Any literature which has no connection with the knowledge of God, tad . . . tad vāyasaṁ tīrtham, that is just like the place where the crows take enjoyment. Where the crows take enjoyment? In the filthy place. And the swans, the white swans, they take pleasure in a nice, clear water where there is garden, there is birds.
So there are, even in the animals, there are divisions: swan class and crow class. Natural division. The crow will not go to the swan. The swan will not go to the crow. Similarly, in the human society there are crow class men and swan class men. The swan class men will come here because here everything is clear, nice, good philosophy, good food, good education, good dress, good mind—everything good. And crow class men will go to such-and-such club, such-and-such party, naked dance, so many things. You see.
So this Kṛṣṇa consciousness movement is meant for the swan class of men, not for the crow class of men. No. But we can convert the crows into swan. That is our capacity. One who was crow is now swimming like swan. That we can do. That is the benefit of Kṛṣṇa consciousness. So when the swans become crow, that is material world. That is, Kṛṣṇa says, yadā yadā hi dharmasya glānir bhavati (BG 4.7). The living entity is encaged in this material body, and he's trying to gratify the senses, one body after another, one body after another, one body after another. This is the position. And dharma means to gradually turn the crows into swan. That is dharma.
Just like one man may be . . . may remain, may be very illiterate, uncultured, but he can be converted into educated, cultured man, by education, by training. So that possibility is there in the human form of life. I cannot train a dog to become a devotee. That is difficult. It can be done also, but I may not be so powerful. Just like Caitanya Mahāprabhu did. When He was passing through the jungle, Jharikhaṇḍa, the tigers, the snakes, the deers, all the animals, they became devotee. They became devotee. So what was possible for me, uh, Caitanya Mahāprabhu . . . because He's God Himself. He can do anything. We cannot do that. But we can work in the human society. It doesn't matter however fallen a man is, if he follows our instruction then he can be turned.
So that is called dharma. dharma means to bring one to his original position. That is dharma. So there may be degrees. But the original position is that we are part and parcel of God, and when we understand that we are part and parcel of God, that is our real position of life. That is called brahma-bhūta (SB 4.30.20) stage, understanding his Brahman realization, identification. So Kṛṣṇa comes . . . this explanation . . .
Just like Kuntī says that apare vasudevasya devakyāṁ yācito 'bhyagāt (SB 1.8.33). Vasudeva and Devakī prayed to the Supreme Personality of Godhead that "We want a son like You. That is our desire." Although they were married, they were . . . they did not beget any child. They engaged themselves in tapasya, severe tapasya. So Kṛṣṇa came before them: "What do you want?" "Now, we want a child like You." Therefore here it is said, vasudevasya devakyāṁ yācitaḥ. Yācitaḥ. "Sir, we want a son like You." Now what . . . where there is possibility of another God? Kṛṣṇa is God. God cannot be two. God is one. So how there can be another God to become the son of Vasudeva and Devakī? Therefore God agreed that "It is not possible to find out another God. Then I shall become your son."
So people say that because Vasudeva and Devakī wanted Kṛṣṇa as their son, He appeared. Kecit. Somebody says. Vasudevasya devakyāṁ yācitaḥ. Being requested, being prayed for, abhyagāt, He appeared. Ajas tvam asya kṣemāya vadhāya ca sura-dviṣām. Others says the same thing, as I was explaining. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). Actually Kṛṣṇa comes to pacify His devotee. Just like He appeared to pacify, to satisfy His devotee, Vasudeva and Devakī. But when He comes, He does the other business. What is that? Vadhāya ca sura-dviṣām. Vadhāya means killing. Sura-dviṣām.
There is a class of men, they are called asuras. They are sura-dviṣām. They are always envious of the devotees. They are called demons. Just like Prahlāda Mahārāja and his father, Hiraṇyakaśipu. Hiraṇyakaśipu is the father of Prahlāda Mahārāja, but because Prahlāda Mahārāja was a devotee, he became envious. That is the nature of the demon. So much so envious that he was prepared to kill his own son. The only fault is that little boy, he was chanting Hare Kṛṣṇa. That is his fault. The father could not. Therefore they are called sura-dviṣām, always envious of the devotees. Demon means always envious of the devotee.
This material world is so nuisance place that . . . just you have got a very nice example: just like Jesus Christ, Lord Christ. So what was his fault? But the sura-dviṣām, the envious person, killed him. And if we find, if we analyze, what is the fault of Jesus Christ, there is no fault. The only fault he was preaching about God. And still we find so many enemies. He was cruelly crucified. So you'll always find this, sura-dviṣām. So Kṛṣṇa comes to kill these sura-dviṣām. Therefore vadhāya ca sura-dviṣām. These envious persons are killed.
But this killing business can be done without the presence of Kṛṣṇa. Because there are so many natural forces—war, pestilence, famine, anything—just set on working. Millions of people can be killed. So Kṛṣṇa does not require to come here to kill these rascals. They can be killed simply by Kṛṣṇa's direction, nature's law. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). Sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā (Bs. 5.44). The nature has got so much power that it can create, it can maintain, it can annihilate, dissolute, everything. Nature is so powerful. Sṛṣṭi-sthiti-pralaya. Sṛṣṭi means creation, and sthiti means maintenance, and pralaya means destruction. These three things nature can do.
Just like this creation, material creation, is natural, nature, cosmic manifestation. It is being maintained. By nature's mercy we are getting sunlight, we are getting air, we are getting rains, and thereby we are growing our food, eating nicely, growing nicely. This maintenance also being done by nature. But at any time everything can be finished simply by one strong wind. Nature is so powerful. So for killing these demons, nature is already there. Of course, nature is working under the direction of Kṛṣṇa. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). So if Kṛṣṇa says that these demons may be killed, then nature's one blast, one strong wind will . . . can kill millions of them. So for that purpose Kṛṣṇa does not require to come.