In every suffering we have no control, especially... Suppose there is heavy snowfall. The whole New York City is flooded with the snow, and we are all put into inconvenience. That's a sort of suffering. But you have no control. You cannot stop snow falling. You see? If some, some, there is wind, cold wind, you cannot stop it.
Inconvenience (Lectures)
Expressions researched:
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Lectures
Bhagavad-gita As It Is Lectures
Lecture on BG 2.11 -- New York, March 4, 1966:
I shall be very happy to return to my Vṛndāvana, that sacred place. "But then why you are...?" Now, because it is my duty. I have brought some message for you people. Because I am ordered by superior, my spiritual master, that "Whatever you have learned, you should go to the Western countries, and you must distribute this knowledge." So in spite of all my difficulties, all my inconveniences, I am here because I am in duty. I, I... That is my personal convenience, if I go and sit down at Vṛndāvana, I shall be very comfortable there. And I'll be, I'll have no anxiety, nothing of the sort. You see? But I have taken all the risk in the old age because I am in duty-bound. I am in duty-bound. So I have to execute my duty in spite of all my inconveniences. That is the idea.
Lecture on BG 2.12 -- London, August 18, 1973:
That is all nonsense. Sterilized means the body is killed, but not this... There is abortion. The body is killed. Contraception... The body is killed. But the soul, he's not killed. If you make some inconvenience to the soul, who has taken shelter in the womb, and you kill the body, then he'll have to search out another body. This is going on. Just see how the rascal civilization is going on. They're thinking they're killing. This way killed, that way killed. No. You, it is sinful because you create inconvenience to that particular soul. He was taking shelter, karmaṇā daiva-netreṇa jantur dehopapattaye (SB 3.31.1). By his karma he was given shelter to develop a body, and if you kill that body, that means you go against the order of the Supreme. Daiva-netreṇa, suppose you are destined to occupy some room, and somebody does not allow you to enter that room, is it not criminal? It is criminal, unlawful detention, unlawful... It is unlawful, even in the state. Similarly, a living entity is developing one body, and if you kill that, you become immediately criminal, punishable. And the living entity who is checked to develop the body, he's put into inconvenience, he's also sinful. He's also sinful.
Lecture on BG 2.13 -- New York, March 11, 1966:
So Prahlāda Mahārāja... Just see. The father was asura, and the son was devatā. So asura's son can be devatā. And a devatā's son can be asura. Just like in India. In India nowadays there is a great movement for removing the caste system because the higher caste, brāhmaṇas, they are claiming, due to their birthright, higher position, and the others, they are in inconvenience: "Now, nowadays the brāhmaṇas are doing the same thing, what we are doing, a śūdra. Why he should claim?" So there is quarrel. You see? So devatā and asura, the division is that, of course, the... Of course, according to our śāstra, the brāhmaṇa family means devatā family. But because nowadays they are descendants, they have deviated, deviated from the brahminical culture, they are not to be considered as devatās. That is also mentioned in the śāstras. They are called brahma-bandhus.
Lecture on BG 2.15 -- London, August 21, 1973:
They are simply scientifically calculating that "Some day will come, by science, we shall be immortal, there will be no death." The formula is given here by Kṛṣṇa how to become immortal. That means you should be callous of this so-called happiness and distress of this material world. That is the first qualification. One who doesn't care what is the distress and happiness of this body, he must execute Kṛṣṇa consciousness. That is the qualification. "Oh, I cannot execute Kṛṣṇa consciousness because there are so many inconveniences," he's not fit for becoming immortal.
Lecture on BG 2.20-25 -- Seattle, October 14, 1968:
The spiritualist's endeavor is to work whole day and night strenuously without any hurt(?) simply for Kṛṣṇa. That is spiritual life. And the materialist means the same endeavor, always trying to satisfy their personal senses. That is the difference, materialistic and spiritual. So Kṛṣṇa consciousness movement means that we have to train our senses to satisfy Kṛṣṇa. That's all. So long in other, previous, many, many thousands and millions of lives, we have simply tried to satisfy our senses, personal senses. Let this life be dedicated for satisfying Kṛṣṇa's senses. That is Kṛṣṇa consciousness. One life. We have, several lives, we have tried to satisfy our personal senses. Let this life, at least one life, let me try, what happens. So we are not loser. Even we feel inconveniences by not satisfying our senses, but we are not loser. Try simply to satisfy Kṛṣṇa's senses; then it will be all right. So we shall stop.
Lecture on BG 2.26 -- Los Angeles, December 6, 1968:
So life and death is not in your hand. You don't think that stopping this or increasing this, you'll be able to stop all inconveniences. Just take, for example, this boy, Vīrabhadra was struck by a car. All right, he was in the street. But another boy, he fell on the staircase and broke his leg. He was at home; he met accident. So how you can stop this, the onslaught of material nature? Everywhere, either you are at home or you are outside, either you are young, you are old, either you are scientist or philosopher. Whatever you are, the material nature will not allow you to live in peaceful condition. That is her business. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). You cannot live peacefully, that is not possible. The only peaceful condition is that you become in Kṛṣṇa consciousness. There is no other alternative. Kalau nāsty eva nāsty eva nāsty eva gatir anyathā. Lord Caitanya clearly says, "There is no other alternative, no other alternative, no other alternative." It is not that our Kṛṣṇa consciousness movement is one of the so many movements. No. It is the only one movement that can give peace and life and prosperity to the people.
Lecture on BG 2.62-72 -- Los Angeles, December 19, 1968:
Now, one whose sense are restrained... This human life is meant for restraining the senses. Tapaḥ. This is called tapasya, penance. Suppose I am habituated to some type of sense gratification. Now, I take to Kṛṣṇa consciousness. My spiritual master or the scripture says, "Don't do this." So in the beginning, I may feel some inconvenience, but if you can tolerate that, that is tapasya. That is tapasya. Tapasya means I am feeling some inconvenience, bodily, but I am tolerating. That is called tapasya. And this human form of life is meant for that tapasya. Not that because my senses are demanding this satisfaction, I shall immediately offer. No. I shall train myself in such a way that my senses may demand, "My dear sir, give me this facility," I will say, "No. You cannot have." This is called gosvāmī or svāmī. At the present moment, everyone, we are, we have made our svāmī or master the senses, and when you actually become the master of the senses, then you are svāmī or gosvāmī. That is the significance of svāmī and gosvāmī. It is not the dress. One who has controlling power, one who is not dictated by the senses, one who is not servant of the senses. My tongue is dictating, "Please take me to that restaurant and eat sticks." What is that sticks?
Lecture on BG 4.1 -- Montreal, August 24, 1968:
Then you automatically accept all conditions. This is so nice. Because he becomes purified. When he's a little bit purified, he immediately accepts all conditions. So those who are not tapasvīs, or voluntarily accepting some, I mean to say, inconvenience... Suppose I am habituated to doing something, liquor or something. If I am stopped, there is inconvenience. But if somebody accepts voluntarily, "Yes, for Kṛṣṇa's sake I shall accept it," then I am stopped, there is inconvenience. But if somebody accepts voluntarily, "Yes, for Kṛṣṇa's sake I shall accept it," that is tapasya.
Just like Arjuna, he was very much painful to kill his kinsmen, but for Kṛṣṇa's sake he agreed. That is tapasya. It was not very happy for him to kill his grandfather and nephews, but for Kṛṣṇa he accepted. That is tapasya. So people cannot understand, "Oh, he was a fighter. How he was a tapasvī?" But that is... Anything which you do not like, but for Kṛṣṇa's sake if you accept, that is tapasya. Because your, the central point is, you love Kṛṣṇa; therefore you have sacrificed. The point is that for Kṛṣṇa's sake, you are voluntarily accepting this inconvenience.
Lecture on BG 4.1 -- Montreal, August 24, 1968:
Yes. If you love something and for that love's sake, if you give up something, that is also taken into account, that you're doing the same thing on account of love. The whole philosophy is for a better position you can accept some voluntary inconvenience. For better thing.
Lecture on BG 4.10 Public Meeting -- Rome, May 25, 1974:
In the Bhagavad-gītā it is said that if you like, you can go to the heavenly planets, higher planetary system. Yānti deva-vratā devān (BG 9.25). In the higher planetary systems, you get more, I mean to say, elevated standard of life. You can live there for millions of years, and there is better facilities for sense enjoyment. But anywhere you go within this material world, you cannot avoid the four principles, namely birth, death, old age and disease. The birth, death, old age and disease are the inconveniences of the body. The spirit soul has no birth, no death, no old age and no disease, neither the spirit soul is annihilated after the destruction of this body. Na hanyate hanyamāne śarīre (BG 2.20). This is the statement of the Bhagavad-gītā, that after the annihilation of this body, the spirit soul does not annihilate. So Kṛṣṇa consciousness movement is to stop this disease: birth, death, old age and disease. And this can be achieved very easily if you simply try to understand what is Kṛṣṇa.
Lecture on BG 4.10 Festival at Maison de Faubourg -- Geneva, May 31, 1974:
So the purificatory process, we are taking the essence of all Vedic literatures, that four principles, namely: no illicit sex, no intoxication, no meat-eating and no gambling. This is called tapasya. Tapasya means voluntarily accepting some inconvenience. That is called tapasya. Suppose I am accustomed to smoke or to drink. If I give it up, there will be certainly little inconvenience. But for the better cause, I have to suffer voluntarily. That is called tapasya. Nobody will die if he does not get facility for illicit sex or enjoying intoxicants and meat-eating. Nobody will die. All the members of Kṛṣṇa conscious society, they have given up. But for that reason we are not dying. It is not difficult. Simply we have to accept in the beginning there may be little inconvenience, but when you come to the platform, there is no inconvenience. So if we actually want to be cured from this diseased condition of repetition of birth, death, old age and disease, we have to abstain from this sinful life. So it is not difficult. It requires little knowledge. As it is said, jñāna-tapasā, little knowledge and little austerities. Then you become purified, and mad-bhāvam āgatāḥ, you can go to the spiritual nature, the kingdom of God. I think this process is not at all difficult, and all the ladies and gentlemen who have come here will accept this process and make his life perfect.
Lecture on BG 7.1 -- Bombay, January 13, 1973:
If you want to be attracted by somebody, we must know about him, something. Simply superficial understanding will not do. Just like we feel sometimes inconvenience in preaching about Kṛṣṇa because people here, they think they know everything about Kṛṣṇa; what they'll hear about from the Americans and Europeans? "What you can teach us?" Familiarity breeds contempt. No. Kṛṣṇa is not so easy to know.
Lecture on BG 7.1 -- Hyderabad, April 27, 1974:
Then what is it meant for, human life? Tapa. Tapasya. Tapo divyaṁ yena śuddhyet sattvam (SB 5.5.1). The human life's business is to accept tapasya, voluntarily accepting some inconvenience of life. That is called tapasya. Tapa means some trouble. Just like to become brahmacārī, it is tapasya. Just like we are prescribing this formula: "No illicit sex, no intoxication, no meat-eating, no gambling." People want to do it. People want illicit sex. The whole city is full of pictures, simply how to indulge in illicit sex. Then meat-eating—big, big signboard—and intoxication, wine shops. They want it. That is the natural propensity. Loke vyavāyāmiṣa-madya-sevā nityā hi jantor na hi tatra codanā. You do not require to encourage them in these things. They have got natural tendency.
Lecture on BG 7.3 -- London, March 11, 1975:
Simply if one razor can shave, can make my cheek very clean, where is the necessity? Formerly, at least we Indian know that go to a blacksmith and he prepares a razor, very nice razor. You pay him four annas, and it will last for your life and shave your cheek very nicely, daily or occasionally. But the modern civilization means that in everything there must be machine. That is the advancement of material... But the śāstra says, "What is the use of taking so much labor?" Kaṣṭān kāmān. Kaṣṭān means with so much labor. If you create some convenience by the so-called machine use, you create so many other inconveniences. Just like we have got now motorcar. Of course, it is convenience. But there are many inconveniences. Formerly people used to find everyone within the village. Now, because we have got big, big motorcars, we have to go thirty miles to find out a doctor. So the other inconveniences are also increased. Now we have to find out petrol and flatter the Arabians, "Give me petrol." In this way... And if I stop manufacturing, then there is unemployment.
Lecture on BG 7.9 -- Vrndavana, August 15, 1974:
Tapasya means to undergo voluntarily some inconveniences of this body. Because we are accustomed to enjoy bodily senses, and tapasya means voluntarily to give up the idea of sense gratification. That is tapasya. Tapasya. Just like Ekādaśī. Ekādaśī, one day fasting, fortnight. That is also tapasya. Or fasting in some other auspicious day. That tapasya is good, even for health, and what to speak of advancing in Kṛṣṇa consciousness. So we should accept this tapasya. The upavāsa. There are many prescribed days for fasting. We should observe. And the preliminary tapasya, no illicit sex, no gambling, no intoxication, no..., no meat-eating... There may be some inconvenience, those who were accustomed to this practice, but we'll have to accept. Tapo divyaṁ putrakā yena śuddhyet sattvam (SB 5.5.1). If we want to purify our existence... At the present moment our existence is not purified, impure.
Lecture on BG 9.2 -- Calcutta, March 7, 1972:
The beginning of bhakti-yoga is hearing. So you have kindly come here to hear. This is bhakti-yoga. Caitanya Mahāprabhu approved this bhakti-yoga—simply by, simply by hearing from the realized person. Caitanya Mahāprabhu had talks with Rāmānanda Rāya how one develops spiritual life, sādhu-sadanana(?). So Rāmānanda Raya was answering, and Caitanya Mahāprabhu was questioning. The Rāmānanda Raya felt a little inconvenience that "Caitanya Mahāprabhu is such an exalted person, He is Kṛṣṇa Himself. Apart from that, He's born in high brāhmaṇa family." Such a learned scholar Nimāi Pandit He was, and so nice person, a sannyāsī, the topmost order in our Vedic society. "Sannyāsī, brāhmaṇa, scholar and everything complete, and He's questioning; I am answering. Oh, this is very awkward position. I have become teacher and He has become student.
Lecture on BG 9.22-23 -- New York, December 8, 1966:
So long you have this material body, you have got life, you have got birth, you have got death, you have got diseases, and you have got old age, besides other miseries. This is a permanent thing. Now, your human form of life is meant for curing for good all these inconveniences. You should not be satisfied by curing disease and again falling diseased. No. That is not your business. Therefore Lord Kṛṣṇa says, antavat tu phalaṁ teṣām: (BG 7.23) "Those who are worshiping other demigods for some immediate result, their result is antavat. It is to be ended at a certain point. It has got end. So such things are desired by alpa-medhasām, alpa-medhasām, those who have got less amount of brain substance." Why one should be satisfied by temporary cure? He must see that "Why I shall die? Why I shall be diseased? Why I shall go again into the womb of the mother? And why I shall become old? This is my problem." So if you want to solve all these problems, then you have to become to Kṛṣṇa conscious.
Lecture on BG 16.7 -- Tokyo, January 27, 1975:
Not only death, even in lifetime... Just like we are old man. Who wants to become old man? Everyone wants to remain youthful. This is undesirable. This is suffering, actually suffering, because we are old man. We suffering so many diseases, so many inconveniences. If I am not helped by three, four men, then I cannot move even. So this is suffering. Old age is suffering. And diseased condition. Apart from death and old age, the diseased condition. Suppose you are suffering from some disease, some fever. So this is inevitable. You cannot avoid disease, you cannot avoid old age, you cannot avoid death, and you cannot avoid birth. So suffering... The whole material world is full of suffering. Duḥkhālayam aśāśvatam (BG 8.15). And even if you make it... Suppose at any place you are living it is not very comfortable, but if you are assured that you will not die, you will not be diseased, you will not become old, you will not take birth again—if there is no death, there is no question of birth—so even if you are assured of...it is called? Immunity from these sufferings, still, there are many other sufferings.
Srimad-Bhagavatam Lectures
Lecture on SB 1.1.5-6 -- London, August 23, 1971:
So, munayaḥ ṛṣayaḥ, here it is said that ta ekadā tu munayaḥ. They were... Munayaḥ, generally, they're high-caste brāhmaṇas. So regularly this principle was being observed. And the speaker, Sūta Gosvāmī, was given his due respect, the vyāsāsana. Here it is said, sat-kṛtam. Sat-kṛtam means with due respects, the welcoming, receiving, sat-kṛtaṁ sūtam āsīnam. The speaker must sit very comfortably, sūtam āsīnam. Sukha means certainly he should not feel any inconvenience. Then the speaking will go on nicely. Sat-kṛtaṁ sūtam āsīnaṁ papracchuḥ. Then the questions. Idam ādarāt. The questions should be put not by challenging, by ādarāt, with great adoration. "I beg to submit, this is my question." "Can you tell me like this?" No, that is challenge. Very submissively. Tad viddhi praṇipātena (BG 4.34). The question should be put by surrender. If somebody challenges, he'll never be able to understand. The question has to be very submissive. Here it is also said, ādarāt. You'll find Arjuna was questioning Kṛṣṇa, and at the end, "I have heard like this; if You think that I am fit to understand it, You can please explain it." Similarly Parīkṣit Mahārāja also asking submissively, "If you think I can understand, then please explain." This is the process of question.
Lecture on SB 1.2.6 -- New Vrindaban, September 5, 1972:
So to select the path of hell and to select the path of back to home, back to Godhead, depends upon us. That is also explained in the Bhagavad-gītā, mahat-sevāṁ dvāram āhur vimukteḥ, yoṣitāṁ saṅgi-saṅgam, tamo-dvāram, tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam (SB 5.5.2). Mahat-sevāṁ dvāram āhur vimuktes, vimuktes. People, the modern educated society, they do not know what is vimukti. They do not know. They know, but they do not know what is the ultimate vimukti. Just like scientists, they are trying to give us so many facilities by machine, by different processes. That is means, that is also vimukti. We are in some inconvenience, just like we are in inconvenience for transport, oh, scientist gives us some horseless carriage. That is also vimukti. We feel inconvenienced for working so the scientist has given us the car. So every attempt is being made for vimukti, for getting out of some inconvenient position. But they do not know ultimate vimukti. What is the ultimate vimukti? Ultimate vimukti is to get freedom from birth, death, old age, and disease. That is ultimate goal. The modern scientists, they are giving us so many facilities to get out of some material difficulties but that is temporary. That is not actually vimukti. Actual vimukti is to get freedom from birth, death, old age, and disease. That vimukti can be achieved from Kṛṣṇa, hariṁ vinā na mṛtiṁ taranti.
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.
So vimukti, therefore they do not know what is the ultimate goal of vimukti, for getting out of the inconveniences of life.
Lecture on SB 1.2.6 -- New Vrindaban, September 5, 1972:
So he says, sa vai puṁsāṁ paro dharmaḥ. Dharma means, I have already explained, dharma means occupational duty. So everyone has got occupation and he is trying to get out of the inconveniences of material existence. So here it is suggested, because the question was dharma, dharmaḥ kaṁ śaraṇaṁ gataḥ, under whose protection is dharma now existing? So he is coming to that point. First of all he's explaining what is dharma, what is occupational duty. Actually dharma means occupational duty. Religion, I have already said, it is a kind of faith. Faith can be changed, but our constitutional position, occupational duty, that cannot be changed. We are eternal servant of Kṛṣṇa, but without serving Kṛṣṇa we are serving māyā. We have accepted a false occupational duty, therefore it is called māyā. Māyā means false. Just like if I have got a body of America, American body, then my occupational duty is different from the body of an Indian, or from the body of a dog or a cat. So according to the body, our occupational duties change. But real occupational duty is of the soul. When you come to that platform—the occupational duty of the soul—that is the highest class of religion. That is explained here, sa vai puṁsāṁ paro dharmaḥ.
Lecture on SB 1.2.11 -- Vrndavana, October 22, 1972:
So if you carry out the order of Caitanya Mahāprabhu, Kṛṣṇa, then you become guru. Āmāra ājñāya guru hañā. Unfortunately, we do not wish to carry out order of the ācāryas. We manufacture our own ways. We have got practical experience how a great institution was lost by whimsical ways. Without carrying out the order of the spiritual master, they manufactured something and the whole thing was lost. Therefore Viśvanātha Cakravartī Ṭhākura stresses very much on the words of the spiritual master. Vyavasāyātmikā buddhir ekeha kuru-nandana (BG 2.41). If you stick to the order of spiritual master, then, without caring for your own convenience or inconvenience, then you become perfect.
Lecture on SB 1.2.17 -- San Francisco, March 25, 1967:
Otherwise, there is some obnoxious smell. In such a condition you are lying, and some friends come to you and ask you, "My dear such and such, how are you today feeling?" "Yes, I am today feeling well." What is this "well"? He's lying on the bed. He's passing his nature's calls in that way. He's eating bitter medicine, and he, he cannot move. All these inconveniences, and he says that "I am well." Similarly, in our material conception of life, if we think, "I am happy," that is foolishness. That is foolishness. There is no happiness in material life. It is impossible to get happiness. Then we do not know meaning of happiness. Therefore this very word is used, manīṣiṇaḥ. We want to happy, to become by some extraneous, artificial means. And how long it will stand? It will not stand. You'll again come back. Suppose by intoxication you feel happy. Oh, that is not your actual happiness. Suppose by chloroform I am unconscious; I don't feel the pains of operation.
Lecture on SB 1.2.18 -- Los Angeles, August 21, 1972:
So our principle should be not to disassociate ourself from the devotees. Narottama dāsa Ṭhākura therefore sings, tāṅdera caraṇa-sebi-bhakta-sane bās, janame janame hoy ei abhilāṣ: "I desire birth after birth to serve the ācāryas and to live with devotees." So our this association, society's is giving these two opportunity: you serve the purpose or the orders of the ācāryas and live with devotees. Then you will be secure in devotional service. Tāṅdera caraṇa-sebi-bhakta-sane bās. Bhakta-sane bās is very important thing. Even there is little inconvenience, still we should stick to live with the devotees. Then we shall be profited.
Lecture on SB 1.2.21 -- Vrndavana, November 1, 1972:
You cannot continue both the things. Just like when a person is diseased, he's given medicine. At the same time, he has to act, not to take this, not to take that. That is the way of treatment. Not that whatever you like, you can eat; whatever you like, you can do, at the same time you become spiritually advanced. This is all nonsense. Tapasā brahmacaryeṇa (SB 6.1.13). One has to practice tapasya. Tapas. Tapas means a little inconvenience, voluntarily accepting inconvenience. Just like brahmacārī lies down on the floor. A sannyāsī also, they follow the same practice as far as possible.
Lecture on SB 1.2.31 -- Vrndavana, November 10, 1972:
So we have entered this material world for enjoyment, and to give us facility for enjoyment, the plenary portion of Kṛṣṇa, Paramātmā, brahmeti paramātmeti bhagavān iti (SB 1.2.11), He's also within this body. The..., this can be explained by one example. Just like when there is some fair. In India, just like we had attended that Kumbha Mela fair. So because the people would come and gather there, the government takes precaution, or makes necessary arrangement. There is actually a small government; the commissioner, the magistrate, they go there and manage things, that things are going on nicely so that people may not be in inconvenience, let them take bath peacefully.
Lecture on SB 1.5.18 -- New Vrindaban, June 22, 1969:
So Nārada met Kṛṣṇa. His devotee, he could speak Kṛṣṇa with little criticism, "My dear Sir, Kṛṣṇa, by becoming Your devotee the Pāṇḍavas are very happy. They have lost their kingdom. Their wife is insulted. And now they are banished for twelve years. So it is very good thing. (laughter) But the wonderful thing I see, now, in spite of all these inconveniences, they have increased their love for You." So Nārada, he is astonished, "What kind of hypnotism you do, I do not know. (laughter) In spite of being placed in so much inconveniences, their love for You has increased." That is the position of Pāṇḍavas. This is Kṛṣṇa consciousness. Tat te 'nukampāṁ su-samīkṣamāṇaḥ (SB 10.14.8). The devotee, pure devotee, if they are put into difficulty they take it, "Oh, it is Kṛṣṇa's grace.
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.
Lecture on SB 1.5.23 -- Vrndavana, August 4, 1974:
So this is Kṛṣṇa's concern, to reclaim all these fallen souls. Therefore these are the opportunity. The yoginīs, the yoginaḥ, they are traveling all over the world. Only during the rainy season they were resting. Not that in other seasons eating and sleeping only. No. Because in the rainy season, to travel, there is inconvenience, therefore only four months. So during the four months, wherever they stay, simply being served by somebody as, like a boy servant, they become delivered. There was no question of preaching.
Lecture on SB 1.5.32 -- Vrndavana, August 13, 1974:
So this Hare Kṛṣṇa mahā-mantra is the bhavauṣadhi. Some way or other you have got it, and you are chanting. Go on, continuously. Kīrtanīyaḥ sadā hariḥ (CC Adi 17.31). This is the easiest process of tāpa-trayonmūlanam or tāpa-traya-cikitsitam, and that is required in human life. Don't forget this principle. Continue this principle. And even there is little inconvenience, don't give up the association of devotees. Because... Rūpa Gosvāmī says... What is that?
- utsāhān niścayād dhairyāt
- tat-tat-karma-pravartanāt
- saṅga-tyāgāt sato vṛtteḥ
- ṣaḍbhir bhaktiḥ prasidhyati
- (Upadeśāmṛta 3)
Sādhu-saṅga (CC Madhya 22.83). Don't give up the company of devotees. Then it will be lost. We are opening so many centers because to cooperate between devotees and devotees. Even there is inconvenience, don't give up the company of the devotees. Even I am not devotee, with the company of the devotees, working with devotees, I become devotee. Association has got such power.
Lecture on SB 1.5.32 -- Vrndavana, August 13, 1974:
So our business is how to get out of this tāpa-traya. That is first-class civilization. Otherwise hackneyed. Again and again, bhūtvā bhūtvā pralīyate (BG 8.19). That is not. Now, those who are thinking of worshiping other demigods, that is not recommended. That is not recommended because Kṛṣṇa clearly says, kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ (BG 7.20). Even there are some inconveniences, Kṛṣṇa is completely able to remove your inconvenience. Kṛṣṇa assures, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi (BG 18.66). So we should stick to the position of devotional service, execute regularly the orders of the spiritual master and the śāstra, and try to understand Kṛṣṇa. And you can understand Kṛṣṇa only by service. There is no other way. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). If you want to see Kṛṣṇa or want to understand Kṛṣṇa, then it can be possible only by your service, nothing else.
Lecture on SB 1.7.22 -- Vrndavana, September 18, 1976:
So one living entity is dying, and his gross body is left and the subtle body, mind, intelligence, ego, carrying him in another body through the semina of the father to the womb of the mother. Then it is placed, and the body again forms, and when the body is formed, then he comes out. And within the womb of the mother there is so much suffering, we know that. Many times we have discussed. And coming, from the very moment the child is crying, there is inconveniences. So many things he cannot express. In this way, within the womb there is suffering, out of the womb there is suffering. Then growing, child or baby or boy, there are so many sufferings. Then young man—suppose he becomes family man—then earn for the family.
Lecture on SB 1.7.32-33 -- Vrndavana, September 27, 1976:
Therefore śāstra has recommended that "You chant Hare Kṛṣṇa." It is very hopeless condition. Harer nāma. Harer nāma harer nāma eva kevalam (CC Adi 17.21). Three. Three times. When you speak three times anything, it means I am giving stress, "You do this, you do this, you do this." So it is like that, that in order to stop so many inconveniences of the present day life, Kali-yuga... Kali means quarrel, simply creating quarrel, misunderstanding. This is Kali. So śāstra has given us... Kali-yuga is very dangerous to... One cannot make his life's mission fulfilled. One is not very happy.
Lecture on SB 1.7.47-48 -- Vrndavana, October 6, 1976:
He was one of the prominent members. He gave up. So he had no income. So he had no income. The Congress was giving him five hundred rupees, pocket expenses. Because he was such a rich man. What is five hundred rupees for him? He was earning fifty thousand rupees and spending. So he could not bear that inconvenience. He died within a year. He was a rich man. He could not provide. And he was very charitably disposed. If somebody would come to him he would say, "I have lost my all income. Now I have got this five hundred rupees. You can take it." He was such a charitably disposed. So anyway he could not tolerate.
Lecture on SB 1.8.18 -- New York, April 10, 1973:
That is better conception (than) to accept God as father, because from father we simply take away: "Father, give me this, give me that, give me that, give me that." And if you accept God as child, then you have to give everything. This is Gauḍīya-Vaiṣṇava conception. Yaśodāmāyi. (S)He has accepted, (s)he is worshiping God as child, so that she is always engaged that Kṛṣṇa may not be in any inconvenience, about His body, about His comforts. Always Mother Yaśodā is anxious that "Kṛṣṇa is now very naughty. He may not capture some monkey, He may not fall down on the water, He may not be burnt in the fire." Always anxious. Because this is Kṛṣṇa consciousness. She is always anxious to give protection to Kṛṣṇa. The best service. Kṛṣṇa does not require anyone's service. He is complete, pūrṇam. But for pleasing His devotee, He becomes dependent. He is bothering mother, "I am hungry. Why don't you give Me food. I will steal butter, your stock."
Lecture on SB 1.8.31 -- Mayapura, October 11, 1974:
Therefore it is said, bhīr api yad bibheti (SB 1.8.31). This Durgā is the fearful personified, but still she cannot disobey Kṛṣṇa's order. That is her position, dāsī. Mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). The bhīḥ, the fearful feature of Kṛṣṇa's potency, can only excuse you when you are surrendered to Kṛṣṇa. Otherwise, you have to suffer these material pangs. We can understand how we are materially inconvenienced. We are... We have got such a nice house, and we are living on the third floor, so nicely decorated with marble. But the Durgā's agent, the flies, they can go there and disturb you, so much so that you would like to go away from this house. This is our position. So the bhīḥ, the fearful personified agent, can punish you anywhere. You may think that "I am very comfortably situated," but that fearful agent can go anywhere.
Lecture on SB 1.8.32 -- Los Angeles, April 24, 1973:
Just like a diseased man. He's lying down on the bed and eating there, passing stool there, passing urine there, and he cannot move and very bitter medicine. So many inconvenience. He's lying down. So he's thinking of committing suicide. "Oh, this life is very intolerable. Let me commit suicide." So in desperate condition sometimes the philosophy of voidism, impersonalism is followed. To make the things zero. Because this life is so much troublesome, sometimes even one commits suicide to get out of this, I mean to say, troublesome life of material existence. So the philosophy of voidism, impersonalism is like that. Mean they cannot, shudder, to think of another life, again eating, again sleeping, again working. Because he thinks eating, sleeping, means on the bed. That's all. And suffering. He cannot think otherwise. So the negative way, to make it zero. That is void philosophy.
Lecture on SB 1.8.41 -- Mayapura, October 21, 1974:
So, so, the, according to the state... You cannot say, "Why sometimes it is left side, sometimes right side?" No. It may be whatever it is, but because it is the state order, you have to abide by it. You cannot say that "I was driving my car in India to the left side. Why shall I drive on the right side?" Sometimes they feel inconvenienced. But no, you have to because that is the state order.
So similarly, as the law means state order, similarly, religion means God's order. That's all, simple definition.
Lecture on SB 1.8.42 -- Los Angeles, May 4, 1973:
So Kuntī is woman, she has got relationship with two families. A man may have so many relationship, but woman, she has not, she has no facility for making more relations. That is not allowed. But at least she has got two relationships with two families. And that is her attachment. So she prays to Kṛṣṇa, "Please cut off this relationship. Let me be free." Now after becoming free, then what are you going to do? That is the question. Suppose one is employed in a firm. He feels inconvenience: "This service is not very good. Let me resign it." You resign. But if you get a better service, then that resignation is all right.
Lecture on SB 1.8.47 -- Los Angeles, May 9, 1973:
So we should not deviate from the duty. Even there are pains and pleasure due to this body, we should not deviate from our duty. That is the instruction of the śāstra. It is not that because it is very, I am feeling very much cold, I shall not take my bath. No. That's my duty. I must take. And because I am feeling very hot, therefore I shall not go to the kitchen. There shall be no cooking today. No, that is not possible. Cooking must go on. Similarly, despite all difficulties, all inconveniences on account of this false body, one must do his duty. And that was the instruction to be given to Mahārāja Yudhiṣṭhira.
Lecture on SB 1.8.48 -- Mayapura, October 28, 1974:
So He is helping internally and externally. There is no difference between the internal and external instructor. We should take advantage of this instruction. That is called vyavasāyātmikā buddhiḥ, fixed-up resolution. Fixed-up resolution. If we become fixed up in this resolution, that "Whatever we have heard from my guru, the representative of Kṛṣṇa, I must execute. I do not care for my personal convenience or inconvenience. This is my life and soul," then your life is perfect. Then your life is... If I make some amendment, addition, alteration, in the name of Kṛṣṇa, guru, then it is spoiled.
Lecture on SB 1.8.51 -- Los Angeles, May 13, 1973:
So this gṛhamedhī... There are two words: gṛhamedhī and gṛhastha. I have explained many times. Gṛhamedhī has no philosophy. He is like cats and dog. Every animal has also family, wife, children. So those who have no responsibility in life, no Kṛṣṇa consciousness, they are called gṛhamedhīs, and those who live with family, wife and children, but have got this sense of responsibility, that "I am meant for developing my dormant Kṛṣṇa consciousness," they are called gṛhasthas. So there is two words. So don't become gṛhamedhīs, simply having a wife and few children. That, cats and dogs they have also got. That is not required. You find inconvenience to live alone as brahmacārī—all right, you take to a wife. Live with wife. Live responsibly. Develop Kṛṣṇa consciousness. That is gṛhastha. Not that gṛhastha like cats and dogs.
Lecture on SB 1.9.48 -- Mayapura, June 14, 1973:
Therefore in all conditions, in order to execute Kṛṣṇa consciousness, you must be tolerant. Tāṁs titikṣasva bhārata. Kṛṣṇa advised Arjuna that there will be some material pleasures and... Not pleasure, displeasures. So pleasure is also here, displeasure. They do not know. So Kṛṣṇa advised: tāṁs titikṣasva bhārata. Āgamāpāyino 'nityās tāṁs titikṣasva bhārata. "These, such things come and go. Don't bother much. Try to become tolerant and execute your own business." Similarly we live together. There may be some inconvenience. You are brought up in a different standard in Europe and America, and in India it may be difficult because you haven't got all the facilities. But you learn tolerance. Execute Kṛṣṇa consciousness. That should be our business. Tāṁs titikṣasva bhārata.
Lecture on SB 1.15.34 -- Los Angeles, December 12, 1973:
That is his first business. He should give up the company of nondevotee. This is first business. Because he will be infected. Therefore we insist our students that "Don't go out." Even you are discomfortable, you should tolerate, but you should not go out of the society. Then you will surely fall down, surely fall down. So if there is inconvenience, little... That is advised in Bhagavad-gītā, mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). These, just like extreme cold or extreme heat, they are troublesome to the body, mātrā-sparśāḥ. On account of this material body, we feel extreme cold, extreme heat. But Kṛṣṇa says, "They come and go." It is not that winter season will remain forever or the summer season also remain. They will come and go. If it is intolerable, please tolerate, please tolerate. Then it will be all right. I have repeatedly said... Narottama dāsa Ṭhākura, tāṅdera caraṇa-sevi-bhakta-sane vāsa. Why we have opened this society? I could have initiated, and let him remain at his home. No. The society required. So by association we become good or bad. If you associate with goodness, then you acquire goodness quality, and if you associate with bad, passionate, ignorant, then you get that quality.
Lecture on SB 1.16.19 -- Los Angeles, July 9, 1974:
So those who are going to religious life, making God as their servant, they will be failure. You must approach God as master. You should become servant. The so-called religionist, they accept God as their order-supplier servant: "I must pray to God." Whenever there is some inconvenience, "I must pray," or "I must... " Not "must." "At that time I shall pray, and then I shall finish that prayer, and God must supply. If God does not supply, then there is no God." This is the general attitude. But that should not be done.
Lecture on SB 2.3.19 -- Los Angeles, June 15, 1972:
Just like if you are passing through thorns, you must be very careful. Otherwise the thorns will be stuck up with your garment, and you will be inconvenienced. It is said in the Vedas, kṣurasya dhārā niśitā duratyayā. Just like we shave with razor. Razor is very sharp. So if we can carefully handle the razor, we get our cheeks very cleansed, that business is done. But little inattention, immediately cut and there will be blood. Little inattention. That example is given. Kṣurasya dhārā niśitā duratyayā durgaṁ pathas tat kavayo vadanti. The path of salvation is very difficult. Just like we are trying to go back to home, back to Godhead, Kṛṣṇa. The path is very difficult. Kṣurasya dhārā niśitā duratyayā durgam. Durgam means very difficult to pass over. But little attention will save you. Little attention, that "I am passing through a very dangerous way, so I must be very careful." So our attention should always be how we are executing our spiritual life.
Lecture on SB 3.25.10 -- Bombay, November 10, 1974:
Just like one man is suffering from disease: one contamination, then another contamination, another... This is not life. You purify yourself. And that purification begins when you accept the life of austerities, tapaḥ, tapasya. Tapasya means voluntarily accepting some... This is not inconvenience. Just like in our society it is enjoined, the students, they should voluntarily accept the principle: no illicit sex life, no meat-eating, no fish-eating, no, nothing of the sort, no intoxication, and no gambling. This is tapasya. Especially for these European and American students, they are, from the beginning of their life, they are accustomed to these habits. But they have voluntarily given up on my word. And that is guru's business. So to purify so that he may be saved from this illusion—he must be purified—so this little inconvenience for higher happiness, that is desired, that is required.
Lecture on SB 3.25.13 -- Bombay, November 13, 1974:
These are some of the yoga-siddhis. But here it is said that the supreme yoga system is not to aspire for material happiness, neither to become distressed by the material inconvenience.
This is perfection of yoga. Everyone is trying to get out of the material distress and get some happiness, but anything material-happiness, so-called happiness, or so-called distress... Just like here, the fireworks is going on. (loud sound of firecrackers, etc., occurring intermittently in background) It is happiness for somebody, but it is distress for us. Is it not? They are thinking they are enjoying, and we are thinking it is inconvenience.
Lecture on SB 3.25.28 -- Bombay, November 28, 1974:
We do not die after the annihilation of this body, but you are so dull by the influence of māyā, we think that death is inevitable. No, why death is inevitable? Death can be avoided, birth can be avoided, disease can be avoided, but you do not know, you have become so dull. We do not know how to overcome. We are busy temporary inconveniences. The whole world is struggling, some temporary. The real business is ātyantika-duḥkha-nivṛtti, everyone is trying to minimize the miserable condition, but they are busy for temporary miserable condition. But the Vedic knowledge is how to mitigate the topmost miserable condition. That topmost miserable condition is the repetition of birth, death, and old age. Janma-mṛtyu-jarā-vyādhi duḥkha-doṣānudarśanam, anu-darśanam (BG 13.9). We should not be very much afflicted with these temporary things. We must have the sense how to solve the ultimate miserable condition of life. That, tad-vijñānārtham, in order to know that science sa gurum evābhigacchet.
Lecture on SB 3.25.28 -- Bombay, November 28, 1974:
They are so badly infected with the influence of māyā, they do not care to understand that there is life after death, and that life may be anything of these 8,400,000 forms of life. And if I become one of them, if I become tree, if I become cat, if I become dog, or insect or even human being, then, if I am in a very inconvenient condition then they do not care to know. Sometimes they say, "Never mind if I become a dog, what is the wrong there? I will forget everything." People say, in western country, even the university student, they say they don't, so ignorance. Therefore they have been described as mandāḥ.
Lecture on SB 3.28.20 -- Nairobi, October 30, 1975:
No, heavenly, they... By pious activities they go to the heavenly planets, but they find there inconvenience in God consciousness. Therefore they desire that "By our pious activities we have come to this higher planetary system, and as soon as our reaction, or the resultant action of pious activities will be finished, we shall have to go again to the material, or this Bhūrloka. So if remaining little balance of our pious activities, instead of going anywhere, let us take birth in India." They desire like that.
Lecture on SB 5.5.1 -- Tittenhurst, London, September 12, 1969:
So if he gives up smoking, he feels some inconvenience, some uncomfortable position. But because the spiritual master has ordered, he gives it up. This is called tapasya. Even at his inconvenience, he abides by the order of the spiritual master, regulative principle. That is called tapasya. He feels some inconvenience, but what can be done? He has accepted one spiritual master. A spiritual master means voluntarily accepting a great personality whose rules and regulations he must abide by. This is accepting of spiritual master, voluntarily accepting somebody, "Yes, sir. Whatever you say, I'll accept." Śiṣya. Śiṣya means who abides by the rules. That is called śiṣya. Or English, "discipline." From discipline, disciplic, disciplic succession. From the discipline. So either you take English or Sanskrit, the same meaning. Śiṣya means who accepts the ruling of his spiritual master; and disciple means also the same thing, who becomes disciplined by the spiritual master.
So tapasya means even at the inconvenience of my personal comforts, I must abide by the orders of my spiritual master.
Lecture on SB 5.5.1-8 -- Stockholm, September 6, 1973:
So the, this intelligence, that is difference between the animal and the man. If one hundred men was being taken away like that, immediately the man who was taking to kill them, immediate, why one hundred, ten men would have been sufficient, or two men would have been sufficiently stronger. They would not tolerate. Similarly we are also being driven by the laws of nature to accept these inconveniences, repetition of birth, death, old age, and disease. But at the present moment, why at the present moment, always, these people, these rascal people, they do not know that we can be rescued from this repetition of birth, death, old age and disease. They have no idea. And that is civilization. How to get out of this birth, death, old age, and disease, that is civilization. But no one, nobody knows, scientists no, philosopher no, politician.
Lecture on SB 5.5.2 -- Johannesburg, October 22, 1975:
In continuation of the last verse I recited day before yesterday, the second verse is suggesting how one can be liberated from this material bondage. In the first verse it was suggested that this human form of life is not meant for wasting uselessly like the animals, dogs and hogs. It should be properly utilized. The suggestion was tapa, tapasya. Tapasya means austerity, voluntarily accepting some inconvenience. This is called tapasya. Tapa, one meaning is "disturbances." Suppose I am practiced to some habit. If I am advised to give it up, it becomes little troublesome. For example, if I am habituated to smoke and somebody or higher authority says, "Don't smoke," to give up smoking is little difficult, those who are habituated to smoke. Similarly... But according to the doctor's advice if somebody has to give up smoking, he has to. Otherwise his disease may not be cured.
Lecture on SB 5.5.3 -- Boston, May 4, 1968:
Not only cow. Any animal, they should be object of our compassion. If we want to eat something and live, so if you have got sufficient foodstuff in other kingdom... We have got vegetables, we have got grains, we have got milk. So many things. Fruit, flower. So many things. Just like we are living on these things. We don't feel any inconvenience. And they are... According to medical science also, they are very rich in vitamins, food value. So why should we kill? Especially if we are human being, the cow is supplying us milk, the most important foodstuff. So instead of giving protection to the cow, if we kill, do you think that is very..., if you kill me, is that very good gratitude? So at least in the human life, these senses should be there.
Lecture on SB 5.5.3 -- Boston, May 4, 1968:
Śrī-kṛṣṇa-caitanya prabhu nityānanda. Oh, yes. Chant. (kīrtana) (prema-dhvani) Distribute prasādam. The whole process is that we are aiming at the highest perfection of life. If there is little inconvenience by following the rules and regulation, we should accept it because aim is very high.
Lecture on SB 5.5.5 -- Stockholm, September 10, 1973:
This can be accepted—due to your past pious activities. But suppose you have taken this opportunity for your pious activities and somebody has taken birth in Greenland, always with snow, and there are so many inconveniences. Or take your birth in Africa. There there is no such facilities, they are not very good-looking, not very learned scholars, not birth is very nice, not aristocratic, not riches, poor. So from spiritual point of view, both of these kinds of facilities or inconvenience are one, because when you take your birth, you have to enter within the womb of a mother and stay ten months in a packed-up condition. Not only ten months. Nowadays it is going on, killing the child within the womb. Even you cannot come out.
Lecture on SB 5.6.11 -- Bombay, December 29, 1976:
Those who have come to the stage of seeing everyone on the equal terms... Equal terms means spiritually. That we invite everyone. There is no discrimination. We don't care for the designations. We invite everyone to leave aside the designation and come in your original form and be Kṛṣṇa conscious and be happy, for which we are prepared to take all kinds of incon... There is no inconvenience, but suppose in the old age I am traveling all over the world. People think that I have taken some hardship. But for Kṛṣṇa's sake, even it is hardship... Actually, there is no hardship. But even it is hardship, we should take it. Para-upakāra. People are in ignorance, they are suffering, and it is especially India's business to release them from this material suffering and give them information about the Vaikuṇṭha world, the world of no anxiety. And try to train them in different ways. That is the real welfare activity in the human society.
Lecture on SB 6.1.1 -- Melbourne, May 21, 1975:
There is no discrimination. It is not a religious system. It is a cultural institution. Don't take as a religious. Religious is a kind of faith. You may accept that faith or not. That is your discretion. But Kṛṣṇa consciousness is not a kind of faith. It is an cultural institution. If you, actually, you are serious that "I must stop these inconveniences of birth, death, and old age," then you must join this Kṛṣṇa consciousness movement. That is my request. That is called nivṛtti-mārga. And gradually, you will be elevated to the topmost position, that you have no more attraction for these material things. That is possible. It is not that impossible. Simply one has got to follow the process.
Lecture on SB 6.1.6 -- Los Angeles, January 3, 1970:
So according to the mischievous activities, there are different kinds of suffering and there are different kinds of species of life. But māyā, the spell of māyā is so strong that one cannot understand that he is suffering. We understand that we are trying to be happy. Actually, this material world, there is no happiness, but to counteract the agency of distress, we accept, "That is happiness. That is happiness." Just like I have no apartment, but to counteract this inconvenience, if I try my utmost to get a good apartment I feel, "Oh, now I am happy. I am happy." What is this happiness? How long you shall remain in this apartment? Suppose you have got, purchased, now long you will live? So here happiness means to counteract the force of distress is called happiness. Actually there is no happiness.
Lecture on SB 6.1.11 -- New York, July 25, 1971:
So, apart from that historical point of view, the Vedic culture prescribes tapasya. Tapasya. Tapasya means voluntarily accept some bodily inconvenience. That is called tapasya. There are many tapasvīs undergoing austerity. They meditate in winter in water up to..., up to the neck, standing within water, meditating. To stand within water in winter, severe cold, is not very comfortable business, but they voluntarily accept it. This is called tapasya. And summer season, they blaze fire all round and sit down in the midst and meditate. I am giving you some of the examples, how severely they accept tapasya. So tapasya is required.
Lecture on SB 6.1.13-14 -- Los Angeles, June 26, 1975:
So this is first-class human life. This should be the ideal of first-class human life. The first thing is tapasya, austerity, not extravagance. That is not human life. Tapasya. Tapasā means, generally, voluntarily accepting some inconvenience. And then brahmacarya. Brahmacarya means no sex life. According to Vedic civilization, the students, they are called brahmacārī. In student life there is no sex life. Then his brain will be finished. That is happening nowadays. From the student life they indulge in sex life. Therefore not very big men are coming now—because their brain substance is finished. So a brahmacārī is supposed to raise the semina to the brain, ūrdhvam anti,(?) not discharge, but keep it on the brain. Then their memory becomes very sharp. Once heard from anyone, he will exactly produce, without any forget. Where is that science now? There is no such thing.
Lecture on SB 6.1.13-14 -- Honolulu, May 14, 1976:
So in this age it is very difficult, but this is the meaning of tapasya, voluntarily accepting inconveniences. When there is cold, one has to take the help of heater, fire. No. No heater, no fire, but go deep into the cold water. Of course, it is very difficult in your country because the water is so cold, and if you go deep, immediately finish. (laughter) I have seen in New York.
Lecture on SB 6.1.15 -- New York, August 1, 1971:
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 6.1.18 -- Denver, July 1, 1975:
If you engage your tongue... So how to engage my tongue? What is the business of my tongue? Two business only: to taste, or eat, and chant. Chant Hare Kṛṣṇa with tongue and take kṛṣṇa-prasādam—you will conquer Kṛṣṇa. This is the program. Sevonmukhe hi jihvādau. So if you do not control your tongue, if you feel inconvenient in taking prasādam, that means you are not making progress. This is the... This is the formula. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ.
Lecture on SB 6.1.22 -- Indore, December 13, 1970:
Prabhupāda: But we have to do in such a way that I may not be in inconvenience. Take something. All right. Bring something; take one piece. That's all. Finished. You were drinking before?
Devotee: Yes, I was...
Prabhupāda: So you don't feel any inconvenience?
Devotee: No.
Prabhupāda: That's nice. You were smoking also?
Devotee: No.
Lecture on SB 6.1.23 -- Chicago, July 7, 1975:
That is material world. And as soon as there is death, there is birth. Death means we enter into the womb of a mother for, say, ten months. That ten months is considered as death. Not ten months, because the child within the womb of the mother returns his consciousness when the child is seven months old. This is human body. At that time he feels inconvenience within the womb of mother. Before that, he is unconscious, sleeping. Now, when the body grows within the mother womb and it is seven months, then he returns consciousness. He feels inconvenient. And he is very eager to come out. Those who are advanced, they pray to God, "My Lord, somehow or other get me release from this condition. This life I shall devote for rendering You service so that I may be free from this condition." So similarly, at ten months, ten days, he comes out and..., but forgets. Svajanera kole. Many relatives, mother, father, takes care, and he forgets that "I promised I shall become Kṛṣṇa conscious this time." But on account of illusory energy, he thought that "I am very comfortably situated. My father is taking care. My mother is taking care. My relatives are taking care. So very happy life." This is called forgetfulness.
Lecture on SB 6.1.24 -- Chicago, July 8, 1975:
This is the psychology of killing children nowadays, because they know that "This child, I have to take care so much," bahu-duḥkha-bhājaḥ. There are... Tṛpyanti... By very analytical study... Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45). This happiness of the gṛhamedhī, family attachment... Family you can utilize, gṛhastha. If you are inconvenienced to accept sannyāsa or brahmacārī life, remain in household life, but the purpose is the same, to develop Kṛṣṇa consciousness. If one is in the family life and is trying to advance in Kṛṣṇa consciousness, he is called gṛhastha, and his family life is called gṛhastha-āśrama. Just like sannyāsa-āśrama. Āśrama means where there is activities, spiritual. That is called āśrama. So if you remain as gṛhastha or family man, there is no harm. But utilize for advancement of Kṛṣṇa consciousness. Then you are gṛhastha. And if you do not know that, if you simply remain a family man for satisfying your senses and begetting children up to the point of death, that is called gṛhamedhī. These two words. Apaśyatām ātma-tattvaṁ gṛheṣu gṛhamedhinām (SB 2.1.2). So one should not be gṛhamedhī. One may become gṛhastha. That is the difference.
Lecture on SB 6.1.32 -- Surat, December 16, 1970:
So the Kṛṣṇa consciousness movement is teaching that tapaḥ. Tapaḥ means you have to accept voluntarily some difficulties. Actually it is not difficulty because... Just like somebody smoking, and we are advising, "Don't smoke." The smoker may feel some inconvenience. But if he voluntarily suffers that inconvenience, that is called tapasya. Actually he will not die, but because he is practiced to so many nonsense habits, he feels difficulty to give it up. From the birth he is not a drunkard, from birth he is not a smoker, but by bad association, so-called civilized association, he becomes a drunkard, he becomes a smoker, he becomes a woman hunter, he becomes a gambler—sinful life.
Lecture on SB 6.1.47 -- Detroit, June 13, 1976:
That is the qualification of saintly persons. Kind. Tin... Hm? What is that? Titikṣavaḥ kāruṇikaḥ. Those who are preachers, they should be titikṣava. Titikṣava means titikṣa, tolerance. There will be so much insult, inconveniences, against party, everything. We have to tolerate. Titikṣavaḥ kāruṇa. At the same time, we have to distribute the mercy of Caitanya Mahāprabhu. Titikṣavaḥ kāruṇikaḥ. Suhṛdaḥ sarva-bhūtānām, and friend of everyone, there is no distinction. Friend of everyone. Ajāta-śatravaḥ. By their action they'll not create any enemy. Ajāta-śatravaḥ santaḥ, peaceful. Ajāta-śatravaḥ santaḥ sādhavaḥ sādhu-bhūṣaṇāḥ. These are the decoration of sādhus, saintly persons. Titikṣavaḥ kāruṇikaḥ. I think this śloka is there in the Kapila's teaching to His mother. Titikṣavaḥ kāruṇikaḥ, ajāta-śatravaḥ santaḥ, sādhavaḥ sādhu-bhūṣaṇā (SB 3.25.21).
Lecture on SB 6.2.1 -- Vrndavana, September 5, 1975:
Dāya-bhāk. Dāya-bhāk means just like the son inherits the father's property without any check. Nobody can check. Law is there—"The father's property must be inherited by the son." Similarly, those who are strictly in Kṛṣṇa consciousness despite all kinds of hindrances, his liberation is guaranteed. His liberation is guaranteed. And if he becomes little, immediately disturbed with little inconvenience, and "What is this nonsense, Kṛṣṇa con...? Give it up. Let me enjoy," then he is again in the clutches of māyā. But if one sticks to Kṛṣṇa consciousness in spite of all difficulties, then his liberation, going back to home, back to Godhead, is guaranteed. Mukti-pade sa dāya-bhāk. This is the statement of the śāstra. Dāya-bhāk means nobody can check him.
Lecture on SB 6.3.27-28 -- Gorakhpur, February 20, 1971:
There may be so many dangerous things coming and going, but they cannot give up thinking of Kṛṣṇa. Titikṣavaḥ. And kāruṇikāḥ. Kāruṇikāḥ means very compassionate. Just like Gosvāmīs. Nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau lokānāṁ hita-kāriṇau. The devotee's business is he's always thinking of how to do good to the people in general, how they will accept Kṛṣṇa consciousness. Simply twenty-four hours thinking, making plan. Therefore kāruṇikāḥ. Although personally they are in so many inconveniences—tolerating. But that planning, Kṛṣṇa planning, is going on. Kāruṇikāḥ: how the people of the world will be happy. Titikṣavaḥ kāruṇikāḥ. Why they are planning like...? Suhṛdaḥ sarva-dehinām. They are not selfish, "Now I have become Kṛṣṇa devotee. That's all right. Let others go to hell." No. They want to see that everyone becomes a devotee of Kṛṣṇa. Therefore they are real friend. That is, he is real friend. Lokānāṁ hita-kāriṇau.
Lecture on SB 6.3.27-28 -- Gorakhpur, February 20, 1971:
That is called departmental punishment. That is Kṛṣṇa's departmental punishment. Not outside. "Kṛṣṇa may punish him or excuse him; that is Kṛṣṇa's business, not ours." Therefore a devotee knows, when he's fully surrendered to Kṛṣṇa, if there is some punishment from the side of Kṛṣṇa, they accept it as mercy of Kṛṣṇa. Tat te 'nukampāṁ susamīkṣamāṇaḥ (SB 10.14.8). They have the eyes to see that "This is mercy of Kṛṣṇa. Kṛṣṇa has put me into some dangerous position. That is Kṛṣṇa's mercy." And actually it is so. By a little inconvenience, immediately he's rectified.
Lecture on SB 7.6.1 -- San Francisco, March 3, 1967:
We are always in miseries, but if I ask you or you ask me "How are you," I will say, "Oh, it is very nice." What is very nice? We are sitting here. The heat is so extensive, everyone is feeling inconvenienced. But if you ask me, "Sir, how are you," I will say, "It is very nice." This is called māyā. We are always under some tribulation, always, either now it is very hot, it is warm, and after few months, it will be too cold. So either you are in cold or you are in heat. So these are miseries. If not heat and cold, it is all right, atmosphere, oh, there is something, mental misery. If there is no mental misery, there is some bodily misery. If there is no mental misery, bodily misery or natural misery, then somebody must... At least, there is mosquito misery, the bug misery. So if you analyze your life, it is full of miseries, full of miseries.
Lecture on SB 7.6.3 -- Montreal, June 16, 1968:
So this frustration, confusion, is expression of spiritual unhealthiness, because actually we are spirit. That we do not know. Suppose you have got a very nice coat, and within that coat you are actually, so far we are concerned at the present moment. Now, if you simply take care of the coat and shirt, and if you don't take care of your actual person, how long you can become happy? You will feel so much inconvenience even if you have got a very nice coat. Similarly, this body, this gross body, is just like our coat. I am actually spiritual spark. This body is gross outward covering, and there is inward covering: mind, intelligence and ego. That is my shirt. So shirt and coat. And within the shirt and coat, actually I am there.
Lecture on SB 7.6.9 -- Vrndavana, December 11, 1975:
So people are increasing more and more and becoming under the clutches of māyā. That is janma-mṛtyu-jāra-vyādhi (BG 13.9). Clutches of māyā means birth, death, old age, and disease. This is māyā's shackles, or ropes. But they do not care for it. They do not take into account that "I am eternal, na hanyate hanyamāne śarīre (BG 2.20). I do not die even after the destruction of this body, so why shall I suffer in this way repeatedly birth and death?" And that is also not only inconvenient, but very much painful. Today you are American or something, or Indian, but tomorrow if you become a tree in the American land, then what is your position? But they do not care for it, do not understand it, therefore it is māyāra vaibhava.
Lecture on SB 7.7.46 -- San Francisco, March 22, 1967, (incomplete lecture):
This is called māyā. Māyā means illusion or forgetfulness. How it happens? It happens just like the sunshine is covered by cloud. Sunshine is covered by cloud—not all the sunshine. An insignificant part of the sunshine is sometimes covered by the cloud. And when it is covered by the cloud, there are so many inconveniences. Just like you say in New York when you find a sunshine in the sky, you say, "Oh, today is very nice." Why nice? Because the pure sky is open. Therefore it is very nice. And so long it is over, covered by cloud, you don't find so happy. Similarly, if you can, I mean to say, drive away the cloud of ignorance, then you actually becoming Kṛṣṇa consciousness. Cloud of ignorance. And what is that cloud of ignorance? The cloud of ignorance is that "I am the enjoyer."
Lecture on SB 7.9.16 -- Mayapur, February 23, 1976:
This is called saṁsāra-cakra-kadanāt. Prahlāda Mahārāja, a devotee, is afraid, very, very afraid. He is not afraid of the lion or the elephant or the tiger or the snake. No. He's not afraid of these. But he's afraid of this repetition of birth and death. That is called saṁsāra-cakra. Is it not botheration? Any sane man will understand how much botheration it is. Just like I am now old man. There are so many inconveniences. And in this way every old man will die, and if he's fortunate enough, if he has done something, he may be promoted to the higher planetary system, or if he has tried for Kṛṣṇa consciousness, he may go back to home, back to Godhead.
Lecture on SB 7.9.52 -- Vrndavana, April 7, 1976:
So Prahlāda is bhadra. He's not that type of devotee. He doesn't want anyone's inconvenience, bhadra. So how he became bhadra? Because he's devotee. It is said, yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ (SB 5.18.12). As soon as you become a perfect devotee, all the good qualities of the demigods will develop automatically. We have already studied the story of the vyādha. He was a hunter, and by the grace of Nārada, when he became a devotee, he was not ready to kill even an ant. In the beginning his profession was hunting.
Nectar of Devotion Lectures
The Nectar of Devotion -- Vrndavana, October 29, 1972:
We should not manufacture in our own way that: "This is Kṛṣṇa's activity." It must be confirmed by the spiritual master. Śrīla Viśvanātha Cakravartī Ṭhākura has explained in his comment on Bhagavad-gītā in connection with the verse vyavasāyātmikā-buddhiḥ ekeha kuru-nandana... Vyavasāyātmikā-buddhiḥ, niścayātmikā-buddhiḥ. Śrīla Viśvanātha Cakravartī Ṭhākura says that "Whatever order I get from my spiritual master, that is my life and soul. I must execute it thoroughly, without caring for my personal convenience or inconvenience. That is called vyavasāyātmikā-buddhi." Eka. We cannot manufacture anything as Kṛṣṇa conscious activities, but we must be ready always to carry out the order of spiritual master who is representative of Kṛṣṇa. Sākṣād dharitvena samasta-śāstrair **. The spiritual master is recognized as the bona fide representative of Kṛṣṇa. Sākṣād dharitvena. Therefore he should be offered respect as good as to Kṛṣṇa. Yasya prasādād bhagavat-prasādo **. And if we can please our spiritual master, then we please Kṛṣṇa.
Sri Caitanya-caritamrta Lectures
Lecture on CC Madhya-lila 20.137-146 -- Bombay, February 24, 1971:
These, by the, as a result of kṛṣṇa-bhakti, devotional service... The same devotional service for the neophyte and the same devotional service for the advanced devotee, but the advanced devotee enjoys life, but the neophyte devotee simply practices. That is the difference. Viśvanātha Cakravartī Ṭhākura gives the example: just like mango. The mango remains the same, but in the unripe stage the taste is little different, whereas in the ripened stage the taste is different. So bhakti in the beginning maybe tastes a little pungent. One may feel very inconvenient to discharge devotional service according to the rules and regulations of the śāstra. But when he is advanced, the same service will appear to be very palatable, very relishable.
Lecture on CC Madhya-lila 20.337-353 -- New York, December 25, 1966:
It was especially mentioned, kīrtanād eva kṛṣṇasya (SB 12.3.51), simply by chanting Hare Kṛṣṇa, one can become... This is the greatest boon in this age. Although there are so many difficulties, full of miseries, increase in the greatest volume... The world is, material world is miserable. Just like cold season, this winter season, today we are feeling most inconvenienced. Similarly, this material world is always miserable. But still, in this age it is most miserable, in this age of Kali. But the boon is, the first-class boon is that even there are so many miserable conditions, in the midst of all those disadvantages, one can become free from all contamination simply by kṛṣṇa..., kīrtanād eva kṛṣṇasya. Simply by this.
Lecture on CC Madhya-lila 20.391-405 -- New York, January 2, 1967:
So we have to rectify ourself. Unless we approach to the spiritual stage... That is the process. Just like a diseased man, he cannot imitate the healthy man. A healthy man eats as he likes, but a diseased man, if he eats as he likes, he'll die. Death is sure. So he has to be restricted, not the healthy man. So if you want really happiness, if you want really freedom, and if you really want everything is reality, then you have to transfer yourself to the spiritual world, in association with Kṛṣṇa. That is the whole process of Kṛṣṇa consciousness. And for that purpose, just like a student for getting a degree in the university, he, I mean to say, tolerates all kinds of inconveniences—"Never mind. Let me pass and go away"—similarly, we have to make use, the best use of this bad bargain, this material body, and continue in Kṛṣṇa consciousness just to achieve the highest perfection of life, freedom, love. This is the process.
Festival Lectures
Nrsimha-caturdasi Lord Nrsimhadeva's Appearance Day -- Boston, May 1, 1969:
His example was that in spite of continuous torturing by his father, he never forgot Kṛṣṇa. This we have to follow. In spite of all kinds of inconveniences and torture by the atheist class of men, we shall never forget Kṛṣṇa consciousness. There were many examples. Just like Lord Jesus Christ, he was tortured. So he was crucified, but he never agreed that there is no God. So that should be our motto. This is following. Either you be Christian or be Hindu or be any, but be God conscious. Kṛṣṇa conscious means God conscious. And in any circumstances do not forget. That is called śaraṇāgati. That is surrender.
Radhastami, Srimati Radharani's Appearance Day -- Bhagavad-gita 18.5 -- London, September 5, 1973:
He will immediately distribute it in charity. Therefore he is called in Bengali lakh take baundigi. (?) It doesn't matter he gets one lakh of rupees contribution, but still he remains a beggar. Because immediately he will distribute. So these things are very important things. Yajña-dāna-tapaḥ. And for sannyāsī and vānaprastha-tapasya. Tapo divyam (SB 5.5.1). Tapasya means accepting voluntarily all kinds of inconveniences, voluntarily.
Now, the material activities are that we are trying to avoid inconveniences. Material life is. But spiritual life means to execute tapasya, austerity, penance, even at the risk of all inconvenience. This is called tapasya.
Arrival Addresses and Talks
Arrival Address -- Los Angeles, July 8, 1974:
That we do not know. But devotional service, it is guaranteed. It is permanent asset, even you cannot finish in this life. But that does not mean you should be neglectful. Try to finish the completely to become Kṛṣṇa conscious in this life. Do not keep in abeyance. That is not intelligence. But even if it is not finished, then the next life a human life is guaranteed, and you begin where you ended. These are the sastric... So execute this devotional service very sincerely, seriously. Even there is little inconvenience, tolerate it. There is no inconvenience. But if you think it is inconvenience—that is our mental concoction—still, you should not be neglectful in the discharging your duties in devotional service.
Arrival Lecture -- San Francisco, July 15, 1975:
Similarly, if you perform austerity, then you can be promoted to spiritual life. So... But what you will do by spiritual life? "By spiritual life" means if you become servant of God, then you will live and you will have peace. But if you want to become yourself God or master, then you will feel inconvenience, because that is not the fact. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheś..., suhṛdaṁ sarva-bhūtānām (BG 5.29). And God is the friend of everyone. Why not? He claims that "Everyone, every living entity—never mind in which form he is existing—he is My son." So is not the father the best friend of the son? But no. We are claiming, "I shall become your friend. I shall become your leader. I shall lead you to prosperity." No. That is false.
Arrival Talk -- Calcutta, March 22, 1976:
So anyway, Calcutta is my birth place, so you have kindly come here and conducting this temple. I am very much obliged to you. I cannot remain here. I have to go here and there. Try to raise the standard of Kṛṣṇa consciousness, even there are so many inconveniences. I know. You are coming from a country where material conveniences are greater.
Initiation Lectures
Sannyasa Initiation Lecture -- Calcutta, January 26, 1973:
So this renouncement, for preaching Kṛṣṇa consciousness, that is real sannyāsa. Just like when I went to your country, actually sometimes I had to live in a hell according to our Indian standard, Vedic standard. So what can be done? Hell or heaven, I have to do my duty. It doesn't matter. Factually... I do not want to describe those things. So this sannyāsa means do not care for personal sense gratification—"Oh, this is inconvenience. This is convenience." Simply go on preaching Kṛṣṇa consciousness. So this sannyāsa. Anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ, sa sannyāsī yogī. He's yogi, he's sannyāsī in everything, who is simply working for Kṛṣṇa. There will be some result, loss or gain. So if there is loss, that is Kṛṣṇa's. If there is gain, that is also Kṛṣṇa's. Not that loss is Kṛṣṇa's and gain is mine. No. Not like that. Everything Kṛṣṇa's. We have to work for Kṛṣṇa. So, so take this mantra.
Initiation Lecture -- Toronto, June 17, 1976:
So lower than human being up to the animals, there are so many forms of life. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. In this way, varieties of life. But Ṛṣabhadeva said, "Now you have got this human form of life, don't spoil it like the hogs and dogs simply by sense gratification." Sense gratification is available by the hogs and dogs also. That was the instruction of Ṛṣabhadeva. And what is the duty of human life? Tapo, tapasya. Tapasya. Voluntarily accepting some inconvenience. That is called tapasya.
General Lectures
Lecture -- Seattle, October 9, 1968:
Why don't you sit on the chair if you feel inconvenient? I'm asking you. You can sit down on the chair. That's all right? Hare Kṛṣṇa. (chants) Govindam ādi-puruṣam tam ahaṁ bhajāmi **. (devotees respond)
- cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
- lakṣāvṛteṣu surabhīr abhipālayantam
- lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
- govindam ādi-puruṣam tam ahaṁ bhajāmi
- (Bs. 5.29)
(repeats, devotees respond) So we are worshiping the ādi-puruṣa, the first person. Generally, in grammatical knowledge, first person means "I." Here, first person means "the Supreme Lord," ādi-puruṣa, the original person, not the first person, original person. The original person is in the original planet. There is the original planet. Just like here the original planet, scientists accept the sun. Similarly, the sun is also one of the millions of many other suns. There are millions of sun. So sun, in the estimation of this universe, is the original planet.
Lecture -- Seattle, October 11, 1968:
So here is... Kṛṣṇa consciousness means to dovetail your consciousness with the supreme leader, Kṛṣṇa. Then you'll be happy (aside:) They are feeling inconvenience while sitting in this way. So we have no arrangement for chairs. You'll please excuse us. It is just developing.
Class in Los Angeles -- Los Angeles, November 15, 1968:
Then you can become a brāhmaṇa." He said, "Oh, it is impossible." He said. You see? Such a big personality, he is interested in philosophy, he holds some position, responsible man, he flatly denied, "Oh, it is not possible to give up these habits." But our student, hundreds of students who are coming to Kṛṣṇa consciousness, they are giving up very easily. They don't feel any inconvenience. This is spṛśaty anarthāpagamo yad-arthaḥ. Kṛṣṇa consciousness, the first test is that in the beginning, from the very beginning, all misgivings will go on. Will go on. Our student can twenty-four hours sit down before a Deity and chant Hare Kṛṣṇa. Bring any student of any yoga society, let him sit down for five hours. He'll fail. They are so restless. Simply official fifteen minutes, half an hour, by closing the eyes and murmuring something, meditation. These boys are twenty-four hours engaged in Kṛṣṇa consciousness.
Class in Los Angeles -- Los Angeles, November 15, 1968:
He's simply a loser because he does not know what is the aim of his life. But here, a person who comes in Kṛṣṇa consciousness, even for a few days if he is with us, he gets the contamination of Kṛṣṇa consciousness so that in his next life he'll begin again, again, again. So he's not loser. One injection of Kṛṣṇa consciousness will make him some day perfect in Kṛṣṇa consciousness, and he's sure to go back to Godhead, back to home. So try to spread this Kṛṣṇa consciousness movement. And this is your sādhana, execution of austerity, penance. Because you have to meet so many opposing elements. You have to fight with them. That is tapasya. You are tolerating so much insults, so much botheration, and so much inconveniences, personal discomfort, everything sacrificed, money—but it will not go in vain. Rest assured. It will not go in vain. Kṛṣṇa will, I mean to say, reward you sufficiently. You go on executing this Kṛṣṇa consciousness.
Lecture at International Student Society -- Boston, May 3, 1969:
After the sex intercourse of the man and woman, there is an emulsification of the two kinds of secretion. And in the first night there is a pealike form that takes place. Then he grows, growing. Then many holes come out of that pealike form—that becomes our eyes and other nine holes. In this way the body is developed in seven months. Then the child gets consciousness, and he feels very much inconvenience. Therefore moves this side, that side. Then, if he is fortunate, he prays to God, "My Lord, please save me from this inconvenience, this position." Just imagine, airtight packed. In this way he comes up and cries, and again grows. But after coming out, he does not..., he forgets in what position he was. But mother, father takes care. He forgets, again grows.
Lecture -- New Vrindaban, June 7, 1969:
Kīrtanānanda Mahārāja? You can sit down here. That's all. No more want. Kīrtanānanda Mahārāja feels inconvenience. Yes.
- So I thank you very much for you participating in this saṅkīrtana movement.
- harer nāma harer nāma harer nāma eva kevalaṁ
- kalau nāsty eva nāsty eva nāsty eva gatir anyathā
- (CC Adi 17.21)
This is a verse from Vedic scripture, Bṛhan-nāradīya Purāṇa, that "In this age, if you want to realize yourself, then the simplest process is to chant this Hare Kṛṣṇa mantra.' ' It has got so transcendental power that simply by participating in this chanting process, gradually you will come to the highest stage of transcendental position.
Lecture -- New Vrindaban, June 7, 1969:
No illicit sex, no meat-eating. You are born eating meat. How they have given up? Because they have come to the stage of this brahminical understanding—satya, śama, dama, titikṣa. Titikṣa means tolerance. Suppose any one of my students was practiced to all these habits and by my word, if they have given up, they may be feeling some inconvenience. Still, they are tolerating. That should be done, tolerating. Titikṣa, ārjava, simplicity. They have taken my words by simple faith, simplicity, ārjava, sad-lata (?). Then jñānam, then their understanding what is Kṛṣṇa consciousness; vijñānam, they are applying in practical life.
Lecture -- London, September 16, 1969:
For that purpose we require tapasya, tapo divyam (SB 5.5.1). Tapasya means voluntarily accepting some inconveniences. Voluntarily... Just like a man is very happy in his family life... He has good house, good wife, good children, and good bank balance, enjoying life, but śāstra says, "No. You are fifty years old; you must get out." So he has to get out. He cannot say that "I am so happy in my family life. My wife is so nice. My children are so obedient. I have got nice money, income. Why shall I go out?" But śāstra says, "No. Vanaṁ vrajet." Vrajet means must. You must go to the forest. But if you disobey, then you will be in trouble. Just like you disobey the laws, you will be in trouble. So this is called tapasya. I do not like to go out of my home, very comfortable home, happy home, but śāstra says, "You must." So I have to accept inconveniences.
Lecture 'Nobody Wants to Die' -- Boston, May 7, 1968:
No more, no more they feels any inconvenience, those who have given up even smoking, tea-taking, coffee-taking, meat-eating. Because these practices are very common thing in your country. But Kṛṣṇa consciousness is so wonderful that for years together they are no more taking tea, coffee, smoking, meat, everything; they don't feel any inconvenience. They are happy, quite happy, in taking simple Kṛṣṇa prasāda. Similarly, in so many ways you'll be freed, and that is brahma-bhūtaḥ. Brahma-bhūtaḥ prasannātmā: (BG 18.54) no more anxiety. A Kṛṣṇa conscious person, even if he does not eat for three days, he'll not feel unhappy. These are practical.
So from jīva-bhūta stage, completely dependent on the laws of nature, you gradually become free from the laws of nature. And when you are perfectly free from the laws of nature, that is called brahma-bhūta stage. Brahma-bhūta stage means self-realized stage. And, and the symptom is prasannātmā, always joyful. An ordinary man, habituated to smoke, oh, if I ask him to don't smoke, oh, he'll feel inconvenience after half an hour. There is many chain-smoker. They feel... They ask permission, "Swamijī, can I smoke?" Feeling disturbances. But these boys and girls who were habituated to smoking and everything, they have given for years but they don't feel any inconvenience.
Lecture at Harvard University -- Boston, December 24, 1969:
This Kṛṣṇa is for everyone. For the human being, for the animals—everyone. So if you think that Kṛṣṇa is belonging to some particular country or religion, then you can chant your own way. If in your religion, in your scripture, there is any God's name, you can chant that also. Our only propaganda is that you increase your love of God. And the simple process is to chant this Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. There is no charge for it. There is no loss on your part. There is no inconvenience on your part. At any moment, at any place. There is no restriction. So why don't you take advantage of this great boon to the human society?
Lecture Excerpt -- Bombay, November 7, 1970:
These are simple words, but it requires lots of explanation. What is the problem of our life? That you do not know. The modern education never gives enlightenment what is the problem of life. That is indicated in the Bhagavad-gītā, that those who are educated, advancing in knowledge, they should know what is the problem of life. The problem of life is, as stated in the Bhagavad-gītā, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). One should always feel the inconvenience of taking birth, janma; mṛtyu, inconvenience of death; jarā, inconvenience of old age; and inconvenience of disease. Janma-mṛtyu-jarā-vyādhi.
Lecture at Christian Monastery -- Melbourne, April 6, 1972:
So this is going on. We are making something for our convenience, but we are creating something else which is inconvenient. So this is due to godless civilization. But if we become God conscious, then our progress of civilization will be very peaceful and happy. Harāv abhaktasya kuto mahad-guṇā mano-rathena asato dhāvato bahiḥ (SB 5.18.12). That is stated in the Śrīmad-Bhāgavatam. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ: "Anyone who has got devotion to the Lord, he is qualified with all the good qualities." Just like you are God conscious, so you have invited us to hear because you..., the good qualities are there.
Lecture -- Laguna Beach, September 30, 1972:
It may save some time. You may feel some extra pleasure. No pleasure actually. Rather, bullock cart is comfortable because this motorcar, you are always thinking, "There may not be any accident." Yes. Always they are afraid. And there is happening accident. Recently one of our devotee has died. So many people are dying. So this material advancement of life means you create little convenience, and side by side, you create so many inconvenience. That you must. You have created motorcar. That's all right. But side by side, you have created death by motor accident, so many. What is the statistics in your country? How many people are dying?
La Trobe University Lecture -- Melbourne, July 1, 1974:
He comes Himself. He comes. He sends His son. He sends His devotee to reclaim. As I was explaining that in the material condition of life we have been changing from one body to another, this is not very good condition of life. Nobody wants to die, but he is forced to die. Nobody wants to take birth, but he is forced to take birth. Nobody wants to become old man, but he becomes old man. And nobody wants to become diseased, but he is forced to take some disease. This is our condition. Now this human form of body is a chance to understand what is our real inconvenience—birth, death, old age, and disease—and to think of whether there is any way out of this entanglement of repetition of birth, death, old age and disease. This is Kṛṣṇa consciousness movement. We are educating people how to get out of the clutches of illusion that continually, one after another, we have to take birth. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9).
Lecture Excerpt -- London, July 25, 1976:
So try to understand the whole situation, the whole universal position, very minutely, that this material world is very, very, very dangerous for you. You may believe or not believe. Nature's work will go on. Nature doesn't care for your belief or not belief. What you are? So don't be foolish, mūḍha, narādhama, because one who does not take care of Kṛṣṇa consciousness, they have been described as duṣkṛtino mūḍhā narādhamāḥ. Not very good certificate. So be sober, stick to the principles, read the books carefully, learn more and more about the whole situation, and as far as possible, live conveniently. But if there is inconvenience, don't be discouraged. Don't be discouraged. Therefore this verse was written by Caitanya Mahāprabhu, tṛṇād api sunīcena taror api sahiṣṇunā. But don't be discouraged. So I'm sure you'll not be discouraged. Kṛṣṇa will provide another good house if they are persistent to drive away.
Philosophy Discussions
Philosophy Discussion on B. F. Skinner:
Prabhupāda: Man is already controlled, already controlled. Just like Kṛṣṇa says in the Bhagavad-gītā that you are already under the dangerous laws, under the control of the stringent laws of material nature. And you are feeling inconvenienced, just like the threefold miserable condition. (indistinct-greeting guests) So there is no doubt about it. We are controlled. Nobody can say "I am free." We are controlled. When we are being controlled, we are feeling some inconvenience. So we are advising that you be under the control of Kṛṣṇa.
Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander:
Prabhupāda: New things means I create a necessity, and then, according to the plan of the necessity, the thing is there. Just like dictaphone. I feel inconvenience to dictate or the secretary has no time to take my dictation. So I may feel that "If I keep record of my dictation, the secretary will take it later on according to his convenience." So therefore the invention of a dictaphone.
| Page Title: | Inconvenience (Lectures) |
| Compiler: | Visnu Murti, Mayapur |
| Created: | 07 of Dec, 2010 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=110, Con=0, Let=0 |
| No. of Quotes: | 110 |