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Adharma

Srimad-Bhagavatam

SB Canto 1

Whenever there is a decline of dharma and a rise of adharma, O Arjuna, then I incarnate Myself.
SB 1.1.1, Purport:

Whenever men neglect the authority of the Lord, nature and her laws are there to penalize them. This is confirmed in Bhagavad-gītā in the well-known verse yadā yadā hi dharmasya glāniḥ. "Whenever there is a decline of dharma and a rise of adharma, O Arjuna, then I incarnate Myself." (BG 4.7)

Śrīla Jīva Gosvāmī Prabhu, therefore, affirms that recommendations in the scriptures for a certain class of men are never to be considered adharma, or irreligious. But such activities are factually adharma, and they are never to be encouraged. The recommendations in the scriptures are not meant for the encouragement of such adharma, but for regulating the necessary adharma gradually toward the path of dharma.
SB 1.17.38, Translation and Purport:

Sūta Gosvāmī said: Mahārāja Parīkṣit, thus being petitioned by the personality of Kali, gave him permission to reside in places where gambling, drinking, prostitution and animal slaughter were performed.

The basic principles of irreligiosity, such as pride, prostitution, intoxication and falsehood, counteract the four principles of religion, namely austerity, cleanliness, mercy and truthfulness. The personality of Kali was given permission to live in four places particularly mentioned by the King, namely the place of gambling, the place of prostitution, the place of drinking and the place of animal slaughter.

Śrīla Jīva Gosvāmī directs that drinking against the principles of scriptures, such as the sautrāmaṇī-yajña, association with women outside marriage, and killing animals against the injunctions of scriptures are irreligious. In the Vedas two different types of injunctions are there for the pravṛttas, or those who are engaged in material enjoyment, and for the nivṛttas, or those who are liberated from material bondage. The Vedic injunction for the pravṛttas is to gradually regulate their activities towards the path of liberation. Therefore, for those who are in the lowest stage of ignorance and who indulge in wine, women and flesh, drinking by performing sautrāmaṇī-yajña, association of women by marriage and flesh-eating by sacrifices are sometimes recommended. Such recommendations in the Vedic literature are meant for a particular class of men, and not for all. But because they are injunctions of the Vedas for particular types of persons, such activities by the pravṛttas are not considered adharma. One man's food may be poison for others; similarly, what is recommended for those in the mode of ignorance may be poison for those in the mode of goodness. Śrīla Jīva Gosvāmī Prabhu, therefore, affirms that recommendations in the scriptures for a certain class of men are never to be considered adharma, or irreligious. But such activities are factually adharma, and they are never to be encouraged. The recommendations in the scriptures are not meant for the encouragement of such adharma, but for regulating the necessary adharma gradually toward the path of dharma.

Following in the footsteps of Mahārāja Parīkṣit, it is the duty of all executive heads of states to see that the principles of religion, namely austerity, cleanliness, mercy and truthfulness, are established in the state, and that the principles of irreligion, namely pride, illicit female association or prostitution, intoxication and falsity, are checked by all means. And to make the best use of a bad bargain, the personality of Kali may be transferred to places of gambling, drinking, prostitution and slaughterhouses, if there are any places like that. Those who are addicted to these irreligious habits may be regulated by the injunctions of the scripture. In no circumstances should they be encouraged by any state. In other words, the state should categorically stop all sorts of gambling, drinking, prostitution and falsity. The state which wants to eradicate corruption by majority may introduce the principles of religion in the following manner:

SB Canto 3

Any so-called religious system that is not in the line of devotional service is called adharma-saṁsthāpana.
SB 3.24.37, Purport:

Yadā yadā hi dharmasya glānir bhavati bhārata (BG 4.7). Dharma means the real occupation of the living entity. When there is a discrepancy in the eternal occupation of the living entity, the Lord comes and introduces the real occupation of life. Any so-called religious system that is not in the line of devotional service is called adharma-saṁsthāpana. When people forget their eternal relationship with God and engage in something other than devotional service, their engagement is called irreligion.

SB Canto 4

It is understood that in the beginning of creation Brahmā created not only saintly sons like Sanaka, Sanātana and Nārada but also demonic offspring like Nirṛti, Adharma, Dambha and Falsity.
SB 4.8.2, Translation and Purport:

Another son of Lord Brahmā was Irreligion, whose wife's name was Falsity. From their combination were born two demons named Dambha, or Bluffing, and Māyā, or Cheating. These two demons were taken by a demon named Nirṛti, who had no children.

It is understood herein that Adharma, Irreligion, was also a son of Brahmā, and he married his sister Mṛṣā. This is the beginning of sex life between brother and sister. This unnatural combination of sex life can be possible in human society only where there is Adharma, or Irreligion. It is understood that in the beginning of creation Brahmā created not only saintly sons like Sanaka, Sanātana and Nārada but also demonic offspring like Nirṛti, Adharma, Dambha and Falsity. Everything was created by Brahmā in the beginning. Regarding Nārada, it is understood that because his previous life was very pious and his association very good, he was born as Nārada. Others were also born in their own capacities, according to their backgrounds. The law of karma continues birth after birth, and when there is a new creation, the same karma comes back with the living entities. They are born in different capacities according to karma even though their father is originally Brahmā, who is the exalted qualitative incarnation of the Supreme Personality of Godhead.

Here it is stated that the cause of devastation is Adharma, or Irreligion.
SB 4.8.5, Purport:

The creation takes place on the basis of goodness, but devastation takes place because of irreligion. That is the way of material creation and devastation. Here it is stated that the cause of devastation is Adharma, or Irreligion. The descendants of Irreligion and Falsity, born one after another, are Bluffing, Cheating, Greed, Cunning, Anger, Envy, Quarrel, Harsh Speech, Death, Fear, Severe Pain and Hell. All these descendants are described as signs of devastation.

SB Canto 5

Within My heart can be found the process of devotional service, which is meant for the devotees. Far from My heart have I abandoned irreligion (adharma) and nondevotional activities.
SB 5.5.19, Translation:

My transcendental body [sac-cid-ānanda-vigraha [Bs. 5.1]] looks exactly like a human form, but it is not a material human body. It is inconceivable. I am not forced by nature to accept a particular type of body; I take on a body by My own sweet will. My heart is also spiritual, and I always think of the welfare of My devotees. Therefore within My heart can be found the process of devotional service, which is meant for the devotees. Far from My heart have I abandoned irreligion (adharma) and nondevotional activities. They do not appeal to Me. Due to all these transcendental qualities, people generally pray to Me as Ṛṣabhadeva, the Supreme Personality of Godhead, the best of all living entities.

SB Canto 6

The members of modern civilization manufacture defective religious principles through speculative concoction. This is not dharma. They do not know what is dharma and what is adharma.
SB 6.1.40, Purport:

The members of modern civilization manufacture defective religious principles through speculative concoction. This is not dharma. They do not know what is dharma and what is adharma. Therefore, as stated in the beginning of Śrīmad-Bhāgavatam, dharmaḥ projjhita-kaitavo 'tra: (SB 1.1.2) dharma not supported by the Vedas is rejected from śrīmad-bhāgavata-dharma. Bhāgavata-dharma comprises only that which is given by the Supreme Personality of Godhead. Bhāgavata-dharma is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) one must accept the authority of the Supreme Personality of Godhead and surrender to Him and whatever He says. That is dharma. Arjuna, for example, thinking that violence was adharma, was declining to fight, but Kṛṣṇa urged him to fight. Arjuna abided by the orders of Kṛṣṇa, and therefore he is actually a dharmī because the order of Kṛṣṇa is dharma.

It may be concluded that dharma, religion, refers to that which is ordered in the Vedas, and adharma, irreligion, refers to that which is not supported in the Vedas.
SB 6.1.40, Purport:

One who knows Kṛṣṇa perfectly is liberated. As Kṛṣṇa says in Bhagavad-gītā (4.9):

janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna

"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." One who understands Kṛṣṇa and abides by His order is a candidate for returning home, back to Godhead. It may be concluded that dharma, religion, refers to that which is ordered in the Vedas, and adharma, irreligion, refers to that which is not supported in the Vedas.

Dharma is not actually manufactured by Nārāyaṇa. As stated in the Vedas, asya mahato bhūtasya niśvasitam etad yad ṛg-vedaḥ iti: the injunctions of dharma emanate from the breathing of Nārāyaṇa, the supreme living entity. Nārāyaṇa exists eternally and breathes eternally, and therefore dharma, the injunctions of Nārāyaṇa, also exist eternally. Śrīla Madhvācārya, the original ācārya for those who belong to the Mādhva-Gauḍīya-sampradāya, says:

vedānāṁ prathamo vaktā
harir eva yato vibhuḥ
ato viṣṇv-ātmakā vedā
ity āhur veda-vādinaḥ

The transcendental words of the Vedas emanated from the mouth of the Supreme Personality of Godhead. Therefore the Vedic principles should be understood to be Vaiṣṇava principles because Viṣṇu is the origin of the Vedas. The Vedas contain nothing besides the instructions of Viṣṇu, and one who follows the Vedic principles is a Vaiṣṇava. The Vaiṣṇava is not a member of a manufactured community of this material world. A Vaiṣṇava is a real knower of the Vedas, as confirmed in Bhagavad-gītā (vedaiś ca sarvair aham eva vedyaḥ (BG 15.15)).

Although Ajāmila was not punishable, the Yamadūtas were insisting on taking him away to Yamarāja for punishment. This was adharma, contrary to religious principles.
SB 6.2.4, Translation and Purport:

The mass of people follow the example of a leader in society and imitate his behavior. They accept as evidence whatever the leader accepts.

Although Ajāmila was not punishable, the Yamadūtas were insisting on taking him away to Yamarāja for punishment. This was adharma, contrary to religious principles. The Viṣṇudūtas feared that if such irreligious acts were allowed, the management of human society would be spoiled. In modern times, the Kṛṣṇa consciousness movement is trying to introduce the right principles of management for human society, but unfortunately the governments of Kali-yuga do not properly support the Hare Kṛṣṇa movement because they do not appreciate its valuable service. The Hare Kṛṣṇa movement is the right movement for ameliorating the fallen condition of human society, and therefore governments and public leaders in every part of the world should support this movement to completely rectify humanity's sinful condition.

SB Canto 9

Those who are not devotees are called adharma-śīla.
SB 9.5.6, Purport:

There are demons even in the form of brāhmaṇas. Therefore the Sudarśana cakra does not discriminate between brāhmaṇa demons and śūdra demons. Anyone against the Supreme Personality of Godhead and His devotees is called a demon. In the śāstras we find many brāhmaṇas and kṣatriyas who acted as demons and have been described as demons. According to the verdict of the śāstras, one has to be understood according to his symptoms. If one is born of a brāhmaṇa father but his symptoms are demoniac, he is regarded as a demon. The Sudarśana cakra is always concerned with annihilating the demons. Therefore he is described as adharma-śīlāsura-dhūma-ketave. Those who are not devotees are called adharma-śīla. The Sudarśana cakra is just like an inauspicious comet for all such demons.

Mahārāja Yadu should not be considered adharma jña, ignorant of religious principles, as the next verse designates his brothers.
SB 9.18.40, Purport:

Mahārāja Yadu was ready to accept his father's order and exchange youth for old age because he was confident that the youth taken by his father would be returned. But because this exchange would delay his complete engagement in devotional service, he did not want to accept his father's old age, for he was eager to achieve freedom from disturbances. Moreover, among the descendants of Yadu would be Lord Kṛṣṇa. Therefore, because Yadu was eager to see the Lord's appearance in his dynasty as soon as possible, Yadu refused to accept his father's proposal. This was not irreligious, however, because Yadu's purpose was to serve the Lord. Because Yadu was a faithful servant of the Lord, Lord Kṛṣṇa appeared in his dynasty. As confirmed in the prayers of Kuntī, yadoḥ priyasyānvavāye. Yadu was very dear to Kṛṣṇa, who was therefore eager to descend in Yadu's dynasty. In conclusion, Mahārāja Yadu should not be considered adharma jña, ignorant of religious principles, as the next verse designates his brothers. He was like the four Sanakas (catuḥ-sana), who refused the order of their father, Brahmā, for the sake of a better cause. Because the four Kumāras wanted to engage themselves completely in the service of the Lord as brahmacārīs, their refusal to obey their father's order was not irreligious.

The real dharma is to surrender unto Kṛṣṇa, but the rebellious living entity, instead of surrendering to Kṛṣṇa, engages in adharma, in a struggle for existence to become like Kṛṣṇa.
SB 9.24.58, Purport:

Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). Even having attained that paraṁ padam, having merged into the impersonal Brahman, he falls again to the material world.

In this way, the conditioned soul undergoes a great struggle for existence in this material world, and therefore the Lord, out of compassion for him, appears in this world and instructs him. Thus the Lord says in Bhagavad-gītā (4.7):

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself." The real dharma is to surrender unto Kṛṣṇa, but the rebellious living entity, instead of surrendering to Kṛṣṇa, engages in adharma, in a struggle for existence to become like Kṛṣṇa. Therefore out of compassion Kṛṣṇa creates this material world to give the living entity a chance to understand his real position.

Sri Caitanya-caritamrta

CC Adi-lila

For the dissolution of the creation, He also exhibits Himself as the Supersoul in Rudra, in Adharma (the personality of irreligion), in sarpa (snakes), in Antaka (Yamarāja, the lord of death) and in the demons.
CC Adi 5.41, Purport:

Saṅkarṣaṇa, the second expansion, is Vāsudeva's personal expansion for pastimes, and since He is the reservoir of all living entities, He is sometimes called jīva. The beauty of Saṅkarṣaṇa is greater than that of innumerable full moons radiating light beams. He is worshipable as the principle of ego. He has invested Anantadeva with all the potencies of sustenance. For the dissolution of the creation, He also exhibits Himself as the Supersoul in Rudra, in Adharma (the personality of irreligion), in sarpa (snakes), in Antaka (Yamarāja, the lord of death) and in the demons.

Lectures

Bhagavad-gita As It Is Lectures

Arjuna said, "It is said." He has learned from higher authorities. Uta, "it is said" means "said by authorities." So "If adharma, irreligious life, is propagated, on account of loss of kula-dharma, then everything is lost, my dear Kṛṣṇa. So why shall I kill?"
Lecture on BG 1.37-39 -- London, July 27, 1973:

If we want actually deliverance from this material entanglement, so these rules and regulations of kula-dharma, we must observe. If we do not observe, then immediately we become irreligious. Dharme naṣṭe kṛtaṁ kṛtsnam adharmam abhibhavati iti uta. Uta, Arjuna said, "It is said." He has learned from higher authorities. Uta, "it is said" means "said by authorities." So "If adharma, irreligious life, is propagated, on account of loss of kula-dharma, then everything is lost, my dear Kṛṣṇa. So why shall I kill?" Other things also will be described later on, that the, when the male members are killed, the female members become widow, and they, their character becomes polluted. So many things Kṛṣṇa will speak about this family life.

Arjuna is speaking of ordinary woman. Strīṣu duṣṭāsu. Just like adharma-abhibhava. Adharma. If the woman is trained, a girl is trained from the very beginning that: "You should remain chaste," that is dharma. It is called Satītā dharma.
Lecture on BG 1.40 -- London, July 28, 1973:

So when we study things from material point of view, these things are to be taken care. But when a man or woman becomes Kṛṣṇa conscious, he or she takes care of herself or himself. So it is spoken... Arjuna is speaking of ordinary woman. Strīṣu duṣṭāsu. Just like adharma-abhibhava. Adharma. If the woman is trained, a girl is trained from the very beginning that: "You should remain chaste," that is dharma. It is called Satītā dharma. Satī means chastity. There are many stories of Satī, chaste woman. Nala-damayantī. His husband became so poverty-stricken. He was king, but he became later on so poverty-stricken that he had no sufficient cloth. The husband and wife was putting on the same cloth, half and half. So still, still there was no divorce. You see. Still the woman did not consider... She was also king's daughter. But the husband has fallen down to so much poverty-stricken condition. "So why shall I live with him?" These are some of the extreme examples of chastity.

Arjuna is marking: adharma-abhi, abhi-bhava. When people become neglectful of the family tradition and religious principles, adharma abhibhavāt kṛṣṇa praduṣyanti kula-striyaḥ (BG 1.40).
Lecture on BG 1.40 -- London, July 28, 1973:

So this arrangement that woman must be married before puberty... Or even after puberty, she must get a husband. So if this dharma... It is called kanyā-dāya, kanyā-dāya. Kanyā-dāya means it is very obligatory that the father must get the daughter married. This is dharma. So if this dharma, or this religious principle is violated, that is... Arjuna is marking: adharma-abhi, abhi-bhava. When people become neglectful of the family tradition and religious principles, adharma abhibhavāt kṛṣṇa praduṣyanti kula-striyaḥ (BG 1.40). Kula-striyaḥ. Kula-striyaḥ means... Kula means family, and striyaḥ means woman. So woman must be belonging to a respectable family. Therefore it is said: kula-striyaḥ. Not society-girls.

There are so many departmental dharmas. So Arjuna is referring to this, that: adharma-abhibhavāt kṛṣṇa. When these principles are sacrificed and there is awakening of adharma, irreligious principles, then the result will be... Adharma abhibhavāt kṛṣṇa praduṣyanti kula-striyaḥ (BG 1.40).
Lecture on BG 1.40 -- London, July 28, 1973:

So these are called dharmas. There are so many departmental dharmas. So Arjuna is referring to this, that: adharma-abhibhavāt kṛṣṇa. When these principles are sacrificed and there is awakening of adharma, irreligious principles, then the result will be... Adharma abhibhavāt kṛṣṇa praduṣyanti kula-striyaḥ (BG 1.40). Then the stricture will be withdrawn and the family women, women, they'll be polluted. And as soon as the women is polluted, strīṣu duṣṭāsu, the woman is polluted, vārṣṇeya, "My dear Kṛṣṇa," jāyate varṇa-saṅkara, "then the whole population will be varṇa-saṅkara." And the next verse will explain how varṇa sankara population makes this world exactly like hell.

Dharma-yuddha means right, righteous fighting, and adharma-yuddha means political.
Lecture on BG 2.36-37 -- London, September 4, 1973:

Dharmyāddhi-yuddha. There are two kinds of of fighting. Dharma-yuddha. Dharma-yuddha means right, righteous fighting, and adharma-yuddha means political. That is... One politician, he wants to keep his position, he engages the people in fighting, declares war. That is another thing. But when right thing, violence is required. So Arjuna... Kṛṣṇa is encouraging Arjuna in dharma-yuddha, not unnecessarily killing in the slaughterhouse. Do not misunderstand Kṛṣṇa. The rascals, they misunderstand. By killing, by his whims, he gives the evidence of... Another rascal, although he is learned professor, he says that because this man has killed on the basis of Bhagavad-gītā, therefore Kṛṣṇa is immoral. Just see. This is going on.

If anyone accepts his own type of religion, so "I may not like your religion, you may not like my religion, but everyone is right," then what is the use of Kṛṣṇa's coming here to rectify adharma?
Lecture on BG 4.7 -- Bombay, March 27, 1974:

Everyone is satisfied with his own particular type of faith then there is no need of preaching, neither there is need of Kṛṣṇa's coming, descending on this planet. He said,

yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
(BG 4.7)

If anyone accepts his own type of religion, so "I may not like your religion, you may not like my religion, but everyone is right," then what is the use of Kṛṣṇa's coming here to rectify adharma? Just try to understand. If everyone's religion is right... I may like or not like. That doesn't matter. You may like my religion.

The sweetness is dharma of sugar. Chili is very hot. The hotness is the dharma of chili. If the chili becomes sweet and sugar becomes hot, that is adharma. Try to understand this.
Lecture on BG 4.7 -- Bombay, March 27, 1974:

First of all you have to understand. Yadā yadā hi dharmasya glāniḥ (BG 4.7). What is dharma? First of all you have to understand. Dharma means occupational duty. Or natural characteristic. That is called dharma. Just like sugar. Sugar is sweet. The sweetness is dharma of sugar. Chili is very hot. The hotness is the dharma of chili. If the chili becomes sweet and sugar becomes hot, that is adharma. Try to understand this. So first of all, who can give us dharma? That is stated in the śāstras, dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Dharma means the orders, given by the Supreme Lord, or Supreme Being, God. That is dharma. This is the shortest definition of dharma. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19).

Dharma means to surrender to Kṛṣṇa, but instead of surrendering to Kṛṣṇa, they want to surrender to cats, dogs, this, that, so many things. That is adharma.
Lecture on BG 4.7 -- Bombay, March 27, 1974:

Kṛṣṇa comes also. He says, yadā yadā hi dharmasya (BG 4.7). The dharmasya glāniḥ, discrepancies in the matter of execution religion, when there is discrepancies, Kṛṣṇa says, tadātmānaṁ sṛjāmy aham. And abhyutthānam adharmasya. Two things are there. When people does not surrender to Kṛṣṇa, they manufacture so many Kṛṣṇas. So many rascals to surrender there. That is adharmasya. Dharma means to surrender to Kṛṣṇa, but instead of surrendering to Kṛṣṇa, they want to surrender to cats, dogs, this, that, so many things. That is adharma.

Kṛṣṇa came to install Mahārāja Yudhiṣṭhira, Dharmarāja, on the throne, and He wanted to kill the adharma, Duryodhana and company.
Lecture on BG 4.7 -- Bombay, March 27, 1974:

It was Kṛṣṇa's plan to kill all these asādhus, duṣkṛtām, Duryodhana and company. That was His plan. So that is His business. He came to install Mahārāja Yudhiṣṭhira, Dharmarāja, on the throne, and He wanted to kill the adharma, Duryodhana and company. That was his business. So therefore this Kurukṣetra war was planned and Arjuna was to help Him because Arjuna was a devotee. Bhakto 'si sakhā ceti. Because Kṛṣṇa's friend. Everything is done by Kṛṣṇa, but Kṛṣṇa... And Arjuna is devotee.

Dharma means the order of Kṛṣṇa. That is dharma. Otherwise there is no dharma. All adharma.
Lecture on BG 9.2 -- Calcutta, March 8, 1972:

Dharma. This is real dharma. To execute the order of Kṛṣṇa, that is real dharma. We cannot manufacture dharma, I have several times explained. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Dharma means the order of Kṛṣṇa. That is dharma. Otherwise there is no dharma. All adharma. Otherwise how Kṛṣṇa says, sarva-dharmān parityajya (BG 18.66), "Give up all nonsense dharma. Simply surrender unto Me"? This is dharma. Therefore it is said, pratyakṣāvagamaṁ dharmyam. You are acting some religious activities, you do not know whether it is pious or impious. But when you act under the order of Kṛṣṇa and His representative, it is pratyakṣāvagamaṁ, directly to understand, that is dharma.

Srimad-Bhagavatam Lectures

We forget our relationship with God, or Kṛṣṇa. Then adharma.
Lecture on SB 1.5.9-11 -- New Vrindaban, June 6, 1969:

Just like Kṛṣṇa said. In the beginning of Bhagavad-gītā He says, dharma-saṁsthāpanārthāya. Just to reestablish religion. Dharma-saṁsthāpanārthāya. People forget. Nature's, material nature's function is that, to put you into illusion always. So our forgetfulness is also another illusion. We forget our relationship with God, or Kṛṣṇa. Then adharma. That is... Instead of becoming servant of Kṛṣṇa, I become servant of so many things. I become servant of my family, servant of my country, society, humanity, cats, dogs, so many things. Servant I remain, but I become servant of so many things.

The Hindus think cow-killing is adharma, and the Muslims think that cow-killing is their dharma. So which is correct? Whether cow killing is adharma or dharma? So these are mental concoction.
Lecture on SB 1.10.1 -- Mayapura, June 16, 1973:

Just like nowadays so many dharmas have been manufactured. They are not dharma. Dharma means the order which is given by the Lord. That is dharma. Just like Kṛṣṇa said, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). We have manufactured so many dharmas: Hindu dharma, Muslim dharma, Christian dharma, Parsee dharma, Buddha dharma, this dharma, that dharma. They are not dharma. They are mental concoction, mental concoction. Otherwise, there will be contradiction. Take for example, the Hindus think cow-killing is adharma, and the Muslims think that cow-killing is their dharma. So which is correct? Whether cow killing is adharma or dharma? So these are mental concoction. Caitanya-caritāmṛta kaṛacā says, ei bhāla ei manda saba manodharma, "Mental concocted." Real dharma is what is ordered by the Supreme Personality of Godhead. That is dharma.

We are reading kalinādharmeṇa. Kalinā adharma. The two are mixed together becomes one, a sandhi. Kalinādharmeṇa.
Lecture on SB 1.15.45 -- Los Angeles, December 23, 1973:

This kalinā... We are reading kalinādharmeṇa. Kalinā adharma. The two are mixed together becomes one, a sandhi. Kalinādharmeṇa. So kali. Kali means quarrel, unnecessarily quarrel. Kali... Kalinā, "by the age of Kali." This is the age of Kali. There are four ages-Satya, Tretā, Dvāpara, Kali-degrading, gradual degrading. This nature's way is to degrade. That is the nature's way, time factor. Just like you construct a very nice house today, good looking, fresh, but by ages it will become old. Your body, my body, in youthhood it is very beautiful, and in due course of time it will be ugly like me. So this is the work of the time. Similarly, nature's way, there are four ages: Satya-yuga, Tretā-yuga, Dvāpara-yuga, Kali-yuga. Seasonal changes.

It is said, kalinā adharma-mitreṇa. And the adharma-mitra, this is the composition of ignorance.
Lecture on SB 1.15.45 -- Los Angeles, December 23, 1973:

So without this knowledge, nobody is perfect, and without being perfect, if we hear from somebody who is not perfect, it is simply waste of time. And that is the symptoms of Kali-yuga. Therefore it is said, kalinā adharma-mitreṇa. And the adharma-mitra, this is the composition of ignorance. Now, the friends... Which friend helps me to keep me in this perpetual ignorance? These are illicit sex, intoxication, meat-eating and gambling, these four friends. You associate with these four friends, you will be very easily advancing under the influence of Kali-yuga. This is the fact.

Dharma and adharma, they are two contradictory thought. But He is the source of dharma and adharma both. Janmādy asya yataḥ (SB 1.1.1). Adharma, which we hate, that is also coming from God.
Lecture on SB 5.5.19 -- Vrndavana, November 7, 1976:

God is all-powerful, but when we hear that God at the age of seven years age, old, He lifted the Govardhana Hill, immediately we dismiss, "Oh, this is all mythology." Why? If He has got inconceivable power—He is all-powerful—is it very difficult for Him to lift the Govardhana Hill? "No, we don't believe in God. Even if we believe, we want to believe in our own way." That is bhāvyam, conceivable. But He is durvibhāvyam. You cannot conceive. Two contradict things. Just like here Kṛṣṇa said, Ṛṣabhadeva, that sattvaṁ hi me hṛdayaṁ yatra dharmaḥ. The dharma and adharma, they are two contradictory thought. But He is the source of dharma and adharma both. Janmādy asya yataḥ (SB 1.1.1). Adharma, which we hate, that is also coming from God. Janmādya asya yataḥ. Otherwise... That is explained here. Pṛṣṭhe. Pṛṣṭhe kṛto me yad adharma ārāt. So adharma is also there in God—on the back side. So is there any difference between back side and front side? Advaya-jñāna, absolute. No.

Dharma and adharma is the same thing because the same source.
Lecture on SB 5.5.19 -- Vrndavana, November 7, 1976:

So these things have to be understood, that both dharma and adharma, they are coming from... He is the original, so... Yato vā imāni bhūtāni jāyante. Everything is coming from Him. So dharma and adharma, that is duality, duality understanding within this material world. In the spiritual world there is no such thing. The dharma and adharma is the same thing because the same source. This to be understood from right sources, right person. Then we can understand. But He comes, Kṛṣṇa comes, out of His causeless mercy to inform us. Not only Kṛṣṇa—many others incarnation of Kṛṣṇa. Just like Ṛṣabhadeva. He is also incarnation of Kṛṣṇa. He is explaining Himself. So we should take advantage of understanding the Supreme Personality of Godhead, the Absolute Truth, from the Absolute Truth.

The Viṣṇudūtas challenged the Yamadūtas, that "You are accusing us that we are interfering with your business which is entrusted unto you by the Dharmarāja, the maintainer of dharma. Would you kindly explain what is dharma and what is adharma?"
Lecture on SB 6.1.34-39 -- Surat, December 19, 1970:

"You are claiming to be representative of Dharmarāja, Yamarāja." Yamarāja is Dharmarāja. So Viṣṇudūta knows that they are representative. So he challenged. The Viṣṇudūtas challenged the Yamadūtas, that "You are accusing us that we are interfering with your business which is entrusted unto you by the Dharmarāja, the maintainer of dharma. Would you kindly explain what is dharma and what is adharma?" It is very intelligent answer. Yūyaṁ vai dharma-rājasya: "If you are actually representative."

Here is the challenge, that "If you are representative of Dharmarāja, you must explain what is dharma and what is adharma."
Lecture on SB 6.1.34-39 -- Surat, December 19, 1970:

Just like Kṛṣṇa says, yo jānāti tattvataḥ, that... One must know Kṛṣṇa in fact, tattvataḥ, in truth. He can become guru. Otherwise, guru is not a, so cheap post that everyone can become guru. Similarly, here is the challenge, that "If you are representative of Dharmarāja, you must explain what is dharma and what is adharma." That should be the criterion of test. Not that everyone should be accepted as religious, everyone should be accepted as guru. This ignorance of the population has created so many nonsense as representing as guru and dharma-jñā. No. Tasmād guruṁ prapadyeta (SB 11.3.21). The Vedic injunction says, tasmad gurum prapadyeta jijñāsuḥ śreya uttamam, śābde pare ca niṣnātam. One is advised... First of all, who will accept a guru? Guru is not a plaything, that "I must have a guru, and I will never care to obey his orders, but because it is a fashion to keep a guru, I shall keep a guru." That kind of guru is useless, and that kind of disciple is also useless.

This challenge is given by the Viṣṇudūtas to the Yamadūtas, that "You are representative of Dharmarāja. Now explain what is dharma and what is adharma." brūta dharmasya nas tattvaṁ yac ca adharmasya lakṣaṇam. Tattva, lakṣaṇam: the symptoms of adharma, and the truth of dharma.
Lecture on SB 6.1.34-39 -- Surat, December 19, 1970:

So I have seen. I have seen one man in America. He had some disciples, some. And he was claiming everyone is God, he is God. And one day he was suffering from toothache. So I asked him, "What kind of God you are, that you are so much painful, suffering from toothache?" And actually, one should challenge these... And they are, practically, another kind of lunatic, who claim that "I am God." Similarly, this challenge is given by the Viṣṇudūtas to the Yamadūtas, that "You are representative of Dharmarāja. Now explain what is dharma and what is adharma." brūta dharmasya nas tattvaṁ yac ca adharmasya lakṣaṇam. Tattva, lakṣaṇam: the symptoms of adharma, and the truth of dharma.

One who is not acting according to the order, that is adharma.
Lecture on SB 6.1.34-39 -- Surat, December 19, 1970:

So dharma and adharma. There are two kinds of activities, dharma... Dharma means one who is acting according to the order of God. That is dharma. And one who is not acting according to the order, that is adharma. Therefore the challenge was there: "If you are actually representative of Dharmarāja, you must know what is dharma and what is adharma. You explain." That means they are also not aware what was the actual position of Ajāmila. They did not know that although throughout his whole life he was sinful, but because at the time of his death he simply remembered Nārāyaṇa... But that is also difficult. We may not think that "Let me now go on committing all sinful activities. At the time of death I shall remember Nārāyaṇa or Kṛṣṇa." That is not possible. It is only possible for persons who had some intimate relationship with Nārāyaṇa.

If you are actually servant of Dharmarāja, then you must know what is dharma and what is adharma.
Lecture on SB 6.1.37 -- San Francisco, July 19, 1975:

"So if you are actually servant of Dharmarāja, then you must know what is dharma and what is adharma." Yūyaṁ vai dharma-rājasya yadi nirdeśa-kāriṇaḥ. "That will be your bona fide representation. You cannot do any mistake if you are servant of Dharmarāja." Dharmarāja means... Here there are so many living entities, of course, in the human society. I have explained many times. Dharma, religious system, is in the human society, not in the animal society. The animals does not... They have no knowledge; neither they have capacity to distinguish what is dharma, what is adharma. Their business is simply eating, sleeping, mating and defending. That's all. It is the human society, another extra, not only simply eating, sleeping, mating. That is required because we have got this body. But we have got extra intelligence. Why this extra intelligence? That is for understanding dharma, religion.

If you don't surrender to Kṛṣṇa, then whatever you are doing, that is adharma, means nonreligious.
Lecture on SB 6.1.37 -- San Francisco, July 19, 1975:

So the question is, they are challenged, "What is dharma and what is adharma? If you are servant of Dharmarāja, you must distinguish what is dharma." So even though the Yamadūtas, they are not very good-looking as the Viṣṇudūtas, still, this question was put to them to explain. They are not very much civilized, you may say. Still, they are expected to know this distinction. Just see. Even the Yamadūtas were how much advanced, and how we are advanced? We do not know what is dharma, what is adharma. We don't make any distinction. Dharma is... We have repeatedly said: dharma means to surrender to Kṛṣṇa, simple. And adharma means everything except this. If you don't surrender to Kṛṣṇa, then whatever you are doing, that is adharma, means nonreligious. Therefore in the Śrīmad-Bhāgavatam it is said, dharmaḥ projjhita-kaitavaḥ atra. Kaitava means cheating, false, pretentious. So all kinds of cheating religion is kicked out.

To know dharma, you must know adharma also, the opposite side. If you know white, you should know what is black.
Lecture on SB 6.1.37 -- San Francisco, July 19, 1975:

Tattvam: "In truth, what is dharma?" Brūta dharmasya nas tattvaṁ yac ca adharmasya lakṣaṇam: "And how you distinguish from adharma, nonreligious thing?" Knowledge means you should know both things, not one side. You must know what is religious system and what is not religious system. Simply one side is not full knowledge. Upayaṁ ca cintayet prajñā, apayaṁ ca cintayet(?). Just like if you want to do some business, you have calculated that "I shall invest so much money, and I shall get so much profit. So let us do this business. It is very nice." But śāstra says, "No, you have simply calculated the profit, and you also calculate no profit, not one-sided." Similarly, to know dharma, you must know adharma also, the opposite side. If you know white, you should know what is black. Otherwise the knowledge is not... Relative. This world is... If you know the father, then you must know the son. Or if you know the son, then you must know the father. So in the religious system, if one knows the son, the further improvement is to know the father. That is required.

If you are actually servant of Yamarāja, you act according to his direction, then you must know what is dharma and what is adharma.
Lecture on SB 6.1.37 -- San Francisco, July 19, 1975:

So ukta means whatever order is given by Vāsudeva, they carry out. Similarly, the Yamadūtas, they are servant of Yamarāja. They are also addressed nirdeśa-kāriṇaḥ: "If you are actually servant of Yamarāja, you act according to his direction, then you must know what is dharma and what is adharma." So they are actually bona fide servant of Yamarāja, there is no doubt about it. Now they are giving their identification in this way, yamadūtā ūcuḥ veda-praṇihito dharmaḥ, immediately answered. "What is dharma?" That was the question. Immediately answered. They know what is dharma. Veda-praṇihito dharmaḥ: "Dharma means what is explained in the Vedas." You cannot create dharma. Veda, the original knowledge, Veda means knowledge. Veda-śāstra. So from the time of creation, the Veda was given to Brahmā.

The challenge is replied by Viṣṇudūtas that "If you are actually representative of Dharmarāja, who tries the case of dharma and adharma, first of all explain what is dharma and what is adharma."
Lecture on SB 6.1.38 -- Los Angeles, June 4, 1976:

They challenged, the Yamadūtas challenged: "Who are you, interfering in our business? We have come to arrest him." So, before talking, the, the counterchallenge was that "You spoke that 'We are servants of Dharmarāja. So it is his jurisdiction... This person is impious. So this is the jurisdiction of Dharmarāja. He has to try the case and give him punishment, criminal department, law and order. So, you cannot interfere with us.' " Therefore the challenge is replied by Viṣṇudūtas that "If you are actually representative of Dharmarāja, who tries the case of dharma and adharma, first of all explain what is dharma and what is adharma."

Dharma means religiosity, and adharma means nonreligiosity.
Lecture on SB 6.1.38 -- Los Angeles, June 4, 1976:

Kṛṣṇa said... Kṛṣṇa described what is the meaning of dharma. Here the question is that "If you are servant of Dharmarāja, then explain what is dharma and adharma." Dharma means religiosity, and adharma means nonreligiosity. What is adharma? Everything is... Because this world is duality. If there is black, there is white. If there is good, there is bad. If there is father, there is son. Otherwise, there is no meaning of son, eh, father. "I am father, bachelor daddy." No. If you are father, you must have a son. If you are a son, then you must have a father. If the son says, "I dropped from the sky," how it is possible? These rascals say it that there is no creator. How is that there is no creator? First of all, prove that you have no creator. Your father has created. How you can say there is no creator? Silent. The rascal is silent. You are talking of "There is no creator," but you, yourself, you were created by your father. So these rascals are talking foolishly and other foolish persons are accepting them. But we are not so intelligent. Our answer is that "You say there is no creator. How you are created?" It may be we are rascals also, but this is our simple questions.

We must know what is dharma and what is adharma. Simply rubberstamp, "I am Christian," "I am Hindu," "I am Muslim," "I am this...," like the tilaka and mālā. No. You must know the science.
Lecture on SB 6.1.38 -- Los Angeles, June 4, 1976:

So here we must know what is dharma and what is adharma. Simply rubberstamp, "I am Christian," "I am Hindu," "I am Muslim," "I am this...," like the tilaka and mālā. No. You must know the science. And Caitanya Mahāprabhu recommends, ye kṛṣṇa-tattva-vettā sei 'guru' haya. Any person who knows about Kṛṣṇa perfectly well, he is guru. That's all. He is guru. So we have to learn this science, what is dharma, what is religion, what is irreligion, what is God. That is human life.

What is dharma, and what is adharma? So if you are representative of Yamarāja, then you explain to us first of all whether you are actually representative.
Lecture on SB 6.1.39 -- San Francisco, July 20, 1975:

Just like in your country the police law is: "Keep to the right your car." But if a animal goes, keep to the left, it is not punishable. So everyone not punishable. Then again, human being, all of them, not punishable. Those who are criminals, those who have violated laws, they are punishable. So therefore this question is "Whether and how they are punishable? What is dharma, and what is adharma? So if you are representative of Yamarāja, then you explain to us first of all whether you are actually representative."

Dharma and adharma, religious principle and not religious principle, nonreligious principle—how to discern.
Lecture on SB 6.1.39 -- San Francisco, July 20, 1975:

So the Yamadūta, they are also servant of very exalted personality, one of the authority. So they are not lacking in knowledge by the grace of their master. So the first thing they said, veda-praṇihito dharmo hy adharmas tad-viparyayaḥ. Dharma and adharma, religious principle and not religious principle, nonreligious principle—how to discern. The book is there, Veda. We have to consult the Vedas. There are so many Vedic literatures: four Vedas, then Upaniṣad, 108 Upaniṣad, then philosophy, Vedānta-sūtra, all summarized. Then explanation of Vedānta-sūtra, or Śrīmad-Bhāgavatam. Bhāṣyaṁ brahma-sūtrāṇām **. Then there is Rāmāyaṇa, there is Mahābhārata, immense literature, full of Vedic literature. So one should try to understand this literature.

If one becomes Kṛṣṇa conscious, then he knows what is dharma and what is adharma. He knows who is punishable, who is not punishable.
Lecture on SB 6.1.39 -- San Francisco, July 20, 1975:

So this Kṛṣṇa consciousness movement is Vedic movement, authorized. Veda-praṇihito dharmaḥ. If one becomes Kṛṣṇa conscious, then he knows what is dharma and what is adharma. He knows who is punishable, who is not punishable. In this way, if you follow the principles of Kṛṣṇa consciousness... It is in a different way. Not different way; Kṛṣṇa name is there. When I registered this association, many friends requested me that "Why you are, nomenclature, this 'Kṛṣṇa'? Make it 'God consciousness.' " And "No." As soon as I give "God consciousness," all the rascals will bring so many false God. Therefore it must be definitely stated, "Kṛṣṇa consciousness." So try to follow Kṛṣṇa consciousness movement. Then you will be situated in the Vedic civilization, and you will know everything properly. Kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. If you understand Kṛṣṇa, then you understand everything. This is Kṛṣṇa consciousness.

Explain your position, whether you know what is dharma and what is adharma, who is punishable, under what circumstance one is punished, and one who is punished, where does he go?
Lecture on SB 6.1.39 -- Los Angeles, June 5, 1976:

So challenge was replied that "You are representing Dharmarāja. So you have come here to take away this person, and we are prohibiting. So you have challenged us. So first of all explain your position, whether you know what is dharma and what is adharma, who is punishable, under what circumstance one is punished, and one who is punished, where does he go?" Actually, all these descriptions are there in the Śrīmad-Bhāgavatam, different types of hellish life, what kind of sinful activities are punished by what kind of hellish condition. Everything is there. In the Fifth Canto, everything is there.

If it is mentioned in the Vedas, what is dharma, what is adharma, then it is acceptable.
Lecture on SB 6.1.39 -- Los Angeles, June 5, 1976:

Veda-praṇihito dharmo. Veda-praṇihito. What is explained in the Veda, that is dharma. You cannot manufacture dharma. If it is mentioned in the Vedas, what is dharma, what is adharma, then it is acceptable. I have several times explained that you cannot make law in your comfortable home. No. Law is made by the government. And you have to accept it. You cannot say that "I believe this will be law." Who will care for your law? You may believe. You believe at your home. That will not be accepted. The law given by the government, "Keep to the right," that you must have. You cannot say, "I believe left thing" or... No. That is not. Similarly, dharmaś ca, it will be explained further.

Viṣṇudūta, representative of Lord Viṣṇu, challenged the Yamadūta that "If you are representative of Yamarāja, who is supposed to be one of the authorities of religion, then you must explain what is religion, dharma, and what is nonreligion, or adharma.
Lecture on SB 6.1.39-40 -- Surat, December 21, 1970:

Viṣṇudūta, representative of Lord Viṣṇu, challenged the Yamadūta that "If you are representative of Yamarāja, who is supposed to be one of the authorities of religion, then you must explain what is religion, dharma, and what is nonreligion, or adharma, because, according to this principle, one is punished or rewarded. If you become religious, then you are rewarded, and if you are irreligious, then you are punished." That is stated in the Bhagavad-gītā also:

ūrdhvaṁ gacchanti sattva-sthā
madhye tiṣṭhanti rājasāḥ
jaghanya-guṇa-vṛtti-sthā
adho gacchanti tāmasāḥ
(BG 14.18)

How a man is going to heaven or hell, one can understand from the direction of the scriptures, just like you can understand how a man is going to be punished or rewarded within this material world. If you see somebody is working very hard, doing nicely, you can conjecture that "This man will be happy."

Adharma means that you manufacture something out of your own fertile brain. That is adharma.
Lecture on SB 6.1.39-40 -- Surat, December 21, 1970:

So this is a fact, that veda-praṇihito dharmaḥ. Dharma... It is to be settled up that dharma means the injunction of the Supreme Nārāyaṇa. And adharma means that you manufacture something out of your own fertile brain. That is adharma. And dharma means the injunction. Dharmāṁ (tu) sākṣād bhagavat-praṇītam: (SB 6.3.19) "Dharma means what is spoke by the Supreme Personality of Godhead, that is dharma." Therefore we take it for acceptance that Kṛṣṇa says... That is actually the fact. Mām ekaṁ śaraṇaṁ vraja. To surrender unto Kṛṣṇa, that is dharma. Sarva-dharmān parityajya (BG 18.66). And in another place of the Bhagavad-gītā it is said, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). Those who are thinking themselves as advanced in knowledge, such persons, after many, many births take to the surrendering process to Kṛṣṇa. So the version of Śrīmad-Bhāgavatam and version of the Vedas and version of Bhagavad-gītā, there is no difference. It has to be studied a little carefully.

What is adharma? Etair adharmo vijñātaḥ. Adharma, irreligiosity, or transgressing the law, that is adharma.
Lecture on SB 6.1.43 -- Los Angeles, June 9, 1976:

Just like in a small state there are so many CID, police and so many other depart..., detectives, just to find out who is transgressing the law. So in this big government of the universe, how do you think that there is no system of finding out who is culprit? So what is adharma? Etair adharmo vijñātaḥ. Adharma, irreligiosity, or transgressing the law, that is adharma. Dharma and adharma... Dharma means obeying the laws. Just like good citizens means who is obeying the laws of the state. He is good citizen. And other person who is disobeying, they are called outlaws. So what is dharma? Just like it is the duty of good citizen to abide by the laws of the state, similarly, dharmī, a person who is religious, means who is abiding by the laws of God. That's all. And who is not abiding, he is adharmi. That is the difference.

Anyone who is serving always Kṛṣṇa, or God, he is dharmī; he is in dharma. And who is not serving is adharma.
Lecture on SB 6.1.43 -- Los Angeles, June 9, 1976:

So anyone who is serving always Kṛṣṇa, or God, he is dharmī; he is in dharma. And who is not serving is adharma. Because a duty... It requires treatment. This finger, part and parcel of my body. I want to get some service from the finger, but if the finger is diseased or due to some pain or some injury it cannot serve the body, it requires treatment. This is natural.

Dharma and adharma... Our real dharma is to serve God. That is our real duty.
Lecture on SB 6.1.43 -- Los Angeles, June 9, 1976:

When we are punished that is no envious envy on the part of God or His agent; it is our correction, I think the Yamarāja, er, the Yamadūtas said in the beginning that "We have come to take Ajāmila just to correct him." So dharma and adharma... Our real dharma is to serve God. That is our real duty. And as soon as we neglect this permanent service or occupation, then we are liable to be punished. You cannot become independent of God. That is not possible. That will (not) make you happy. The healthy condition of the finger is that it is able to serve the body. If the finger is not able to serve the body, that will mean unhealthy.

Dharma and adharma. These witnesses are there to see who is disobeying the orders of the Lord. That is adharma.
Lecture on SB 6.1.43 -- Los Angeles, June 9, 1976:

"In the Śrīmad-Bhāgavatam all kaitava"—kaitava means cheating—"cheating type of religious religious system is kicked out." Projjhita, dharmaḥ projjhita-kaitavo atra. So dharma is one; religion is one. There cannot be different types of religion. That is concoction. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). I have several times... So dharma and adharma. These witnesses are there to see who is disobeying the orders of the Lord. That is adharma. A clear order is that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is dharma. Everything is explained in the Bhagavad-gītā, what is jñāna, what is dharma, what is vairāgya.

At the present moment in different conditions of life on account of our different activities, pious and impious, dharma, adharma.
Lecture on SB 6.1.45 -- Laguna Beach, July 26, 1975:

So we are, at the present moment in different conditions of life on account of our different activities, pious and impious, dharma, adharma. So pious activities means to be controlled by Kṛṣṇa, and impious activities means to be controlled by māyā. We have to be controlled. Our position is such that we cannot become controller. That is not possible. If we want to become controller, that is my artificial desire. And the resultant action we will have to suffer.

Adharma means to become servant of māyā.
Lecture on SB 6.1.45 -- Laguna Beach, July 26, 1975:

So here it is said generally, yena yāvān yathādharmaḥ. Adharma I have already explained. Dharma means to become servant of Kṛṣṇa, and adharma means to become servant of māyā. This is the distinction between dharma and adharma, religious and irreligious. Dharma means the order of God, Kṛṣṇa. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). As I have explained several times... Just like law. Law means the order of the government. If somebody, ordinary man, makes some law, nobody will accept that law. That is not law. But government gives some law that "Keep to the right," you have to obey it. If you break this law, you will be punished. You can say, "What wrong I have done? Instead of going to the right, I have gone to the left. Both ways there are roads and streets." The government says, "No, I ordered you to keep to the right. You have violated. You must be punished." Simple thing. This is adharma: "You have violated the laws of the government. You must be punished." So a dog, of course, if he violates the law, he is not punished. The punishment is meant for the human being, because he has got developed sense. He cannot violate the laws.

Dharma and adharma, these two things, are there. You serve either of them.
Lecture on SB 6.1.45 -- Laguna Beach, July 26, 1975:

You have to learn from the śāstra that who is the master. I have to serve. The master is Kṛṣṇa. And that is our natural position. And if we do not serve Kṛṣṇa, if we serve a big man or a demigod or any other but he is not Kṛṣṇa, that is adharma. So dharma and adharma, these two things, are there. You serve either of them. But the result—according to your service. If you are serving as high-court judge, that salary, and if you serving as ordinary, what is called, washer of dishes, that salary cannot be equal. You cannot expect, becoming a dishwasher, to draw the same salary as the high-court judge is drawing. That is not possible.

There are two things, dharma and adharma. Religiosity and irreligiosity. Religiosity means to abide by the orders of God and irreligiosity means to disobey the orders of God. That's all. Simple thing.
Lecture on SB 6.1.45 -- Los Angeles, June 11, 1976:

If one is educated, naturally, he gets a good position, and if one is criminal, he gets another position. There is no difficulty to understand. So there are two things, dharma and adharma. Religiosity and irreligiosity. Religiosity means to abide by the orders of God and irreligiosity means to disobey the orders of God. That's all. Simple thing. But in this connection we must know what is the order of God, what is God, how He orders, how to execute, how we become fit for executing orders. These things—these questions are there, but God is speaking personally, "This is My order," in the Bhagavad-gītā. You'll find, very simple thing.

There are two things, dharma and adharma. Religiosity and irreligiosity. Religiosity means to abide by the orders of God and irreligiosity means to disobey the orders of God. That's all. Simple thing.
Lecture on SB 6.1.45 -- Los Angeles, June 11, 1976:

All rascaldom is going on. But one should understand that here is Kṛṣṇa. He can dance with the gopīs and He can lift the Govardhana Hill also, simultaneously. That is also for pleasing the gopīs. When there was incessant rainfall, all the inhabitants of Vṛndāvana became so disturbed, and they had no other friend than Kṛṣṇa. So they appealed, "Kṛṣṇa, do something!" "Yes!" Immediately, He raised the whole hill as umbrella. "Come on under this." So that is Kṛṣṇa. So don't imitate Kṛṣṇa, but hear Kṛṣṇa, what says, then our life is successful. We cannot imitate God. We have to simply follow His order. That is dharma. And if you imitate Kṛṣṇa, that is adharma. Don't try to imitate. There are two words in Sanskrit, anukāraṇa, anusaraṇa. Anukāraṇa means imitation, and anusaraṇa means follow. We have to execute anusaraṇa, follow. Tejīyasāṁ na doṣāya. Tejīyasāṁ na doṣāya (SB 10.33.29).

We cannot imitate Kṛṣṇa. That is pāpa, adharma.
Lecture on SB 6.1.45 -- Los Angeles, June 11, 1976:

So similarly, we cannot imitate Kṛṣṇa. That is pāpa, adharma. Dharma is to abide by the orders of Kṛṣṇa. That is very simple. And if we do that then we become qualified to go back to home, back to Godhead. Very simple thing. It doesn't require much education. Simply it requires a purified mind, that "I shall execute it honestly." That much qualification is sufficient. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). This is Kṛṣṇa's law and order. Kṛṣṇa does not say anything which is very difficult to execute, because we cannot do it.

People are happy, unhappy, in one position or other... It is due to past activities, dharma adharma.
Lecture on SB 6.1.46 -- San Diego, July 27, 1975:

So first of all the Yamadūtas are so experienced because they are servant of Yamarāja. He is not ordinary living being. Therefore they are explaining that how people are happy, unhappy, in one position or other... It is due to past activities, dharma adharma. That is the next verse. So the example is given that why there are so many varieties of living entities? It is due to varieties of three guṇas.

Adharma means I forget my relationship with the Supreme Lord and I go down and down just to become up to the worm in the stool. This is called adharma.
Lecture on SB 6.1.47 -- Dallas, July 29, 1975:

The Viṣṇudūtas asked them to explain what is dharma and what is adharma. "You have come here to arrest this person, to take away with to the yama... So you are servant of Dharmarāja. Now explain what is dharma and adharma." Dharma means which will bring me again to my original, constitutional position, and adharma means which will take me down and down from my original, constitutional position. This is the test of dharma and adharma. I am eternal part and parcel of God, so my dharma is to render service to God and go back to home, back to Godhead. This is my real business. So adharma means I forget my relationship with the Supreme Lord and I go down and down just to become up to the worm in the stool. This is called adharma. There are so many varieties of life. Why? This is due to difference of dharma and adharma. Those who are trying to take the principles of dharma, they are being elevated to the higher, higher, higher, higher, higher, up to back to home, back to Godhead.

The principle is dharma and adharma, our occupational duty according to modes of material nature.
Lecture on SB 6.1.47 -- Dallas, July 29, 1975:

It is not that every different types of body and living entities have come by chance. This is nonsense. There is no question of chance. Everything is being carried or being conducted by the three modes of material nature. Guṇa-jñāpakaḥ. Evaṁ janma anyayoḥ. As I have got this body according to guṇa, similarly, anyayoḥ, in the future we shall get different types of body according to guṇa. Evaṁ janmānyayor etad. But all these—based on dharma and adharma. The principle is dharma and adharma, our occupational duty according to modes of material nature.

If you want to ask, "Why this animal is fond of eating stool?"... So dharma adharma jñāpaka, because in the past life this living entity practiced tamo-guṇa, no discrimination of eating...
Lecture on SB 6.1.47 -- Dallas, July 29, 1975:

Just like a pig. It is very much fond of eating stool. So if you want to ask, "Why this animal is fond of eating stool?"... So dharma adharma jñāpaka, because in the past life this living entity practiced tamo-guṇa, no discrimination of eating... Tamo-guṇa means no discrimination. Eating... We have got four businesses in this life, so long we have got this material body: āhāra-nidrā-bhaya-maithunaṁ ca, eating, sleeping and sex and defense. These are primary business of the body. So why there are different types of eating, different types of sleeping? Why different types of mating, sex intercourse, and different types of defense? It is due to different qualities of the nature.

Yamadūta superficially saw that "This man, Ajāmila, is a first-class sinful man, and he has to be taken to Yamarāja. He has simply committed adharma."
Lecture on SB 6.1.47 -- Dallas, July 29, 1975:

So these Yamadūta superficially saw that "This man, Ajāmila, is a first-class sinful man, and he has to be taken to Yamarāja. He has simply committed adharma." But the Viṣṇudūta has come because he is now freed from all material contamination, because at the end of his life he chanted the holy name of Nārāyaṇa. So that is... If it is possible, so much advantage of chanting the holy name of the Lord, if you constantly keep yourself engaged in chanting the holy name of the Lord, there is no possibility of your being touched by māyā. This is the position.

If there is adharma, then it is very painful situation.
Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975:

Just like in the court, court of justice, if there is adharma, then it is very painful situation. That is happening now in this Kali-yuga generally. Big, big court justice, magistrate, they are giving favorable judgment, being bribed. This is Kali-yuga. But śāstra says, "No. Justice must be given very honestly." That is the rule.

"One who is ignorant of dharma-adharma, he is no better than paśu.
Lecture on SB 6.2.5-6 -- Vrndavana, September 9, 1975:

So what is the position of a person or any being who does not know to make distinction what is dharma and adharma? So they have been described. He is described as yathā paśuḥ. Paśuḥ. Paśuḥ means animal. An animal cannot make distinction what is right or what is wrong. That is not possible. Therefore it is said, dharmeṇa hīnā paśubhiḥ samānāḥ: "One who is ignorant of dharma-adharma, he is no better than paśu." Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhiḥ narāṇām.

Our heart is filled up with all dirty things, adharma. And it is very difficult to purify the heart, but it is possible, tad api.
Lecture on SB 6.2.17 -- Vrndavana, September 20, 1975:

Na adharmajaṁ dhṛdayam. Our heart is filled up with all dirty things, adharma. And it is very difficult to purify the heart, but it is possible, tad api. Even the hard-hearted, stone-hearted, rajo-guṇa, tamo-guṇa, can be melted, can be reformed. How? Īśāṅghri-sevayā. Īśa. Īśa means the Supreme Lord, Kṛṣṇa. Āṅghri means His lotus feet. Sevayā. This is possible. In the Bhagavad-gītā also, Kṛṣṇa says the same thing. Māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). Pāpa-yoni. Puṇya-yoni means according to the infection of the heart with different qualities of these material modes of nature. That is called pāpa-yoni.

Adharma, irreligiosity, is described as the back side of God and religiosity is described as the front side of God.
Lecture on SB 7.9.1 -- Mayapur, February 10, 1977:

So without the original source, even these low grade things, wherefrom it comes? It comes from God. Just like adharma, irreligiosity, is described as the back side of God and religiosity is described as the front side of God. So there is no difference between front side and back side—Absolute. God is absolute any way. Even apart from God's body, even in our body, we do not make any distinction. Suppose if there is some trouble, if there is some boil here in the front side and if there is some boil in the back side, does it mean I shall not take care of the back side boil? I shall take care of it, I shall have treatment for it. I cannot neglect the back side boil because it has come out from the back side. There is no such reason.

General Lectures

Kṛṣṇa says, God says, that when there is too much disobedience in the matter of law of the Supreme Lord, adharma, adharmasya abhyutthānam... Godlessness, without any knowledge of God, without any knowledge of the God's order, that is called dharmasya glānir, discrepancies in the matter of discharging the order of God.
Lecture -- London, August 23, 1973:

Kṛṣṇa says, God says, that when there is too much disobedience in the matter of law of the Supreme Lord, adharma, adharmasya abhyutthānam... Godlessness, without any knowledge of God, without any knowledge of the God's order, that is called dharmasya glānir, discrepancies in the matter of discharging the order of God. Tadātmānaṁ sṛjāmy aham. At that time, God advents or descends. He descends personally, He descends by His representative, by His son, or by His name also. Because they are all identical. God, His representative, His name, His form, His activities, everything in relationship to God, that is also God.

Kṛṣṇa and Arjuna was talking, so Arjuna presented the after-effects of war, that women will be widows and their, they will not be able to keep their character, and then adharma, irreligious principles, will begin.
Lecture at World Health Organization -- Geneva, June 6, 1974:

So all these information we get from the Vedic scripture, just like Bhagavad-gītā, Śrīmad-Bhāgavatam and Upaniṣad, like that. And we follow the instruction. That is good for human society. Human society, if they do not follow the footprints of great ācāryas, great saintly persons, then there will be trouble. And that is happening actually. In the Bhagavad-gītā, when Kṛṣṇa was..., Kṛṣṇa and Arjuna was talking, so Arjuna presented the after-effects of war, that women will be widows and their, they will not be able to keep their character, and then adharma, irreligious principles, will begin.

Conversations and Morning Walks

1971 Conversations and Morning Walks

You told me that Kṛṣṇa or God comes when there is such and such adharma, so what is adharma, what is dharma, who is sādhu—these things should be understood.
Room Conversation -- April 6, 1971, Bombay:

Guest: What can I say? Then only when sādhus are attacked, then only...?

Prabhupāda: No, no. You quoted from Bhagavad-gītā; I am replying from Bhagavad-gītā. You quoted from Bhagavad-gītā, so your answer should be given from the Bhagavad-gītā. You told me that Kṛṣṇa or God comes when there is such and such adharma, so what is adharma, what is dharma, who is sādhu—these things should be understood. But generally, this movement is to create sādhus. So you have to give time. You have to cooperate. This incarnation of Kṛṣṇa, Kṛṣṇa and nāma, Kṛṣṇa's name, is the same. Abhinnatvaṁ nāma-naminoḥ: "There is no difference between Kṛṣṇa's name and Kṛṣṇa." So you encourage this movement. You will see that there will be no more fighting. Kṛṣṇa has come. Welcome Kṛṣṇa. But if you noncooperate with Kṛṣṇa, then how you'll get happiness? Kṛṣṇa has already come by this Kṛṣṇa consciousness movement. You receive Him. Yad yad ācarati śreṣṭha (BG 3.21). You are all respectable gentlemen. You accept it.

1976 Conversations and Morning Walks

Our characteristic is that we are eternal servant of God. When we forget this characteristic, that this is my original characteristic, that is adharma.
Garden Conversation -- June 8, 1976, Los Angeles:

Gopavṛndapāla: To take to Kṛṣṇa consciousness is the real survival of the fittest.

Prabhupāda: Yes, that is Kṛṣṇa saying, coming, yadā yadā hi dharmasya glānir bhavati bhārata (BG 4.7). Real dharma is to remain subordinate to Kṛṣṇa as servant. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). So we have forgotten it. This is dharmasya glāniḥ. Dharma means characteristics. It is not a faith; it is a fact. So our characteristic is that we are eternal servant of God. When we forget this characteristic, that this is my original characteristic, that is adharma. That is dharmasya glāniḥ. So yadā yadā hi dharmasya glānir bhavati bhārata (BG 4.7). When there is discrepancy in the matter of discharging dharma, my occupational duty, then there is this Kṛṣṇa consciousness movement. So one has to take it, then he's fortunate.

Everywhere this is going on. All bluff. This very word used, adharma.
Room Conversation on New York court case -- November 2, 1976, Vrindaban:

Prabhupāda: As soon as you close the eyes and meditate, you will sleep. Immediately. They should be half closed and concentrate your eyesight on the top of the nose. That is meditation. Not that closing and snoring and huhuh. These rascals are going on. Who cares for the genuine thing? Nobody cares. Dharma (indistinct). That "I am your guru, I have followers," dharma principle, but he does not know this. This is going on. Neither the rascal guru knows neither his disciple knows. This is going on. Everywhere this is going on. All bluff. This very word used, adharma (indistinct), get a plan, "That I am (indistinct)." That's all. And have it, that's all, and do nothing, that's all. I do not know nothing but (indistinct), that's all. All these gurus all these chelas are doing that. This Anandamayi, Sai Baba, this, that, so many. What do they know?

Page Title:Adharma
Compiler:MadhuGopaldas, Serene, Visnu Murti
Created:15 of Feb, 2011
Totals by Section:BG=0, SB=12, CC=1, OB=0, Lec=55, Con=3, Let=0
No. of Quotes:71