SB 10.14.08 tat te 'nukampam su-samiksamano... cited

Expressions researched:
"mukti-pade" |"tat te ’nukampam" |"Tat te 'nukampam" |"Tat te 'nukampam susumiksamanah" |"Tat te'nukampam susamiksamanah" |"tat te 'nukampam susamiksamano" |"Tat te 'nukampam susamiksamanah" |"Tat te 'nukampam susamiknamanah" |"all the while patiently suffering the reactions of his past misdeeds" |"tolerates all kinds of adverse conditions" |"nukampam su-samiksamanah" |"nukampam su-samiksamano" |"susamiknamano" |"tat te 'nukampam susamiknamano" |"Dāya-bhāk"

Notes from the compiler: VedaBase query: "10.14.8" or "all the while patiently suffering the reactions of his past misdeeds" or "nukampam su-samiksamanah" or "nukampam su-samiksamano"

BG Chapters 7 - 12

BG 12.13-14, Purport:

A pure devotee is never disturbed in any circumstances. Nor is he envious of anyone. Nor does a devotee become his enemy's enemy; he thinks, "This person is acting as my enemy due to my own past misdeeds. So it is better to suffer than to protest." In the Śrīmad-Bhāgavatam (10.14.8) it is stated: tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam. Whenever a devotee is in distress or has fallen into difficulty, he thinks that it is the Lord's mercy upon him. He thinks, "Thanks to my past misdeeds I should suffer far, far greater than I am suffering now. So it is by the mercy of the Supreme Lord that I am not getting all the punishment I am due. I am just getting a little, by the mercy of the Supreme Personality of Godhead." Therefore he is always calm, quiet and patient, despite many distressful conditions. A devotee is also always kind to everyone, even to his enemy.

SB Canto 4

SB 4.6.45, Purport:

A pure devotee therefore submits in all circumstances to the supreme will of the Lord, accepting it as all-auspicious.

tat te 'nukampāṁ susamīkṣamāṇo

bhuñjāna evātma-kṛtaṁ vipākam

hṛd-vāg-vapurbhir vidadhan namas te

jīveta yo mukti-pade sa dāya-bhāk

(SB 10.14.8)

The purport of this verse is that when a devotee is in a calamitous condition he takes it as a benediction of the Supreme Lord and takes responsibility himself for his past misdeeds. In such a condition, he offers still more devotional service and is not disturbed. One who lives in such a disposition of mind, engaged in devotional service, is the most eligible candidate for promotion to the spiritual world.

SB 4.26.21, Purport:

When a devotee is put into an awkward position, he takes it as the mercy of the Supreme Lord.

tat te 'nukampāṁ susamīkṣamāṇo

bhuñjāna evātma-kṛtaṁ vipākam

hṛd-vāg-vapurbhir vidadhan namas te

jīveta yo mukti-pade sa dāya-bhāk

(SB 10.14.8)

This verse states that the devotee accepts a reversal of his position in life as a benediction by the Lord and consequently offers the Lord more obeisances and prayers, thinking that the punishment is due to his past misdeeds and that the Lord is punishing him very mildly. The punishment awarded by the state or by God for one's own faults is actually for one's benefit.

SB Canto 5

SB 5.10.14, Purport:

An exalted devotee of the Lord never thinks that he is a paramahaṁsa or a liberated person. He always remains a humble servant of the Lord. In all reverse conditions, he agrees to suffer the results of his past life. He never accuses the Lord of putting him into a distressed condition. These are the signs of an exalted devotee. Tat te 'nukampāṁ susamīkṣyamāṇaḥ. When suffering reversed conditions, the devotee always considers that the reverse conditions are the Lord's concessions. He is never angry with his master; he is always satisfied with the position his master offers. In any case, he continues performing his duty in devotional service. Such a person is guaranteed promotion back home, back to Godhead. As stated in Śrīmad-Bhāgavatam (10.14.8):

tat te 'nukampāṁ susamīkṣamāṇo

bhuñjāna evātma-kṛtaṁ vipākam

hṛd-vāg-vapurbhir vidadhan namas te

jīveta yo mukti-pade sa dāya-bhāk

"My dear Lord, one who constantly waits for Your causeless mercy to be bestowed upon him and who goes on suffering the reactions of his past misdeeds, offering You respectful obeisances from the core of his heart, is surely eligible for liberation, for it has become his rightful claim."

SB Canto 6

SB 6.1.16, Purport:

A devotee is nārāyaṇa-parāyaṇa, or vāsudeva-parāyaṇa, which means that the path of Vāsudeva, or the devotional path, is his life and soul. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati (SB 6.17.28): such a devotee is not afraid of going anywhere. There is a path toward liberation in the higher planetary systems and a path toward the hellish planets, but a nārāyaṇa-para devotee is unafraid wherever he is sent; he simply wants to remember Kṛṣṇa, wherever he may be. Such a devotee is unconcerned with hell and heaven; he is simply attached to rendering service to Kṛṣṇa. When a devotee is put into hellish conditions, he accepts them as Kṛṣṇa's mercy: tat te 'nukampāṁ susamīkṣamāṇaḥ (SB 10.14.8). He does not protest, "Oh, I am such a great devotee of Kṛṣṇa. Why have I been put into this misery?" Instead he thinks, "This is Kṛṣṇa's mercy." Such an attitude is possible for a devotee who engages in the service of Kṛṣṇa's representative. This is the secret of success.

SB 6.9.40, Purport:

Even if an akāma devotee is suffering, he thinks this is due to his past impious activities and agrees to suffer the consequences. He never disturbs the Lord. Sakāma devotees immediately pray to the Lord as soon as they are in difficulty, but they are regarded as pious because they consider themselves fully dependent on the mercy of the Lord. As stated in Śrīmad-Bhāgavatam (10.14.8):

tat te 'nukampāṁ susamīkṣamāṇo

bhuñjāna evātma-kṛtaṁ vipākam

hṛd-vāg-vapurbhir vidadhan namas te

jīveta yo mukti-pade sa dāya-bhāk

Even while suffering in the midst of difficulties, devotees simply offer their prayers and service more enthusiastically. In this way they become firmly fixed in devotional service and eligible to return home, back to Godhead, without a doubt. Sakāma devotees, of course, achieve from the Lord the results they desire from their prayers, but they do not immediately become fit to return to Godhead.

SB 6.17.17, Purport:

A devotee is naturally so humble and meek that he accepts any condition of life as a blessing from the Lord. Tat te 'nukampāṁ susamīkṣamāṇaḥ (SB 10.14.8). A devotee always accepts punishment from anyone as the mercy of the Lord. If one lives in this conception of life, he sees whatever reverses occur to be due to his past misdeeds, and therefore he never accuses anyone. On the contrary, he becomes increasingly attached to the Supreme Personality of Godhead because of his being purified by his suffering. Suffering, therefore, is also a process of purification.

SB Canto 7

SB 7.9.31, Purport:

We may conclude, therefore, that there is no difference between one thing and another, yet in varieties there are differences. In this regard, Madhvācārya gives an example concerning a tree and a tree in fire. Both trees are the same, but they look different because of the time factor. The time factor is under the control of the Supreme Lord, and therefore the Supreme Lord is different from time. An advanced devotee consequently does not distinguish between happiness and distress. As stated in Śrīmad-Bhāgavatam (10.14.8):

tat te 'nukampāṁ susamīkṣamāṇo

bhuñjāna evātma-kṛtaṁ vipākam

When a devotee is in a condition of so-called distress, he considers it a gift or blessing from the Supreme Personality of Godhead. When a devotee is always thus situated in Kṛṣṇa consciousness in any condition of life, he is described as mukti-pade sa dāya-bhāk, a perfect candidate for returning home, back to Godhead. The word dāya-bhāk means "inheritance." A son inherits the property of his father. Similarly, when the devotee is fully Kṛṣṇa conscious, undisturbed by dualities, he is sure that he will return home, back to Godhead, just as one inherits his father's property.

SB Canto 8

SB 8.3.32, Purport:

A devotee does not consider a dangerous position to be dangerous, for in such a dangerous position he can fervently pray to the Lord in great ecstasy. Thus a devotee regards danger as a good opportunity. Tat te'nukampāṁ susamīkṣamāṇaḥ. When a devotee is in great danger, he sees that danger to be the great mercy of the Lord because it is an opportunity to think of the Lord very sincerely and with undiverted attention. Tat te 'nukampāṁ susamīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam (SB 10.14.8). He does not accuse the Supreme Personality of Godhead for having let His devotee fall into such a dangerous condition. Rather, he considers that dangerous condition to be due to his past misdeeds and takes it as an opportunity to pray to the Lord and offer thanks for having been given such an opportunity. When a devotee lives in this way, his salvation—his going back home, back to Godhead—is guaranteed. We can see this to be true from the example of Gajendra, who anxiously prayed to the Lord and thus received an immediate chance to return home, back to Godhead.

SB 8.4.11-12, Purport:

This is the unique position of a devotee of the Supreme Personality of Godhead. Although the King was cursed, he welcomed the curse because a devotee is always aware that nothing can happen without the desire of the Supreme Lord. Although the King was not at fault, Agastya Muni cursed him, and when this happened the King considered it to be due to his past misdeeds. Tat te 'nukampāṁ susamīkṣamāṇaḥ (SB 10.14.8). This is a practical example of how a devotee thinks. He regards any reverses in life as blessings of the Supreme Personality of Godhead.

SB 8.4.13, Purport:

The impersonalists are satisfied to get the liberation of merging in the Brahman effulgence, but for a devotee, mukti (liberation) means not to merge in the effulgence of the Lord, but to be directly promoted to the Vaikuṇṭha planets and to become an associate of the Lord. In this regard, there is a relevant verse in Śrīmad-Bhāgavatam (10.14.8):

tat te 'nukampāṁ susamīkṣamāṇo

bhuñjāna evātma-kṛtaṁ vipākam

hṛd-vāg-vapurbhir vidadhan namas te

jīveta yo mukti-pade sa dāya-bhāk

"One who seeks Your compassion and thus tolerates all kinds of adverse conditions due to the karma of his past deeds, who engages always in Your devotional service with his mind, words and body, and who always offers obeisances unto You, is certainly a bona fide candidate for liberation." A devotee who tolerates everything in this material world and patiently executes his devotional service can become mukti-pade sa dāya-bhāk, a bona fide candidate for liberation. The word dāya-bhāk refers to a hereditary right to the Lord's mercy. A devotee must simply engage in devotional service, not caring about material situations. Then he automatically becomes a rightful candidate for promotion to Vaikuṇṭhaloka. The devotee who renders unalloyed service to the Lord gets the right to be promoted to Vaikuṇṭhaloka, just as a son inherits the property of his father.

SB 8.7.8, Purport:

Here is evidence that the Supreme Personality of Godhead is the supreme controller of everything. As we have previously described, there are two classes of men—the demons and the demigods—but neither of them are supremely powerful. Everyone has experienced that hindrances are imposed upon us by the supreme power. The demons regard these hindrances as mere accidents or chance, but devotees accept them to be acts of the supreme ruler. When faced with hindrances, therefore, devotees pray to the Lord. Tat te 'nukampāṁ susamīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam (SB 10.14.8). Devotees endure hindrances, accepting them to be caused by the Supreme Personality of Godhead and regarding them as benedictions. Demons, however, being unable to understand the supreme controller, regard such hindrances as accidental. Here, of course, the Supreme Personality of Godhead was present personally. It was by His will that there were hindrances, and by His will those hindrances were removed. The Lord appeared as a tortoise to support the great mountain.

SB 8.22.4, Purport:

Punishment meted out by the Supreme Personality of Godhead is accepted by the devotee as the greatest mercy.

tat te 'nukampāṁ susamīkṣamāṇo

bhuñjāna evātma-kṛtaṁ vipākam

hṛd-vāg-vapurbhir vidadhan namas te

jīveta yo mukti-pade sa dāya-bhāk

"One who seeks Your compassion and thus tolerates all kinds of adverse conditions due to the karma of his past deeds, who engages always in Your devotional service with his mind, words and body, and who always offers obeisances to You is certainly a bona fide candidate for liberation." (SB 10.14.8) A devotee knows that so-called punishment by the Supreme Personality of Godhead is only His favor to correct His devotee and bring him to the right path. Therefore the punishment awarded by the Supreme Personality of Godhead cannot be compared to even the greatest benefit awarded by one's material father, mother, brother or friend.

SB Canto 10.1 to 10.13

SB 10.2.28, Purport:

When a devotee is in distress, he sees that the Lord has appeared as distress just to relieve or purify the devotee from the contamination of the material world. While one is within this material world, one is in various conditions, and therefore a devotee sees a condition of distress as but another feature of the Lord. Tat te'nukampāṁ susamīkṣamāṇaḥ (SB 10.14.8). A devotee, therefore, regards distress as a great favor of the Lord because he understands that he is being cleansed of contamination. Teṣām ahaṁ samuddhartā mṛtyu-saṁsāra-sāgarāt (BG 12.7). The appearance of distress is a negative process intended to give the devotee relief from this material world, which is called mṛtyu-saṁsāra, or the constant repetition of birth and death. To save a surrendered soul from repeated birth and death, the Lord purifies him of contamination by offering him a little distress. This cannot be understood by a nondevotee, but a devotee can see this because he is vipaścit, or learned.

SB 10.4.27, Purport:

Kṛṣṇa is the cause of all causes (sarva-kāraṇa-kāraṇam (Bs. 5.1)), but one who has no connection with Kṛṣṇa is disturbed by immediate causes and cannot restrain his vision of separation or differences. When an expert physician treats a patient, he tries to find the original cause of the disease and is not diverted by the symptoms of that original cause. Similarly, a devotee is never disturbed by reverses in life. Tat te 'nukampāṁ susamīkṣamāṇaḥ (SB 10.14.8). A devotee understands that when he is in distress, this is due to his own past misdeeds, which are now accruing reactions, although by the grace of the Supreme Personality of Godhead these are only very slight. Karmāṇi nirdahati kintu ca bhakti-bhājām (Bs. 5.54). When a devotee under the protection of the Supreme Personality of Godhead is to suffer because of faults in his past deeds, he passes through only a little misery by the grace of the Lord. Although the disease of a devotee is due to mistakes committed sometime in the past, he agrees to suffer and tolerate such miseries, and he depends fully on the Supreme Personality of Godhead. Thus he is never affected by material conditions of lamentation, jubilation, fear and so on. A devotee never sees anything to be unconnected with the Supreme Personality of Godhead.

SB 10.8.41, Purport:

Mother Yaśodā concluded that the wonderful things she saw within the mouth of her child were due to Him, although she could not clearly ascertain the cause. Therefore when a devotee cannot ascertain the cause of suffering, he concludes:

tat te 'nukampāṁ susamīkṣamāṇo

bhuñjāna evātma-kṛtaṁ vipākam

hṛd-vāg-vapurbhir vidadhan namas te

jīveta yo mukti-pade sa dāya-bhāk

(SB 10.14.8)

The devotee accepts that it is due to his own past misdeeds that the Supreme Personality of Godhead has caused him some small amount of suffering. Thus he offers obeisances to the Lord again and again. Such a devotee is called mukti-pade sa dāya-bhāk; that is, he is guaranteed his liberation from this material world.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.14.8, Translation:

My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words and body, is surely eligible for liberation, for it has become his rightful claim.

CC Madhya-lila

CC Madhya 4.186, Purport:

It is natural for those who have developed intense love for Kṛṣṇa not to care for personal inconvenience and impediments. Such devotees are simply determined to execute the order of the Supreme Personality of Godhead or His representative, the spiritual master. In all circumstances, even amidst the greatest dangers, they undeviatingly carry on with the greatest determination. This definitely proves the intense love of the servitor. As stated in Śrīmad-Bhāgavatam (10.14.8), tat te ’nukampāṁ su-samīkṣamāṇaḥ: those who seriously desire to get free from the clutches of material existence, who have developed intense love for Kṛṣṇa, are worthy candidates for going back home, back to Godhead. An intense lover of Kṛṣṇa does not care for any number of material discomforts, scarcity, impediments or unhappiness. It is said that when one sees apparent unhappiness or distress in a perfect Vaiṣṇava, it is not at all unhappiness for him; rather, it is transcendental bliss.

CC Madhya 6 Summary:

On another day, the Bhaṭṭācārya wanted to change the reading of the tat te ’nukampām (SB 10.14.8) verse because he did not like the word mukti-pada. He wanted to substitute the word bhakti-pada. Śrī Caitanya Mahāprabhu advised Sārvabhauma not to change the reading of Śrīmad-Bhāgavatam, because mukti-pada indicated the lotus feet of the Supreme Personality of Godhead, Lord Kṛṣṇa. Having become a pure devotee, the Bhaṭṭācārya said, "Because the meaning is hazy, I still prefer bhakti-pada." At this, Śrī Caitanya Mahāprabhu and the other inhabitants of Jagannātha Purī became very pleased. Sārvabhauma Bhaṭṭācārya thus became a pure Vaiṣṇava, and the other learned scholars there followed him.

CC Madhya 6.261, Purport:

When reciting this verse from Śrīmad-Bhāgavatam (10.14.8), Sārvabhauma Bhaṭṭācārya changed the original reading from mukti-pade to bhakti-pade. Mukti means liberation and merging into the impersonal Brahman effulgence. Bhakti means rendering transcendental service unto the Supreme Personality of Godhead. Because of having developed pure devotional service, the Bhaṭṭācārya did not like the word mukti-pade, which refers to the impersonal Brahman feature of the Lord. However, he was not authorized to change a word in Śrīmad-Bhāgavatam, as Śrī Caitanya Mahāprabhu will explain. Although the Bhaṭṭācārya changed the word in his devotional ecstasy, Śrī Caitanya Mahāprabhu did not approve of it.

CC Antya-lila

CC Antya 9.77, Translation and Purport:

“"One who seeks Your compassion and thus tolerates all kinds of adverse conditions due to the karma of his past deeds, who engages always in Your devotional service with his mind, words and body, and who always offers obeisances unto You is certainly a bona fide candidate for becoming Your unalloyed devotee."

This is a verse from Śrīmad-Bhāgavatam (10.14.8).

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 26:

One day Sārvabhauma Bhaṭṭācārya came before the Lord, offered his respects and began to read a verse from Śrīmad-Bhāgavatam (10.14.8). This verse dealt with Lord Brahmā's prayer to the Lord. The verse read:

tat te 'nukampāṁ susamīkṣamāṇo

bhuñjāna evātma-kṛtaṁ vipākam

hṛd-vāg-vapurbhir vidadhan namas te

jīveta yo mukti-pade sa dāya-bhāk

"A person who devotes his mind, body and speech to the service of the Lord, even though in the midst of a miserable life fraught with past misdeeds, is assured of liberation." Bhaṭṭācārya changed the word mukti (liberation) to bhakti (devotional service).

"Why have you changed the original verse?" the Lord asked Bhaṭṭācārya. "The word is mukti, and you have changed it to bhakti." Bhaṭṭācārya then replied that mukti is not as valuable as bhakti and that mukti is actually a sort of punishment for the pure devotee. For this reason he changed the word mukti to bhakti. Bhaṭṭācārya then began to explain his realization of bhakti. "Anyone who does not accept the transcendental Personality of Godhead and His transcendental form cannot know the Absolute Truth," he said.

Nectar of Devotion

Nectar of Devotion, Chapter 10 In the Tenth Canto, Fourteenth Chapter, verse 8, it is said, "My dear Lord, any person who is constantly awaiting Your causeless mercy to be bestowed upon him, and who goes on suffering the resultant actions of his past misdeeds, offering You respectful obeisances from the core of his heart, is surely eligible to become liberated, for it has become his rightful claim."

This statement of Śrīmad-Bhāgavatam should be the guide of all devotees. A devotee should not expect immediate relief from the reactions of his past misdeeds. No conditioned soul is free from such reactionary experiences, because material existence means continued suffering or enjoying of past activities. If one has finished his material activities then there is no more birth. This is possible only when one begins Kṛṣṇa conscious activities, because such activities do not produce reaction. Therefore, as soon as one becomes perfect in Kṛṣṇa conscious activities, he is not going to take birth again in this material world. A devotee who is not perfectly freed from the resultant actions should therefore continue to act in Kṛṣṇa consciousness seriously, even though there may be so many impediments. When such impediments arise he should simply think of Kṛṣṇa and expect His mercy. That is the only solace. If the devotee passes his days in that spirit, it is certain that he is going to be promoted to the abode of the Lord. By such activities, he earns his claim to enter into the kingdom of God. The exact word used in this verse is dāya-bhāk. Dāya-bhāk refers to a son's becoming the lawful inheritor of the property of the father. In a similar way, a pure devotee who is prepared to undergo all kinds of tribulations in executing Kṛṣṇa conscious duties becomes lawfully qualified to enter into the transcendental abode.

Renunciation Through Wisdom

Renunciation Through Wisdom 5.1:

The pious and intelligent person thinks that the sufferings inflicted upon him due to his previous sinful activities are only slight because of the Lord's mercy, and that by His mercy all suffering can be relieved in moment. As Lord Brahmā states in the Śrīmad-Bhāgavatam (10.14.8),

tat te 'nukampāṁ su-samīkṣamāṇo

bhuñjāna evātma-kṛtaṁ vipākam

hṛd-vāg-vapurbhir vidadhan namas te

jīveta yo mukti-pade sa dāya-bhāk

My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words, and body, is surely eligible for liberation, for it has become his rightful claim.

Within their hearts, the broad-minded, pure devotees of the Lord are informed of the Lord's orders and of the workings of the material nature. They are also aware that the fully independent Supreme Lord, who is eternally engaged in transcendental activities, chooses a particular land in which to unfold His earthly pastimes, and that this designated country is Bhārata-varṣa, or India. Therefore all Indians should execute the Supreme Lord's commands.

Bhagavad-gita As It Is Lectures

Lecture on BG 4.22 -- Bombay, April 11, 1974:

You should know also that "It is Kṛṣṇa's desire." It is Kṛṣṇa's desire. So there is no question of being depressed because you are unsuccessful. A devotee is never depressed in the horrible condition of life. Tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna... (SB 10.14.8). Just like Prahlāda Mahārāja, he was always being put into trouble by his father, but he was never envious of his father.

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

A devotee should not be dissatisfied in any condition of life. He should remain satisfied. Because he knows that "My pains and pleasure are now dependent on the will of Kṛṣṇa. Not now, always. So if Kṛṣṇa desires that I should suffer like this, why should I bother? Let me suffer." Santuṣṭa.

There are many verses to support this. Tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtam (SB 10.14.8). A devotee, when he is put into distress, he thinks that "It is God's kindness that He is giving me little pain, hurt, although I should have suffered more." This is devotee's view. He is not, I mean to, disturbed by any kinds of pains and pleasure. Santuṣṭa. Satataṁ yogī. Even in distressed condition he also thinks of Kṛṣṇa.

Lecture on BG 13.13 -- Bombay, October 6, 1973:

Just like father. Father is giving some child, some son, nice sweetmeat, and the other son comes, "No you cannot take it." Does it mean that father is partial? No, father is kind both the child. He knows that he cannot eat. So similarly, two things are going on parallel. Some are punishments, some are maintenance by the laws of God, but he knows how to do it. We have to accept His law. That is... Tat te 'nukampāṁ su-samīkṣamāṇaḥ (SB 10.14.8). Therefore a devotee is never disturbed by the so-called pains and pleasure of this world. He is never disturbed. He knows his duty, how to execute Kṛṣṇa consciousness. That is real devotee. Sarva-dharmān parityajya mām ekam (BG 18.66).

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.6 -- Calcutta, February 23, 1972:

Prahlāda Mahārāja was put into distresses by his father even, but ultimately he came out victorious. So one..., we should not be disturbed, even superficially we see that a devotee is in distress. Devotee, real devotee, he does not take anything as distress. He takes everything as Kṛṣṇa's mercy. Tat te 'nukampāṁ su-samīkṣamāṇo (SB 10.14.8). Otherwise that is not pure devotion. Actually devotee's never in distress. People may see that he is in distress. Just like there is a very good example. You are going to Māyāpur, you'll find. His name was Śrīdhara, Kolaveca Śrīdhara. His income was very poor. At night he would chant Hare Kṛṣṇa mantra very loudly: "Hare Kṛṣṇa, Hare Kṛṣṇa..." His neighboring friends would say, "This man has no income, and because he is hungry now he is chanting 'Hare Kṛṣṇa, Hare Kṛṣṇa.' He's hungry." So one day Caitanya Mahāprabhu Caitanya Mahāprabhu used to take away his possession, flowers. He was selling, making business, making some donā, donā. What is called donā?

Lecture on SB 1.5.18 -- New Vrindaban, June 22, 1969:

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. It is Kṛṣṇa's grace." Tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam. They take it in this way, "Kṛṣṇa, I was to suffer hundred times more than this due to my bad activities in my past life, but You are giving me a little out of it. So it is Your grace." So devotee never takes any...

Lecture on SB 1.5.36 -- Vrndavana, August 17, 1974:

Or by the will of Kṛṣṇa we are put under certain condition of life. Never mind. Kṛṣṇa has made me, say, a śūdra, not a brāhmaṇa. A śūdra also has got work to do. Paricaryātmakaṁ kāryaṁ śūdra-karma svabhāva-jam (BG 18.44). So if we simply remember that "Kṛṣṇa has put me in this condition of life, I am a śūdra," that is very nice. Tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam (SB 10.14.8). A devotee is satisfied always. He does not grudge, that "I am put into this condition. Why I'm not put into the condition of a king or a learned brāhmaṇa?" No. "Whatever condition Kṛṣṇa has given me, that is all right." Tat te anukampām, it is His grace. "By His grace I have got this position."

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

When Kṛṣṇa left Vṛndāvana, went to Mathurā, they became so mad that they had no other business than cakṣuṣā prāvṛṣāyitam, simply crying torrents of rain. That is wanted. That is Vṛndāvana life. Not that seeking after sex in Vṛndāvana. That is... That means such person will have to take birth as monkey next life. Monkey. Because they have taken shelter of Vṛndāvana, and still they're indulging, monkey's business, so they have to... It is Kṛṣṇa's mercy. Tat te 'nukampāṁ su-samīkṣamāṇaḥ (SB 10.14.8). In Vṛndāvana the land, transcendental land, that will not go in vain. But these persons who are indulging unnecessary sex life in Vṛndāvana, they'll have to take birth as monkeys in Vṛndāvana, and then next life they'll be liberated. So otherwise, why in Vṛndāvana the monkeys? They are also devotees, but they could not proceed nicely. So animal life means stopping sinful activities, and whatever sinful reaction is there in one life finished. We should be very, very careful.

Lecture on SB 1.7.12 -- Vrndavana, September 11, 1976:

Even if he is in an adverse condition, he does not feel any pain, because he knows that "This adverse condition is also under the direction of Kṛṣṇa. So I am fully surrendered to Kṛṣṇa. Why I shall take this adverse position as not mercy of Kṛṣṇa? It is also mercy of Kṛṣṇa." Tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam (SB 10.14.8). A devotee is not disturbed by adverse condition. He takes that this is a gift of Kṛṣṇa. Tat te anukampām. "It is Kṛṣṇa's mercy. Although I am put into difficulty, it is Kṛṣṇa's mercy." So anyone who takes in that way, mukti-pade sa daya-bhāk: his going back to home, back to Godhead, is guaranteed.

Lecture on SB 1.7.15 -- Vrndavana, September 13, 1976:

So when the mother understood that her sons were killed, certainly she was very, very unhappy. Mātā śiśūnāṁ nidhanaṁ sutānāṁ niśamya ghoraṁ paritapyamānā. Lamenting. That is natural. So tadārudad vāṣpa-kalākulākṣī. With tears, she was crying, and tāṁ sāntvayan, pacifying, āha kirīṭamālī. Kirīṭamālī is Arjuna. So they were directly connected with Kṛṣṇa. Draupadī's another name is Kṛṣṇā. And still they had to suffer the material pangs. Not that because one is Kṛṣṇa conscious there will be no material suffering. Actually, those who are Kṛṣṇa conscious, they have no material suffering. Although it appears that they are suffering, they are not suffering. They can accept any so-called suffering and accept it as mercy of Kṛṣṇa. They never take it as suffering. Tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam (SB 10.14.8). A devotee, when he's in suffering, so-called suffering, he accepts it as the mercy of Kṛṣṇa. Tat te 'nukampām. And he rather thanks Kṛṣṇa, that "I had to suffer many more times, but You have minimized it, giving me little suffering. So it is Your mercy." And if anyone lives on that attitude, everything taken as Kṛṣṇa's mercy, then he is guaranteed to go back home, back to Godhead. Mukti-pade sa dāya-bhāk. Dāya-bhāk means his going back to home, back to Godhead, is exactly like the inheritance of property by the son.

Lecture on SB 1.7.23 -- Vrndavana, September 20, 1976:

Those who are sādhu, devotees, they became immediately relieved by getting Kṛṣṇa. And those who are rascals, they had to be killed. But that killing is also good for them. Just like father—to some son he gives directly rasagullā, and to other son, slaps. But father is father, either slapping or giving rasagullā, he's father. Similarly, we should not be sorry when the father gives slaps, and we should not be overjubilant when father gives his rasagullā. Any condition. That is devotion. A devotee is never disturbed when the father gives slap or the master gives slap. Tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam (SB 10.14.8). So any way, Kṛṣṇa is always ready to help me and to give me knowledge and to understand. Where is the difficulty? This is Kṛṣṇa consciousness movement. There is not at all difficulty. Simply because we do not take advice of Kṛṣṇa, we are suffering. This is the difficulty. This is the only difficulty. Where is the difficulty? No difficulty. Simply, if you simply think of Kṛṣṇa, you become advanced. Man-manā bhava mad-bhaktaḥ. Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā (BG 6.47). There is no expenditure, no loss. The gain is great. Simply if you think of Kṛṣṇa: man-manā bhava mad-bhaktaḥ. Where is the difficulty?

Lecture on SB 1.7.49-50 -- Vrndavana, October 7, 1976:

Just like Nārada Muni cursed the Yamalārjuna. What is that? Their name? The Kuvera's sons? They were cursed to become tree, but what was the result? The result was that although they became trees they were fortunate enough to see Kṛṣṇa personally. So God or His devotee, Kṛṣṇa and Kṛṣṇa devotee, you should always take that they're always good. God is good. And the devotee is good. Either we see that He's merciful... He's always merciful. Therefore devotees never take anything as not merciful. Tat te anukampām. They take everything from Kṛṣṇa as sympathy, anukampā. Tat te 'nukampāṁ su-samīkṣamāṇaḥ (SB 10.14.8). One who can see this anukampā in reverse condition of life, the compassion of the Supreme Personality of Godhead, mukti-pade sa dāya-bhāk. His right to become liberation becomes guaranteed. If anyone accepts the mercy of God in any circumstances, and he does not do anything wrong to anyone, such person is guaranteed to be liberated. That is the injunction of the śāstra. Thank you very much.

Lecture on SB 1.8.25 -- Los Angeles, April 17, 1973:

Devotee:

vipadaḥ santu tāḥ śaśvat

tatra tatra jagad-guro

bhavato darśanaṁ yat syād

apunar bhava-darśanam

(SB 1.8.25)

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

Prabhupāda: So that is very interesting verse that vipada, calamities, danger, that is very good if such danger and calamities remind me of Kṛṣṇa. That is very good. Tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam (SB 10.14.8). A devotee, how he receives dangerous position? Danger must be there. Danger... Because this place, this material world is full of dangers. These foolish persons, they do not know that. They are trying to avoid the dangers. That is struggle for existence. Everyone is trying to become happy and avoid danger. This is the material business. Ātyantika-sukham. Ātyantika-sukham. Ultimate happiness. A man is working and thinking: "Let me work now very hard, and let me have some bank balance so when I shall get old, I shall enjoy life without any working." That is the inner intention of everyone. Nobody wants to work. As soon as he gets some money he wants to retire from work, and to become happy. But that is not possible. You cannot be happy in that way.

Lecture on SB 1.8.25 -- Los Angeles, April 17, 1973:

We are selling book. But if we think that the selling book may be diverted into selling jewelry, that is not very good idea. That is not very good idea. Then we become again jeweler. Punar mūṣika bhava. Again become mouse. We should be very much careful. Our Kṛṣṇa consciousness cannot be diverted. Then you are gone to hell. Even there is danger, even there is suffering in Kṛṣṇa consciousness, we should tolerate. That is the instruction of... We should welcome such danger. And pray to Kṛṣṇa. What is that prayer? Tat te 'nukampāṁ su-samīkṣamāṇaḥ (SB 10.14.8). "My dear Lord, it is Your great mercy that I am put into this dangerous position." That is the viewpoint of devotee. He doesn't take danger as danger. He takes: "It is Kṛṣṇa's mercy." What kind of mercy? Now bhuñjāna evātma-kṛtaṁ vipākam. "Due to my past activities, I was to suffer so much. But You are mitigating that suffering, giving me little suffering."

Just like a token punishment. Sometimes in the courts a big man is culprit. So say, if the judge wants 100,000 dollars, he can pay immediately. But he asks from Him: "You just give one cent." Because that is also punishment. But minimizing. Similarly we have to suffer on account of our past deeds. That's a fact. You cannot avoid. Karmāṇi nirdahati kintu ca bhakti-bhājām (Bs. 5.54). But those who are in devotional service, those who are in Kṛṣṇa consciousness, their sufferings are minimized, a token.

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

So the devotee sometimes welcomes suffering because that is an opportunity of remembering Kṛṣṇa very constantly. Tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam (SB 10.14.8). So when a devotee suffers, he thinks that "It is due to my past misdeeds. So I am suffering not very much, a very little, on account of Kṛṣṇa's grace. So it doesn't matter." So after all, it is, everything, in the mind, suffering and enjoying. So a devotee's mind is trained up in Kṛṣṇa consciousness. Therefore he does not care for suffering. That is the difference between a devotee and nondevotee.

Therefore it is said that tapanti vividhās tāpā na etān mad-gata-cetasaḥ. Just like Prahlāda Mahārāja. So how much suffering he had to undergo, the five-years-old boy, and his father was putting in dangers, sometimes under the feet, leg of the elephant, sometimes throwing from the mountain, sometimes on burning oil, sometimes amongst the snakes, so many ways. But he was silent. Haridāsa Ṭhākura.

Lecture on SB 6.1.9 -- Los Angeles, June 22, 1975:

Father is not unkind, but when father denies the same facility he is giving to the other child, that does not mean he is unkind. (break) ...the devotee is suffering from some reverse condition, then he is feeling very much obliged to Kṛṣṇa, "Oh, my dear Lord, it is Your great mercy that I am suffering." This is devotee. He is suffering and he is taking it as great mercy of God. Tat te anukampām. Anukampā. Anukampā means mercy. So it is Your mercy. Tat te 'nukampāṁ susamīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam (SB 10.14.8). He knows the same thing, that a man suffers on account of his past sinful activities or present sinful activities. The past or present doesn't matter. If one is sinful, then he must be punished.

Lecture on SB 6.2.1 -- Vrndavana, September 5, 1975:

Evaṁ te bhagavad-dūtā yamadūtābhibhāṣitam, upadhārya. They listened to the words of Yamadūta very carefully, upadhārya, not that haphazardously they heard, no. Their reason, their everything, that "This man was like this, and he must be carried to Yamarāja for punishment..." Why punishment? No, to make him purified, it is said. Punishment required. This is nature's law. Just like if you have infected some disease, the punishment is you must suffer for it. The punishment is good. If you have infected some disease, and when you suffer, that means you become purified from the disease. Suffering is not bad, to become purified. Therefore when a devotee suffers, he does not take it illy. He thinks that "I am being purified. I am being purified."

tat te 'nukampāṁ su-samīkṣamāṇo

bhuñjāna evātma-kṛtaṁ vipākam

hṛd-vāg-vapurbhir vidadhan namas te

jīveta yo mukti-pade sa dāya-bhāk

(SB 10.14.8)

A devotee, when he is in troubled condition, he thinks, "My Lord is so kind that He is purifying me. I am suffering from my past misdeeds. So Kṛṣṇa is so kind that He is purifying me, giving me little suffering. That's all right. Therefore I must be obliged to Him." And he offers more respectful obeisances to the Lord: "My Lord, You are purifying me." If one lives like this, mukti-pade sa dāya-bhāk, his liberation is guaranteed.

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.

So we should be very careful to stick to Kṛṣṇa consciousness without being agitated or deviated in any circumstances of life. Then we will not be liable to the punishment of Yamadāta. That is the incident happening here.

Lecture on SB 6.3.27-28 -- Gorakhpur, February 20, 1971:

You are well protected and you are very recognized. Your qualities, your everything becomes all transcendental, immediately. It is so nice. Kṛṣṇa says, sarva-dharmān parityajya mām (BG 18.66). "I'll give you." That is... These are things are stated. Tān nopasīdata harer gadayābhiguptān naiṣāṁ vayaṁ na ca vayaḥ prabhavāma daṇḍe. "They are not our candidates and neither we have got any power to punish them. Even he's in wrong, that is not our jurisdiction. That is Kṛṣṇa's jurisdiction. Kṛṣṇa will see to it what to do, even if he's wrong." 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 7.9.1 -- Mayapur, February 8, 1976:

If Kṛṣṇa wants to kill somebody... Kṛṣṇa does not kill, neither the living entity is ever killed. Just like father. If he chastises his son, it is not chastisement; it is favor. The devotees can understand that even sometimes we meet very reverse condition of life, it is also favor. Tat te 'nukampāṁ su-samīkṣamāṇaḥ (SB 10.14.8). Anyone who can see that this unfavorable condition of life is also another favor of Kṛṣṇa... Tat te 'nukampāṁ su-samīkṣamāṇaḥ. "Even there is some suffering, it is not given by Kṛṣṇa. I am suffering on account of my past misdeeds, and Kṛṣṇa is so kind that I would have suffered many hundred thousand times more than the present suffering, but Kṛṣṇa is adjusting the whole thing by little suffering." This is the vision of devotee. Tat te 'nukampāṁ su-samīkṣamāṇo bhuñjana evātma-kṛtaṁ vipākam. Ātma-kṛtaṁ vipākam. A devotee never accuses Kṛṣṇa that "Kṛṣṇa, I am serving You so nicely, and You are giving me so much suffering?" No. This is not devotee's view. Devotee will take that "This so-called suffering is also Kṛṣṇa's favor." Tat te 'nukampāṁ su-samīkṣamāṇaḥ. So those who are going forward with Kṛṣṇa consciousness, they should not be, I mean, a debtor to any condition of life.

Lecture on SB 7.9.19 -- Mayapur, February 26, 1976:

The rascal does not know that Kṛṣṇa wants you all to be happy, and He has given the instruction how to become happy, but we are unfortunate. We do not take Kṛṣṇa's instruction and suffer. This knowledge is not there. Māyāyapahṛta-jñānā. He's suffering for his own fault, and he's accusing God that "He has put me into this position." No. Therefore those who are devotees, they do not become so foolish. When they are suffering, they do not accuse Kṛṣṇa. They say, "My Lord, it is Your mercy that I am suffering." Just the opposite. Tat te 'nukampāṁ susamīkṣamāṇaḥ (SB 10.14.8). Because he knows that "I am suffering on account of my own fault. So better Kṛṣṇa is adjusting the thing, giving me little trouble, that's all." That is the position. Karmāṇi nirdahati kintu ca bhakti-bhājām (Bs. 5.54). So we have to learn all these things.

Initiation Lectures

Initiation Lecture -- Hamburg, August 27, 1969:

If you are actually Brahman realized, the symptom will be that you are always joyful, no anxiety. Anxiety, why...? Everything is very nicely discussed in Śrīmad-Bhāgavatam. Bhayaṁ dvitīyābhiniveśataḥ syād. When you forget Kṛṣṇa, or God, and if we think there is something else than Kṛṣṇa, then we are afraid. And those who are convinced and realized souls that there is nothing but Kṛṣṇa, where is the cause of fearfulness? Therefore those who are pure devotees, they are not disturbed even in most distressed condition of life. What they think? They think, tat te 'nukampa...: "My Lord, it is Your great mercy that You have put me into this distressed condition." Tat te 'nukampāṁ su-samīkṣamāṇaḥ (SB 10.14.8). So in the distressed condition, the devotees take it an opportunity that "I have got a very nice opportunity to remember God constantly. Kṛṣṇa, You are so kind that You have given me this distressed condition."

General Lectures

Pandal Lecture -- Bombay, April 7, 1971:

So a devotee, his business is that "Because I have got this material body and because I had my past misdeeds, although I am suffering, it does not matter. It comes and goes. It does not matter. Let me do my duty." That is advice of Kṛṣṇa. A devotee is not disturbed by the material condition. Tat te 'nukampāṁ su-samīkṣamāṇo (SB 10.14.8). If there is some reverse condition of life, a devotee thinks, "It is also grace of the Lord because I am minimizing. With minimum trouble, I am minimizing the effects of my past misdeeds." They think like that. So persons who are not devotees, they do not know that only Kṛṣṇa, or the Supreme Personality of Godhead, He can get me relieved from these material clutches. There is no other way. Hariṁ vinā na mṛtiṁ taranti. We cannot get relief from these clutches of material world unless we surrender unto Kṛṣṇa.

Lecture Excerpt -- London, July 25, 1976:

Prabhupāda: Tṛṇād api... Ceto-darpaṇa-mārjanam (CC Antya 20.12). That is wanted. And if we keep our core of heart cleansed from material dirty thing, then māyā will not be able to overcome us. So keep in that spirit. Never mind if sometimes, occasionally, there is some difficulty. We have got examples of devotees. Haridāsa Ṭhākura, Prahlāda Mahārāja had to face so many difficulties. They didn't care. So God consciousness means you have to face difficulty but you should not be discouraged. You must go on with your business, and then success is sure. There is a verse in this connection. Tat te 'nukampāṁ susamīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam (SB 10.14.8). When there is difficulty a devotee thinks, "It is a good fortune that Kṛṣṇa has given us some difficulty to counteract my previous bad action." So in this way, if we live, then mukti-pade sa dāya-bhāk. If one is not opposed by all these difficulties and with determination he goes forward, then for him going back home, back to Godhead, is guaranteed. Dāya-bhāk. Dāya-bhāk means it is hereditary or herent. Eh? What is called?

Devotees: Inherited.

Prabhupāda: Inherited, yes. So just like father's property the son gets—there is no law to check it—similarly those who are humbly, tolerantly going on with Kṛṣṇa consciousness with full determination, for them going back to home, back to Godhead, is guaranteed. Nobody can check. So our business is how to go back to home, back to Godhead. If there is some difficulty you should tolerate and go on with our business.

1973 Conversations and Morning Walks

Room Conversation with French Nun -- August 13, 1973, Paris:

Yogeśvara: There was this gentleman this afternoon who was asking you about people who are constantly, constantly being tested by all kinds of miserable circumstances. She asks: Is it not a sign of a soul that God has chosen to favor that he sends them such miserable conditions of material life?

Prabhupāda: Yes. Devotee, in miserable condition, they accept it as a favor of God. (break) ...in the Bhāgavata:

tat te 'nukampāṁ susamīkṣamāṇo

bhuñjāna evātma-kṛtaṁ vipākam

hṛd-vāg-vapurbhir vidadhan namas te

jīveta yo mukti-pade sa dāya-bhāk

(SB 10.14.8)

We are put sometimes in difficult position. But a devotee takes the difficult position as mercy of God.

Room Conversation -- September 18, 1973, Bombay:

Prabhupāda: He thinks, "Oh, Kṛṣṇa has put me in this position, to starve." Just like in hospital. A patient is ordered by the physician: "You should not eat anything." So he knows, "It is good for me." Similarly, a devotee, when he's starving, he knows, "Kṛṣṇa has put me in this starving condition. It is good for me." He never complains.

tat te 'nukampāṁ susamīkṣamāṇo

bhuñjāna evātma-kṛtaṁ vipākam

hṛd-vāg-vapurbhir vidadhan namas te

jīveta yo mukti-pade sa dāya-bhāk

(SB 10.14.8)

Anyone lives in that way, that "Kṛṣṇa has put me in this distressed condition of life. It is Kṛṣṇa's mercy. I would have been put into more severe condition of life, but He is a little, giving me little pain. So I must be very much obliged to Kṛṣṇa that He's so kind upon me." So if one lives like that, mukti-pade sa dāya-bhāk, he has got the claim to become liberated. Just like a son has got the right to claim the property of father, similarly, one who lives like this, he has the claim to become liberated. Mukti-pade sa dāya-bhāk. That is... This is Bhāgavata's statement. And similarly, in the Bhagavad-gītā, also it is stated... Sit down. Yes. Why you are late? We have talked so many things.

Morning Walk -- December 16, 1973, Los Angeles:

Karandhara: That may be accepted in retrospection, but when it is happening, they don't accept that.

Prabhupāda: No, that is their ignorance, foolishness. Therefore a devotee will not say like that. A devotee will say, tat te 'nukampāṁ susamīkṣamāṇaḥ: (SB 10.14.8) "My dear Lord, I am suffering. It is due to my past mischievous activities, but you are rescuing me by giving little punishment. I would have been punished more, but you have given little punishment. Thank you very much." This is devotion.

1974 Conversations and Morning Walks

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

Candanācārya: No, I mean. Instead of praying to demigods to give me something, saying, "Whatever you decide Kṛṣṇa."

Prabhupāda: Oh yes. No. A devotee never prays to Kṛṣṇa. They have to undergo so much trouble; still they never pray to Kṛṣṇa. They know that "Kṛṣṇa will give us ultimately protection. Let us do our duty." Tat te 'nukampāṁ susamīkṣamāṇaḥ (SB 10.14.8). When a devotee is in difficulty, he is not disturbed. He thinks, It is Kṛṣṇa's wish that I should suffer like like this. It is not suffering; it is my pleasure." Just like when a patient is undergoing surgical operation, there is pain, but he knows, "It is better for me." Therefore agrees, "Yes sir. You go on with your knife." So when you are surrendered to Kṛṣṇa, and Kṛṣṇa says that "I shall give you protection," so even in our distressed condition we must know that we are being protected by Kṛṣṇa. We should not be disturbed. Because we create so-called distress and happiness. Actually this world is distress. Here the so-called happiness is also distress. So why a devotee should be disturbed by distressed condition? Harer nāma harer nāma (CC Adi 17.21).

Morning Walk -- April 11, 1974, Bombay:

Prabhupāda: ...said, "When there is danger, it is a great opportunity for remembering God." Tat te 'nukampāṁ susamīkṣamānaḥ (SB 10.14.8).

Indian Man (1): And Kuntī.

Prabhupāda: Yes. Kuntī said, "I shall pray for the dangerous position so that You could remain with us."

Morning Walk Excerpts -- May 2, 1974, Bombay:

Girirāja: Is that benefit coming in all suffering or only when it is given by Kṛṣṇa?

Prabhupāda: Yes. When there is suffering given by Kṛṣṇa... Therefore a devotee does not take seriously suffering. Tat te 'nukampāṁ susumīkṣamāṇaḥ (SB 10.14.8). A devotee thinks, "It is the favor of Kṛṣṇa that he has put me into suffering." They never see suffering as suffering. It is favor of Kṛṣṇa. That is devotee's vision. (break) It is exactly like a son who knows his father well. If the father slaps, the son never protests. He knows that "It is good for me." Similarly, a devotee is never disturbed when there is suffering given by Kṛṣṇa.

Morning Walk Excerpts -- May 2, 1974, Bombay:

Girirāja: "Because You are the Absolute Truth, there is no difference between Your mercy and punishment."

Prabhupāda: Yes. This is to be understood. If we understand the Supreme Personality of Godhead, Absolute Truth, then this is understanding, that either suffering or enjoying, it is all Kṛṣṇa's mercy. There must be some purpose. When Kṛṣṇa puts me into suffering, there must be some purpose. So we should welcome because it is Kṛṣṇa's mercy. Tat te 'nukampāṁ susumīkṣamāṇo bhuñjāna evātmā-kṛtaṁ vipākam (SB 10.14.8). (Hindi) (break) "...misdeeds. It is Kṛṣṇa's mercy that He is reforming me, slightly suffering. I would have suffered very greatly on account of my past deeds, but He is kindly accommodating me by giving little suffering. That's all." (break) ...by the wife of Kāliya.

1975 Conversations and Morning Walks

Morning Walk -- May 8, 1975, Perth:

Paramahaṁsa: You were saying with all these wars. The people that are being killed are simply...

Prabhupāda: Yes. Therefore those who are in high standard, they do not take anything as wrong. Everyone is suffering his own reaction. Then bhaktas, they think, tat te 'nukampāṁ susamīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam (SB 10.14.8). When a devotee is in trouble, he thinks that "I am suffering for my past deeds. (break) ...me." That is a devotee's attitude. "Let me do my business, chant Hare Kṛṣṇa." And then he is sure. Such person is assured to come back. He doesn't care for all this suffering. He thinks, "I am suffering for my past deeds. That's all. Why shall I bother myself? Let me do my present duty, Hare Kṛṣṇa, Hare Kṛṣṇa." That is the first-class position. He is assured. In spite of all material difficulties, if he goes on with chanting, then his chance is first. That is stated. Dāya-bhāk. Dāya-bhāk means he inherits God's property as the son's inherits the father's property. Dāya-bhāk. So we should be callous with all these political, social... We should simply go on. That is Caitanya Mahāprabhu. He was callous. Family affairs, wife's responsibility, for mother's responsibility for... Nothing. Simply chant Hare Kṛṣṇa. Kīrtanīyaḥ sadā hariḥ (CC Adi 17.31). That is Caitanya Mahāprabhu's life. Even didn't care for anything, no responsibility. "My only business is chanting." That is... You preach for some time. Then you simply engage in chanting. Preaching means to make him strong, preaching, to become firmly convinced in Kṛṣṇa consciousness. That is preaching.

1976 Conversations and Morning Walks

Morning Walk -- July 9, 1976, Washington D.C.:

Prabhupāda: Hm, so (this) instructs us that even Sanātana Gosvāmī had to suffer. What you are nonsense. You should not be sorry for suffering. That is the instruction. Why you are trying to avoid suffering? That is the instruction.

Devotee (1): Sanātana Gosvāmī, he accepted this sickness as a result of his own sinful past activities, he was so humble.

Prabhupāda: Hm.

Devotee: So we should follow that example, and accept like that.

Prabhupāda: Yes, that is the instruction. Tat te 'nukampām (SB 10.14.8). "It is Your mercy, my Lord, that I would have suffered a hundred times more than this, You are giving me little suffering." That is devotee's view. That "I am so sinful, I would have suffered hundred times more than what I am suffering. But You are so kind that You are giving me little suffering and adjusting that (indistinct)." (break) ...thinks like that, for him, back to home back to Godhead is guaranteed. That is the bhagavata-dharma. Muktipadeśa dayābhāk. One who lives like that, doesn't care for suffering, goes on with his duty. That person is sure to go back to home, back to Godhead. Just like a son is sure to inherit the father's property. Dayābhāk, this word is used. Muktipadeśa dayābhāk. Literally, heritage. Ha? What is called?

Devotee: Inheritance.

Prabhupāda: Inheritance, yes. Legally inheritance. (break) ...we're afraid of suffering. Let there be so many, what is that? Let me do my duty.

Room Conversation -- September 7, 1976, Vrndavana:

Prabhupāda: If it is dhāma-aparādha, committing offense in dhāma. Dhāma-aparādha. As dhāma-bhajana, if one undergoes devotional service out of Vṛndāvana and one executes devotional service in Vṛndāvana, that is hundred times better. Similarly dhāma-aparādha also. This aparādha, when offense is committed outside Vṛndāvana, that is not so grievous as committing offense in Vṛndāvana. Dhāma-aparādha. So the punishment is there, but the reward is also there. One life makes pardoned. Tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam (SB 10.14.8). Therefore a devotee in a reverse condition of life, he understands that "I am punished. Little punished for my previous mischievous activities. So now I am becoming liberated." So he becomes more enthused to worship the Lord, that "You are finishing my sinful reaction of life with slight punishment. Thank you very much. This is devotee. Tat te 'nukampāṁ su-samīkṣamāṇaḥ.

1977 Conversations and Morning Walks

Room Conversation -- January 8, 1977, Bombay:

Prabhupāda: That is cure. This is cure. In the Vedas it is said, nityo nityānāṁ cetanaś cetānām eko yo bahūnāṁ vidadhāti kāmān. God is giving food to the cats and dogs. Nobody is starving. If you are starving, that is your blessing.

Guest (3): But then, Guruji, suppose you see somebody...

Prabhupāda: We do not suppose. We get the reference to the śāstra. That is our disease. We don't manufacture. We don't manufacture anything. Our point of view is if there is starvation, then we take it: mercy of Kṛṣṇa. Tat te nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam (SB 10.14.8). When we are put into starvation, we take it: blessings of God. We don't complain, that "I did something wrong or there is something wrong, so God has put me into this position. It is His blessing." This is our view.

Room Conversation -- January 31, 1977, Bhuvanesvara:

Hari-śauri: So then why do you go to the hospital when you're sick? When you're sick, then why do you take medicine and consult doctor? Why not be callous to that, too?

Prabhupāda: Callous means we... Callous means we can take treatment, but we cannot protest against the doctor, that "Why you are not giving me food?" We take treatment. That is saner. If the doctors ask me that "Don't eat," I take the treatment. I don't protest that "Why you are keeping me in starvation?" You are doing that, rascal, that "Why you are keeping me in starvation?" But one who knows things, he doesn't protest. That is Vaiṣṇava way. Tat te 'nukampāṁ su-samīkṣamāṇaḥ (SB 10.14.8). "Oh, my Lord, You are keeping me in this tribulation. It is Your great mercy." When Kṛṣṇa keeps me in starvation I take it as mercy. I don't protest. That is Vaiṣṇava. The saner person, when he is, the hospital, he is put into starvation, he takes, "Oh, doctor, you are so merciful you are curing me." And the rascal will protest, "Oh! You are keeping me in starvation?" And other friend comes, "Why you are keeping him...?" They're all rascals, all rascals, cent percent. They do not know what is arrangement in the hospital and they go, poke their nose in which is not their business. They are rascal. One who says like that, "We have done this...," Oh, you are rascal. You cannot do it. You are simply poking your nose where there is no business for you. A Vaiṣṇava will never protest. Tat te 'nukampām. And Kṛṣṇa said, tāṁs titikṣasva bhārata. He never said that "You become agitated." Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha (BG 2.14). "These things have come and gone, will go. Why you are bothered, your brain, about these things?"

Room Conversation -- July 19, 1977, Vrndavana:

Gopāla Kṛṣṇa: By Kṛṣṇa's grace we have a very nice devotee cook now. He just came from Toronto.

Prabhupāda: Kṛṣṇa's grace is always there, but we spoil Kṛṣṇa's grace. That is our business. "But Kṛṣṇa is giving us so much grace. Let us spoil it." That is our proposal. If there was no Kṛṣṇa's grace, how this institution would have come into existence? It was not possible, such a big institution, all by one man's endeavor, starting with forty rupees. Simply Kṛṣṇa's grace. So don't spoil that. This... This... That's not good. Then Kṛṣṇa will not help. Just like the father gives you money. If you squander that, He'll be very sorry. Tat te 'nukampāṁ susamīkṣamāṇaḥ (SB 10.14.8). "Oh, Kṛṣṇa is so kind by giving me this opportunity." You should take things like that, not that "For nothing the father has given me so much money. Let me squander it." Have to work much for it. So anyway, Mr. Mani has said.