BG 02.14 matra-sparsas tu kaunteya... cited

Expressions researched:
"matra-sparsas tu kaunteya" |"one must learn to tolerate them" |"tams titiksasva bharata"

Notes from the compiler: VedaBase query: "2.14" or "matra-sparsas tu kaunteya" or "one must learn to tolerate them"

BG Chapters 1 - 6

BG 2.14, Translation and Purport:

O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.

In the proper discharge of duty, one has to learn to tolerate nonpermanent appearances and disappearances of happiness and distress. According to Vedic injunction, one has to take his bath early in the morning even during the month of Māgha (January-February). It is very cold at that time, but in spite of that a man who abides by the religious principles does not hesitate to take his bath. Similarly, a woman does not hesitate to cook in the kitchen in the months of May and June, the hottest part of the summer season. One has to execute his duty in spite of climatic inconveniences. Similarly, to fight is the religious principle of the kṣatriyas, and although one has to fight with some friend or relative, one should not deviate from his prescribed duty. One has to follow the prescribed rules and regulations of religious principles in order to rise up to the platform of knowledge, because by knowledge and devotion only can one liberate himself from the clutches of māyā (illusion).

The two different names of address given to Arjuna are also significant. To address him as Kaunteya signifies his great blood relations from his mother's side; and to address him as Bhārata signifies his greatness from his father's side. From both sides he is supposed to have a great heritage. A great heritage brings responsibility in the matter of proper discharge of duties; therefore, he cannot avoid fighting.

BG 6.20-23, Purport:

As stated in the Bhagavad-gītā (2.14), āgamāpāyino 'nityās tāṁs titikṣasva bhārata. He endures all such incidental occurrences because he knows that they come and go and do not affect his duties. In this way he achieves the highest perfection in yoga practice.

SB Canto 4

SB 4.22.24, Purport:

One should not think that because he has fallen sick he has fallen from Kṛṣṇa consciousness. Kṛṣṇa consciousness can continue without impediment from any material opposition. Lord Śrī Kṛṣṇa therefore advises in Bhagavad-gītā (2.14), tāṁs titikṣasva bhārata: "My dear Arjuna, please try to tolerate all these disturbances. Be fixed in your Kṛṣṇa conscious activities."

SB 4.29.23-25, Purport:

When the internal or superior energy comes in contact with the external energy, it is subjected to so many tribulations. In Bhagavad-gītā (2.14) the Lord also says, mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ: because of the material body, the living entity is subjected to many tribulations brought about by air, water, fire, extreme heat, extreme cold, sunshine, excessive eating, unhealthy food, maladjustments of the three elements of the body (kapha, pitta and vāyu), and so on.

SB 4.29.35, Purport:

As stated in the Vedas, the living entity is always separate from two kinds of material bodies—the subtle and the gross. All our sufferings are due to these material bodies. This is explained in Bhagavad-gītā (2.14):

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." Lord Kṛṣṇa thus informed Arjuna that all the distresses brought about by the body come and go. One has to learn how to tolerate them. Material existence is the cause of all our sufferings, for we do not suffer once we are out of the material condition.

SB Canto 5

SB 5.5.30, Purport:

Narottama dāsa Ṭhākura says: deha-smṛti nāhi yāra, saṁsāra bandhana kāhāṅ tāra. When a person fully realizes that the material body and world are temporary, he is not concerned with pain and pleasures of the body. As Śrī Kṛṣṇa advises in Bhagavad-gītā (2.14):

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed."

As far as Ṛṣabhadeva is concerned, it has already been explained: idaṁ śarīraṁ mama durvibhāvyam. He did not at all possess a material body; and therefore He was tolerant of all the trouble offered to Him by the bad elements in society. Consequently He could tolerate people's throwing stool and dust upon Him and beating Him. His body was transcendental and consequently did not at all suffer pain. He was always situated in His spiritual bliss.

SB 5.12.4, Purport:

In Bhagavad-gītā Lord Kṛṣṇa informs Arjuna that the pains and pleasures experienced in relation to the body are temporary; they come and go. One should not be disturbed by them but should tolerate them and continue with spiritual realization (BG 2.14).

SB Canto 6

SB 6.1.13-14, Purport:

In text 14 the word dhīrāḥ, meaning "those who are undisturbed under all circumstances," is very significant. Kṛṣṇa tells Arjuna in Bhagavad-gītā (2.14):

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." In material life there are many disturbances (adhyātmika, adhidaivika and adhibhautika). One who has learned to tolerate these disturbances under all circumstances is called dhīra.

SB 6.16.18-19, Purport:

The word mātrā is explained in the Medinī dictionary as follows: mātrā karṇa-vibhūṣāyāṁ vitte māne paricchade. The word mātrā, in its different imports, is used to indicate the decoration of the ear, possession, respect, and the possession of a covering. As stated in Bhagavad-gītā (2.14):

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." In the conditioned state of life, the body is used as our dress, and as one needs different dresses during the summer and winter, we conditioned souls are changing bodies according to our desires. However, because the body of the Supreme Lord is full of knowledge, it needs no covering. The idea that Kṛṣṇa's body is like ours—in other words, that His body and soul are different—is a misunderstanding.

SB Canto 8

SB 8.11.8, Purport:

One who is fully conversant with the laws of nature is never jubilant or morose because of nature's activities. In Bhagavad-gītā (2.14), Kṛṣṇa advises that one be tolerant: tāṁs titikṣasva bhārata.

SB Canto 9

SB 9.13.27, Purport:

In the world of duality—that is to say, in the material world—so-called goodness and badness are both the same. Therefore, in this world, to distinguish between good and bad, happiness and distress, is meaningless because they are both mental concoctions (manodharma). Because everything here is miserable and troublesome, to create an artificial situation and pretend it to be full of happiness is simply illusion. The liberated person, being above the influence of the three modes of material nature, is unaffected by such dualities in all circumstances. He remains Kṛṣṇa conscious by tolerating so-called happiness and distress. This is also confirmed in Bhagavad-gītā (2.14):

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkhadāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." Those who are liberated, being on the transcendental platform of rendering service to the Lord, do not care about so-called happiness and distress. They know that these are like changing seasons, which are perceivable by contact with the material body. Happiness and distress come and go. Therefore a paṇḍita, a learned man, is not concerned with them. As it is said, gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ (BG 2.11). The body is dead from the very beginning because it is a lump of matter. It has no feelings of happiness and distress.

SB Canto 10.1 to 10.13

SB 10.1.59, Purport:

The word samatvam is very significant in this verse. Samatvam refers to one who is always equipoised, unaffected by either happiness or distress. Vasudeva was so steadily equipoised that he did not seem in the least agitated when delivering his first-born child into the hands of Kaṁsa to be killed. In Bhagavad-gītā (2.56) it is said, duḥkheṣv anudvigna-manāḥ sukheṣu vigata-spṛhaḥ. In the material world, one should not be very eager to be happy, nor should one be very much disturbed by material distress. Lord Kṛṣṇa advised Arjuna:

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

"O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." (BG 2.14) The self-realized soul is never disturbed by so-called distress or happiness, and this is especially true of an exalted devotee like Vasudeva, who showed this by his practical example. Vasudeva was not at all disturbed when delivering his first child to Kaṁsa to be killed.

SB 10.8.41, Purport:

The devotee accepts that it is due to his own past misdeeds that the Supreme Personality of Godhead has caused him some small amount of suffering. Thus he offers obeisances to the Lord again and again. Such a devotee is called mukti-pade sa dāya-bhāk; that is, he is guaranteed his liberation from this material world. As stated in Bhagavad-gītā (2.14):

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino nityās

tāṁs titikṣasva bhārata

We should know that material suffering due to the material body will come and go. Therefore we must tolerate the suffering and proceed with discharging our duty as ordained by our spiritual master.

Bhagavad-gita As It Is Lectures

Lecture on BG 2.13 -- London, August 19, 1973:

The rascal says, "Overpopulation, this..." These are not at all problems. The real problem is that "I do not want to die. Why death comes, takes place?" This is real problem. But the rascals do not know it. They think these are problems, temporary things. He will live for fifty years and maybe.... That will be explained in the next verse, mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14).

Lecture on BG 2.13-17 -- Los Angeles, November 29, 1968:

Prabhupāda: Yes. A man is crying, "Oh, my father is dead," or "My friend is dead, my..." so on, so on, crying. But one who is dhīra he knows, "What is this death? He has changed his body, so there is no question of lamentation." So how much spiritual education required to come to this point? Yes, go on.

Madhudviṣa: "O son of Kuntī, the nonpermanent appearance of heat and cold, happiness and distress, and their disappearance in due course are like the appearance of winter and summer season. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed."

Prabhupāda: Now the question is, "Yes, I understand that my grandfather is spirit soul and this body is material. Still, by nature I'll be unhappy if my grandfather is killed and my teacher is killed. I'll be unhappy." So Kṛṣṇa is instructing Arjuna that this kind of unhappiness, distress, is this world. You cannot avoid it. These are necessary distresses. The example He's giving that severe cold. In the winter season, in the month of January or some month, the winter is very severe, intolerable. Sometimes somewhere it is below 30 degrees zero. But what is to be done? The people in such part of the world who live... Just like in Canada it goes sometimes 30 degrees below zero. Does it mean that they'll close their offices and work and everything? No. Everything is going on as usual. One has to tolerate. That's all. In India also, in India and other parts of the eastern countries. Just like Arabia, Iraq or... During summertime, the temperature is 135. You cannot imagine 135. In India we have experienced temperature, I have experienced up to 118 degrees. Not always, unusually. But 110 degree is usual during summertime, 110 degree. Usual temperature. So does it mean... The scorching heat, you cannot get out on the street. But still, one has to go to office, one has to go to work. There are some cases of heat stroke. Still, nobody can stop his duty. "Similarly, even if you think that by discharging your duty as a warrior, as a kṣatriya, your grandfather will be killed or... Of course, there is no cause of lamentation. He'll get another new body. But even if you think, if your bodily concept is so strong, if you are sorry, so you have to, I mean to say, tolerate. Just one has to tolerate extreme heat and extreme cold." There is no cause of crying, "Oh, there is extreme heat, extreme heat." What you'll do? That is nature's law. Extreme heat—everyone is cooking. Nobody says, "Oh, today is extreme heat. I cannot cook." No. Everybody is cooking, although there is suffering. Similarly, there is extreme cold, but everyone is taking bath in the Ganges. Nobody says, "Oh, I'll not take bath. So duty has to be done. There may be some suffering, temporary. Even though... Kṛṣṇa never says, "Oh, my dear Arjuna, you are My friend. All right, you are feeling so much sorry. All right, I shall do it for you. You sit down, silent." No. Kṛṣṇa never says that. "You have to do it." Although He says that "This battle is arranged by Me. They're already killed. Nobody is going back. Still, you have to do it."

So our duty, persons who are Kṛṣṇa consciousness, engaged in Kṛṣṇa consciousness, they should always know that everything is to be done by Kṛṣṇa. We cannot do anything without Kṛṣṇa's sanction. But still, we have to do our own duty. Not that, "Oh, Kṛṣṇa will do everything. Therefore we shall not try for a storefront or we shall not go to see this man or... Kṛṣṇa..." No! That is lethargy. You have to do your own duty. But result, depend on Kṛṣṇa.

Lecture on BG 2.14 -- London, August 20, 1973:

Pradyumna: Translation: "O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed (BG 2.14)."

Prabhupāda: This is very important verse. In the previous verse it has been described, dehino 'smin yathā dehe (BG 2.13). Actually we living entities, we are within the body. The bodily pains and pleasure are not the pains and pleasure of the soul within. It is simply abhiniveśa. It is called abhiniveśa, absorption or misidentify. The example I have given many times. Just like you are sitting in a nice motorcar; another man is sitting on a rickshaw. I have seen in India. So the rickshaw has come in front of the nice motorcar, and the driver is asking that man who is drawing the rickshaw, "You rickshaw!" Means he is thinking, he is sitting in a nice motorcar, so he has become a motor, and the man who is drawing the rickshaw, he has become rickshaw. This is the position. Actually the man who is drawing the rickshaw, he is also human being. And the man who is sitting in a nice Rolls Royce car, he is also human being. But the rascal, because he is sitting on a Rolls Royce car, he is thinking, "I am a Rolls Royce, and he is rickshaw." This is material conception of life, that according to the body, we are becoming designated, not as the soul. Just try to understand this very good example. Because that poor fellow is drawing rickshaw, he has been taken as rickshaw. And because I am sitting in a Rolls Royce car, I am thinking, "I am Rolls Royce."

So this bodily conception of life, when we get out of it, that is real knowledge, paṇḍita. Paṇḍitāḥ sama-darśinaḥ.

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

(BG 5.18)

Paṇḍita means those who are learned. Learned means brāhmaṇa, not śūdra. Śūdras, they are not learned. Mlecchas, yavanas, śūdras, kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra (SB 2.4.18), so many. Learned means brāhmaṇa. Learned means that one who knows that Brahman. Brahman, the spirit soul, is part and parcel of the Supreme Brahman. So one who has come to that knowledge, that "I am not this body; I am spirit soul; ahaṁ brahmāsmi," that is knowledge. Knowledge begins from there. If one does not reach to that point, ahaṁ brahmāsmi, then he is animal. The animal thinking like that, "I am rickshaw," "I am motorcar," "I am cat," "I am dog," "I am this," "I am that." That is animal thinking. But a person... Learned thinking is that "I am not this body; I am part and parcel of the Supreme Brahman, ahaṁ brahmāsmi." And when you are farther advanced from Brahman knowledge... The knowledge begins from there. When you make further advancement, then you can understand that "I am eternal servant of Kṛṣṇa." This is perfect knowledge. First of all knowledge begins that "I am not this body."

Lecture on BG 2.14 -- London, August 20, 1973:

Similarly, the soul is there. The proof is that I can feel pains and pleasure on my body. That is explained in this verse. Mātrā-sparśās tu kaunteya (BG 2.14). Actually the body in touch with the consciousness feeling pains and pleasure. Otherwise body, what is this body? It is a lump of matter.

Lecture on BG 2.14 -- London, August 20, 1973:

So mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). So that, according to the body, you get pains and pleasure of this material world. A very rich man, living very comfortably, a little painful thing is intolerable by him, because he has got a such body, so delicate body.

Lecture on BG 2.14 -- London, August 20, 1973:

Now you can learn from Kṛṣṇa what is the problem of life. Utilize for that purpose. Don't be perplexed with this problem of this body. Therefore Kṛṣṇa says, mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). You should know... Just like the summer season comes. You should know, "It has come; it will go away.

Lecture on BG 2.14 -- Germany, June 21, 1974:

...anityās tāṁs titikṣasva bhārata (BG 2.14). In the previous verse, it has been described that dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā: (BG 2.13) "We are transmigrating from one body to another. Exactly like we are passing from a child body to a boy's body, a boy's body to youth body, similarly, we are passing through this body also and accepting another body." Now, the question of distress and happiness. Distress and happiness—according to the body. A very rich man is situated little comfortably. The common distress and unhappiness, er, happiness, that is common.

Lecture on BG 2.14 -- Mexico, February 14, 1975:

Prabhupāda:

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

So from last night discussion, it is to be concluded that we are not going to die. Kṛṣṇa said not only He, but also Arjuna and all other who were present in the battlefield, they will continue to exist.

Lecture on BG 2.14 -- Mexico, February 14, 1975:

If cats and dogs can live at the mercy of God, the devotees can live very comfortably by the mercy of God. There is no such question, but if somebody thinks that "I have taken to Kṛṣṇa consciousness, but I am suffering for so many things," for them or for all of us the instruction is mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ: (BG 2.14) "These pains and pleasure is just like winter and summer." In the winter the water is painful, and in the summer the water is pleasing.

Lecture on BG 2.14 -- Mexico, February 14, 1975:

Such pains and pleasure is explained herein: "They are coming and going. They are not permanent." Āgama apāyinaḥ anityāḥ means "They are coming and going; therefore they are not permanent." Kṛṣṇa therefore advises, tāṁs titikṣasva bhārata: "Just tolerate." But you do not forget your real business, Kṛṣṇa consciousness. Don't care for these material pains and pleasure. Of course, we shall try our best if there is pains and pleasure to counteract it, but even it is not done, don't be misled by these so-called pains and pleasure.

Lecture on BG 2.14 -- Mexico, February 14, 1975:

So one should not give up the practice of taking bathing early in the morning because it is severe cold. That is not. Similarly, in the summer season, because it is scorching heat, one should not decide that "We shall stop cooking." Because in the kitchen it may be too hot, but for that reason we cannot give up cooking. Similarly, all the rules and regulation that are there, it may be painful, but we cannot give it up. We have to learn how to tolerate. Therefore Kṛṣṇa advises, tāṁs titikṣasva bhārata: "My dear Arjuna, the good descendant of Bharata Mahārāja, you try to tolerate this." Śrī Caitanya Mahāprabhu has advised, therefore, just to advance in Kṛṣṇa consciousness, how one should be tolerant. He has said, tṛṇād api sunīcena: "Just you become humbler than the grass." Just like one grass so many people are trampling over. It does not protest.

Lecture on BG 2.15 -- Hyderabad, November 21, 1972:

After all, it is dreaming. Therefore sama-sukha-duḥkha. If I become very happy because I have become a king or some big man, that is also dream. And if I think that "I am so poor, Oh, I am suffering, I am diseased," that is also the same thing. Therefore Kṛṣṇa has in the previous verses said: tāṁs titikṣasva bhārata. "Just little practice to tolerate. Do your own business, Kṛṣṇa consciousness." Yudhyasva mām anusmara (BG 8.7).

Lecture on BG 2.15 -- London, August 21, 1973:

Spiritual life means how to become immortal. Amṛtatvāya. So 'mṛtatvāya kalpate. Kṛṣṇa has explained,

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

Tāṁs titikṣasva. Don't be disturbed by the sensuous disturbance of the body. Become dhīra. Dhīras tatra na muhyati (BG 2.13). Become dhīra.

Lecture on BG 2.15 -- London, August 21, 1973:

Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha (BG 2.14). Here in this material world there is winter and the counterpart summer also. In the winter we aspire, "If it would have been warmer." That means you want summer. And again summer you'll require, you aspire had it been, I mean to say, cooler. You apply cooling machine. So this is our struggle. In the summer, we apply cooling machine, and in the winter, we apply heating machine. So undisturbed happiness, either in coolness or warmth, you cannot have. This is not possible. Therefore we have to become callous.

Lecture on BG 2.19 -- London, August 25, 1973:

The consciousness of the soul is spread all over the body. Therefore, the pains and pleasures felt on account of this body. So Kṛṣṇa has already advised that such kinds of pains and pleasure, mātrā-sparśās tu kaunteya (BG 2.14), touching the skin only, one should not be very much bothered. Tāṁs titikṣasva bhārata. In this way if we think about our position, self-realization, how we are different from the body... Actually, this is meditation. If we think very seriously about ourselves and about the body, that is self-realization. Self-realization means I am not this body, I am ahaṁ brahmāsmi, I am spirit soul. That is self-realization.

Lecture on BG 2.25 -- London, August 28, 1973:

Āgamāpāyinaḥ anityāḥ, such bodily pains and pleasures come and go; they are not permanent. Tāṁs titikṣasva bhārata. So you have to learn how to tolerate these bodily pains and pleasures, but you have to take care of the soul. But the modern civilization, they have no knowledge of the soul, what to speak of taking care of it, and, like animals, they are in the bodily concept of life, taking much care of the body, but they have no information of the soul, and what to speak of taking care of it.

Lecture on BG 2.55-56 -- New York, April 19, 1966:

We have already discussed that all the miseries of our life, it is due to this body. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). Mātrā-sparśās tu. All the distress and happiness that we feel in this material world, that is due to the skin, this body. Otherwise, the things as they are, they are neither miserable nor source of happiness.

Lecture on BG 4.3 -- Bombay, March 23, 1974:

Temporary problems are not problems. That is also stated in the Bhagavad-gītā: āgama apāyinaḥ anityāḥ tāṁs titikṣasva bhārata. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). "Your temporary problems, so-called happiness and distress, these are āgamāpāyinaḥ. They come and go." That is not very important. Just like the seasonal changes. The winter season comes; again goes away. For the time being, you may feel very cold, but it will go. Similarly, summer season also, it comes and goes—any seasonal changes. We should not be disturbed with these seasonal changes of happiness and distress.

Lecture on BG 4.3-6 -- New York, July 18, 1966:

As we have already discussed, that this body is perishable, whereas the person who is occupying this body, he's imperishable, imperishable. So this body's perishable. Therefore it is not sat. And it is, it is full of ignorance. Therefore it is not cit. And because full of ignorance and because it is temporary, therefore we have got miseries. Just like we are feeling too hot. Today the temperature is very high. Why we are feeling? Because due to this body. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). Similarly, in the month of December we shall feel severe cold. Why? Due to this body. Due to this... And as soon as we get spiritual body, we don't feel. We are unaffected by any material actions.

Lecture on BG 4.9 -- Bombay, March 29, 1974:

Āgamāpāyinaḥ anityāḥ tāṁs titikṣasva bhārata. These problems, they'll come and they'll go. Just like seasonal changes.

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

That is real knowledge. We should not be disturbed by the material problems. You cannot avoid them. So long... Just like if you are in the winter season, how you can avoid cold, infection by cold, or affection by cold? You cannot avoid. That does not mean, because it is the season is very cool and you cannot take bath. No. You must take bath. That is Aryan civilization.

Lecture on BG 4.10 Festival at Maison de Faubourg -- Geneva, May 31, 1974:

We are so ignorant. Therefore this body is temporary and full of ignorance. And what to speak of blissfulness? It is always miserable. Here, because we have got this body, we suffer the pains of cold and heat. This is only one example. It is given in the Bhagavad-gītā, mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ. Śīta means cold. Just like in winter we suffer. In summer also, we suffer. Both seasons, we suffer. So why we suffer? Because we have got this temporary material body. And therefore Kṛṣṇa says,

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

The idea is that we should not be disturbed by these material miseries, which come and go like this change of season. It is not permanent. At the present moment, the whole human civilization is simply disturbed by the change of this cold and heat. Our all activities are there—how to stop this miserable condition of the body, which is impossible to stop.

.

Lecture on BG 4.10 -- Vrndavana, August 2, 1974:

Carvita-carvaṇānām means chewing the chewed. We have tasted heat and cold both, but we are desiring. "If it would have been like this, if it had been like that, if it..." But never come to the conclusion that either heat or cool, we have to suffer. Mātrā-sparśās tu kaunteya. That is explained by Kṛṣṇa. So long you have got this, this material skin, then this heat and cold you'll have to suffer. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). The śīta, the summer, the winter, or the summer season, neither of them are sources of happiness. But you are thinking like that. "If it would have been like this, if it would have been like this."

Lecture on BG 5.14-22 -- New York, August 28, 1966:

In Bhagavad-gītā also, Lord Kṛṣṇa advised Arjuna that

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

Even there are distress in this material world, we should learn to tolerate because these are ephemeral. They are not neither real distress, neither real ha... We should be callous either of this happiness or distress. So one who is like that, he... Sa brahma-yoga-yuktātmā sukham akṣayam. Akṣayam means "which does not deteriorate." That sort of happiness he enjoys.

Lecture on BG 6.4-12 -- New York, September 4, 1966:

So because I am trying to get out of this body, bodily conception—not exactly out of the body, but bodily conception—so I will have to practice to tolerate these dualities. As in the Second Chapter we have, Kṛṣṇa has advised Arjuna, mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). This duality of distress and happiness, this is due to the skin. This is skin disease. Just like itching, itching of the skin. So because there is itching, I should not be mad after it. I should tolerate. There are so many. Nowadays mosquito bite is going on. So we should not be mad. We should not give up our duty because mosquito is biting or some bed bug is biting. So so many dualities that we have to tolerate.

Lecture on BG 6.21-27 -- New York, September 9, 1966:

Āgamāpāyinaḥ anityās tāṁs titikṣasva bhārata. They come and go. Let them happen. The bombing was not for all the days. All right, let them take place for few hours or few days. We have to adjust like that. But it is very difficult to adjust. But one who is situated in Kṛṣṇa consciousness, he is not disturbed. He is not disturbed. That is the technique of not being disturbed. The more we advance in Kṛṣṇa consciousness, we become free from this material entanglement.

Lecture on BG 7.4 -- Bombay, February 19, 1974:

This material body is kleśada. Kleśada means always giving us trouble, always giving. Kleśada āsa. So one should always remember that "I have got this material body, which is suffering heat, cold, mātrā, sukha, duḥkha, happiness, distress." Why? Because this material body...

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

So long you have this material body, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhiḥ (BG 7.4), then... Material world means suffering. You cannot avoid suffering. But the endeavor is how to get out of suffering. That is called struggle for existence.

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

So under different season my body feels differently pains and pleasure. But actually, if I am not this body, then I should tolerate all these pains and pleasures. This is called sama-duḥkha.

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

We should not be disturbed by these material pains and pleasure. We have to execute our spiritual consciousness business. That is called sama-duḥkha-sukhaḥ. And kṣamī. Kṣamī means kṣama, excuse.

Lecture on BG 13.2 -- Melbourne, April 4, 1972:

This body is the cause of my comfortable, uncomfortable position, this body. In another place when Arjuna inquired from Kṛṣṇa that "Whatever you are saying, it is all right. Still we sometimes feel pains and pleasures," so Kṛṣṇa answered,

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

Mātrā-sparśāḥ. It is due to the skin, the skin." It is sometimes comfortable or uncomfortable according to the atmosphere. Just like we feel cold during winter season. We do not like to take bath. It is very cold. And again, in the summer season, we feel very warm. We want to enjoy taking bath. Therefore the water, in some season it is comfortable; in some season it is uncomfortable. The water is what actually? A chemical. But the atmosphere makes it comfortable or uncomfortable.

Lecture on BG 13.2 -- Melbourne, April 4, 1972:

Arjuna was advised that tāṁs titikṣasva bhārata. This material world is like that. Pains and pleasure, they come and go. They stay for some time, and again go away. But we cannot give up our duty. That is not possible.

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

That is explained in the Bhagavad, janma-mṛtyu-jarā-vyādhi (BG 13.9). So you there is no science to give relief from janma-mṛtyu-jarā-vyādhi. How can expect relief? It is temporary relief. So Kṛṣṇa says in the Bhagavad-gītā, we should not be disturbed by the temporary pains and pleasure.

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

We should not be disturbed by these so-called bodily pains and pleasure. We can try, we can get as much... But this is not our business. Our business is how to get out of these clutches of birth and death. That is real business. That they do not know. Because they have no knowledge. All fools and rascals, they are busy for the temporary pains and pleasure. That's all.

Lecture on BG 13.18 -- Bombay, October 12, 1973:

There are eight million four hundred thousand species of body. Any type of body we accept, it is troublesome. It is miserable. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). The bodily pains and pleasures are perceivable, mātrā-sparśa, because we have got this material skin, mātrā, and when it is touched, in touch with the influence of this material world, mātrā-sparśāḥ, you become subject of pains and pleasures.

Lecture on BG 16.7 -- Tokyo, January 27, 1975:

Similarly water. We do not know whether water is pleasing or displeasing. Sometimes it is pleasing; sometimes it is not pleasing. Everything. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). So in this material world, actually we are suffering either in summer season or winter season, or any other season, with dress or without dress, with water, not water.

Lecture on BG 16.7 -- Hyderabad, December 15, 1976:

You are thinking in summer season something as very pleasing. The same thing in winter season will not be pleasing. So they will come and go. Don't bother about this so-called suffering and enjoyment. Do your duty, Kṛṣṇa consciousness.

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

We are busy in solving our temporary problems. Sometimes we want warm; sometimes we want coolness. This is not actually our self-interest. Our self-interest is to understand that "I am son of God. My father is complete in everything. So why shall I suffer?" Does a rich man's son suffer? No. But a rich man's son, if he goes out of home and voluntarily accepts suffering, loitering in the street... Just like we see amongst the hippies.

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.2 -- Caracas, February 23, 1975:

Similarly, the śāstra says, "As distress comes without any desire, similarly, happiness also will come without any endeavor." So long we are in the material world, the so-called happiness and distress will come and go, but our, the human life, the endeavor should be how to find out or revive our relationship with God. That is our main business. They are just like seasonal changes, happiness and distress. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). Just like there is winter season. It is pinching cold. That will also not stay. And the scorching heat, that will also not stay. It comes and goes. Therefore, so long in the material world we are, the so-called happiness and distress will come and go.

Lecture on SB 1.2.5 -- New Vrindaban, September 4, 1972:

Tal labhyate duḥkhavad anyataḥ sukham. So we should not be disturbed by the so-called distress and happiness. They are coming and going. Kṛṣṇa has advised in the Bhagavad-gītā: āgamāpāyino 'nityās tāṁs titikṣasva bhārata. The so-called distress and happiness, they come and go like seasonal changes. Just like we have got summer season, winter season. The winter also not staying for good, neither the summer is staying for good. It will change.

Lecture on SB 1.2.7 -- Hyderabad, April 21, 1974:

Dīna means this poor mass of people. They are very poor. Because they have no knowledge what is the aim of life, therefore poor in knowledge. Poor means one who is poor in knowledge. Material poverty, that is no consideration. That is coming and going. Tāṁs titikṣasva bhārata. That has been advised, that if you are little... Nobody is actually happy, even if you have got enough money. But still, there is unhappiness. But that they cannot understand. But actually, poverty is want of knowledge.

Lecture on SB 1.7.18 -- Vrndavana, September 15, 1976:

There is great pain at the time of birth, and there is pain when you are diseased, and there are so many pains when you're old. The body is not strong. We suffer in so many ways, especially rheumatism and indigestion. Then blood pressure, headache, so many things. Therefore one should be trained up how to become dhīra. These things, disturbances, make us adhīra, and we should be trained up to dhīra. That is spiritual education. One has to know it. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). These sufferings, mātrā-sparśāḥ, tan-mātra. On account of the senses, sense perception, we suffer. And the senses are made of material nature. So one has to become above the material nature, then he can become dhīra. Otherwise, one has to remain adhīra. Dhīrādhīra-jana-priyau priya-karau.

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

"On the annihilation of the body the soul will exist. But when I see my son is dying, or my grandfather is dying, I am killing, how can I solace me that my grandfather is not dying, my son is not dying, the, simply it is changing? Because I am accustomed to think like that. So there must be grief." So Kṛṣṇa replied: "Yes, that's a fact. So that you must have to tolerate, that's all. There is no other remedy." Tāṁs titikṣasva bhārata.

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

Kṛṣṇa never said that these are not facts, what Arjuna explained that: "I know that when my son is dying, my son is changing the body, or my grandfather is dying, changing the body, I know this, but still, because I am affectionate on the skin, so I must suffer." The Kṛṣṇa replied: "Yes, the suffering is there. Because you are also on the bodily concept of life. So suffering must be there. So there is no other remedy than to tolerate. There is no other remedy." Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14).

Lecture on SB 1.8.42 -- Mayapura, October 22, 1974:

So therefore the family attraction especially, the family attraction is so strong that life after life one is bound up again in this material world, and he gets one body. To get body means to suffer. To get material body... Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). We are suffering the śītoṣṇa... Sometimes we feel some pleasure, sense pleasure. But actually we are suffering. Just see. We thought on the fourth floor, or third floor, such marble, I mean to say, level... And still, there is a snake.

Lecture on SB 1.8.47 -- Los Angeles, May 9, 1973:

This question was raised by Arjuna also, that "I understand that I am not this body and my grandfather is not this body. Still, I am affected when my body or my grandfather is in danger." So what Kṛṣṇa advised? Kṛṣṇa advised, "Yes, that affection is possible." I know that I am not this body. Theoretically or... But if somebody comes to cut my body, I will be very much protective. Although I know... I cannot feel that "I am not this body; let the body be cut off. I don't mind." No. Then Kṛṣṇa said that this position... Āgamāpāyinaḥ anityās tāṁs titikṣasva bhārata. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). "These temporary happiness and distress which come and go like seasonal changes..." Seasonal changes. Just like there is summer season, there is winter season. So sometimes it is very cold, sometimes it is very warm. And how these feelings are appreciated? Due to this body.

Lecture on SB 1.8.47 -- Los Angeles, May 9, 1973:

So according to the changes of the season and according to the affection of this material body, we are feeling pains and pleasure. Otherwise there is no pains and pleasure. Asaṅgo 'yaṁ puruṣaḥ. Ātmā, real spirit soul... Just like our scientist was asking whether soul is dependent on the matter. No. Soul is independent. Asaṅgo 'yaṁ puruṣaḥ. That is the Vedic instruction. It is never affected. Although therefore it requires knowledge. It requires knowledge. Mātrā-sparśās tu kaunteya (BG 2.14). Our pains and pleasure we feel on account of this skin, mātrā-sparśāḥ. So we should not deviate from the duty. Even there are pains and pleasure due to this body, we should not deviate from our duty.

Lecture on SB 1.9.48 -- Mayapura, June 14, 1973:

So titikṣavaḥ, titikṣavaḥ is the qualification of a brāhmaṇa. Śamo damas titikṣā. Tolerant. You cannot expect any peaceful life in this material world. That is not possible. Therefore in all conditions, in order to execute Kṛṣṇa consciousness, you must be tolerant. Tāṁs titikṣasva bhārata. Kṛṣṇa advised Arjuna that there will be some material pleasures and... Not pleasure, displeasures. So pleasure is also here, displeasure. They do not know. So Kṛṣṇa advised: tāṁs titikṣasva bhārata. Āgamāpāyino 'nityās tāṁs titikṣasva bhārata. "These, such things come and go. Don't bother much. Try to become tolerant and execute your own business." Similarly we live together. There may be some inconvenience. You are brought up in a different standard in Europe and America, and in India it may be difficult because you haven't got all the facilities. But you learn tolerance. Execute Kṛṣṇa consciousness. That should be our business. Tāṁs titikṣasva bhārata.

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

So for life of austerity... Kṛṣṇa consciousness life means the life of austerity, tapasya. It is not extravagancy. So we have to learn titikṣā. That is one of the qualifications of the brāhmaṇa.

Lecture on SB 1.15.34 -- Los Angeles, December 12, 1973:

A Vaiṣṇava's behavior should be that he should give up the company of asat, nondevotee." That is his first business. He should give up the company of nondevotee. This is first business. Because he will be infected. Therefore we insist our students that "Don't go out." Even you are discomfortable, you should tolerate, but you should not go out of the society. Then you will surely fall down, surely fall down. So if there is inconvenience, little... That is advised in Bhagavad-gītā, mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). These, just like extreme cold or extreme heat, they are troublesome to the body, mātrā-sparśāḥ. On account of this material body, we feel extreme cold, extreme heat. But Kṛṣṇa says, "They come and go." It is not that winter season will remain forever or the summer season also remain.

Lecture on SB 1.16.21 -- Hawaii, January 17, 1974:

So in the Vedic civilization there was no such problem as petrol problem and food problem or... No. The problem was whether the civilization was going nicely, whether the human civilization is making progress toward the ultimate goal of life, not to bother with the temporary problems. Temporary problems has been described in the Bhagavad-gītā, tāṁs titikṣasva bhārata. Mātrā-sparśās tu kaunteya.

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

Anything except this problem... There are problems always. This is a world of problems. So... Just like this summer season, that is also problem. The winter season, that is also problem. So many people come here in Hawaii because they cannot tolerate too much severe cold in the mainland. They come here. Again, when you come here, when it is too much hot, warm, then we require fan, we require refrigerator, we require so many. So problem is there. So Kṛṣṇa is saying, "My dear Arjuna, problems there will be." This is material world. You cannot avoid problems. But you should tackle with the main problem, not the insignificant or temporary problem. That is the instruction of Bhagavad-gītā.

Lecture on SB 1.16.23 -- Los Angeles, July 13, 1974:

Try to understand seriously. We are here in this life, human form of life. We should not be lazy. Laziness is not required. Karmāṇi. We should be active. What for? Now, nirvāṇa. Nirvāṇa means finishing this material life. That is called nirvāṇa. The Buddha philosophy, they take it nirvāṇa. Their philosophy is nirvāṇa, means to stop the feelings of pains and pleasure. So their philosophy is that the pains and pleasure... Not only their philosophy. We also know. Bhagavad-gītā also says. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). The, the worldly pains and pleasure—what is due to? It is due to this material body. Mātrā-sparśāḥ. Mātrā means the skin. Because we have got this skin, in winter, the water is there, we feel pain, pinching. And because it is summer, the same water-pleasing. So the condition of the skin, according to the season, is changing. Therefore we are feeling pains and pleasure. Otherwise there is no pain, pleasure. Just try to understand. Because we are covered by the skin, therefore we are feeling pains and pleasure. If you become uncovered, free from the skinly covering, then there is no pains and pleasure.

Lecture on SB 2.9.1 -- Tokyo, April 20, 1972:

So in the feverish condition you are thinking, "I am now feverish." But this feverish will not, condition, will not stay. You will come to the healthy stage. Therefore don't be disturbed with the feverish condition. Go on with your duty. Don't misidentify, "Now I have become feverish. Everything is finished." No. That is external. It has come; it will go. That is given in the Bhagavad-gītā. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). Just like seasonal changes. Sometimes it is very hot, sometimes very cold, sometimes warm. So these are coming and going. So if there is some feeling of pain and pleasure, simply just tolerate it, but don't be absorbed in that thought. That's all. Therefore titikṣava. The first symptoms of a saintly person is titikṣava, tolerant. Tolerant. So go on reading, go on understanding. Everything will be clear.

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

There is a Bengali Vaiṣṇava song, deha-smṛti nāhi yāra, saṁsāra-bandhana kāhāṅ tāra. If we understand properly that "I am not this body," then, although there is suffering, you will not feel very much, although we are now absorbed with this body, bodily sufferings are there. Just like the example that you have got a car, and there is some accident. So one who is too much absorbed with the thought that "This is my car" or "I am car," he suffers more. But if one knows that "I am not this car. All right, there is some accident. It can be repaired or it can be... That doesn't matter." It is a question of absorption of the thought. The materialistic person, because they are like animal, he suffers more. And for the devotees, as it is advised in the Bhagavad-gītā,

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

Kṛṣṇa says to Arjuna that "These material sufferings are just like the sufferings of season, seasonal suffering." In summer season also, you suffer, and in winter season also, we suffer. Śītoṣṇa-sukha-duḥkha-dāḥ. And the same thing, this fire, in summer season it is suffering. The heat is suffering. And in the winter season is suffering, but in the summer season it is pleasing. The same water, the same fire—sometimes it is suffering; sometimes it is pleasing. But the matter is the same. Why? Mātrā-sparśāḥ: it is due to the touch of the skin. Because we have got this skin disease, "I am this body," therefore you are suffering, because you have become so nonsense rascal that "I am this body." Yasyātma-buddhiḥ kuṇape tri-dhātuke (SB 10.84.13). Tri-dhātuke: This is the bag of three elements: kapha, pitta, vāyu. Kapha, pitta, vāyu. According to Ayurvedic system, they are called tri-dhātu.

Lecture on SB 3.25.33-34 -- Bombay, December 3, 1974:

So long you will have this material body, you will have to suffer. You cannot avoid it. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). That is stated in the Bha... Mātrā-sparśāḥ. What is the suffering? Suffering means on account of this body. The same water, it is very pleasing during summer, and the same water, it is very distressing in winter. So water is the same, but it is distressing and pleasing on account of this body. Very simple thing, one can understand. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ. The water is neither pleasing nor distressing. It is due to my this body and bodily concepts of life, we are suffering or enjoying, so-called enjoying, so-called suffering. Actually, I am the spirit soul. I am different from this body, gross body and subtle body. I have no suffering, no, I mean to say, enjoying. It is simply my imagination. Therefore a mukta-puruṣa, a liberated person, he is not affected by this so-called suffering or enjoying. That is called liberation.

Lecture on SB 3.26.35-36 -- Bombay, January 12, 1975:

These are all different transformation of the ethereal existence. So in the Bhagavad-gītā it is said, mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). So our, these material pains and pleasure, are felt on account of this sparśa and arrangement of the ether and transformation of ethereal activities. Actually, it has nothing to do with the spirit soul. Spirit soul is untouched by all these thing. It requires simply realization. Great devotees like Bharata Mahārāja or Prahlāda Mahārāja, Haridāsa Ṭhākura, because they were very, very much advanced in spiritual consciousness, these ethereal activities on the external body did not touch them. Even in our Western world, Lord Jesus Christ, he was also crucified, but it did not touch him.

Lecture on SB 3.26.35-36 -- Bombay, January 12, 1975:

Tolerance. This is very good example of tolerance. So in order to execute our spiritual consciousness or Kṛṣṇa consciousness, we shall learn tolerance. Tolerance, that is advised in Bhagavad-gītā, that tāṁs titikṣasva bhārata: "Don't be disturbed." Just like a brāhmaṇa or a sannyāsī has to take three times bath. And if it is very chilly cold, it does not mean that he will give up that taking bath three times, early in the morning. He must take. That is called tolerance. This is one of the example of tolerance. There is severe cold, chilly cold, but my duty is to take bath in the morning. So we must tolerate. I must tolerate that chilly cold, and still, I take my bath. This is called tapasya, not that "It is very chilly cold. I will not take my bath." No, that is not allowed. Then you are lagging behind. You must take. Of course, if it is very serious, somebody is seriously ill, that is different thing. Generally, Kṛṣṇa advises, tāṁs titikṣa... Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ, anityāḥ (BG 2.14). Anitya. Anitya means they are not permanent. Āgamāpāyino 'nityāḥ. They are seasonal changes. They will come, and they will go. Simply ethereal arrangement only, we must know, external arrangement. It is, rather, illusion.

Lecture on SB 5.5.3-4 -- Bombay, March 29, 1977:

So our request is that such a great science of, for the human society, for understanding the problems of life, how to solve it, how to achieve the greatest success in life... We have got this in the Bhagavad-gītā. Why should we neglect it? What is the reason? Other things may go on—this political fight or some fight. Fighting. This is a world of fighting. Āgamāpāyino 'nityaḥ tams titikṣasva bhārata. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). This is world of śītoṣṇa-sukha-duḥkha-dāḥ. You cannot avoid it. So tāṁs titikṣasva bhārata. Just try to tolerate. Caitanya Mahāprabhu also says the same thing:

tṛṇād api sunīcena

taror api suhiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ

(CC Adi 17.31)

We have to become tolerant than the grass on the street and forbearing more than the trees. In this way we have to tolerate whatever is going on in this material world. Tolerate does not mean unnecessarily we shall suffer. As far as possible, let us struggle, but we should not forget our real business. That is human life. Real business is that I am part and parcel of God.

Lecture on SB 5.5.15 -- Vrndavana, November 3, 1976:

So the aim of life is to go back home, back to Godhead. And we do not know what is the aim of life, why we are suffering. Ke āmi', 'kene āmāya jāre tāpa-traya'. This was the question of Sanātana Gosvāmī. But people have become so animalistic, they cannot understand that they are suffering. They cannot un... The brain has become so dull, rascal, that they do not understand even that they are suffering. The suffering, tri-tāpa-yantraṇā... Now, just like this fan. We don't require it now. Now running of the fan is suffering. But in the summer season it is required. It is pleasing. That means either in the summer or in the winter we are always suffering, this way or that way. The same water, it is pleasing during summer and it is suffering during winter. The water is the same, but it is sometimes suffering, sometimes pleasing. So these things will go on. You cannot stop. That means suffering will go on. You cannot stop it. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). So long we have got this body, we must suffer. This is the truth. Asann api kleśada āsa dehaḥ (SB 5.5.4). We are getting different types of bodies, tathā dehāntara-prāptiḥ (BG 2.13). Each body is for a short period. It will not last forever. But so long it will last, it will be cause of suffering. That we do not understand. This is the ignorance, mūḍha. And this suffering can be ended only by surrendering to Kṛṣṇa. Mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). The suffering is inflicted by māyā. Bhuṇkte prakṛti-jān guṇān. But there is no education, the people are so dull, rascal, they cannot understand that they are suffering, and the suffering they are accepting as enjoyment. In this way they are rotting in this material world.

Lecture on SB 6.1.7 -- San Francisco, March 1, 1967:

That is explained in the Bhagavad-gītā: mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). Just like we feel warm and we feel cold due to the skin. So that does not mean because we in the summer we feel warm, therefore we shall not go to the fire and cook our foodstuff. Everyone does his duty. That is tolerance. Even it is very warm in the kitchen and if it is summer season, perspiration, nobody, I mean to say, stay away from cooking. One has to do his duty. So Kṛṣṇa advised Arjuna that tāṁs titikṣasva bhārata. "My dear Arjuna, even there is some pain due to the miserable condition of this material world, so we have to tolerate that." Just like a patient, he is suffering in so many symptoms of the disease. Doctor is giving him medicine. He is also being treated nicely, but his suffering is there. And then? What the patient will think? He has to tolerate, tolerate, because he knows that "I am going to be cured very soon. The treatment is there. So let me suffer little.'

Lecture on SB 6.1.8 -- Honolulu, May 9, 1976:

So there are different varieties of sinful activities, just like there are different varieties of diseases. To become diseased is not our normal life. To remain healthy is our normal life. When we become diseased, that is abnormal condition of life. Therefore we want to treat, get out of the disease. Similarly, this material life is the diseased condition of the living being. We are all living beings, but because we have accepted this material body, we are suffering. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). Now we require this fan. Why? Because feeling some pains on account of heat. That heat is felt by the body, not the soul. Therefore in the Bhagavad-gītā it is said, mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ. These material pains and pleasure, they are simply touching this body, not the soul. Soul is always aloof. Just like we are on a car. Suppose there is some accident: the car is broken, but not the person, the driver, is broken. The car is broken. But because the driver or the proprietor of the car is too much adhered to the car, when the car is broken, his heart fails. Actually the person has nothing to do with the car, but because he is too much attached to the car, when the car is broken, he thinks, "I am finished." Heart is broken. Like that.

Lecture on SB 6.1.9 -- Nellore, January 7, 1976:

Now, one may say that "If I give up all these thing which is habituated to me, there will be some painful condition." So therefore Bhagavad-gītā has recommended to tolerate. Mātrā sparśās tu kaunteya. We have to tolerate. This is called tapasya. Even though it is painful for me—it is not at all painful, but those who are trying to practice in the beginning, it may be painful—so Bhagavān, Kṛṣṇa, is advising that even it is painful, you must do it and tolerate it. So mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). The example is given just like we suffer sometimes in scorching heat and very pinching or chilly cold. But we tolerate and do our business. Sometimes to cure our disease, say, for example, fever, we have to swallow very bitter quinine pills.

Lecture on SB 6.1.49 -- Detroit, June 15, 1976:

Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). Everything is being done by the laws of nature. So, human body, when we are civilized, we should know that "Why I am suffering?" Although under the spell of māyā we take suffering as enjoyment. That is called māyā. Māyā means what is not. We are thinking we are enjoying, but actually we are suffering. In this material body we have to suffer. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). This example is given by Kṛṣṇa in the Bhagavad-gītā, that suffering means on account of this body. There is pinching cold, scorching heat. We feel these things on account of this body. At a certain circumstances, we feel pain; at a certain circumstance we feel happy. But actually, this so-called happiness and distress is due to the body.

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

Kṛṣṇa has advised that this material happiness and distress, they are on account of this body. They come and go. They do not stay. So long we are in this material world, this happiness and distress will come and go. Just like seasonal changes: it does not stay. It comes and again goes away. So we should not be disturbed. (aside:) If you want to stand, you can stand. It comes and goes. We should not be disturbed. Our real business is to realize ourself, self-realization, That must go on.

Lecture on SB 7.6.3 -- Toronto, June 19, 1976:

So the suffering also, and enjoyment, this is also due to the senses. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). So in the material world, so long we have got this material body, two things will be there: suffering or enjoyment. And what is the suffering and enjoyment? With reference to the senses. Or... Senses... Just like the skin is called touch sensation. We feel pleasure by touching the skin. So this pleasure, due to the touch sense, sometimes it is painful, sometimes it is pleasing, due to different circumstances. Just like water. Water is very pleasing to the skin if it is winter. So water is the same, my skin is the same, but due to seasonal changes, the same water is sometimes pleasing and sometimes displeasing. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ. So, so long we have to remain in this material world or so long we have to continue this material body, two things will continue. You cannot stop it. It is not possible. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ. And what are actually there? Agamāpāyino 'nityās: they come and go. They're all temporary. Winter season or the summer season, it does not stay. It comes and go away. So everything in this material world, so-called distress and happiness, they come and go. We should not be very mch disturbed by... Neither we shall waste our valuable time seeking after so-called... Nobody wants distress, but everyone wants happiness. So without knowledge, in ignorance, we are simply trying after happiness. This is material world.

Lecture on SB 7.6.7 -- Vrndavana, December 9, 1975:

So Kṛṣṇa says both these processes, increasing happiness or decreasing distress, this is sarva-dharmān parityajya: (BG 18.66) "Avoid these two ways of life. Simply surrender unto Me." Then shall I go on suffering? Due... "When there is happiness, it is all right. Then I shall go on suffering without any attempt to minimize it?" "Yes. Yes." That is said in the Bhagavad-gītā. Taṁs titikṣasva bhārata: "My dear Arjuna, even if you think there is some distress, still, you should tolerate."

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino anityāḥ

taṁs titikṣasva bhārata

(BG 2.14)

Just like nowadays it is very cold. It will not stay. Say for two months, three months, it will stay, and again there will be summer, and that is also very unbearable. And that will also not stay. Say for two months. So āgamāpāyina. These things, seasonal changes, they come and go. Don't be bothered about these things. So long you have got this body, this śītoṣṇa-sukha-duḥkha-dāḥ... The same thing: sometimes it is distressful, sometimes it is very pleasant. Just like water. Water now is distressful. If you have to take your bath, you have to make it hot; otherwise it is very distress.

Lecture on SB 7.6.8 -- Vrndavana, December 10, 1975:

So if one is serious about spiritual advancement, then he should not... First of all he must know "What is my position? How I am packed up with all these twenty-four elements?" Of course, due to our habit we are sometimes subjected to these pains and pleasure. Still, Kṛṣṇa says, "You do not become disturbed by these so-called artificial pains and pleasures. Don't be disturbed." Śītoṣṇa-sukha-duḥkha-dāḥ. Āgamāpāyino 'nityas tāṁs titikṣasva bhārata. Mātrā-sparśās tu kaunteya, śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). Just like we are covering because it is cold, but actually as spirit soul, I am not affected. Asaṅgo hy ayaṁ puruṣa. In the Vedas it is said that the soul is unaffected with this material condition. I have several times given this example, that a person has got a good car, and it is somehow or another broken, and he becomes upset, because his car Although he knows that "I am not this car," but his thoughts being absorbed by the attraction of the car, when the car is broken somehow or other he becomes almost unconscious. So this is due to our attachment. So spiritual life means how to get out of this attachment. This is spiritual life. We are "No, what is the wrong if we are attached?" The wrong is that so long we remain attached to these temporary illusory things, you'll not be able to get out of it. That is the whole program. Therefore Kṛṣṇa advises, mātrā-sparśās tu kaunteya. These pains and pleasure is due to this skin; it is not real. But because you are attached to the skin and bone, therefore you feel sometimes pain and pleasure. But that will not endure. Better tolerate it. Tolerate. That is spiritual, tapasya. That is called tapasya. When one can learn how to tolerate these temporary so-called pains and pleasure, then he is advanced.

Lecture on SB 7.9.10 -- Montreal, July 10, 1968:

The soul of my son is departed from this body to another body. So there is no cause of anxiety. He has got another body, but still, I feel, "Oh, my son...," for the body, because I am accustomed to love my son by the body. So this concession should be allowed. If somebody is crying, that does not mean he is a fool, but it is material affection. So Kṛṣṇa advises that this kṣānti, titikṣa, toleration. How toleration? Śītoṣṇa-sukha-duḥkha-dāḥ. Just like we tolerate there is severe cold. There is no use fighting and howling, "Oh, there is so much cold, so much cold, so much." You have to tolerate. You cannot fight.

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

He advised, "Yes, I understand there are pains and pleasures like that, but they have to be tolerated. You cannot be disturbed. You have to execute your business of Kṛṣṇa consciousness. If there is any trouble, you must know no trouble or no happiness exists because this is material. It has come. It will go. So for the time being, don't be mad after happiness and don't be mad after miseries." Āgamāpāyina: "They come and go." Just like nowadays it is very hot. This season will change, and again we will be disturbed by cold. So disturbance will continue, either heat or cold due to this material body, mātrā-sparśā, due to this skin attachment. So we have to tolerate.

Sri Caitanya-caritamrta Lectures

Lecture on CC Madhya-lila 20.104 -- New York, July 10, 1976:

The beginning of spiritual life is to understand that "I am not this body." That is the beginning. So if I am properly trained up to understand that "I am not this body," then where is my tāpa-traya, miserable condition? Because miserable condition is due to this body. In the Bhagavad-gītā it is said that mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). We feel sometimes cold, sometimes warm. What is the reason? The reason is on account of the body. Mātrā-sparśās. The water is the same, but according to the seasonal changes the water is sometimes very pleasing and sometimes it is not pleasing. So according to the seasonal changes...The water does not change its chemical compound, but these seasonal changes, my body becomes susceptible to the condition. And therefore the same water sometimes gives me pleasure and sometimes gives me distress.

Lecture on CC Madhya-lila 20.110-111 -- Bombay, November 17, 1975:

Atma is sac-cid-ānanda, but on account of being bodily covered, encaged in this body, we are suffering. We are suffering. Therefore Kṛṣṇa says that tāṁs titikṣasva bhārata: "Bhārata, O the son of Bhārata dynasty, Bhārata..." So in the material world the suffering is there. But what is that suffering? Mātrā-sparśās tu kaunteya śītoṣṇa sukha-duḥkha-dāḥ (BG 2.14). On account of this body... Now, in this season, we are feeling heat. Therefore the fan is there. But another season the body is the same, but season has changed. Therefore I will have to cover with hot coat and pant. So this feeling of heat and cold is due to this body. And what is this body, this material body? Therefore all our feelings of happiness and distress, it is due to this body. That we do not know. So therefore the best solution of miserable condition of life is to stop this material body. Then you become spiritually situated, and there is no more contradiction.

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino anityāḥ

tāṁs titikṣasva bhārata

(BG 2.14)

That is the advice. We have to do our own business, self-realization. That is tapasya. Tapo divyaṁ putrakā yena śuddhyet sattvam (SB 5.5.1). Existence... To purify the existence we have to practice tapasya, not running like cats and dogs here and there. This will not make solution of life. Human life is meant for tapo divyaṁ putrakā yena śuddhyet sattvaṁ yasmād brahma-saukhyam anantam. This is the process. Mahat-sevāṁ dvāram āhur vimukteḥ (SB 5.5.2). If you want to get out of this entanglement of distressed condition of material body, then mahat-sevām: you associate with mahātmās and serve him.

General Lectures

Pandal Lecture -- Bombay, April 7, 1971:

And wherefrom this excessive heat comes? It comes from the material nature. Therefore our struggle for existence is to fight with the impositions of the material nature. So Kṛṣṇa says that in this way fighting, you cannot get out of the clutches of māyā. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). It is very difficult. You may have hundreds and thousands of electric fans, but still you will have to feel the effect of excessive heat. You cannot avoid it. Similarly, you may have hundreds or thousands of heating arrangements; still, you have to feel the effects of the cooling effect of winter season. You cannot... Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). We have traveled all over the world. I have seen different climatic influence, how people are suffering. In the Western countries they are thinking that "Indians are very happy because the country is very warm," and we are thinking that "The Western people are very happy because the country is very cold." But nobody is happy; that is a fact—neither the Westerners nor the Easterners—because all of them under the grip of māyā. That is a fact.

Pandal Lecture -- Bombay, April 7, 1971:

So Kṛṣṇa says that in this material world, so long we are, we have to execute the devotional service. But we may not be disturbed by these material conditions. That was advised to Kṛṣṇa, (to) Arjuna.

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino (nityās)

tāṁs titikṣasva bhārata

(BG 2.14)

Tāṁs titikṣasva bhārata. So a devotee, his business is that "Because I have got this material body and because I had my past misdeeds, although I am suffering, it does not matter. It comes and goes. It does not matter. Let me do my duty." That is advice of Kṛṣṇa. A devotee is not disturbed by the material condition.

Lecture -- Jakarta, February 28, 1973:

Adhīra means senseless, crazy, and dhīra means with sense. He's not bewildered. He's called dhīra. So when somebody dies, one who is dhīra, he understands, "My father, my brother, or my relative, or somebody else, he has simply changed this body." Tathā dehāntaraṁ prāptir. "So what is the cause of lamenting?" These things are discussed in the Bhagavad-gītā. But even if you have got affection for that body, still Kṛṣṇa says,

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino anitya

tāṁs titikṣasva bhārata

(BG 2.14)

"My dear Arjuna, even if you are very much affected when the body of your son or your relative is finished, these things are temporary," āgamāpāyina anitya. This death is also temporary because he'll accept immediately another body. So because we are accustomed to think that "This body is my son," or "my father," "my this, that," there is some pain, causes of pain. But Kṛṣṇa says, "These are temporary." You'll not forever cry for your father, for son. Say one day, two days, three days, that's all. So it is just like temporary seasonal change, āgamāpāyino 'nitya, mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). Just like we are feeling now very warm; therefore we require fan. This is due to change of season. Again, sometimes it will come that we have to cover with warm. So the body is the same, the world is the same, but something comes and goes. It makes some changes in the order. So we have to simply tolerate, tāṁs titikṣasva bhārata. You should not be overwhelmed. This is knowledge.

Lecture -- London, August 26, 1973:

Spiritual consciousness should be cultivated, first of all understanding that we are all spiritual being; we are not this material body. That we have to first of all understand. The, within this material body there is the spirit soul, and that spirit soul, out of ignorance it is desiring material sense gratification; therefore he has to transmigrate into different types of bodies. And as soon as we accept one material body—it doesn't matter whether it is king's body or dog's body; it doesn't matter—because the spirit soul has accepted this material body, he has to undergo the threefold miserable conditions of material existence. This is the problem. Therefore Kṛṣṇa advises that mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). Our material understanding of pains and pleasure (is) on account of this body. When the body feels cold, we cover. When the body feels very warm, we uncover. The covering and uncovering is due to seasonal changes. Therefore this material world means changing always. It is called jagat. Jagat means always changing. On account of the material world's changing, we feel pains and pleasure on this material body. Kṛṣṇa advises, therefore, that mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ. The material pains and pleasures, they are on account of this body. But we are not this body; we are spirit soul. Our main business is how to elevate the soul to its original position of eternity. That is our problem.

La Trobe University Lecture -- Melbourne, July 1, 1974:

The owner of the body is sometimes in the childhood body; the owner of the body sometimes in a different boyhood body; the owner of the body is sometimes in the youthhood body. Similarly, as he is changing different types of body during this duration of life, similarly, after this annihilation of this body, when it is old... Just like old garment or old coat, old shirt cannot be used—it is thrown away; another new shirt, new coat is taken—similarly, this body, being annihilated, the soul accepts another body. This is a real knowledge. Tathā dehāntara-prāptir dhīras tatra na muhyati (BG 2.13). This is explained in Bhagavad-gītā very broadly. Just like here it is said that,

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyinaḥ anitya

tāṁs titikṣasva bhārata

(BG 2.14)

Our real business, real education, is to understand, "What I am? I am not this body." But that education is lacking. So our main business is to understand that "I am not this body, and the bodily pains and pleasure, they are due to the change of season only." Just like now it is winter season. We are covering our body. In the summer season we do not like so heavily dressed. So this feeling of pains and pleasure is due to this material body.

Philosophy Discussions

Philosophy Discussion on Hegel:

Prabhupāda: The reconcile is the body is nothing and the spirit is something. This is synthesis. This is our proposal. The body is nothing, false, but I am real. But those who have no knowledge, they are taking one side. But we are taking two sides: this body is there, this is false, but it is temporary. Although I say I'm not this body, if somebody knocks me I feel pain. So this is temporary. Mātrā sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). Due to this body, I am feeling pains and pleasures. So the Buddha philosophy is you make this body nil, then there is no pains and pleasures. But that is imperfect. Because I am there, I will accept another body. So that, death does not mean liberation. Death does not mean liberation. Tathā dehāntara-prāptir. You have to accept another body. Liberation means when you are no more in this material world, you go back to spiritual world, that is liberation.

Philosophy Discussion on Arthur Schopenhauer:

Prabhupāda: So that is also stated in the Bhagavad-gītā, that the pains and pleasure of this material world, it is experienced by the (indistinct). The spirit soul does not touch this. It is different. He is not concerned with this material, but he is illusioned that "This pains and pleasure is mine." Therefore Kṛṣṇa advises in the Bhagavad-gītā that this pains and pleasures, simply touching the skin, body. But I am not this body. That is the first instruction. The soul is not this body; therefore this pains and pleasure is on account of this body, material body. So Kṛṣṇa said,

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyinaḥ anityāḥ

tāṁs titikṣasva bhārata

(BG 2.14)

So these are not reality. They come and go in due course, and we are, being too much absorbed in this material body, we feel pains and pleasure. But I am not this body; therefore one should be intelligent, that "This pains and pleasure is due to my bodily concept of life, and they come and go. Why should I bother about it? If I feel pain, let me tolerate and do my own business." That's all.

Philosophy Discussion on St. Augustine:

Hayagrīva: What about the body of a man? Is that punishment or gift?

Prabhupāda: Man, man, there are many men who are very well situated and there are many men who are suffering. So two things are there according, suffering and enjoyment, according to the body. So this has been explained in the Bhagavad-gītā, mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). According to the body the heat and, what is called, cold? Heat or cold?

Hayagrīva: Hm.

Prabhupāda: Sītā uṣṇa. That is perceived. An old man perceives very much cold, and a young child, he does not perceive—according to the body. An animal, naked body, he can walk on the street in severe cold, but a man cannot. So this body is the source of suffering and enjoying. So why not take it as punishment and reward?

1972 Conversations and Morning Walks

Interview with the New York Times -- September 2, 1972, New Vrindaban:

Prabhupāda: Some birds or cats or dogs may be fighting, and for them it may be a catastrophe, but for us it is nothing. This is the relative world, and we should know that what has happened in this world is not worthy of consideration in terms of universal affairs. Things are coming and going like seasonal changes. Arjuna put this question to Kṛṣṇa: "This is a catastrophe! I have to kill my own men." Although Arjuna believed this to be a catastrophe, Kṛṣṇa likened it to seasonal changes. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). "O son of Kuntī, the non-permanent appearance of happiness and distress and their disappearance in due course are like the appearance and disappearance of winter and summer seasons." In the winter season water is not very pleasant, but in the summer it is very pleasing. What then, is the condition of water? Is it pleasing or not? The water is the same, but in touch with our skin it becomes pleasing or not according to the climatic circumstances. Just because the summer is hot, should I give up cooking? Work must be done. Similarly, just because water is cold in the winter, should I give up my bath? No. These things may come and go, but we have to do our duty. Our duty is Kṛṣṇa consciousness; that is our philosophy, and that is an actual fact. These seasonal changes may come and go in life; sometimes they may please us, and sometimes they may pinch us, but our duty in human life is to understand God.

1973 Conversations and Morning Walks

Room Conversation -- September 2, 1973, London:

Prabhupāda: That is explained in the Bhagavad-gītā: mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ. Sukha-duḥkha-dāḥ

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

If one is engaged in his cultivation of spiritual life, then he should tolerate all these bodily pains and pleasure. Because they come and go. Just like you are medical man, you treat, some patient. Suppose he's attacked with fever. Everyone knows that fever has come; after some time, it will go away. So the one who is cultivating Kṛṣṇa consciousness, he's not very much disturbed with fever. He knows that it has come, it will go automatically. If we fast for few days. There is a Bengali proverb, jvaranpar ketanadali palab...(?) If you receive one unwanted guest and fever, you don't give him eat. Then it will go away. Unwanted guest, if you do not give him food, he'll go away. Even a fever also, if you don't eat, it will go automatically. So after all, these things come and go. The example is given, śīta-uṣṇa. Śīta means winter and uṣṇa means summer. As the summer comes and go, winter comes and go, so these kinds of sufferings, they come and go. So Kṛṣṇa is advising, tāṁs titikṣasva bhārata. Therefore a brāhmaṇa's qualification is titikṣa. Śamo damaḥ śaucaṁ titikṣa, toleration. They're not very much bothered with the bodily pains and pleasure. They come and go. They're engaged in real business, how to realize Brahman.

Room Conversation -- September 18, 1973, Bombay:

Prabhupāda: Yes. Yaṁ hi na vyathayanty ete puruṣaṁ puruṣarṣabha. That I have already explained.

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

Just like one is in winter season, and the winter... Not in this country. In Western countries, it becomes below thirty degrees. In Canada and what other places?

Acyutānanda: New Vrindaban.

Prabhupāda: Eh?

Acyutānanda: New Vrindaban.

Prabhupāda: Virginia?

Acyutānanda: Oh yes. Thirty below zero.

Prabhupāda: So we have no experience below zero degrees. But in Europe, America, there is places. In Russia also, below fifty degrees. But they do not stop their business. They know that "Winter season has come. It will go away again." So devotees, even they are in distressed condition, they know, "It has come due to my bad activities in the past. It will go away. Let me suffer and finish it."

Morning Walk -- December 17, 1973, Los Angeles:

Prajāpati: When we feel pain or discomfort, that is covering also?

Prabhupāda: That is to the material. Soul has no pain. It is the material covering. Just like this chilliness. We are affected by the body, material body, not the soul. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). That is stated in the Bhagavad-gītā. This pleasure and pain is due to the material covering. Otherwise soul is unaffected. Asaṅgo 'yaṁ puruṣaḥ: "This puruṣa, the soul, is unaffected by any material condition." The same example as I give, that you have a good car. You are identifying yourself. But you are not the car. You are affected if the car is smashed, because you have got absorption in the car that "This is my car." The other man is not affected. Similarly, due to our absorption, ahaṁ mameti (SB 5.5.8), "It is my, it is mine," we are suffering.

Rūpānuga: The False ego.

Prabhupāda: False ego.

Rūpānuga: Very subtle.

Prabhupāda: Yes.

1974 Conversations and Morning Walks

Morning Walk -- March 30, 1974, Bombay:

Prabhupāda: Just like everyone knows that you are not the motor car. Everyone knows it. But as soon as there is any breakage in the nice motor car, "Oh, I am gone." Why, where you gone? You are not motor car. But because you are absorbed in the sense that "It is my car, my car, my car," you have become absorbed. So any accident to the motor car, you become unhappy. But everyone knows you are not motor car. Why you become unhappy? This is called māyā. So you are not completely free. So so long we are in this body, so the sufferings of the body is there. Therefore Kṛṣṇa says that tāṁs titikṣasva bhārata. "Just tolerate." Just tolerate.

Mātrā sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva...

(BG 2.14)

You don't be mad, but, because "My motor car is now broken." Or, "There is some accident in my house." But you are not house, neither you are motor car. Everyone knows that. But why you have become so much affected? There, therefore tāṁs titikṣasva bhārata. You have to tolerate.

Room Conversation with Bishop Kelly -- June 29, 1974, Melbourne:

Bishop Kelly: Are you feeling the cold in Melbourne your grace?

Prabhupāda: This heating is there.

Bishop Kelly: Ah, yes. But when you go outside do you feel...?

Prabhupāda: I go outside.

Bishop Kelly: Yes, but when you go out do you feel it?

Prabhupāda: I feel... I cover sufficiently, that's all.

Bishop Kelly: Ah, yes. How long are you staying here for?

Prabhupāda: Up to second.

Bishop Kelly: This is your first visit to Australia?

Prabhupāda: No. This is the fourth time.

Bishop Kelly: Is it?

Prabhupāda: In the Bhagavad-gītā about this feeling is stated,

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

Satsvarūpa: English?

Prabhupāda: No, you read the Sanskrit.

Satsvarūpa: (Reads Sanskrit) "O son of Kuntī, the non-permanent appearance of happiness and distress and their disappearance in due course are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed."

Prabhupāda: Purport.

Satsvarūpa: In the proper discharge of duty, one has to learn to tolerate nonpermanent appearances and disappearances of happiness and distress. According to Vedic injunction, one has to take his bath early in the morning even during the month of Māgha (January-February). It is very cold at that time, but in spite of that a man who abides by the religious principles does not hesitate to take his bath. Similarly, a woman does not hesitate to cook in the kitchen in the months of May and June, the hottest part of the summer season. One has to execute his duty in spite of climatic inconveniences. Similarly, to fight is the religious principle of the kṣatriyas, and although one has to fight with some friend or relative, one should not deviate from his prescribed duty. One has to follow the prescribed rules and regulations of religious principles in order to rise up to the platform of knowledge because by knowledge and devotion only can one liberate himself from the clutches of māyā (illusion).

The two different names of address given to Arjuna are also significant. To address him as Kaunteya signifies his great blood relations from his mother's side; and to address him as Bhārata signifies his greatness from his father's side. From both sides he is supposed to have a great heritage. A great heritage brings responsibility in the matter of proper discharge of duties; therefore, he cannot avoid fighting.

Prabhupāda: Duty has to be done despite all inconveniences. That is very important thing. The example is given that one has to take bathing early in the morning, but because it is cold, one cannot avoid it. He must bathe.

1975 Conversations and Morning Walks

Morning Walk Through the BBT Warehouse -- February 10, 1975, Los Angeles:

Jayatīrtha: New Dvārakā is leading the society in child production.

Prabhupāda: Oh, that's nice. But make them devotees. That is the real father and mother, who begets children and make him devotee. That is real father and mother. Otherwise cats and dogs. A Tulasī dāsa, he has written one poetry that "A son and the urine comes from the same way." Son... Son means it is born out of the semina. That also comes through the genital, and the urine also comes through the genital. So he is giving this example that "Putra and Mutra..." Mutra, means urine, and putra means son, comes from the same passage. So if the son is a devotee, then he's putra; otherwise he's mutra. (laughter) Otherwise he's urine. Very nice. Yes. Putra and mutra come from the same channel. If he's a devotee, then he's putra, otherwise he's mutra. (break) ...miseries are compared with the heat and cold. Mātrā sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). Śīta and uṣṇa. Uṣṇa means hot, and śīta means cold. They are pleasing and miserable in circumstances. Cold is very pleasing in the summer, and heat is very pleasing in winter. But same heat in summer is not pleasing, and same cold in winter, it is not pleasing. So what is the actual position of cold and heat? It is simply transforming as pleasure and pain according to circumstances.

Conversation with Devotees -- April 14, 1975, Hyderabad:

Tamāla Kṛṣṇa: They may argue that the knowledge which you say you have, it doesn't stop all of these things from happening to you. You're also suffering from symptoms of...

Prabhupāda: Yes. But I'm trying because I have got this material body like you, so I have to suffer like you. But I'm making treatment. You are not making treatment.

Tamāla Kṛṣṇa: But the effects appear to be the same on everyone.

Prabhupāda: No. We are not so much after doctors or medical...

Tamāla Kṛṣṇa: Your students also suffer from diseases and all...

Prabhupāda: That's all right. So long the body's there, one has to suffer. That we tolerate. That is advised in the Bhagavad-gītā,

mātrā sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino nityās

tāṁs titikṣasva bhārata

(BG 2.14)

Titikṣa, we know how to tolerate. We are not mad after curing. We know these things will happen so long I have got this body.

Tamāla Kṛṣṇa: So your difference is that you tolerate, whereas the scientists don't.

Prabhupāda: Because we know that there is no cure. You do not know. You are trying to cure. That is the difference between you and me. We know so long I have got this body, I'll have to suffer. So we do not stop our business. We tolerate and do our business. That's all. But you have no business. You are simply trying, hope against hope. But it will never be fulfilled. Just like birds, bees, they do not know science. But so long they have got this body, they are also sometimes diseased.

Morning Walk -- November 3, 1975, Bombay:

Prabhupāda: Dhīra means one who is not disturbed by this bodily concept of life. He is dhīra because he knows that "I am not this body," even there is some trouble in respect of body. So Kṛṣṇa advised that titikṣasva bhārata.

Dr. Patel: Titikṣasva.

Prabhupāda: "Even there is some disturbance, tolerate it. Don't be disturbed."

Dr. Patel: Mātra-spārśas tu kaunteya, sukha-duḥkha-daḥ (BG 2.14).

Prabhupāda: Yes. So long the body is there, in connection with the skin disease, we shall be suffering in so many ways. Just like there was accident. So it does not mean that because there was accident that...

Dr. Patel: But somehow or other, you have very much improved after accident, your health.

Prabhupāda: No, I was eating nicely in Africa. The climate is nice.

1976 Conversations and Morning Walks

Room Conversation -- November 3, 1976, Vrndavana:

Prabhupāda: I know some of the medical terms.

Devotee (1): (Hindi)

Prabhupāda: Now this disease is called laryngitis.

Devotee (1): Yeah.

Prabhupāda: (Hindi) Śarīraṁ vyādhi-mandiram. It is a temple of disease. The temple of di..., temple of miseries. Not only disease, there are so many other things. Huh? Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14), simply giving trouble. Śarīra-bandha, asann api kleśada āsa dehaḥ (SB 5.5.4). Deha, deha means kleśada, kleśada troublesome. They do not know this science. And they do not know how to get out of this body, there is no science. This is the only science Kṛṣṇa consciousness. They do not know this science, they do not know what is the real position, how troubles come, how we are suffering. Nothing of the sort. And our Kṛṣṇa Consciousness movement is simply dealing with this, how to get out of this entanglement of the body. That is the only problem.

Room Conversation with Indian Man -- December 22, 1976, Poona:

Girirāja:

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

Prabhupāda: So one can say that "Even though it is a fact that my brother is not this body, but still, I see that I am killing the body of my brother. That is painful. How can I kill my brother? That is very painful." So that is, answer is there, that this kind of pain will continue. This is on the body. It is not on the soul. That He's explaining. The point is one, that "Your brother, whom you are calling brother, that you mistakenly you are taking the body of your brother as your brother." So everything is explained. But the point is one. There cannot be many. The same point is being explained in so many varieties of ways. But the point is there.

1977 Conversations and Morning Walks

Room Conversation -- January 8, 1977, Bombay:

Prabhupāda: Suppose one man is diseased, so sometimes he is feeling headache, sometimes eye-ache, sometimes finger-ache, and you are applying some medicine for headache. That is not the solution. The solution is that this man is suffering from this disease. How to cure it? So Bhagavad-gītā is meant for that purpose. Tyaktvā dehaṁ punar janma naiti (BG 4.9). And as soon as you accept body, kleśada... Na sādhu manye yato ātmano 'yam asann api kleśada āsa dehaḥ (SB 5.5.4). Asann api. This body is not permanent. So because the body is not permanent, the disease also not permanent. So Kṛṣṇa's advice is tāṁs titikṣasva bhārata. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). You make the solution—that is the greatest solution—that how to stop janma-mṛtyu. But that they do not know, that this can be stopped. They are simply busy with their temporary problems. And they are taking it as very great. What is great? Suppose if you have got a boil here. Simply by pinprick. (makes blowing sound) Will it cure? There must be surgical operation. Get out the pus. So this movement is for that purpose. It is not for this janma-mṛtyu, I mean, temporary jarā-vyādhi. That is all right, but Kṛṣṇa says—if we take Kṛṣṇa's advice, Bhagavad-gītā—that is not problem. If there is little trouble, tāṁs titikṣasva bhārata. Real problem is that janma-mṛtyu-jarā-vyādhi (BG 13.9). Try to stop it. That is intelligence. Tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9). That is culture; that is education, not to be very much bothered with the temporary. That is not very intelligence. Give them this culture, Kṛṣṇa consciousness. So we have got this body. So long you have got this body, you may give relief to the eyes, but another trouble will come. It is not guarantee that by giving them relief to the eyes he gets relief from all kinds of disease. That is go... That will go, going on, janma-mṛtyu..., er, mātrā-sparśās tu kaunteya (BG 2.14). So give relief, and the real relief, how to stop... That is our Vedic civilization, that you should not become father, you should not become mother, if you cannot give protection to your children from the cycle of birth and death. Pitā na sa syāj jananī na sā syāt na mocayed yaḥ samupeta-mṛtyum. This is real problem.

Evening Conversation -- January 25, 1977, Puri:

Prabhupāda: I was continuing my disease up to there.

Gargamuni: And you had one house near?

Prabhupāda: Many houses. I was not sleeping at night, and there was some sound, "gongongongon," in my ear. So long the body will be there, there will be so many troubles. And Kṛṣṇa has advised that "They will come and go. Don't care for them. That's all." Āgamāpāyino 'nityās tāṁs titikṣasva bhārata.

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

(BG 2.14)

So bodily, mental, by enemies, so many impediments will come. What can be done? We have to tolerate. That is material world. We cannot expect smooth, very happy. That is not possible. Kṛṣṇa advising Arjuna, what to speak of us. What we are in comparison to Arjuna. He's His personal friend, talking with Him. He said, tāṁs titikṣasva. Kṛṣṇa never said, "I have made some magic. You'll have no failure," like that. Tāṁs titikṣasva. "You just try to tolerate." That's all. He never gave him any tablet. (chuckling) He taught that... So we have to do that. As the modern gurus says that "I'll give you some ash. There will be no trouble," Kṛṣṇa did He so? He said, "No, tolerate." That's all. He could have said, "I'll give you some ash." "You are ass; I'll give you some ash." (laughter) Neither Arjuna asked also, that "Why You are asking me to fight? Give me some ash. I'll throw." He was not such a fool that he asked some magic from Kṛṣṇa and kill his enemies. Actually he fought. This is Bhagavad-gītā. So face things as they are and depend on Kṛṣṇa. That is our duty. We must go on with our duty. Don't expect any ash, miracle, magic.

Room Conversation -- January 31, 1977, Bhuvanesvara:

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

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