Undesirable (BG and SB)

Expressions researched:
"undesirable" |"undesirables"

BG Chapters 1 - 6

BG 2.64, Purport:

Although the person in full Kṛṣṇa consciousness may apparently be on the sensual plane, because of his being Kṛṣṇa conscious he has no attachment to sensual activities. The Kṛṣṇa conscious person is concerned only with the satisfaction of Kṛṣṇa, and nothing else. Therefore he is transcendental to all attachment and detachment. If Kṛṣṇa wants, the devotee can do anything which is ordinarily undesirable; and if Kṛṣṇa does not want, he shall not do that which he would have ordinarily done for his own satisfaction. Therefore to act or not to act is within his control because he acts only under the direction of Kṛṣṇa. This consciousness is the causeless mercy of the Lord, which the devotee can achieve in spite of his being attached to the sensual platform.

BG Chapters 7 - 12

BG 9.26, Purport:

One who loves Kṛṣṇa will give Him whatever He wants, and he avoids offering anything which is undesirable or unasked. Thus meat, fish and eggs should not be offered to Kṛṣṇa. If He desired such things as offerings, He would have said so. Instead He clearly requests that a leaf, fruit, flowers and water be given to Him, and He says of this offering, "I will accept it."

BG 11.36, Purport:

Arjuna, after hearing from Kṛṣṇa about the outcome of the Battle of Kurukṣetra, became enlightened, and as a great devotee and friend of the Supreme Personality of Godhead he said that everything done by Kṛṣṇa is quite fit. Arjuna confirmed that Kṛṣṇa is the maintainer and the object of worship for the devotees and the destroyer of the undesirables. His actions are equally good for all.

BG Chapters 13 - 18

BG 13.8-12, Purport:

Generally, when we get something desirable we are very happy, and when we get something undesirable we are distressed. But if we are actually in the spiritual position these things will not agitate us. To reach that stage, we have to practice unbreakable devotional service.

BG 13.22, Purport:

As long as he is captivated by this false manifestation, he has to continue transmigrating from one body to another. Due to his desire to lord it over material nature, he is put into such undesirable circumstances. Under the influence of material desire, the entity is born sometimes as a demigod, sometimes as a man, sometimes as a beast, as a bird, as a worm, as an aquatic, as a saintly man, as a bug. This is going on.

BG 14.22-25, Translation:

The Supreme Personality of Godhead said: O son of Pāṇḍu, he who does not hate illumination, attachment and delusion when they are present or long for them when they disappear; who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal toward the desirable and the undesirable; who is steady, situated equally well in praise and blame, honor and dishonor; who treats alike both friend and enemy; and who has renounced all material activities—such a person is said to have transcended the modes of nature.

BG 18.12, Translation:

For one who is not renounced, the threefold fruits of action—desirable, undesirable and mixed—accrue after death. But those who are in the renounced order of life have no such result to suffer or enjoy.

SB Canto 1

SB 1.4.10, Purport:

Mahārāja Parīkṣit was the Emperor of the world and all the seas and oceans, and he did not have to take the trouble to acquire such a kingdom by his own effort. He inherited it from his grandfathers Mahārāja Yudhiṣṭhira and brothers. Besides that, he was doing well in the administration and was worthy of the good names of his forefathers. Consequently there was nothing undesirable in his opulence and administration.

SB 1.4.11, Translation:

There was nothing undesirable in his life. He was quite a young man and could enjoy life with power and opulence. So there was no question of retiring from active life. There was no difficulty in collecting the state taxes because he was so powerful and chivalrous that even his enemies would come to him and bow down at his feet and surrender all wealth for their own benefit. Mahārāja Parīkṣit was a pious king. He conquered his enemies, and therefore the kingdom was full of prosperity.

SB 1.5.17, Purport:

It is enjoined in the scriptures that one can relinquish all such duties and surrender unto the service of the Lord. So if one does so and becomes successful in the discharge of his devotional service unto the Lord, it is well and good. But it so happens sometimes that one surrenders himself unto the service of the Lord by some temporary sentiment, and in the long run, due to so many other reasons, he falls down from the path of service by undesirable association.

SB 1.8.37, Purport:

By the deluding power of the external material nature we forget that the material condition of life is the most undesirable perplexity. The Bhagavad-gītā therefore directs us (7.19) that after many, many births one fortunate person becomes aware of the fact that Vāsudeva is all in all and that the best way of leading one's life is to surrender unto Him completely. That is the sign of a mahātmā.

SB 1.9.27, Purport:

By spiritual culture one is able to conquer sleep. By tolerance only can one conquer desires and avarice. Disturbances from various diseases can be avoided by regulated diets. By self-control one can be free from false hopes, and money can be saved by avoiding undesirable association.

SB 1.10.2, Purport:

The Lord therefore wants His bona fide representative to rule the world. Lord Śrī Kṛṣṇa descended to establish this sort of regime and to kill the unwanted persons who have nothing to do with His plan. The Battle of Kurukṣetra was fought according to the plan of the Lord so that undesirable persons could get out of the world and a peaceful kingdom under His devotee could be established. The Lord was therefore fully satisfied when King Yudhiṣṭhira was on the throne and the seedling of the dynasty of Kuru, in the person of Mahārāja Parīkṣit, was saved.

SB 1.10.25, Purport:

He is famous as the Govardhana-dhārī Hari because He lifted at the age of only seven the hill known as Govardhana. The Lord killed many undesirable kings in His time, and as a kṣatriya He fought chivalrously. He is famous as the asamaurdhva, unparalleled. No one is equal to or greater than Him.

SB 1.14.11, Translation:

The left side of my body, my thighs, arms and eyes are all quivering again and again. I am having heart palpitations due to fear. All this indicates undesirable happenings.

SB 1.14.11, Purport:

Material existence is full of undesirables. Things we do not want are forced upon us by some superior energy, and we do not see that these undesirables are under the grip of the three modes of material nature.

SB 1.14.11, Purport:

When a man's eyes, arms and thighs all quiver constantly, one must know that something is going to happen which is undesirable. These undesirables are compared to fire in a forest. No one goes into the forest to set fires, but fires automatically take place in the forest, creating inconceivable calamities for the living beings of the forest. Such a fire cannot be extinguished by any human efforts. The fire can be extinguished only by the mercy of the Lord, who sends clouds to pour water on the forest. Similarly, undesirable happenings in life cannot be checked by any number of plans. Such miseries can be removed only by the mercy of the Lord, who sends His bona fide representatives to enlighten human beings and thus save them from all calamities.

SB 1.14.12, Translation and Purport:

Just see, O Bhīma, how the she jackal cries at the rising sun and vomits fire, and how the dog barks at me fearlessly.

These are some bad omens indicating something undesirable in the near future.

SB 1.14.42, Purport:

Arjuna was defeated by Bhīṣmadeva, and Lord Kṛṣṇa saved him from the danger. This was not an insult for Arjuna because Bhīṣmadeva was far superior to Arjuna in all ways, namely age, respect and strength. But Karṇa was equal to Arjuna, and therefore Arjuna was in crisis when fighting with Karṇa. It was felt by Arjuna, and therefore Karṇa was killed even by crooked means. Such are the engagements of the kṣatriyas, and Mahārāja Yudhiṣṭhira inquired from his brother whether anything undesirable happened on the way home from Dvārakā.

SB Canto 3

SB 3.3.10, Purport:

The relationship of the Lord with His devotees is a very happy one. Actually, the Lord descended at the request of Brahmā in order to kill all the undesirables of the world, but to divide the share of glory He sometimes engaged His devotees to take the credit. The Battle of Kurukṣetra was designed by the Lord Himself, but just to give credit to His devotee Arjuna (nimitta-mātraṁ bhava savyasācin), He played the part of the charioteer, while Arjuna was given the chance to play the fighter and thus become the hero of the Battle of Kurukṣetra.

SB 3.5.44, Translation:

O Lord, persons who are entangled by undesirable eagerness for the temporary body and kinsmen, and who are bound by thoughts of "mine" and "I," are unable to see Your lotus feet, although Your lotus feet are situated within their own bodies. But let us take shelter of Your lotus feet.

SB 3.18.24, Purport:

No one is unhappy when a serpent is killed. It is a practice among village boys to catch a serpent by the tail and play with it for some time and then kill it. Similarly, the Lord could have killed the demon at once, but He played with him in the same way as a child plays with a snake before killing it. Brahmā requested, however, that since the demon was more wicked and undesirable than a serpent, there was no need to play with him. It was his wish that he be killed at once, without delay.

SB 3.21.50, Purport:

It appears from many Vedic literatures, especially histories like Śrīmad-Bhāgavatam and the purāṇas, that the pious kings of old used to tour their kingdoms in order to give protection to the pious citizens and to chastise or kill the impious. Sometimes they used to kill animals in the forests to practice the killing art because without such practice they would not be able to kill the undesirable elements. Kṣatriyas are allowed to commit violence in that way because violence for a good purpose is a part of their duty. Here two terms are clearly mentioned: vadhāya, "for the purpose of killing," and asatām, "those who are undesirable."

SB 3.21.50, Purport:

The Lord descends to give protection to the pious and to kill the demons. The potency, therefore, to give protection to the pious and kill the demons or undesirables is directly an energy from the Supreme Lord, and the king or the chief executive of the state is supposed to possess such energy. In this age it is very difficult to find such a head of state who is expert in killing the undesirables. Modern heads of state sit very nicely in their palaces and try without reason to kill innocent persons.

SB 3.31.25, Translation:

After coming out of the abdomen, the child is given to the care of persons who are unable to understand what he wants, and thus he is nursed by such persons. Unable to refuse whatever is given to him, he falls into undesirable circumstances.

SB 3.31.25, Purport:

Within the abdomen of the mother, the nourishment of the child was being carried on by nature's own arrangement. The atmosphere within the abdomen was not at all pleasing, but as far as the child's feeding was concerned, it was being properly done by the laws of nature. But upon coming out of the abdomen the child falls into a different atmosphere. He wants to eat one thing, but something else is given to him because no one knows his actual demand, and he cannot refuse the undesirables given to him.

SB 3.31.32, Purport:

Since materialistic people are concerned with the tongue, belly and genitals, if anyone wants to advance in spiritual life he must be very careful about associating with such people. To associate with such materialistic men is to commit purposeful suicide in the human form of life. It is said, therefore, that an intelligent man should give up such undesirable association and should always mix with saintly persons. When he is in association with saintly persons, all his doubts about the spiritual expansion of life are eradicated, and he makes tangible progress on the path of spiritual understanding.

SB Canto 4

SB 4.20.21, Purport:

Just as Kṛṣṇa is addressed in the Brahma-saṁhitā as ādi-puruṣa, the original personality, so King Pṛthu, being an empowered incarnation of the Lord, is referred to in this verse as ādi-rājaḥ, the original or ideal king. He was a great devotee and at the same time a great hero who conquered over all undesirable elements in his kingdom. He was so powerful that he was equal in fighting to Indra, the King of heaven.

SB 4.21.27, Purport:

A living entity may engage in any occupational duty, but if he wants to have perfection in his duties, he must satisfy the Supreme Lord. As such, one who pleases Him gets better facilities for living, but one who displeases Him gets involved in undesirable situations.

SB 4.24.6, Purport:

It is clear herein that the king sometimes has to perform duties which are not very desirable just because he is the king. Similarly, Arjuna was not at all willing to fight because fighting or killing one's own kinsmen and family members is not at all desirable. Nonetheless the kṣatriyas had to perform such undesirable actions as a matter of duty.

SB 4.26.13, Purport:

When a person is initiated by a spiritual master, he changes his habits and does not eat undesirable eatables or engage in the eating of meat, the drinking of liquor, illicit sex or gambling. Sāttvika-āhāra, foodstuffs in the mode of goodness, are described in the śāstras as wheat, rice, vegetables, fruits, milk, sugar, and milk products.

SB 4.26.13, Purport:

A neophyte devotee should neither eat too much nor collect more money than necessary. Eating too much or collecting too much is called atyāhāra. For such atyāhāra one must endeavor very much. This is called prayāsa. Superficially one may show himself to be very much faithful to the rules and regulations, but at the same time not be fixed in the regulative principles. This is called niyamāgraha. By mixing with undesirable persons, or jana-saṅga, one becomes tainted with lust and greed and falls down from the path of devotional service.

SB 4.31.1, Purport:

The basic flaw in modern civilization is that boys and girls are given freedom during school and college to enjoy sex life. Most of the children are varṇa-saṅkara, meaning "born of undesirable fathers and mothers." Consequently, the whole world is in chaos.

SB Canto 5

SB 5.11.3, Purport:

One must come to the conclusion that even the sattva-guṇa platform is also not good. One may dream that he has become a king with a good family, wife and children, but immediately at the end of that dream he comes to the conclusion that it is false. Similarly, all kinds of material happiness are undesirable for a person who wants spiritual salvation. If a person does not come to the conclusion that he has nothing to do with any kind of material happiness, he cannot come to the platform of understanding the Absolute Truth, or tattva jñāna.

SB 5.13.3, Purport:

The material household is actually a hole of fruitive activity. To earn a livelihood one engages in different industries and trades, and sometimes one performs great sacrifices to go to higher planetary systems. Apart from this, at least everyone is engaged in earning a livelihood in some profession or occupation. In these dealings, one has to meet many undesirable people, and their behavior is compared to the biting of mosquitoes. This creates very undesirable conditions.

SB 5.14 Summary:

The conditioned soul is certainly greatly harassed by the agents of material nature, but his intelligence is lost due to undesirable association. In an attempt to gain relief from the disturbances of material existence, he falls victim to so-called yogīs, sādhus and incarnations who can display some magic but who do not understand devotional service.

SB 5.15.7, Translation:

King Gaya gave full protection and security to the citizens so that their personal property would not be disturbed by undesirable elements. He also saw that there was sufficient food to feed all the citizens. (This is called poṣaṇa.) He would sometimes distribute gifts to the citizens to satisfy them. (This is called prīṇana.) He would sometimes call meetings and satisfy the citizens with sweet words. (This is called upalālana.) He would also give them good instructions on how to become first-class citizens. (This is called anuśāsana.) Such were the characteristics of King Gaya's royal order.

SB Canto 6

SB 6.8.18, Translation:

May the Supreme Personality of Godhead in His incarnation as Dhanvantari relieve me from undesirable eatables and protect me from physical illness. May Lord Ṛṣabhadeva, who conquered His inner and outer senses, protect me from fear produced by the duality of heat and cold. May Yajña protect me from defamation and harm from the populace, and may Lord Balarāma as Śeṣa protect me from envious serpents.

SB 6.8.18, Purport:

To live within this material world, one must face many dangers, as described herein. For example, undesirable food poses a danger to health, and therefore one must give up such food. The Dhanvantari incarnation can protect us in this regard.

SB 6.13.16, Translation:

As long as King Indra lived in the water, wrapped in the stem of the lotus, Nahuṣa was equipped with the ability to rule the heavenly kingdom, due to his knowledge, austerity and mystic power. Nahuṣa, however, blinded and maddened by power and opulence, made undesirable proposals to Indra's wife with a desire to enjoy her. Thus Nahuṣa was cursed by a brāhmaṇa and later became a snake.

SB Canto 7

SB 7.13.25, Translation:

In the course of the evolutionary process, which is caused by fruitive activities due to undesirable material sense gratification, I have received this human form of life, which can lead to the heavenly planets, to liberation, to the lower species, or to rebirth among human beings.

SB Canto 9

SB 9.15.10, Purport:

Because Satyavatī, instead of eating her own oblation, had eaten that which was meant for her mother, she would give birth to a son imbued with the kṣatriya spirit. This was undesirable. The son of a brāhmaṇa is generally expected to become a brāhmaṇa, but if such a son becomes fierce like a kṣatriya, he is designated according to the description of the four varṇas in Bhagavad-gītā (cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13)).

SB 9.16.27, Translation:

In this way the supreme soul, the Supreme Personality of Godhead, the Lord and the supreme controller, descended as an incarnation in the Bhṛgu dynasty and released the universe from the burden of undesirable kings by killing them many times.

SB Canto 10.1 to 10.13

SB 10.1.19, Purport:

Both maintenance and annihilation go on perpetually, under the order of the Supreme Personality of Godhead. As stated in Bhagavad-gītā (4.8), paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām. Those who are obedient to the laws of God are protected by different servants and demigods, whereas those who are undesirable are vanquished by Lord Śiva.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.38.22, Translation:

The Supreme Lord has no favorite and no dearmost friend, nor does He consider anyone undesirable, despicable or fit to be neglected. All the same, He lovingly reciprocates with His devotees in whatever manner they worship Him, just as the trees of heaven fulfill the desires of whoever approaches them.

SB 11.23.18-19, Translation:

Theft, violence, speaking lies, duplicity, lust, anger, perplexity, pride, quarreling, enmity, faithlessness, envy and the dangers caused by women, gambling and intoxication are the fifteen undesirable qualities that contaminate men because of greed for wealth. Although these qualities are undesirable, men falsely ascribe value to them. One desiring to achieve the real benefit of life should therefore remain aloof from undesirable material wealth.

SB 11.28.14, Translation:

Although while dreaming a person experiences many undesirable things, upon awakening he is no longer confused by the dream experiences.