View source for Material distress (Lectures)

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{{terms|"distress of the material"|"distress of this material"|"distresses of material"|"material distress"|"material distresses"|"material experiences (happiness and distress)"|"material happiness and distress"|"materially distressed"}}
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{{compiler|Visnu Murti|RupaManjari}}
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[[Category:Material Distress|1]]
[[Category:Compilations from Lectures]]
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG215LondonAugust211973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="72" link="Lecture on BG 2.15 -- London, August 21, 1973" link_text="Lecture on BG 2.15 -- London, August 21, 1973">
<span class="link">[[Vanisource:Lecture on BG 2.15 -- London, August 21, 1973|Lecture on BG 2.15 -- London, August 21, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the best of the men, why he's distressed in executing his duty? Therefore, this very word is used, that "You are the best of the men." Actually, the best of the men should not be disturbed by any material condition. He should discharge his duties. And what is the duty? Duty is to become immortal. This is the duty. The lowest of the men does not know how to become immortal, amṛta. Mṛta means death and amṛta means no death. The modern rascal civilization cannot understand that there is possibility of becoming immortal. They have taken it, accepted it; "Well, who can stop?" 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.</p>
<p>People do not know that there can, we can become immortal. Immortal we are, but we have been embodied in this material body. Therefore we have to accept mortality, birth and death. These things stated in the Bhagavad-gītā, this is the beginning of spiritual life. Spiritual life means how to become immortal. They come to ask me, "Sir, do you know some spiritual magic? Kuṇḍalinī, yoga? This? That?" All for material benefit. Spiritualist means something magic so that you can get some material benefit. If by stretching your hand you can get some little quantity of gold, then you are spiritualist: "Oh, here is a man, wonderful spiritualist. He can create gold. He can cure disease by simply..." What is called? Fooing.(?) Like that. They want to see magic only for material benefit. What is called? Miracles. That is spiritualist. (aside:) Not in that way; let him sit backside this. Spiritual life means how to become immortal.</p>
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<div id="LectureonBG215LondonAugust211973_1" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="72" link="Lecture on BG 2.15 -- London, August 21, 1973" link_text="Lecture on BG 2.15 -- London, August 21, 1973">
<span class="link">[[Vanisource:Lecture on BG 2.15 -- London, August 21, 1973|Lecture on BG 2.15 -- London, August 21, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This material world is explained by Kṛṣṇa as duḥkhālayam. Ālayam means place, and duḥkha means distress. Everything is distressful here, but fools being illusioned, covered by the illusory māyā, that distress he accepts as happiness. That is māyā. It is not at all happiness. A man is working whole day and night, and because he's getting some paper where it is written, "We trust in God. Take this paper, hundred dollars. I cheat you." Is it not? "We trust in God. I promise to pay you. Take this paper now. Not even one cent worth. It is written there hundred dollars." So I am thinking I am very happy: "Now I have got this paper." That's all. Cheaters and cheated. This is going on.</p>
<p>So we should not be disturbed by the happiness and distress of this material world. That should be our aim. Our aim should be how to execute Kṛṣṇa consciousness. How to execute. And Caitanya Mahāprabhu has given very simple formula:</p>
:harer nāma harer nāma harer nāmaiva kevalam
:kalau nāsty eva nāsty eva nāsty eva gatir anyathā
:([[Vanisource:CC Adi 17.21|CC Adi 17.21]])
<p>In this age, Kali, you cannot execute any severe austerity or penances. Simply chant Hare Kṛṣṇa. That also we are not able to do. Just see. How unfortunate we are. So this is the position of the Kali-yuga. Mandāḥ sumanda-matayo manda-bhāgyā upadrutāḥ ([[Vanisource:SB 1.1.10|SB 1.1.10]]). They are very rascals, manda. Manda means very bad, manda. And sumanda-matayaḥ. And if they want to improve something, they will accept some rascal Guruji Mahārāja. Mandāḥ sumanda-matayaḥ. And some party which has no bona fide contribution, they will accept that: "Oh it is very nice." So first of all they're all bad, and if they accept something, that will also be very bad. Why? Unfortunate. Mandāḥ sumanda-matayo manda-bhāgyāḥ ([[Vanisource:SB 1.1.10|SB 1.1.10]]). Manda-bhāgyāḥ means unfortunate. And above that, upadrutāḥ. Always disturbed by taxes, no rains, no sufficient food. So many things.</p>
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<div id="LectureonBG51725LosAngelesFebruary81969_2" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="205" link="Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969" link_text="Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969">
<span class="link">[[Vanisource:Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969|Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes. Material pleasure is circumstantial in contact with this body. Similarly material distress. So those who are ātmārāma, enjoying in the platform of soul, they are not concerned with this external pleasure and pain. Yes.</p>
<p>Revatīnandana: "Verse 23: Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger he is a yogi and is happy in this world ([[Vanisource:BG 5.23 (1972)|BG 5.23]])."</p>
<p>Prabhupāda: Yes. That is the perfection of yoga practice. The yoga practice means one should be tolerant. According to yoga system there is a practice. In winter season they go deep into the water up to this. In cold winter they dip into the water up to this and meditate. And in scorching heat they, I mean to say, ignite fire all side and sit down in the midst and meditate. These are the processes. What is that? To learn toleration. Toleration.</p>
<p>But fortunately we haven't got to do all these things. You see? We can chant very nicely in a nice room like this with statues of Jagannātha chanting and dancing, and derive thousand times greater and beneficial result than those practices. Besides that, if you try to imitate those practices, it is not possible at all. It may be possible for one or two person, but it cannot be practiced in a mass scale. But this practice of self-realization can be practiced by anyone, even by the children. Therefore it is universal self-realization process.</p>
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<div id="LectureonBG71DurbanOctober91975_3" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="245" link="Lecture on BG 7.1 -- Durban, October 9, 1975" link_text="Lecture on BG 7.1 -- Durban, October 9, 1975">
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Durban, October 9, 1975|Lecture on BG 7.1 -- Durban, October 9, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"Then," one may question, "if I simply try to achieve Kṛṣṇa consciousness, then how my belly problem will be solved?" The answer is tal labhyate duḥkhavad anyataḥ sukham. According to Vedic injunction, you are destined to achieve a certain amount of happiness and certain amount of distress also, because you cannot achieve here in this material world any happiness which is not disturbed. There must be distress. So there are two things, happiness and distress. So as you are getting distress without inviting it... Nobody invites distress, "Let distress come upon me." Nobody invites, but it comes. Similarly, even if you do not pray for happiness, whatever is destined to you, it will come. So don't bother yourself about the material distress and happiness. Try to achieve Kṛṣṇa consciousness, which you could not achieve in so many lives after life. That is injunction. That is called absolute knowledge.</p>
<p>So that Kṛṣṇa consciousness achievement, how it can be obtained is being explained by Kṛṣṇa Himself. Therefore it is said, śrī bhagavān uvāca: "The Supreme Personality..." Bhagavān means He does not cheat you. Others, they will give you instruction and cheat you, because anyone who is not liberated, he has got four defects of his life: he commits mistake, he is illusioned, he cheats and his senses are imperfect. This is called conditioned soul, everyone. Even big, big men, big, big leaders, they commit so many mistakes. And so far illusion is concerned, everyone is illusioned because I am not this body, but everyone is thinking, "I am this body." This is called illusion. Dehātma-buddhi. "I am not this body. I am spirit soul." Ahaṁ brahmāsmi. But I am thinking, "I am Indian," "I am American," "I am South African," "I am black," "I am white," "I am fat," "I am thin." This is bodily. This is called illusion. And we invent our ideologies by mental speculation, without having perfect knowledge. We are accustomed to say, "I think." But "I think"? What I am? All my senses are imperfect. I commit mistake, I am illusioned, and when I say, "I think," what is the use of my thinking? This is cheating. This is cheating.</p>
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<div id="LectureonBG71518NewYorkOctober91966_4" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="284" link="Lecture on BG 7.15-18 -- New York, October 9, 1966" link_text="Lecture on BG 7.15-18 -- New York, October 9, 1966">
<span class="link">[[Vanisource:Lecture on BG 7.15-18 -- New York, October 9, 1966|Lecture on BG 7.15-18 -- New York, October 9, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore one who is pure devotee, he does not pray to God for any personal interest. Even if he is distressed, he says, "O Lord, it is Your kindness. You have put me in distress just to rectify me. I would have been put into more and more, thousand times in distress, but You are giving me little. That's all. That is Your great mercy." That is his vision. He does not... He's not disturbed. Tulyārthāpamānayoḥ(?). A person who is in Kṛṣṇa consciousness, he doesn't care for all this material distress or insult or honor, because he is aloof from this. He doesn't... He knows very well that "This designation, this honor, or this insult, they are pertaining to my body, but I am not this body." Just like Socrates. Socrates was condemned to death because he believed in the..., an immortality of the soul. So he was condemned to death, and he was asked to take hemlock or something like that, poison. And the judge wanted: "Well, Socrates, how do you want to be put into the grave?" He replied, "First of all, you catch me. Then you put me into the grave. (laughter) You are dealing with my body, nonsense. I am out of this. So you kill me or you put me into the grave or whatever you like, I don't mind. First of all, you catch me. Then you put me into the grave."</p>
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<div id="LectureonBG92324NewYorkDecember101966_5" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="321" link="Lecture on BG 9.23-24 -- New York, December 10, 1966" link_text="Lecture on BG 9.23-24 -- New York, December 10, 1966">
<span class="link">[[Vanisource:Lecture on BG 9.23-24 -- New York, December 10, 1966|Lecture on BG 9.23-24 -- New York, December 10, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So worship of the Supreme Lord and worship of other demigods, that is being discussed in this verse by Lord Śrī Kṛṣṇa. Actually, there is no need of worshiping any demigod beside the Supreme. But in the lower stage... Just like the other day we have discussed. Because we cannot immediately give up our concept of material existence and material happiness and material distress—we take into consideration very seriously, without any spiritual life, or without any idea of spiritual existence—therefore sometimes recommended in the Vedic literature that "For this purpose you can worship this demigod." Just the, just like the other day I gave you the example that those who are diseased, they are recommended to worship the sun-god.</p>
<p>There are different kinds of desires. One who wants beautiful wife, he has been recommended to worship Umā, the wife of Lord Śiva. In this way, there are hundreds of demigods and we have got hundreds of desires. Just like one who wants to eat flesh, oh, he's advised to worship goddess Kālī because the Vedic literature will not allow to have a regular slaughterhouse. No. That cannot be. But still, those who want the facility of eating flesh, they are advised that, "All right, you worship goddess Kālī, and sacrifice a goat before the goddess, and eat it." But there is a great list of formulas to make that, I mean to say, sacrifice of goat, not that I take a goat or cow to the slaughterhouse and cut it. No, that is not allowed. The idea is to restrict him, not to encourage him.</p>
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<div id="LectureonBG121314BombayMay121974_6" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="337" link="Lecture on BG 12.13-14 -- Bombay, May 12, 1974" link_text="Lecture on BG 12.13-14 -- Bombay, May 12, 1974">
<span class="link">[[Vanisource:Lecture on BG 12.13-14 -- Bombay, May 12, 1974|Lecture on BG 12.13-14 -- Bombay, May 12, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"This is mine"? Nothing belongs to me. Everything belongs to Kṛṣṇa. That is Kṛṣṇa consciousness. Nirmamo nirahaṅkāraḥ ([[Vanisource:BG 12.13-14 (1972)|BG 12.13]]). Nirahaṅkāra means this false egotism: "I am this body," "I am Indian," "American," "I am Hindu," "I am Muslim." No. Nirahaṅkāra means "I am Kṛṣṇa's servant." That is nirahaṅkāra.</p>
<p> Ahaṅkāra. Ahaṅkāra means my identification, what I am. That is called ahaṅkāra. Now my identity is with this material world. "I am Indian," "I am American," "I am this," "I am that." That should be negativated. We must come to the right conclusion that "I belong to Kṛṣṇa, I am the son of Kṛṣṇa, I do not belong to anyone." This is called nirahaṅkāra. Sama-duḥkha-sukhaḥ. This material happiness and distress. Because I am not this material body, if I am actually convinced, so the pains and pleasure of this material world is due to this body.</p>
<p>Just like because I have got this material body, I am feeling some heat. Therefore fan is required. Similarly, by this body in the winter season I shall stop the fan. So under different season my body feels differently pains and pleasure. But actually, if I am not this body, then I should tolerate all these pains and pleasures. This is called sama-duḥkha.</p>
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<div id="LectureonBG1317BombayOctober111973_7" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="365" link="Lecture on BG 13.17 -- Bombay, October 11, 1973" link_text="Lecture on BG 13.17 -- Bombay, October 11, 1973">
<span class="link">[[Vanisource:Lecture on BG 13.17 -- Bombay, October 11, 1973|Lecture on BG 13.17 -- Bombay, October 11, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So entanglement means today I am thinking, "I have got this body"—Indian body or American body or this body or this body or fat body, thin body—tomorrow I may not possess. As soon as I get another body, that means the chapter changes. If I get the body of a dog then I may act like a dog. If I get the body of a hog, then I act like a hog. And if I get the body of a God... God you cannot. Demigod, higher standard of life, then you can act like that. The body is the destiny. With the body everything is destined, your material happiness and distress, everything.</p>
<p>That is called adṛṣṭa. Adṛṣṭa means that which you can not see, but it has been fixed up by superior intelligence, that this much you will get. Therefore we see so many divisions of status; one man is working very hard day and night, but it is very difficult for him to collect even so much money that (he) can eat nicely. Because the body is made for that. Similarly, another man, born with silver spoon in the mouth. He hasn't got to try very much, but he gets his money quickly, very quickly. Therefore the Bhāgavata says, that "Don't waste your time for so-called happiness and distress. Don't waste your time. Because you are already destined to receive a standard of happiness and distress." You cannot change it. But you can change your consciousness. That is possible. But you cannot change your material position.</p>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB125NewVrindabanSeptember41972_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="28" link="Lecture on SB 1.2.5 -- New Vrindaban, September 4, 1972" link_text="Lecture on SB 1.2.5 -- New Vrindaban, September 4, 1972">
<span class="link">[[Vanisource:Lecture on SB 1.2.5 -- New Vrindaban, September 4, 1972|Lecture on SB 1.2.5 -- New Vrindaban, September 4, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Nobody wants distress, but why distress comes upon us? It is already arranged. Similarly, if distress is arranged already, then my happiness is also arranged. Tal labhyate duḥkhavad anyataḥ sukham. So we should not be disturbed by the so-called distress and happiness. They are coming and going. Kṛṣṇa has advised in the Bhagavad-gītā: āgamāpāyino 'nityās tāṁs titikṣasva bhārata. The so-called distress and happiness, they come and go like seasonal changes. Just like we have got summer season, winter season. The winter also not staying for good, neither the summer is staying for good. It will change. Cakravat parivartante sukhāni duḥkhāni ca. There are so many. So we should not bother about this material happiness and distress. That is perfect civilization. We shall depend on the arrangement of God, as lower animals, they are depending. The birds, rising early in the morning, they chirp, but they are not hampered, "Where to find out food?" They know, "There is somewhere our food." They go and get it. Similarly, our real problem is that we have forgotten Kṛṣṇa or God. We must revive our God consciousness again—that is not very difficult task—and save time, how to reestablish our relationship with God.</p>
<p>Therefore here Sūta Gosvāmī says that yat kṛtaḥ kṛṣṇa-sampraśnaḥ. So our business should be always to inquire about Kṛṣṇa, or God, and try to understand, because as soon as you understand God, then your this material conditioned life will be finished. That is stated in the Bhagavad-gītā: janma karma me divyaṁ yo jānāti tattvataḥ ([[Vanisource:BG 4.9 (1972)|BG 4.9]]). You should know Kṛṣṇa, or God, in truth not by manufacturing your own ways, concoction. Scientifically. It is a great science. Yad vijñānaṁ samanvitam. Jñānaṁ te 'haṁ sa-vijñānaṁ vakṣyāmi yat aśeṣataḥ ([[Vanisource:BG 7.2 (1972)|BG 7.2]]), in the Bhagavad-gītā. Sa-vijñānam: "It is science." Yaj jñātvā bhūyo 'nyaj jñātavyaṁ na avaśiṣyate. If you try to understand God, then you have nothing to understand again any more. Every, all knowledge is there. Because God is everything, so you understand everything.</p>
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<div id="LectureonSB2321LosAngelesJune181972_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="394" link="Lecture on SB 2.3.21 -- Los Angeles, June 18, 1972" link_text="Lecture on SB 2.3.21 -- Los Angeles, June 18, 1972">
<span class="link">[[Vanisource:Lecture on SB 2.3.21 -- Los Angeles, June 18, 1972|Lecture on SB 2.3.21 -- Los Angeles, June 18, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So actually I see that even if you go outside your country, your standard of living is maintained. Because you have got already the body. Deha-yogena dehinām.</p>
<p>Just like a hog. A hog, if he changes his country or position, if he's taken to heavenly planet, then what he will be? He will try to find out, "Where is stool?" Because the body is hog's body. Similarly, an Indian, because he has got Indian body, even if he goes to America, he'll try for spiritual upliftment. That is the nature. A tiger, if you take in a civilized human society, he'll try to hunt. So they do not understand that by superior management, every living entity has been offered a different type of body for material distress and happiness. Everyone. It is not possible to change. Therefore, if we are intelligent enough, we should know that "My distress and happiness in this material world is already fixed up because I have got a particular type of body. Then when it is fixed up, then why, why I shall waste my time for so-called distress and happiness, when it is fixed up?" Just like you are running in a train. You have already purchased a ticket for third class.</p>
<p>Then how you can run on the first class? That is not possible. If you want to run on the first class compartment, you must purchase a ticket. Similarly, we have already purchased a ticket according to our body. Therefore, śāstra says that don't bother about this so-called distress and happiness. They are already fixed up. If you have got some energy, please utilize it how to develop in Kṛṣṇa consciousness. Don't spoil your energy for so-called distress and happiness. That is mistake. But the modern civilization is so foolish. They are simply trying for bodily distress and happiness and spoiling the energy which he could utilize for understanding God. This is the defect of modern civilization. Actually, foolish civilization... They do not know what is the value of life, how we can realize our ultimate goal of life, what is this body, what is God. There is no education. There is no enlightenment. Simply, just like animals. The animals... trying, animal also trying to become comfortable.</p>
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<div id="LectureonSB32513BombayNovember131974_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="435" link="Lecture on SB 3.25.13 -- Bombay, November 13, 1974" link_text="Lecture on SB 3.25.13 -- Bombay, November 13, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.25.13 -- Bombay, November 13, 1974|Lecture on SB 3.25.13 -- Bombay, November 13, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is called struggle for existence. Generally, yoga practice is executed for getting some material profit: aṇimā laghimā prāpti īśitā vaśitā mahimā. Aṇimā... The yogis, they have aṣṭa-siddhi-yoga, eight kinds of perfection. One can become smaller than the smallest or lighter than the lightest, bigger than the biggest, whatever he likes, he can get immediately, vaśita, he can control over, he can create a planet even. 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.</p>
<p>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. So that is material way, happiness, one side happiness, another side distress. So both the happiness and distress, they are illusion. Illusion. There are many examples. Just like water; in summer season it is happiness, and in winter season it is distress. But the same water. Some water, at one time, it is happiness, and the same water, at one time, it is distress. The same son, when he is born, it is happiness, and the same son, when he's dead, it is distress. But son is the same.</p>
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<div id="LectureonSB32513BombayNovember131974_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="435" link="Lecture on SB 3.25.13 -- Bombay, November 13, 1974" link_text="Lecture on SB 3.25.13 -- Bombay, November 13, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.25.13 -- Bombay, November 13, 1974|Lecture on SB 3.25.13 -- Bombay, November 13, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the 8..., 8,400,000 forms of life is due to kāraṇaṁ guṇa-saṅgaḥ asya. And according to the body, there are distresses and happiness. You cannot expect in the dog's body the same happiness as a king or a very rich man is enjoying. Kāraṇaṁ guṇa-sa... He has got the dog's body, he has got the king's body. Kāraṇaṁ guṇa-saṅgo 'sya ([[Vanisource:BG 13.22 (1972)|BG 13.22]]). So this happiness or that happiness, this distress or that distress, they are all due to this material body. Therefore yoga means one has to transcend this happiness of body, distress or happiness. That is here said, that atyanta-uparatiḥ yatra. If you connect yourself again with the supreme yoga—that is called real yoga—then you get rid of this so-called material happiness and distress, which is due to this body.</p>
<p>So that is wanted. That is ādhyātmika. That is called bhakti-yoga, to reconnect our connection with Kṛṣṇa. Kṛṣṇa also comes to instruct that "You rascal, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). Just revive your connection with Me, you rascal. Give up all these manufactured so-called types of yoga and religion." Sarva-dharmān paritya... That is Kṛṣṇa's instruction. That is the differ... That is the proof. Kṛṣṇa says the same thing, and Kṛṣṇa's representative or incarnation or guru says the same thing. That is the qualification of guru. Here Kapiladeva, although He is the incarnation of Kṛṣṇa, He's acting as the representative of Kṛṣṇa, as guru. He's saying the same thing. He does not say another thing. Yoga ādhyātmikaḥ. Yoga ādhyātmikaḥ puṁsāṁ mato niḥśreyasāya me. Niḥśreyasa means the ultimate benefit. Kṛṣṇa also says the same thing, that paraṁ guhyatamam: "I have instructed you so many things, but because you are My dear friend, I am just disclosing to you the most confidential thing." What is that? Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). If you accept this principle, then you become actually transcendental to this so-called material happiness and distress. That is yoga.</p>
</div>
</div>
<div id="LectureonSB32513BombayNovember131974_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="435" link="Lecture on SB 3.25.13 -- Bombay, November 13, 1974" link_text="Lecture on SB 3.25.13 -- Bombay, November 13, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.25.13 -- Bombay, November 13, 1974|Lecture on SB 3.25.13 -- Bombay, November 13, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">We should not be captivated by the material distress, or we should not be very much aggrieved by the material distress, and we should not be very much happy for material happiness. These are bondage. Material happiness is not actually happiness. That is through distress. Just like we are trying to be happy, trying to be very rich, get some money. That is not very easily obtained. We have to undergo so much distresses. So actually, it is distress, but with the hope of getting some false happiness, we accept this distress. Actually, there is no happiness. Sukham ātyantikaṁ yat tad atīndriya-grāhyam ([[Vanisource:BG 6.20-23 (1972)|BG 6.21]]). So that atīndriya means spiritual senses. If we purify our senses, come to the spiritual platform, sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]), if we become purified, then when that senses are engaged, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate, then that is real happiness. When we are engaged in the satisfying of the senses of Kṛṣṇa, not these material senses, then that is called ādhyātmika-yoga, or bhakti-yoga. So we have to learn bhakti-yoga from Kapiladeva. Gradually, He has begun the preliminary instructions.</p>
</div>
</div>
<div id="LectureonSB32516BombayNovember161974_5" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="438" link="Lecture on SB 3.25.16 -- Bombay, November 16, 1974" link_text="Lecture on SB 3.25.16 -- Bombay, November 16, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.25.16 -- Bombay, November 16, 1974|Lecture on SB 3.25.16 -- Bombay, November 16, 1974]]: </span><div class="text"><p style="display: inline;">Nitāi: "When one is completely cleansed of the impurities of lust and greed produced from false identification of the body as 'I' and bodily possessions as 'mine,' one's mind becomes purified. In that pure state he transcends the stage of so-called material happiness and distress."</p>
<p>Prabhupāda:</p>
:ahaṁ mamābhimānotthaiḥ
:kāma-lobhādibhir malaiḥ
:vītaṁ yadā manaḥ śuddham
:aduḥkham asukhaṁ samam
:([[Vanisource:SB 3.25.16|SB 3.25.16]])
<p>In the previous verse it has been advised, guṇeṣu saktaṁ bandhāya rataṁ vā puṁsi muktaye. The process is that... (loud sound of firecrackers in background) The process is the mind has to be cleansed of all dirty things. Mind is the friend; mind is the enemy of everyone. If it is cleansed, then it is friends, and if it is dirty... Just like if you keep yourself unclean, then you contaminate some disease. And if you keep yourself clean, then you don't contaminate. If you take action, remaining... Therefore according to Vedic civilization, one has to cleanse himself three times a day, tri-sandhyā. Morning, early in the morning, again at noon, again in the evening. Those who are strictly following the brahminical rules and regulations... Vaiṣṇava also. Vaiṣṇava means he's already brāhmaṇa. So he must follow the rules and... Satyaṁ śamo damas titikṣā ārjavaṁ jñānaṁ vijñānam āstikyam... ([[Vanisource:BG 18.42 (1972)|BG 18.42]]).</p>
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</div>
<div id="LectureonSB32621BombayDecember301974_6" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="482" link="Lecture on SB 3.26.21 -- Bombay, December 30, 1974" link_text="Lecture on SB 3.26.21 -- Bombay, December 30, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.26.21 -- Bombay, December 30, 1974|Lecture on SB 3.26.21 -- Bombay, December 30, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This material world is blazing fire. Blazing fire means the forest fire. The forest fire... The example is very typical, because nobody goes to set fire in the forest, neither it is possible to extinguish the fire in the forest by your so many counteractive methods. This is very appropriate example. Similarly, in the material existence nobody wants any trouble, but automatically the trouble comes. Everyone has got experience: everyone is trying for happiness—nobody wants for distress—but distress comes here. You cannot stop it. Therefore those who are advanced in knowledge, they take it for granted that "I do not want distress. So the distress cannot be checked. It comes upon me. Then why shall I try for happiness? It will also come." This is very right conclusion. If without my endeavor distress comes upon me, so there are two things, distress and happiness, two counterparts. So if distress can come upon me without any endeavor, so the happiness also will come without any endeavor because this is another counterpart. So why shall I waste my time for this material distress and happiness?</p>
</div>
</div>
<div id="LectureonSB41414November161971Delhi_7" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="510" link="Lecture on SB 4.14.14 -- November 16, 1971, Delhi" link_text="Lecture on SB 4.14.14 -- November 16, 1971, Delhi">
<span class="link">[[Vanisource:Lecture on SB 4.14.14 -- November 16, 1971, Delhi|Lecture on SB 4.14.14 -- November 16, 1971, Delhi]]: </span><div style="display: inline;" class="text"><p style="display: inline;">If such material motive continues, then he will fall down from that devotional service. Because as soon as his distress is mitigated, he will think that there is no more need of worshiping. Naturally he forgets. Just like rich man. A rich man becomes rich not very easily, with great austerity either in this life or in the past. But when he gets money, he becomes extravagant and again falls down. Similarly, we may go to Kṛṣṇa in times of distress, but as soon as the distress is gone, we forget Kṛṣṇa.</p>
<p>There is a very nice verse in Hindi that duhk se sab hari bhaje, sukh se bhaje (?), sukh se agar hari bhaje, dukh ahan se hoi (?). Generally people take to devotional service when they are in materially distressed condition. The rich men, they do not care for it. But if a rich man takes care that "I have got this money by the grace of Kṛṣṇa. I must use it for Kṛṣṇa," then he will never be unhappy. He will never be unhappy. Because after all, whatever we get, it is by the grace of Kṛṣṇa. Īśāvāsyam idaṁ sarvam ([[Vanisource:ISO 1|ISO 1]]). Everything belongs to Kṛṣṇa. So by His favor we get opulence, riches, but when we are opulent we forget Kṛṣṇa, because māyā is very strong. Māyā will detect, "Oh, you have got so much money, why don't you enjoy wine and woman?" As it is going on in European and American countries, anyone who gets money, he utilizes it for wine and woman. He has no other engagement. He does not know how to utilize money. Therefore, now the British Empire, we have seen it practically, how opulent British Empire was and now how they are coming down. Recently we have seen in London that people are lying down on bench. So this is the nature. Luxury leads to poverty. So we should be very much careful. Don't think that "Because I am now initiated, I am chanting Hare Kṛṣṇa, now everything is guaranteed. Now I shall do whatever I like." No. Then it will deteriorate. We should not utilize this Hare Kṛṣṇa movement for any material purpose. Then it will fall down. Either the man will fall down or the status will fall down. As it has become in India. Practically they have lost all spiritual interest, although India is the country for spiritual advancement of life. So either individually, collectively, socially, or politically, if we forget God, Kṛṣṇa, then it is sure to deteriorate. But foolish people, they do not know this.</p>
</div>
</div>
<div id="LectureonSB616SydneyFebruary171973_8" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="584" link="Lecture on SB 6.1.6 -- Sydney, February 17, 1973" link_text="Lecture on SB 6.1.6 -- Sydney, February 17, 1973">
<span class="link">[[Vanisource:Lecture on SB 6.1.6 -- Sydney, February 17, 1973|Lecture on SB 6.1.6 -- Sydney, February 17, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The different types of bodies means that is our punishment. We may think it as happiness, but as soon as you accept a material body, you are subjected to the four principles of material distresses. What is that? Janma, mṛtyu, jarā, vyādhi. You may think that you are very scientifically advanced—"There is no more distress in my life"—but Kṛṣṇa says, "No. If you are intelligent, then you should think of these four principles as distresses." What is that? Birth, death, old age and disease. But the modern so-called scientists, they cannot make any solution to birth, death, old age and disease; therefore they have left them aside: "Oh, don't care for them." That is ignorance. Our real problem is not this temporary problem that we are in such and such distressed condition. That is temporary. But real problem is, as Kṛṣṇa says in the Bhagavad-gītā, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ([[Vanisource:BG 13.8-12 (1972)|BG 13.9]]). If anyone is intelligent enough, he should always keep before him that there are, these are my distresses: janma-mṛtyu-jarā-vyādhi. I don't want to die, so what I have done for stopping my death? What have I done to stop my birth? Huh? Because as soon as I die, again I enter into the womb of a particular type of mother. Hm? Again I have to live there, packed up. That is the... Everyone knows. I cannot move even. No independence. The insects biting my delicate body, I cannot protest. I'm simply suffering. So many things. After coming out of the womb, still there is suffering. Suffering, suffering, suffering—the whole life is suffering—but I do not know how to compensate the suffering. That I do not know. That is ignorance. Janma-mṛtyu-jarā-vyādhi duḥkha-doṣānudarśanam. Just like the ass cannot understand that he's suffering, loading so much cloth upon his back. That is ass, one who cannot understand the suffering. And we are taking it, "This is now pleasure. This is not suffering, this is pleasure. I am working so hard." I remember long ago, about forty years ago, one of my servants, he left my service and he was pulling on ṭhelā. You know ṭhelā, a hand-pulled cart?</p>
</div>
</div>
<div id="LectureonSB6149DetroitJune151976_9" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="685" link="Lecture on SB 6.1.49 -- Detroit, June 15, 1976" link_text="Lecture on SB 6.1.49 -- Detroit, June 15, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.49 -- Detroit, June 15, 1976|Lecture on SB 6.1.49 -- Detroit, June 15, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kṛṣṇa has advised that this material happiness and distress, they are on account of this body. They come and go. They do not stay. So long we are in this material world, this happiness and distress will come and go. Just like seasonal changes: it does not stay. It comes and again goes away. So we should not be disturbed. (aside:) If you want to stand, you can stand. It comes and goes. We should not be disturbed. Our real business is to realize ourself, self-realization, That must go on. It must not stop. That is human life. Suffering and so-called suffering, distress, that will go on so long we have got this body. But we must come to the knowledge that "I am, I have got this body due to my past activities." That is knowledge. Karmaṇā daivā-netreṇa ([[Vanisource:SB 3.31.1|SB 3.31.1]]).</p>
<p>So a sensible man should consider: "Is it not possible to stop this material body? Because I am spirit soul, it is simply covering." Here, that is human life: how to stop this contamination of this material body.</p>
</div>
</div>
<div id="Nectar_of_Devotion_Lectures" class="sub_section" sec_index="2" parent="Lectures" text="Nectar of Devotion Lectures"><h3>Nectar of Devotion Lectures</h3>
</div>
<div id="TheNectarofDevotionVrndavanaNovember21972_0" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="30" link="The Nectar of Devotion -- Vrndavana, November 2, 1972" link_text="The Nectar of Devotion -- Vrndavana, November 2, 1972">
<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, November 2, 1972|The Nectar of Devotion -- Vrndavana, November 2, 1972]]: </span><div class="text"><p style="display: inline;">Pradyumna: "In the above statement by Kapiladeva from the Śrīmad-Bhāgavatam, the actual position of a pure devotee is described, and the primary characteristics of devotional service are also defined. Further characteristics of devotional service are described by Rūpa Gosvāmī with evidences from different scriptures. He states that there are six characteristics of pure devotional service, which are as follows: (1) Pure devotional service brings immediate relief from all kinds of material distress. (2) Pure devotional service is the beginning of all auspiciousness."</p>
<p>Prabhupāda: Śrīla Prabodhānanda Sarasvatī has described,</p>
:viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate
:yat-kāruṇya-kaṭākṣa-vaibhavavatāṁ gauram eva stumaḥ
:(Caitanya-candrāmṛta 5)
<p>When actually one comes in the platform of devotional service, for him, there is no problem. The whole world is disturbed, agitated with so many problems, but for a devotee, there is no problem. Viśvaṁ pūrṇa-sukhāyate. And they are trying, the whole world is trying to become very big man. Somebody's trying to be very big merchant or big industrialist, or minister, or this or that, and others, they are trying to occupy the post of Indra, Candra, devata. That is competition, going on. As soon as there is some competition, even persons, demigods, like Indra, Candra, they become disturbed, and they try to stop it. But a devotee has no such concern. He's not disturbed. Because he's engaged in the service of the Lord, he feels so much happy that he has no disturbance. Viśvaṁ pūrṇa-sukhāyate. Neither he is anxious to occupy any very big post. Because for a devotee, vidhi-mahendrādiś ca kīṭāyate. He knows that "What is this position? Say, for some years, ten years, twenty years, fifty years, hundred years, millions years." It is limited. As soon as the limited span of life is finished, either in this world, either in this planet, or in other planets... Suppose I go to the heavenly planet, I occupy the post of Indra. What is that? It is also limited. Kṣīne puṇye martya-lokaṁ viśanti ([[Vanisource:BG 9.21 (1972)|BG 9.21]]). So long you have got assets of pious activities, you can occupy such post; then again come down. Ā-brahma-bhuvanāl lokāḥ punar āvartino 'rjuna ([[Vanisource:BG 8.16 (1972)|BG 8.16]]).</p>
</div>
</div>
<div id="TheNectarofDevotionVrndavanaNovember31972_1" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="31" link="The Nectar of Devotion -- Vrndavana, November 3, 1972" link_text="The Nectar of Devotion -- Vrndavana, November 3, 1972">
<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, November 3, 1972|The Nectar of Devotion -- Vrndavana, November 3, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So six advantages. These are the immediate result of taking to Kṛṣṇa consciousness. Pure devotional service brings immediate relief from all kinds of material distress. There is a song of Bhaktivinoda Ṭhākura: mānasa deha geha yo kichu mora, arpilūn tuyā pade nanda-kiśora. The purport of this song is when we surrender to Kṛṣṇa, prāṇair arthair dhiyā vācā, then we get relief from all kinds of anxieties. This is very simple to understand. Everyone is, in the material world, here, everyone is full of anxieties. That is the nature of material existence. One after another, problems. So if somebody says, assures, that "You just depend on me. I take charge of all your problems," how much relief you will feel. Just imagine. So an ordinary man, if some ordinary human being says (to) a friend that "Don't worry. I shall take charge of your all affairs. Don't worry," so we may doubt an ordinary man, because we know the capacity of an ordinary man. But when Kṛṣṇa says that "I take charge of you," then how much relief you should feel. Kṛṣṇa is not ordinary man. Kṛṣṇa is all-powerful, the Supreme Personalty of Godhead. He's Yogeśvara. He's the Absolute Truth. So when He assures that "I take charge of you...," ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi ([[Vanisource:BG 18.66 (1972)|BG 18.66]]), gives assurance that "I shall get you liberated, delivered, from the reaction of all sinful activities..."</p>
</div>
</div>
<div id="TheNectarofDevotionVrndavanaNovember41972_2" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="32" link="The Nectar of Devotion -- Vrndavana, November 4, 1972" link_text="The Nectar of Devotion -- Vrndavana, November 4, 1972">
<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, November 4, 1972|The Nectar of Devotion -- Vrndavana, November 4, 1972]]: </span><div class="text"><p style="display: inline;">Pradyumna: (reading): ...from page number two. " 'Relief from Material Distress.' In the Bhagavad-gītā, the Lord says that one should surrender unto Him, giving up all other engagements. The Lord also gives His word there that He will protect such surrendered souls from the reaction of all sinful activities. Śrīla Rūpa Gosvāmī says that the distresses from sinful activities are due both to the sins themselves and to sins committed in our past lives."</p>
<p>Prabhupāda: Now, "Relief from Material Distress." There are two kinds of activities, pious activities and impious activities. Generally we understand by performing impious activities, we suffer, and by performing pious activities, we enjoy. But actually, in the material world there is no enjoyment. Kṛṣṇadāsa Kavirāja Gosvāmī explains that dvaite bhadrābhadra sakali samāna. In the material world, in the world of dualities, either we think "This is pious" or either we think "This is impious," they are practically on the same platform. We take it as pleasure. Just like several times I have explained, people here in this material world, they are working very hard all day and night. And, when they gain some material profit, after working so hard, they think that "This is profit. This is happiness." Actually, where is the happiness? If one is working very hard, where is the happiness? So this is called illusion. In the śāstra it is said, "Generally, people in this material world, they are in..., in the rajo-guṇa." Therefore hard-working activities, they take it as pleasure. If some saintly persons do not work, he is engaged in devotional service or meditation or chanting.</p>
</div>
</div>
<div id="TheNectarofDevotionVrndavanaNovember41972_3" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="32" link="The Nectar of Devotion -- Vrndavana, November 4, 1972" link_text="The Nectar of Devotion -- Vrndavana, November 4, 1972">
<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, November 4, 1972|The Nectar of Devotion -- Vrndavana, November 4, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore the subject matter is relief from material distress. If you take to Kṛṣṇa consciousness without any motive, sincerely, then your position is secured. Kṛṣṇa takes charge of you. Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati ([[Vanisource:BG 9.31 (1972)|BG 9.31]]). His devotee will never be vanquished. Just like Arjuna. Arjuna was considering how he could kill his kinsmen, his familymen, his nephew, his brother, his grandfather, on the other side. Actually, this killing business is not very good. It is sinful. But the same thing he committed after understanding Bhagavad-gītā. He agreed: kariṣye vacanaṁ tava ([[Vanisource:BG 18.73 (1972)|BG 18.73]]). "Yes, I shall fight." So does it mean...? In the beginning he was considering about the sinful effects of his activities. Why did he engage himself in the same business although he knew this is sinful? No. If you... Even it is acted so-called sinful activities, for Kṛṣṇa, under the order of Kṛṣṇa, for pleasing Kṛṣṇa, then that is also devotion. It is very difficult. We should not manufacture such concoction. But the fact is that, if actually one is acting for Kṛṣṇa, there is no question of sinful reaction. That's a fact. "Relief from material distress." And material distress means it is due to sinful activities. In another place, also, in the Brahma-saṁhitā it is said, karmāṇi nirdahati kintu ca bhakti-bhājām (Bs. 5.54)? Karmāṇi. Everyone is being caught up by the action and reaction of karma, but a devotee is protected from the action and reaction of karma. Karmāṇi nirdahati kintu ca bhakti-bhājām (Bs. 5.54). So a devotee, a Kṛṣṇa conscious person, remains free always, provided he's fully engaged in Kṛṣṇa conscious activities for pleasing the Supreme Personality of Godhead. Go on.</p>
</div>
</div>
<div id="TheNectarofDevotionVrndavanaNovember41972_4" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="32" link="The Nectar of Devotion -- Vrndavana, November 4, 1972" link_text="The Nectar of Devotion -- Vrndavana, November 4, 1972">
<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, November 4, 1972|The Nectar of Devotion -- Vrndavana, November 4, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">A kaniṣṭha-adhikārī does not know who is a devotee, na tad-bhakteṣu cānyeṣu, what is the duty to others. He is very busy in temple worship for his personal interest. That is also good. But one has to promote further to become a madhyama-adhikārī and then analyze who is God, who is devotee, who is innocent, who is nondevotee, and behave in that way. So their business is to make friendship with devotee, to love Kṛṣṇa, and to the innocent, preach, to enlighten them in Kṛṣṇa consciousness. And those who are atheists, to avoid them. These four principles. So in this way, we should execute our devotional service. Then our life will be viśvaṁ pūrṇaṁ sukhāyate. It will be very happy life. That is the heading, subject matter, "Relief from Material Distress." Immediately. If we actually keep ourself in devotional service according to the description given by Śrīla Rūpa Gosvāmī, then we keep ourself fit in devotional service and there is no question of material distress.</p>
</div>
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<div id="TheNectarofDevotionVrndavanaNovember101972_5" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="38" link="The Nectar of Devotion -- Vrndavana, November 10, 1972" link_text="The Nectar of Devotion -- Vrndavana, November 10, 1972">
<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, November 10, 1972|The Nectar of Devotion -- Vrndavana, November 10, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is very confidential. To attain Kṛṣṇa's service, that is not so easy. You can get liberation—if you want from Kṛṣṇa, Kṛṣṇa can give very easily—or any material opulence. But to give engagement in devotional service, that requires very sincerity. As it is stated by Rūpa Gosvāmī, anyābhilāṣitā-śūnyaṁ (Brs. 1.1.11). People, generally, go to temple and churches for mitigating some material wants. Ārto arthārthī. Jijñāsī jñānī ārto arthārthī. Generally, people go to Kṛṣṇa to mitigate some material distresses, ārto, or one who is in need of money. Just like Dhruva Mahārāja. He went to Kṛṣṇa, he went to worship Kṛṣṇa under the instruction of his mother in the forest with a desire to achieve the kingdom of his father or better, better kingdom than his father. That was his aspiration. But later on, when he actually met the Supreme Personality of Godhead, he said, "My dear Lord, I have no other aspiration. I am completely satisfied." Svāmin kṛtārtho 'smi varaṁ na yāce ([[Vanisource:CC Madhya 22.42|CC Madhya 22.42]]). So this is the advantage of worshiping Kṛṣṇa. Even one has got some material desire, that material desires will be fulfilled. At the same time, he shall become a pure devotee, just like Dhruva Mahārāja became. He went to worship the Supreme Personality of Godhead, fulfillment, for fulfilling his material desires, but because he engaged himself in severe austerity and penances for having darśana, or seeing the Supreme Personality of Godhead, when he saw Him actually he forgot all his material desires. That is the advantage. We need not go to any other demigod for fulfilling our material desires.</p>
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<div id="TheNectarofDevotionCalcuttaJanuary271973_6" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="44" link="The Nectar of Devotion -- Calcutta, January 27, 1973" link_text="The Nectar of Devotion -- Calcutta, January 27, 1973">
<span class="link">[[Vanisource:The Nectar of Devotion -- Calcutta, January 27, 1973|The Nectar of Devotion -- Calcutta, January 27, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Unlike the second-class devotee, who also cannot put forward arguments and evidences from the scriptures, but who has still, has all faith in the objective, the neophyte has no firm faith in the objective. Thus he is called a neophyte devotee.</p>
<p>"Further classification of the neophyte devotee is made in the Bhagavad-gītā. It is stated there that four classes of men, namely those who are distressed, those who are in need of money, those who are inquisitive and those who are wise, begin devotional service and come to the Lord for relief in the matter of their respectful self-satisfaction. They go into some place of worship and pray to God for mitigation of material distress or for some economic development, or to satisfy their inquisitiveness. And a wise man who simply realizes the greatness of God is also counted amongst the neophytes. Such beginners can be elevated to the second-class platform if they associate with pure devotees.</p>
<p>"An example of the neophyte class is Mahārāja Dhruva. He was in need of his father's kingdom and therefore engaged himself in devotional service to the Lord. Then, in the end, when he was completely purified, he declined to accept any material benediction from the Lord. Similarly, Gajendra was also distressed and prayed to Kṛṣṇa for protection, after which he became a pure devotee. Similarly Sanaka, Sanātana, Sananda and Sanat-kumāra were all in the category of wise, saintly persons, and they were also attracted by devotional service. A similar thing happened to the assembly in the Naimiṣāraṇya Forest, headed by the sage Śaunaka. They were inquisitive and were always asking Sūta Gosvāmī about Kṛṣṇa. Thus they achieved the association of a pure devotee and became pure devotees themselves. So that is the way of elevating oneself. In whatever condition one may be, if he is fortunate enough to associate with pure devotees, then very quickly he is elevated to the second-class or first-class platform.</p>
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<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCMadhyalila20120BombayNovember121975_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="71" link="Lecture on CC Madhya-lila 20.120 -- Bombay, November 12, 1975" link_text="Lecture on CC Madhya-lila 20.120 -- Bombay, November 12, 1975">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.120 -- Bombay, November 12, 1975|Lecture on CC Madhya-lila 20.120 -- Bombay, November 12, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So our relationship with Kṛṣṇa... Sanātana Gosvāmī inquired from Caitanya Mahāprabhu, ke āmi, "What I am? What is my position? Why I am put into this miserable condition of material existence?" This should be the inquiry. Simply they are trying to mitigate the material distresses, but nobody inquires that "Why I am put into this condition?" That is real intelligence. When the disease is there, you go to the doctor, take medicine, try to become cured from the disease. But nobody inquires that "Why I am subjected to this disease?" That is intelligence. "Precaution is better than cure." If you know how to protect yourself from disease, then that is better position than to become diseased and cured. That is not very good intelligence. Rather, don't be diseased, not that you become diseased repeatedly and go to the medical man and be cured. Punaḥ punaś carvita-carvaṇānām ([[Vanisource:SB 7.5.30|SB 7.5.30]]). They have been described as chewing the chewed again and again. So actually our problem is that we are diseased at the present moment, every one of us. What is that disease? Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ([[Vanisource:BG 13.8-12 (1972)|BG 13.9]]). This is our disease: we are forced to die, we are forced to take birth, we are forced to become old and we are forced to become diseased. This is our problem, but nobody inquires about this. When there is death forced upon us, they simply cry, "Oh, my father is gone. My father is gone." When we are diseased, then we cry. But nobody inquires that "Why I am put into this condition?" That is intelligence. That is called brahma-jijñāsā. Athāto brahma jijñāsā. So this Caitanya Mahāprabhu's disciple Sanātana Gosvāmī is inquiring that, that "What I am? Why I am put into these difficulties?" This is intelligent question. One should go to the spiritual master, guru, for answering or making solution of these problems, not for getting some material profit, that "I have got some disease," and the guru says, "All right, you take this dust and you become cured."</p>
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<div id="Philosophy_Discussions" class="sub_section" sec_index="13" parent="Lectures" text="Philosophy Discussions"><h3>Philosophy Discussions</h3>
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<div id="PhilosophyDiscussiononTheEvolutionistsThomasHuxleyHenriBergsonandSamuelAlexander_0" class="quote" parent="Philosophy_Discussions" book="Lec" index="24" link="Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander" link_text="Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander">
<span class="link">[[Vanisource:Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander|Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Without your... This is the thing, you have to gain by your own endeavor. Other things naturally come in. Tasyaiva hetoḥ prayateta kovidaḥ. Therefore śāstra says, "For that perfection, one should devote his life." Here people  are taught to struggle how to get material comforts, but according to Vedic system, material comforts you will have whatever is destined to you. But so far your spiritual development is concerned, you have to understand that you are spirit soul and you can develop yourself to go back to the spiritual world, you can be associated with the Lord. So many things, spiritual activities. So the śāstra says that one should try to achieve spiritual perfection, and for that he should endeavor. Not for material comforts. Material comforts will come to you as material distress come upon you. You don't ask for material distress, but it comes. Similarly, material comforts also will come automatically. So there is no need of wasting time. Just like see in the nature there are so many millions of living entities. They have no business, they have no profession. These birds, early in the morning, they have no fixed (?) (figs?). But they know there is food somewhere. They go to a tree and enough fruits there are you eat. Āhāra-nidrā-bhaya-maithunaṁ ca. They have got their nest upon the tree, and another female bird is there already. So he has sex life and they try to defend themselves in their own way. So these things, āhāra-nidrā-bhaya-maithunam, these four things, by nature it is already given. You haven't got to try for it. Simply you have to try for spiritual emancipation. That endeavor should be engaged.</p>
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