. There's no business. As soon as the soul is gone, the leg and hand and everything becomes a lump of matter. That's all. What is the use of it? So vikarṣato 'ntar hṛdayād, antar-hṛdayād, core of heart. Antar means within the heart. Antar-hṛdayād dāsī-patim. Nowadays, sometimes one becomes a prostitute. That is very usual now. But in India still, nobody will marry a prostitute. Nobody. Still. In the Western country, never mind he's a prostitute, she's a prostitute, if she marries—Ph.D. certificate, that's all. So this is old custom. Once one girl becomes prostitute, she'll never be touched. Kṛṣṇa married sixteen thousand wives. Kṛṣṇa can do anything. That is another thing. So these sixteen thousand girls were kidnapped by that Bhaumāsura. So without finding any way how to escaped from this asura's hand, they appealed to Kṛṣṇa that "You save us.
Lecture on SB 6.1.40 -- San Francisco, July 21, 1975:
So the torch, what is that torch? Jñānāñjana, smearing with the ointment of knowledge, that is the torch. So knowledge means not to see but to hear. Therefore it is called śruti, śuśruma. Knowledge has to be received through the ear, not by the eyes. Not by the eyes. This is not recommended. Nobody says, "I want to see knowledge," no: "I want to hear knowledge." Therefore it is called śruti, and knowledge is received through the ear, aural reception. Why not with eyes and other senses? That is also very important to know. Suppose you are sleeping. Then all your senses are also sleeping. But the ear does not sleep. You have got practical experience. When a man is sleeping and somebody is coming to kill him, so what do you say? You cry, "Mr. such and such, wake up! Wake up! There is danger. There is..." Then he can... Otherwise, all the senses are there, but only the ear will help you. The eyes are there, hands are there, legs are there, everything is there—nothing of this limbs of your, part of your body, will help you. Simply your ear will help you when you are in danger. Therefore here it is said, śuśruma: "We have received knowledge through the ears, not with the eyes." Those rascals says, "I want to see practically." He cannot see. That is not possible. The modern defect is that they do not hear. The so-called scientists, philosophers, they do not hear. They simply want to see, want to touch, want to smell, want to lick up. That is not knowledge. So they are all failure. They do not hear. But the process is here, as it is said, śuśruma: "We have received knowledge by hearing from the authority." That is perfect knowledge. That is perfect knowledge.
Lecture on SB 6.1.41-42 -- Surat, December 23, 1970:
Just like in Bhagavad-gītā you will find, satyaṁ śamaḥ śaucam ārjavaṁ titikṣā, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). By nature a brāhmaṇa will be truthful. Satyaṁ śamaḥ. He will be controlling of the senses, controlling the mind, very cleansed, śaucam. Satyaṁ śaucaṁ śamaḥ damaḥ titikṣā, tolerant. Even in the severest type of danger, he is never disturbed. Tolerant. Satyaṁ śamaḥ damaḥ śaucam ārjavam, and simplicity; jñānam, full of knowledge; and vijñānam, practical application in life; āstikyam, firm faith in the scripture and Kṛṣṇa—these are the qualification of brāhmaṇa. Similarly, the kṣatriyas' qualification—they want to rule over. A kṣatriya never goes away from fighting. He is never afraid of fighting. He never, I mean to say, he is afraid of the challenge of the other party. Just like Jarāsandha. Jarāsandha was a kṣatriya, and he was... At the same time, a kṣatriya's quality is charitable. Formerly the kings, they would distribute! money like anything. They would collect money by taxing, but at the same time, they would distribute. The example is given in the case of Mahārāja Daśaratha, that he was exacting taxes just like the sunshine exacts water from the sea, and it turns into cloud and it distributes all over the planet. Similarly, the kṣatriya's duty is to collect... Government's duty is to collect tax, heavily tax. But the money should be distributed to all the citizens by different way. That is the way, dāna-bhāva-jam, not that I collect tax and I engage it in my sense gratification; I employ three hundred prostitutes for dancing before me.
Lecture on SB 6.1.44 -- Los Angeles, June 10, 1976:
A lion is very mighty, ferocious animal, and a śaśaka, a ordinary rabbit, he killed a lion. How? Now the lion was disturbing all animals, so all the animals held a meeting and called the lion: "Sir, you do not try to kill us all, hunting after everyone. We shall go voluntarily every day, one of us. So you don't create disturbance. Let us become peaceful." So lion agreed, "All right, if you voluntarily come, I will sleep, and if you enter in my mouth..." So this was the agreement. There was the turn of one rabbit. So he planned something. So he went to the lion a little late. So lion was very angry that "Why you have come late? I am very hungry, and you did not come." (laughter) So the rabbit said, "Sir, there was a danger in the way." "What is that?" "There is another lion, and he wanted to kill me and eat, so I protested, 'No, sir, you cannot kill me. (laughter) I am destined to be killed by such and such lion, so you cannot do it.' " So he was very much pleased: "Where is that lion?" "Please come. I will show you." So he took him near one well. So he... The rabbit said, "He is living within this." (laughter) The lion immediately... "Come on. Make a how!' " So there was vibration, still higher sound, and he saw his photo, yes, shadow. So he thought it, "Yes, there is lion." He immediately jumped over him. (devotees laugh) Finished. So how the lion was killed by the rabbit? Now, buddhir yasya balaṁ tasya: "One who has got intelligence, he has got power." The foolish... So everywhere you will find.
Lecture on SB 6.1.46 -- San Diego, July 27, 1975:
If you engage yourself in pure devotional service incessantly, without any stop, then you always remain transcendental, above these three guṇas. So our Kṛṣṇa consciousness movement is to keep the devotee above the three guṇas. Just like in the ocean, if you are fallen in the ocean, it is very dangerous position. But if somebody helps you to lift you from the ocean water and keep one inch above the ocean water, there is no danger. Your life is saved.
So that is wanted, that guṇa-vaicitryāt, if you want to save yourself from these varieties of life, birth, death, old age and disease, and accept so many varieties of life... Just like you were telling while walking that there are trees in California; they are living for five thousand years. That is also another variety of life. People are trying to live for many many years. By nature's way, here is a tree, five thousand years. So is that kind of living is very profitable, to stand up five thousand years in a forest? So any variety of life within this material world is not good, either you are demigod or tree or this or that. That is education. That is education. So one should understand that any varieties of life, either as demigod or dog, here the life is troublesome. The demigods even, they are put into so many dangers. Many times they approach God. So here you will be always in danger. Padaṁ padaṁ yad vipadām (SB 10.14.58). It is futile to attempt to make this material world dangerless. That is not possible. As there are varieties of bodies, varieties of dangers, calamities, so one after another, you will have to... So best thing is, therefore, stop this business, material. That is Vedic civilization.
Lecture on SB 6.1.63 -- Vrndavana, August 30, 1975:
So there are dangers in this material world. It is very dangerous place, padaṁ padaṁ yad vipadām (SB 10.14.58), every step, not only spiritually, materially also. Suppose you are out of this temple, there is every chance you may be dashed by a motorcar and die. So it is dangerous. Padaṁ padaṁ yad vipadām. So our motive of life should be how to get out of this dangerous position of life. How to get out of it, that should be the aim, not that to become more and more implicated in with this dangerous situation of life. That is not intelligence. The intelligence is how to get out of it. That is this movement, Kṛṣṇa consciousness movement, how to get out of this dangerous position and go back to home, back to Godhead—this is the mission. It is not that by spiritual advancement one gets material facilities to increase the income and increase the standard of sense enjoyment. This is karma-kāṇḍīya-vicāra karma, to get the resultant action of our fruitive activities. And that is not very... They are called mūḍha. Those who are engaged in karma-kāṇḍīya entanglement, they are called mūḍha.
Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971:
Just to take shelter to save their life—because one's own life is first consideration. "Self-preservation is the first law of nature." So when there is danger, people will give up their wife and property and go. Just like people are going. Yes. This will happen. In European countries also, when there was war, so many refugees. I have got one... I have heard. One Mr. McPherson, Englishman, he was known to me. He was coming to my shop. He stated that in the First World War, he was in the war, service, and some Belgium refugees came to France because Marshall Fox, he was in charge of that area, and when he was informed that so many refugees, mostly women and children, they have come, so he became so much disturbed that "Where shall I give them shelter in this warfield?" His advice was that "Blow them. Finish." So they were blown up. This is a practical... In warfield such things happen. "Who is going to take responsibility of so many women and children in this war?" They were blown up. They came to take shelter but they were blown up. Such things happen in war. Yes. Just like in your country the real policy—to continue the Vietnam—means they cannot manage these hippies, and they are trying to send them to Vietnam and kill them. That's all. That is the policy. They cannot manage. They cannot make them sane and normal condition.
Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975:
In the śāstras there are different varieties of ritualistic ceremony, vratas, to counteract our sinful activities within this material world. The material world is so situated that if you do not want to become a sinful man, unless you are devotee, you will be forced to commit sinful activities. You'll be forced. Just like you are very good man, but when walking on the street you are killing so many ants. We have got experience while morning walk. You cannot avoid it. It is not possible. And you are responsible for killing the ant. Then? How you can save yourself from the sinful activities? Therefore in the śāstra it is said, padaṁ padaṁ yad vipadam (SB 10.14.58). Padaṁ padaṁ yad vipadam. If you want to stay within this material world, then padaṁ padam—"in every step there is danger." Padaṁ padaṁ yad vipadaṁ na teṣām. Na teṣām. "Not for them." Who? Samāśritā ye pada-pallavaṁ plavaṁ mahat-padaṁ puṇya-yaśo murāreḥ: "One who has taken shelter of the lotus feet of Murāri," means Kṛṣṇa. Samāśritā. Samyag āśritā. Sarva-dharmān parityajya mām ekam (BG 18.66). Samyak, fully. Sama means samyak, no reservation: "Kṛṣṇa, I do not know anything more. I simply surrender unto You. Now whatever You do, accepted. If you like to kill me, kill me. If you want to give me protection, that's all right. Anyway, I am surrendered." This is called full surrender.
Lecture on SB 6.2.15 -- Vrndavana, September 18, 1975:
Because this material world is full of dangers, these symptoms of dangerous position, patitaṁ skhalito bhagnaḥ... Especially in the modern age, in the Western countries, accident, motor accident and die, is very common thing nowadays. Here also it is becoming. On the whole, even there is no motor accident, there are so many accidents. In every step there is danger. Padaṁ padaṁ yad vipadām (SB 10.14.58). This material world means every step there is danger. There is no question of safety. At any moment. Therefore Prahlāda Mahārāja recommended, kaumāraṁ ācaret prājño dharmān bhāgavatān iha. Why in the beginning of childhood one should learn bhāgavata-dharma? Durlabhaṁ mānuṣaṁ janma. Somehow or other, we have got this body, human form of body, durlabham, after many, many births. They do not know. The foolish persons, they do not know what is the value of this human form of life. Jalajā nava-lakṣāni sthāvarā lakṣa-viṁśati, kṛmayo rudra-saṅkhyatāḥ. In this way 8,400,000 different forms of life we have to pass through. Then we have got this. Especially a civilized human being. The human race, they are also 400,000..., 400,000 types. Out of them, those who are civilized, they are called Aryans. Aryan means civilized. Aryan means those who are making progress. They are called Aryans.
Lecture on SB 6.3.18-19 -- Gorakhpur, February 12, 1971:
A nondevotee is neglected. That is stated by Prahlāda Mahārāja, that people may discover so many antibiotics or antiseptics for giving protection, or "anti—" measures, but unless he is given protection by Kṛṣṇa, all those "anti—" devices will not protect, help him. That is certain. Therefore we should take protection only of Kṛṣṇa. Otherwise our all protective measures will fail. Rāvaṇa..., when Rāvaṇa was attacked by Rāmacandra... He was a great devotee of Lord Śiva, so he began to pray. Because life and death question, he was praying to Lord Śiva, "Please save me. I have served you so much." Rāvaṇa was so great devotee of Lord Śiva that he sometimes cut his head and offered to Lord Śiva. So... And Śiva was thinking very deeply what to do. And Pārvatī was requesting that "Your, such a great devotee, he is in danger, and he is asking your help, and you are sitting idly? You are doing nothing? How is that?" Lord Śiva replied that "It is not possible to protect him. It is not possible for me." So as a woman, sympathetic, she came out and that "If you cannot protect, then I shall go and protect Rāvaṇa." But she also could not protect. Therefore there is a... It is a verse, māre kṛṣṇa rākhe ke: "If Kṛṣṇa desires to kill somebody, nobody can protect." And rākhe kṛṣṇa māre ke: "And if Kṛṣṇa protects somebody, nobody can kill." This is the process. Mattaś ca martyān atha sarvataś ca.
Lecture on SB 6.3.18-19 -- Gorakhpur, February 12, 1971:
hen he says the assistants, "My dear boys, just see how much powerful is the chanting of the holy name of God is that this Ajāmila, he did not directly mean to chant the holy name of Kṛṣṇa, Nārāyaṇa, but indirectly, because he chanted the name of Nārāyaṇa, although this Nārāyaṇa was not the original Nārāyaṇa, his son, but it is so effective that he also became delivered." Nāmoccāraṇa-māhātmyaṁ hareḥ paśyata putrakāḥ, ajāmilo 'pi yenaiva mṛtyu-pāśāt: "He was saved from the imminent danger of death and being carried away by the Yamadūtas." I think we have covered. Na tatra pramāṇaṁ vaktavyam:(?) "How powerful is the holy name of Kṛṣṇa, or God, there is no need of evidences. Just see practically how it is being done." And Śrīdhara Svāmī says that na tatra pramāṇam vaktavyaṁ dṛṣṭaḥ syād ity āha nāmoccāraṇeti yenaiva kevalena sakṛd uccaritena.(?) Once he uttered, simply, "Nārāyaṇa..." That's a fact. Once uttered, the holy name of God, without any offense, without any motive, immediately makes one free from this material world.
Lecture on SB 6.3.20-23 -- Gorakhpur, February 14, 1971:
This verse Nārada Muni's instruction, we were discussing the last meeting. Tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer bhajann apakvo 'tha patet tato yadi (SB 1.5.17). One has taken to this Kṛṣṇa consciousness cult and is chanting as far as possible, but there is possibility, because one is not mature, there are so many attraction of māyā, he may fall down. But Nārada Muni says, "Still, he is not in loss." It is so powerful. "Still he is in gain. And one who does not take to Kṛṣṇa consciousness, if he is following the religious principles... Everyone has got some religion. Still, what does he gain? He does not gain anything." That is the verdict of Nārada Muni. A person who has taken to Kṛṣṇa consciousness, giving up his all religious principles and occupations, even he falls down on account of his immature position, he is much gainer than the person who is sticking to his religious principle, so-called religious principle, but does not know what Kṛṣṇa consciousness. He does not gain anything. That is the verdict of Nārada Muni.
- nāmoccāraṇa māhātmyaṁ
- hareḥ paśyata putrakāḥ
- ajāmilo 'pi yenaiva
- mṛtyu-pāśād amucyata
- (SB 6.3.23)
So the evidence is that Ajāmila, simply by his chanting "Nārāyaṇa," he became saved from imminent danger, being arrested by the Yamadūtas, or death.
Lecture on SB 7.5.22-30 -- London, September 8, 1971:
I want to make him devotee." They refused. "Oh," he will say, "Swamijī, what will be the benefit by becoming devotee? After all, he has to earn his livelihood." (laughter) Nobody agreed. Nobody agreed. Everyone wants that his son should be hard working, just like hogs and dogs, and satisfy senses. That's all. Everyone wants. That is civilization. Nobody wants that his son should be a devotee. They will not tolerate that. If somebody's son comes to us to become devotee, I have experienced, the father and mother immediately come: "Oh, Swamijī, what you are doing?" But his son becomes hippie—he will tolerate. That he will tolerate. But he becomes devotee—"Oh, we can't tolerate. How can we...?" You see? This is the nature. This is the nature. If one son is going astray by drinking, "Oh, young men, they can do that." But he becomes a devotee, he immediately becomes warned, "Oh, what danger is...!" (laughter) "He is going to be a devotee." This is the nature of demons. If the father, mother, are demons, how you can expect nice child? You see? That is the defect of the modern civilization. Therefore the whole world is unhappy. There is need of devotees, need of real brāhmaṇas. That is wanted. Therefore this Kṛṣṇa consciousness movement... Even a certain little percentage of people becomes Kṛṣṇa conscious, the whole face of the world will change. It is so nice.
Lecture on SB 7.5.31 -- Mauritius, October 4, 1975:
So here it is said that because the leaders, they do not know what is the aim of life, what is the goal of life, therefore common men, people in general, they are being misguided. They are being misguided. Suppose a blind man leads some other blind men. What will be the result? Both of them will meet danger. That is the result because... "Why? They are doing very nicely, with great cautiousness." No. But they do not know that they are bound up by the laws of nature. Te 'pīśa-tantryā uru-dāmni baddhāḥ. They cannot divert their attention or deviate from the laws of nature. That is not possible. So they are under the laws of nature. They do not now why the laws of nature acting in a different way, against their will. Suppose I do not wish to die. Why laws of nature enforcing, forcing me to die? Nobody wants to die. So you cannot surpass the laws of nature. Therefore Kṛṣṇa presents in the Bhagavad-gītā that "You are trying to solve the problems of life, but here are the real problems of life: janma-mṛtyu-jarā vyādhi-duḥkha-doṣānudarśanam (BG 13.9)." The real problem is that there is death, there is birth, there is old age and there is disease. This is real problem. That problem is due to this material body. Therefore our real problem is that we have got this material body, but we have no sense that "Within this material body I am the spirit soul, living. So how to get out of this material body and again revive our spiritual body?" Spiritual body is already there. How to become free from the bondage of this material body and become free again in spiritual life, that is real problem of life. That they do not. Who knows? Bring any big, big leaders. Ask him that "Do you know what is the problem of life?" They do not know. Therefore it is said, na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31).
Lecture on SB 7.6.2 -- Vrndavana, December 3, 1975:
So eko yo bahūnāṁ vidadhāti kāmān. Therefore our relationship is very intimate. Not only my, but everyone, every living entity. Yad eṣa sarva-bhūtānāṁ priya ātmeśvaraḥ. Ātmeśvara, ātmā, self. So everyone's self means himself, the spirit soul, is very, very dear. Just like if there is some danger immediately, then we shall leave this place immediately and try to save our body from the danger. Why you are trying to save your body? "No, because it is very dear to me." Why it is so dear? "Because I am living within this body." So I love my body because I am living within the body. Anywhere you take. You love your house, love your home. Why? Because you are living there. So you are loving yourself. Then why you are loving yourself? What is the source of yourself? Viṣṇu, Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7).
Lecture on SB 7.6.4 -- Vrndavana, December 5, 1975:
I can do all sinful life. It will become counteracted," that rascal will be punished very, very much. Nāmnād balād yasya hi pāpa-buddhiḥ. "I am living in Vṛndāvana. Oh, it is dhāma, so let me do all nonsense. It will be counteracted." They'll be these cats and dogs and monkeys in Vṛndāvana. Dhāmāparādha. Dhāmāparādha. Of course, Vṛndāvana's influence will be there, but at least one life he has to become the hog and dog in Vṛndāvana. Then next life he'll be... Because as soon as he becomes animal, there is no scope of unlimited committing sinful life. Animals are restricted. They can commit one kind of sinful life. That, the human being, because he is very intelligence, he commits unlimited duration of sinful life. That is another danger. So one who commits this sinful life in Vṛndāvana, remember, he has to become next life cats and dogs. There, as you see, there are many dogs, hogs. But still, Vṛndāvana-dhāma is so powerful that next life he will get salvation, even if he has become dogs and hogs. But that is not good. Why should we act in such a way that in Vṛndāvana-dhāma we shall commit sinful life and become a cats and dog? Jaya jaya vṛndāvanavāsī yata jana. We should be careful. We should be careful, especially in dhāma, dhāmāparādha.
Lecture on SB 7.6.6-9 -- Montreal, June 23, 1968:
Yes. Marginal energy is that, that by your individuality you can abide by the order of Kṛṣṇa, and if you like, you do not abide by the order of Kṛṣṇa. That is your choice. That is practical everywhere. The father and son—the son may obey the father, and the son may disobey also. That is the choice of the son. That is given there, that every individual living entity has got this minute quantity of independence. And as soon as we misuse this minute quantity of independence we are in the hands of māyā. Just like in every country... You are American. You are considered to be independent. But that does not mean that you are absolutely independent, you can do whatever you like. But you have got the right to do whatever you like. But as soon as you misuse your independence, you are in danger, although you belong to the independent nation. So there is possibility of misusing the independence at every moment. Therefore we have to continue Kṛṣṇa consciousness so this possibility of misusing the independence will no longer live. All right.
Lecture on SB 7.7.28, 32-35 -- Mombassa, September 11, 1971:
Evaṁ nirjita-ṣaḍ-vargaiḥ kriyate bhaktir īśvare. This practice will gradually enhance your devotion, at the same time your strong senses eager to enjoy this material world will be cut down. That is called breaking the poison teeth of the serpents, sense serpents. Durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate. For a devotee there is no danger from the senses because his senses are engaged in the service of the Lord. So he is the greatest yogi. Yogi means who are trying to control the senses. That is by practice, by mechanical practice, that's all. But here there is no mechanical practice. Here it is factual activity, how to control the senses. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Hṛṣīka means the senses. The senses are engaged in the service of the Lord. If one thing is already engaged, it cannot be..., especially when one is engaged in the service of the Lord, he cannot be dragged to the service of māyā. Therefore, that is sense control. Sense you cannot extinguish. The living entity, you must have your senses. Living means you have got your senses. But they should be purified. They are now engaged in the service of māyā, and now, by bhakti-yoga process you have to purify and engage the senses in the service of the Lord. The eyes and hands, the legs, the tongue, the ear, all the senses.
Lecture on SB 7.9.8 -- Seattle, October 21, 1968:
In the Bhagavad-gītā it is stated that bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām (BG 2.44). Bhoga, bhoga means sense enjoyment, and aiśvarya means opulence, wealth, riches. Persons who are very much attached to sense gratification and hankering after material opulence, bhogaiśvarya-prasaktānāṁ tayā, and by such thing, apahṛta-cetasām... Apahṛta means bewildered; cetasām, consciousness. Such persons, they are thinking that "These things will save me." They never think that they will have to leave all these things behind him, and he has to go alone. Just like when a bird flies in the sky, so he has to leave behind him everything, and he has to fly in the sky on his own strength. There is no other help. Why bird? Take these airplanes, jet planes. When we get on the sky, leaving this land, no more we can depend on our strength on the land. If the plane is sufficiently strong, then we can fly; otherwise there is danger. Similarly persons who are very much materialistic, they are thinking that this opulence, prestige, and material strength will save him. No. That is bewilderment. Therefore Bhagavad-gītā says, tayā apahṛta-cetasām. Apahṛta-cetasām means whose consciousness has become bewildered by these material opulences. Such persons, tayā apahṛta-cetasām, for them, vyavasāyātmikā buddhiḥ samādhau na vidhīyate. Samādhi. Samādhi means concentration in the vyavasāyātmikā, niścayātmikā-buddhiḥ. Niścayātmikā means to be firmly convinced that "Kṛṣṇa consciousness will only save me." This conviction such persons cannot have. Which persons? Those who are too much sensuous and after material opulence.
Lecture on SB 7.9.8 -- Calcutta, March 5, 1972:
So your material knowledge will not help you, unless you have got Kṛṣṇa consciousness knowledge. You can, anyone can understand. Suppose if I want to protect this body with all hygienic principles, soaps and pumice and injection and medicine and so many things, does it mean that you shall live? Can you overcome the laws of nature? No, that is not possible. Can you overcome the laws of nature that you will not fall sick? No, that you cannot. Can you make any material laws or scientific knowledge that you will not become old? No. You cannot stop death, you cannot stop birth, you cannot stop old age, you cannot stop disease. So what is the value of your material knowledge? And these are the troubles. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). Any intelligent man will see that what is the value of my material knowledge? I have to die. I have to be victim of disease and old age. Then what is the value? The best thing is that so long this material body is there, you have got the opportunity to develop your Kṛṣṇa consciousness, do that. That will save you from all dangers. Otherwise, nothing will save you. Simply śrama eva hi kevalam (SB 1.2.8), simply waste of time. Chant Hare Kṛṣṇa. (end)
Lecture on SB 7.9.8 -- Mayapur, February 28, 1977:
So we should always depend on Kṛṣṇa's assurance. In any circumstances, any dangerous position, Kṛṣṇa... Avaśya rakṣibe kṛṣṇa viśvāsa pālana. This is surrender. Surrender means... One of the item is full faith in Kṛṣṇa, that "In execution of my devotional service there may be so many dangers, but because I have taken shelter of Kṛṣṇa's lotus feet, I am safe." This, this faith for Kṛṣṇa.
- samāśritā ye pada-pallava-plavaṁ
- mahat-padaṁ puṇya-yaśo murāreḥ
- bhavāmbudhir vatsa-padaṁ paraṁ padaṁ
- padaṁ padaṁ yad vipadāṁ na teṣām
- (SB 10.14.58)
Padaṁ padaṁ yad vipadāṁ na teṣām. Vipadam means dangerous position. Padaṁ padam, every step in this material world—na teṣām, not for the devotee. Padaṁ padaṁ yad vipadāṁ na teṣām. This is Śrīmad-Bhāgavatam. Even from literary point of view so exalted.
Lecture on SB 7.9.9 -- Montreal, July 6, 1968:
So Prahlāda Mahārāja says the same thing: bhaktyā tutoṣa bhagavān gaja-yūtha-pāya. These material acquisitions, wealth, education, beauty, and so many other things which is very much evaluated in the material world, they are not qualifications for satisfying the Supreme Personality of Godhead, but bhakti. Bhaktyā tutoṣa. The example is that there was an elephant who was in danger. He was being dragged by an alligator in the water, and he prayed to Lord Viṣṇu, and he was saved. The example is that the elephant was not even human being. He was animal, but still, because he prayed to the Lord with devotion, so Lord immediately came to save him. This is the recommendation of all the Vedic scriptures. So bhaktyā tutoṣa. You can satisfy simply by your love. Bhaktyā means bhakti. Bhakti means bhaja sevayā. Bhakti... Simply you have to develop your service attitude. Service attitude is already there. We are servants by constitution, but we are serving māyā.
Lecture on SB 7.9.10 -- Montreal, July 9, 1968:
This was explained by Yamarāja to his followers, that there are twelve authorities. So if one has to know the secret of spiritual realization, then one has to follow either of these twelve authorities. So Prahlāda Mahārāja is one of the authorities. Therefore I say, when Prahlāda Mahārāja says manye, "I think," it has to be taken as authoritative statement. We have to follow. If we follow the footprints of great personalities, then there is no danger. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Just like in the villages there is a track. One who follows that track, he is not lost. He... Similarly, if we follow the track of mahājana on which great personality has traversed, then we'll not fall.
Lecture on SB 7.9.10 -- Montreal, July 10, 1968:
This verse we have been discussing. (aside:) You can open. So vipra. Vipra means one who is fully conversant with Vedic knowledge. He is called vipra. For spiritual elevation there are gradual evolutionary stages. So vipra stage is just before becoming a qualified brāhmaṇa. That is called vipra. The first stage, by birth everyone is śūdra. Śūdra means affected by the miseries of this world. He is śūdra. Śocati. The material condition is full of anxiety, so anyone who is full of anxiety, he is śūdra. This is the... So if you analyze the present society, that who is not anxiety, full of anxiety, oh, nobody will say that "I am not full of anxiety." "I have got so many anxieties." So that means he is a śūdra. Kalau śūdra-sambhavaḥ: "In this age, everyone is śūdra." That is concluded. A brāhmaṇa is not afraid. He is not anxious because he is dependent on God. He knows that "I have surrendered unto God completely, and He is all-powerful. Therefore I have no anxiety." Just like a small child, he has no anxiety. Why? Because he is completely dependent on the parents. He knows confidently that in any danger, "Oh, my mother is there." As soon as he feels there is some danger, "Mother!" That's all. Finished. Similarly, one who is completely confident that "The supreme father is there. He will protect me, give me protection," so he has no anxiety. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati (SB 6.17.28). When one is fully confident about God consciousness or Kṛṣṇa consciousness, he is not afraid, not even afraid of death, because he knows that he has no death. He is eternal.
Lecture on SB 7.9.10 -- Montreal, July 12, 1968:
Who are conditioned souls? Those who have got this material body. They are called conditioned souls. Because this material body means you have to live under certain conditions. Just like I require fan. Why? Because I have been put into the condition of warm. I cannot tolerate it, but I have to live. Similarly severe cold. I do not want it, but I have to live. I do not want set fire at home, but there is fire, and there is fire brigade. In this way, in every step of our life we are always in danger. But foolish persons, they do not understand it. They are thinking that "I am happy." They are thinking... This is called illusion, māyā. Actually, he's unhappy in every step, but the spell of māyā or illusion is so strong that even in the lowest stage of life, anyone will think that he's happy. Even in the animals, you have experienced that so many animals, they are living in such a miserable condition, but still, he does not like to give up this body. But the pain is more felt by God than the living creature in this conditioned life. So it is always... There is always endeavor on the part of God to send His representative; He comes Himself, He gives book.
Lecture on SB 7.9.12 -- Montreal, August 19, 1968:
So therefore... And it is very easy. For other sort of meditation, you have to learn how to sit down, how to fix up your body. You have to select a nice place, a solitary place, a purified place. You have to sit down in a certain posture. So many things. Those things are not possible at the present age because we are so much disturbed by the present atmosphere, everyone. Just like this morning you have news that the Russians have captured Czechoslovakia. How much distressed they are. I heard from the newspaper that several of them were crying. So this is the position. Padaṁ padaṁ yad vipadam (SB 10.14.58). Every step, there is danger. The material conditional life is so obscure that every step. Therefore the first-class process of yoga is this bhakti-yoga. Simply you turn your attention to this vibration and chant it according to your capacity. It does not require any pre-education. Prahlāda Mahārāja said yathā manīṣam. Yathā manīṣam means "as far as it is in my power." So you can chant Hare Kṛṣṇa as far as in your power. That means you can chant whenever it is possible. It is not that you have to go to a temple on a particular time and chant. No. While you are walking, you can chant Hare Kṛṣṇa. Practically we see, when we pass on the street, some of the children, seeing us, say, "Hare Kṛṣṇa. Hare Kṛṣṇa." Even the children, they can also chant. It is so nice thing. Because they have no convention. So this chanting Hare Kṛṣṇa will give him some effect. Yathā manīṣam sarvātmanā.
Lecture on SB 7.9.14 -- Mayapur, February 21, 1976:
This fearful appearance of Your Lordship is very pleasing to the devotees because as soon as they are in fearful condition, they will remember Your this Nṛsiṁha form and they will be out of that. It is so pleasing." Just like we..., ito nṛsiṁha, tato nṛsiṁha yato yato yāmi... So our only shelter is Nṛsiṁha-deva. This world is very, very dangerous. Padaṁ padaṁ yad vipadam (SB 10.14.58). In every step there is danger. Every step there is envious creatures. You cannot live here peacefully. Duḥkhālayam aśāśvatam (BG 8.15). Kṛṣṇa says. It is a place simply for suffering, and that also not permanent. You cannot make any comprise that "All right, it is suffering. That's all right. Still, I shall stay here." No, that is also not possible. Aśāśvatam. You have to die. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). You cannot solve these problems, miserable condition. Ultimately you have to die.
So people do not understand. Therefore they are called mūḍhas. They are simply making arrangement how to become happy. It is not possible to become happy here. That's a fact. But still they are. Therefore they are called mūḍhas, rascals. Which will never be possible, and they are trying for that. You see, whole world is trying to be happy. They are discovering so many technological arts, but they are dying. They cannot. They have invented horseless carriage, having very, I mean to say, speedy carriages, but there are so many dangers. Every moment the life can go, the motor accident. It is happening in the Western country. So whatever you do for the advancement of material civilization, you are one side increasing more danger. If you did not discover these aeroplane and motorcar, then death would not have been so easier.
Lecture on SB 7.9.19 -- Mayapur, February 26, 1976:
There is one story in this connection. Not story; these are facts. A hunter spread his net. So some little birds, they fell down in the net and they are crying. They are crying. So the father, mother, when they came, they saw that their children are in danger: "It is caught by the net of the hunter." So mother immediately jumped over it to save the children, and she was also captured. Then the father saw, "Now if I go to save them, I'll be captured. Let me go away. Let me take sannyāsa. That's all." (laughter) That is intelligence. (laughter) You cannot give protection to your family, to your society. To your... No, you cannot give. That is not possible. They must die. They must be captured by the network of māyā. You cannot save them. If you want to save them, then make them Kṛṣṇa conscious. That is the only remedy. Unless you are expert in saving your children by giving them Kṛṣṇa consciousness, then you are not, you should not become father and mother. That is real contraceptive method, that "I shall... We are married, undoubtedly, husband and wife, but unless we are competent to give protection to my children—no more death—we should not beget children." This is real contraceptive.
Lecture on SB 7.9.41 -- Mayapura, March 19, 1976:
Just like Jagāi-Mādhāi. Jagāi-Mādhāi was most dangerously sinful persons, and they surrendered to Caitanya Mahāprabhu. You know the story, that he injured... Both the brothers injured Nityānanda Prabhu. Still, Nityānanda Prabhu was so persistent that He decided that "Inspite of all the faults of these two persons, I shall deliver them." So when He was injured by these two brothers, so Caitanya Mahāprabhu became very, very angry, and He immediately called for His cakra to kill these sinners. But Nityānanda Prabhu requested, "My dear Lord, in this incarnation You promised that You'll not take any weapon to kill. So don't kill them. Have mercy on them." This is Vaiṣṇava. So Caitanya Mahāprabhu became pacified. In the meantime these two brothers fell on the Caitanya Mahāprabhu's lotus feet: "Sir, excuse us and save us." In this way they became surrendered. So Caitanya Mahāprabhu made one condition, that "You have committed so many sinful activities. I shall excuse them immediately, provided you promise that you'll not commit again." This is initiation. This is called initiation, that to the spiritual master or Kṛṣṇa we surrender. He immediately excuses all sinful reaction of life. But if we commit again and again, that is not very good proposal. By chanting Hare Kṛṣṇa mantra we become immediately free, undoubtedly, but if we take it as an instrument for committing sinful activity, then the danger is very...
Lecture on SB 7.9.52 -- Vrndavana, April 7, 1976:
So sometimes devotees are so gentle. If such foolish person comes to talk, unnecessarily waste of time, "All right, you take in writing that I am not a learned. Go away." You see? This is another bhadra. Instead of wasting time with a rascal, better give him a paper: "Go away, sir." (laughter) And therefore Lord Śiva is called Āśutoṣa. So many demons go to bother him: "Give me this. Give me that." And his name is Āśutoṣa.. He gives him immediately: "All right, you take it. Go away. Don't bother." (laughter) Therefore his name is Āśutoṣa.. Very soon he becomes... Somebody prayed, "Sir, give me this benediction, that I shall... On anyone's head I shall touch, immediately head will go away." So Lord Śiva said, "All right, you go away. You take this benediction and go away." Then he wanted to touch the head of Lord Śiva, that "Let me test whether it is good or not." Then he was in danger. So sometimes Lord Śiva is put into danger because he... People, therefore, go to worship Lord Śiva to take anything he wants. Rāvaṇa also was a very great devotee of Śiva. Asuras, they are very great devotees of Lord Śiva to take material facilities. But if you... Of course, it is said, akāmaḥ sarva-kāmo vā (SB 2.3.10). But anyone who goes to Kṛṣṇa, he does not want anything like this, that "I shall put my hand to anyone's head, and it will go."
Lecture on SB 7.9.52 -- Vrndavana, April 7, 1976:
Giri-vara-dhārī. Just see. Gopījana-vallabha. The gopīs and their husbands and sons, so they were in danger when there was torrents of rain. They were very much perplexed. They approached Kṛṣṇa: "This is the danger. What You can do?" "Yes." Immediately He lifted the Govardhana Hill as umbrella: "Come on under this." Gopījana-vallabha giri-vara-dhārī. This is Kṛṣṇa, that as soon the gopījana, they are in dangerous, He is immediately, although seven-years-old boy: "All right, I am making a big umbrella." Giri-vara-dhārī. This is Kṛṣṇa. Try to understand Kṛṣṇa.
So the conclusion is that try to please Kṛṣṇa. Then your life is successful. Don't try... Tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ (SB 1.5.18). We have tried to improve our condition of life, even becoming the demigods, but don't think the demigods are without danger. We have learned from history, Bhāgavata, the Purāṇas, Indra was so many times perplexed. Even Brahmā was perplexed. You cannot avoid dangerous position within this material world even if you are a person like Brahmā. That is not possible. But if you become a devotee of Kṛṣṇa, then everything is all right. So our business should be not to become very, very great person within this material world, because that will never be possible.
Lecture on SB 7.12.4 -- Bombay, April 15, 1976:
Spiritual life does not mean artificially increasing the necessities of life. Nidrāhāra-vihāraka. Even the most important necessities of life, āhāra... Everyone has to eat something. Āhāra-nidrā-bhaya-maithunaṁ ca. These are bodily necessities: eating, sleeping, sex, and taking precaution from danger. These are bodily necessities. But spiritual advancement means, as Rūpa Gosvāmī and other Gosvāmīs showed us example, they conquered over this, nidrāhāra-vihārakādi-vijitau **—to conquer over sleeping, to conquer over eating, to conquer over sex, and to conquer over fearing. Fearing, we have got... We are afraid because we are thinking, "I am this body." Bhayaṁ dvitīyābhiniveśitaḥ syāt. The question of fear comes... Just like this body. If there is some danger, why we are fearful? Because I am thinking, "I am this body." Dvitīyābhiniveśitaḥ. I am soul, every one of us spirit soul. Kṛṣṇa is spirit soul. So even after the destruction of body, I do not die. Na hanyate hanyamāne śarīre (BG 2.20). But this realization we are lacking. Therefore, when there is some danger about my body, I become fearful. This is dvitīya... But that does not mean unnecessarily we expose to danger. No. But we must have this consciousness, that "This body is temporary. Even it is destroyed, I am not going to die. But if Kṛṣṇa likes to be destroyed, let it be done so. Where is the question of fear?" But that does not mean I'll not take any precaution. I must take precaution.
Lecture on SB 7th Canto -- Calcutta, March 7, 1972:
So, therefore, these material qualities will not help us to become..., to approach the Supreme Brahman. How? Bhaktyā tutoṣa bhagavān gaja-yūtha-pāya. Gaja-yūtha-pāya, the Gajendra, he was in danger. But although it was animal, but by simple devotional service, he satisfied the Supreme Lord and he was saved. And another thing is that we should not think that opposite, as it is said, dhana jana, dhanābhijana-rūpa-tapaḥ-śruta. Now Prahlāda Mahārāja says that material wealth is not sufficient qualification to become a devotee to approach the Lord. Does it mean if we become poor then we can approach the Supreme Personality of Godhead? No. That is also not a qualification. In material sense, this dhana..., dhana, riches, it is relative. A poor man has got, say, ten rupees, he is thinking, "Oh, I am very rich man." And a rich man to our consideration, another man, he has got ten lakhs of rupees, he is thinking, "I am poor man because I have no ten crores of rupees." So it is not the money which makes one rich. Because it is a status of mental concoction. The poor man, he hasn't..., he gets one paise, two paise, he sometimes he gets ten rupees, he thinks, "I am very rich man." And another man, he earns one lakh, two lakhs at a time. So unless he comes to ten crores of rupees, he does not think himself rich man. So which one is rich and which one is poor? It is very difficult to ascertain.
Lecture on SB Excerpt -- Los Angeles, July 3, 1972:
So bahūnāṁ janmanām ante (BG 7.19). We get this chance, and if we are not educated by our teachers, by our fathers, by our leaders, by our government men, by our gurus, by our relatives, how to accept the lotus feet of Kṛṣṇa, who is canvassing, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "Give up all this nonsense engagement, trying to become Kṛṣṇa or God. Give up this. Surrender unto Me"... This is education. This is education. The father should give education at home. The leaders should give education in institution. The politician should give education in their assemblies, congress. The guru should give education how to surrender to Kṛṣṇa. The father should educate. The mother should educate. Therefore Bhāgavata says, na mocayed yaḥ samupeta. Guru na sa syāt jananī na sa syāt pitā na sa syāt. There are some negative definition, that there are so-called gurus, so-called swamis, but Bhāgavata says that "You should not become a swami or guru. Kindly don't become if you cannot save your disciple from the imminent danger of birth and death." Guru na sa syāt. This is the injunction. "No rascal should become a guru unless he can save his disciples from the cycle of birth and death." In other words, anyone who wants to become guru, if he cannot teach his disciples how to surrender, govinda-caraṇa-dvayam, anāśritya, how to take shelter of the lotus feet of Govinda, he should not become guru. That is cheating. That is cheating. Similarly, one should not become father. The father and mother should have determination that "The child I produce, I give birth, if I cannot teach him Kṛṣṇa conscious, surrender to Kṛṣṇa, I shall not beget any child."
| Page Title: | Danger (Lectures, SB) |
| Compiler: | Visnu Murti, Mayapur |
| Created: | 12 of Dec, 2011 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=157, Con=0, Let=0 |
| No. of Quotes: | 157 |