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Discharge of duties (Lectures)

Expressions researched:
"Discharging one's specific duty" |"discharge any other duty" |"discharge his duties" |"discharge his duty" |"discharge his prescribed duties" |"discharge of administrative duty" |"discharge of duties" |"discharge of duty" |"discharge of higher duties" |"discharge of his duties" |"discharge of his duty" |"discharge of his entrusted duties" |"discharge of his prescribed duties" |"discharge of his proper duty" |"discharge of his specific duty" |"discharge of occupational duty" |"discharge of our human duties" |"discharge of proper duty" |"discharge of religious duties" |"discharge of the duties" |"discharge of the duty" |"discharge of the prescribed form of duties" |"discharge of their respective duties" |"discharge of their transcendental duties" |"discharge of worldly duties" |"discharge of your duty" |"discharge one's duties" |"discharge one's duty" |"discharge one's prescribed duties" |"discharge our duty" |"discharge prescribed duties" |"discharge spiritual duties" |"discharge the duties" |"discharge the duty" |"discharge their duties" |"discharge their duty" |"discharge this particular duty" |"discharge" |"discharged this duty" |"discharged" |"discharges his duty" |"discharges" |"discharging Krsna conscious duties" |"discharging devotional duties" |"discharging half of the duties" |"discharging his duties" |"discharging his duty" |"discharging his entrusted duties" |"discharging his prescribed duties" |"discharging his prescribed duty" |"discharging his proper duty" |"discharging his specified occupational duty" |"discharging material duties" |"discharging the duties" |"discharging the prescribed duty" |"discharging the specific duty" |"discharging their duties" |"discharging their prime duty" |"discharging their respective duties" |"discharging their respective duties" |"discharging their respective occupational duties" |"discharging" |"duties are properly discharged" |"duties may be discharged" |"duties" |"duty discharged" |"duty is to discharge" |"duty"

Notes from the compiler: VedaBase query: "discharg* dut*"@10

Lectures

Bhagavad-gita As It Is Lectures

Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):

That is possible. It requires a strong sense of love. When you have got a strong sense of love for the Supreme Lord, then it is possible that we can go on discharging our duty, at the same time remember the Lord. So we have to develop that sense. Just like Arjuna was always thinking of Lord. He, out of twenty-four hours, not for a second he could forget Kṛṣṇa. Constant companion of Kṛṣṇa. At the same time, a warrior. Lord Kṛṣṇa did not advise Arjuna to give up his fighting, go to the forest, go to the Himalaya and meditate. When yoga system was advised to Arjuna, Arjuna declined, that "This system is not possible for me." Then the Lord said, yoginām api sarveṣāṁ mad-gatenāntarātmanā (BG 6.47). Mad-gatenāntarātmanā śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ. So one who thinks of the Supreme Lord always, he's the greatest yogī, he is the supermost jñānī, and he is also the greatest devotee at the same time.

Lecture on BG 2.1-10 and Talk -- Los Angeles, November 25, 1968:

Tamāla Kṛṣṇa: "The kṛpaṇas, or miserly persons, waste their time in being overly affectionate for family, society, country, etc., in the material conception of life. One is often attached to family life, to wife and children and other members on the basis of 'skin disease.' The kṛpaṇas think that they are able to protect their family members from death, or the kṛpaṇa thinks that his family or society can save him from death. Such family attachment can be found even in the lower animals, who also take care of children. Being intelligent, Arjuna could understand that his affection for family members and his wish to protect them from death were the causes of his perplexities. Although he could understand that his duty to fight was awaiting him, still on account of miserly weakness he could not discharge the duty. He is therefore asking Lord Kṛṣṇa, the supreme spiritual master, to make a definite solution. He offers himself to Kṛṣṇa as a disciple. He wants to stop friendly talks. Talks between a master and disciple are serious, and now Arjuna wants to talk very seriously before the recognized spiritual master. Kṛṣṇa is therefore the original..."

Prabhupāda: Here is a technique. The same Kṛṣṇa and same Arjuna, they are talking as friends. Then what was the necessity of Arjuna accepting Kṛṣṇa as spiritual master? The same Arjuna and same Kṛṣṇa, they'll talk, but what is the necessity of accepting as spiritual master? That means after accepting spiritual master he'll not argue. He'll simply accept whatever He says. That is the technique. Friendly talks, equal level, He, Kṛṣṇa was talking something and he was replying.

Lecture on BG 2.2-6 -- Ahmedabad, December 11, 1972:

A brāhmaṇa can beg. A brāhmaṇa can accept charity, but kṣatriya cannot accept any charity from anyone else. Neither he can come down to do business like the vaiśyas. That is not. Everyone should stick to his own principle. If this is followed, then it is really secular government. A government must see whether—you are claiming as a brāhmaṇa—whether you are actually discharging your duties as a brāhmaṇa. That is secular government. You are claiming as a kṣatriya; whether you are discharging your duties as a kṣatriya? You are a vaiśya; whether you are discharging your duties as vaiśya? This is government's duty. That is cātur-varṇyaṁ mayā sṛṣṭam (BG 4.13). Now they are eager to wash off this social system. They want classless society. But in the material world there cannot be any classless society. It is not possible. Classless society can be established in the spiritual world. Just like we are propagating this Kṛṣṇa consciousness movement. This is classless society.

Lecture on BG 2.3 -- London, August 4, 1973:

Even an animal killer should be immediately hanged? That is kingdom. The king should be so strict.

So this sympathy is like Arjuna's sympathy. The sympathy... Now the state is sympathizing with the murderer not to be killed. This is Arjuna. That is hṛdaya-daurbalyam. That is not duty. One has to discharge the duty ordered by the superior authority very strictly, without any consideration. So these are weakness of the heart, this kind of sympathy. But ordinary person will not understand. Therefore to understand Kṛṣṇa, one requires special senses, special senses, not ordinary senses. Special senses means you have to pluck your eyes and you have to put another eyes? No. You have to purify. Tat-paratvena nirmalam (CC Madhya 19.170). Just like if you have got some disease in the eyes, you apply medicine, and when it is clear, you can see clearly everything; similarly, with these blunt senses, we cannot understand what is Kṛṣṇa. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234).

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

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."

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

Generally, girls desire a child. So if she, after the marriage, if she immediately wants a child, that is not possible. But because she is married, and if she serves faithfully her husband, her husband is pleased and there is love, in due course of time, there will be child. Why there is hesitation? There will be child. Similarly, we have taken to Kṛṣṇa consciousness. If we discharge our duties faithfully, then in due course of time, Kṛṣṇa will give the desired result. Don't be hesitant. Don't be doubtful. It is sure. Kṛṣṇa says that tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). Anyone who is in Kṛṣṇa consciousness perfectly, for him, after leaving this body, he's coming to Me. This is His assurance. So we haven't got any doubt, Kṛṣṇa has assured. So let us do our duty perfectly, as far as possible. We cannot execute anything perfectly in presence of Kṛṣṇa because He is infinite, we are finite. Our energy, our talent, everything is finite. But if we try our best, then bhāva-grāhī-janārdana. Kṛṣṇa sees only how much sincere I am, how much sincerely I'm executing the duties entrusted upon me.

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

Certainly, Arjuna is the best of the mankind. Because he is directly friend of Kṛṣṇa, who can be better man than him? The best of the men. So the best of the men, why he's distressed in executing his duty? Therefore, this very word is used, that "You are the best of the men." Actually, the best of the men should not be disturbed by any material condition. He should discharge his duties. And what is the duty? Duty is to become immortal. This is the duty. The lowest of the men does not know how to become immortal, amṛta. Mṛta means death and amṛta means no death. The modern rascal civilization cannot understand that there is possibility of becoming immortal. They have taken it, accepted it; "Well, who can stop?" They are simply scientifically calculating that "Some day will come, by science, we shall be immortal, there will be no death." The formula is given here by Kṛṣṇa how to become immortal. That means you should be callous of this so-called happiness and distress of this material world.

Lecture on BG 2.18 -- London, August 24, 1973:

So "You have got your duty to fight, and you are lamenting that the body of your grandfather or teacher or kinsmen, they'll be destroyed and you will be unhappy. That's all right, you'll be unhappy, but even if you do not fight, their body will be finished today or tomorrow or say a few years after. So why should you go back from discharging your duty? This is the point. "And so far the soul is concerned, of your grandfather, teacher and others, they are nitya, eternal." Already explained, nityasya uktāḥ.

Now Kṛṣṇa here also says ukta. Ukta means "it is said." Not that dogmatically I am speaking, I am putting up some theory. No. It is said. It is already settled, it is already ascertained. And in the Vedic literature, by authorities it is so said. This is the way of presenting evidence. Even Kṛṣṇa, the Supreme Personality of Godhead, He does not theorize. He said, "It is said," authorized. Anāśino 'prameyasya. Anāśinaḥ.

Lecture on BG 2.26 -- Los Angeles, December 6, 1968:

Devotee: "Even if Arjuna did not believe in the existence of the soul, as in the vaibhāṣika philosophy, there would still have been no cause for lamentation. Nobody would lament the loss of a certain bulk of chemicals and stop discharging his prescribed duties (BG 2.26)."

Prabhupāda: Yes. Suppose some chemical combined bottle is there; by accident it is broken. Does it mean that I shall give up all my duties to be done? And lament for the bottle only? What is this? (laughs) "Arjuna, you are My friend," he was friend of Kṛṣṇa. "You have become so fool that you are lamenting for loss of a chemical bottle?" This is the argument. Yes.

Devotee: "On the other hand, in modern science and scientific warfare so many tons of chemicals are wasted in achieving victory over the enemy."

Lecture on BG 2.26-27 -- London, August 29, 1973:

"For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament."

This is karma-vāda. In the previous verse, Kṛṣṇa tried to explain bauddha-vāda, nāstika-vāda, atheism. Atheist means one who does not believe in the soul and God. These are correlative terms. If you understand what is soul, then you can understand what is God. If you understand what is God, then you can understand what is soul. But those who are agnostic, atheist, they neither believe in God nor in the soul. So combination of matter... Here Kṛṣṇa says in a different way, that combination of matter is taking place and again it is being dismantled. That is going on. Either there is soul or not soul, just like Darwin's theory, evolution of material body. So that is going on.

Lecture on BG 2.26-27 -- London, August 29, 1973:

You cannot stop this process. Jātasya hi dhruvo mṛtyur dhruvaṁ janma mṛtasya ca tasmād aparihārye 'rthe. Duty. The same thing is going on. Duty is very important thing. Kṛṣṇa is stressing on it. One cannot stop his duty. Then he becomes sinful. That is karma-vāda. If, just like so many people, they argue that if we discharge our duties nicely, then where is the need of accepting God? The karma-vāda philosophy is that if there is God, then he's giving us the result of our activities, and if I do nicely, then He gives me nice opportunity, and if I do not do things very nicely, I am put into suffering. So there is a karma-phala-datta, decides... Just like the high-court judge, he is giving judgement according to the case, different cases. Similarly, our goodness or badness will be decided according to our karma. That is also fact. Then what is the use of accepting one God? If I do my duties very nicely, then He must give me nice result. Why shall I worship Him? Why shall I become a devotee of God? It is His duty.

Lecture on BG 2.26-27 -- London, August 29, 1973:

According to you, your conception this is right, and according to my conception, both of them are right. How both of them can be right?

So this contradiction, opposing elements, will continue unless there is Kṛṣṇa consciousness. So this is not a fact that the karma-vādīs simply by discharging your duties nicely... This is... On principle, it is all right. But we must know what is actual morality. There are so many examples. Just like when there is war, to kill the enemies, that is morality. But in peaceful condition if you kill a person that is immorality or sinful. The process is the same, morality or immorality, the process is the same. But sometimes it is moral, sometimes immoral. So how it will be standardized? Therefore Bhāgavata says dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Real dharma, real religion, morality, honesty, they can be decided on the words of the Supreme Lord. That is the... When Kṛṣṇa says "This is all right," then it is all right.

Lecture on BG 2.27-38 -- Los Angeles, December 11, 1968:

Prabhupāda: Ah, Bhagavad-gītā, that's all right. So everyone, you must possess a copy. So, read it. Where you stopped last time. Second chapter.

Devotee: "For one who has taken his birth, death is certain, and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament (BG 2.27)." Purport.

Prabhupāda: Purport. Read on.

Devotee: "According to logicians, one has to take birth according to one's activities of life. After finishing one term of activities, one has to die to take birth for the next. In this way the cycle of birth and death is revolving, one after the other, without liberation. This cycle of birth and death does not, however, support unnecessary murder, slaughter and war unnecessarily. But at the same time, violence and war are inevitable factors in human society for keeping law and order. The Battle of Kurukṣetra, being the will of the Supreme, was an inevitable event, and to fight for the right cause is the duty of a kṣatriya. Why should he be afraid of or aggrieved at the death of his relatives since he was discharging his proper duty? He did not deserve to break the law, thereby becoming subjected to the reactions of sinful acts, of which he was so afraid. By ceasing from the discharge of his proper duty, he would not be able to stop the death of his relatives, and he would be degraded on account of his selection of the wrong path of action." 28: "All created beings are unmanifest in their beginnings, manifest in their interim state, and unmanifest again when they are annihilated. So what need is there for lamentation (BG 2.28)?" 29.

Lecture on BG 2.27-38 -- Los Angeles, December 11, 1968:

Because we are receiving light from the sun, from the moon, so we are indebted. People do not care for it because they have no knowledge. Therefore in the Vedas, the sacrifice is recommended, to perform respective duties to become discharged from the indebtedness. So you are indebted to the demigods, indebted to the sages. Just like Vyāsadeva. Vyāsadeva, he has given us so many Vedic literatures. So we are taking advantage. So deva, ṛṣi, bhūta, ordinary living entities, even cats and dogs. But we, instead of being indebted, we do something else. Just like we are drinking milk. So we are indebted to the cows. So instead of repaying the indebtedness, we are killing them. So in this way we are complicated in so many ways. Devarṣi-bhūtāpta-nṛṇāṁ pitṟṇām (SB 11.5.41). Pitṟṇām means in the family in which you are born. You are indebted because you are inheriting property, you are inheriting the mother's affection, father's affection.

Lecture on BG 2.32 -- London, September 2, 1973:

We have discussed this point yesterday, sva-dharmam api cāvekṣya. Sva-dharma. This is very important. At the present moment there is no sva-dharma. Therefore according to Vedic injunctions, dharmeṇa hīna paśubhiḥ samāna. One who is not executing his own religious principle, he is no better than the animals. So who will see that everyone engaged in discharging his occupational duty? Sva-dharmam means occupational duty. It is the duty of the king, government. In the beginning it is the duty of the father, of the teacher, to train children to the principles of sva-dharma. A brāhmaṇa, it is the duty of the brāhmaṇa to see that his son is being properly trained up as a brāhmaṇa. Satyaṁ śamo damas titikṣā ārjavaṁ brahma-karma svabhāva-jam (BG 18.42). Everything is there. The brāhmaṇas should be taught how to become truthful, first of all. A brāhmaṇa will never speak lie, at any cost. It is stated that even if his enemy inquires something confidential from him, he'll say, "Yes, this is my position." This is truthfulness. He'll not even, I mean to say, guile, against his enemy.

Lecture on BG 3.1-5 -- Los Angeles, December 20, 1968:

Tamāla Kṛṣṇa: Purport: "The renounced order of life can be adopted upon being purified by the discharge of the prescribed form of duties. The prescribed form of duties is laid down just to purify the heart of materialistic men. Without the purifying process one cannot attain success by abruptly adopting the fourth order of life, sannyāsa."

Prabhupāda: Renunciation is the fourth order of life according to Vedic civilization. Just like we are a sannyāsī. So we were also householder. I have got my wife, still living. I have got my children. But I have been able to come to this stage of renunciation forgetting my all relationship with my wife and children and family and home because I was trained gradually. I was trained as brahmacārī, as gṛhastha by the mercy of our spiritual master. Therefore I don't feel anything. But abruptly, if we take to sannyāsa order, then... We have seen many persons abruptly taking or without understanding the self-realization process. He fails. He again comes back to the materialistic way of life in a different form. Suppose he begins in philanthropic work, some hospitalizing or opening educational institution. That is nice, but these things are being done by the government and many philanthropic persons. That is not the duty of a sannyāsī.

Lecture on BG 3.1-5 -- Los Angeles, December 20, 1968:

Tamāla Kṛṣṇa: "According to the empirical philosophers, simply by adopting sannyāsa or retiring from fruitive activities, one at once becomes as good as Nārāyaṇa, God. But Lord Kṛṣṇa does not approve this principle. Without purification of heart, sannyāsa is simply a disturbance to the social order. On the other hand, if somebody takes to the transcendental service of the Lord, even without discharging his prescribed duties, whatever he may be able to advance in the cause is accepted by the Lord. Svalpam apy asya dharmasya trāyate mahato bhayāt."

Prabhupāda: Hm. Svalpam apy asya dharmasya trāyate mahato bhayāt. Svalpam means very little, api—although, asya—of this Kṛṣṇa consciousness, dharmasya—occupation, trāyate—delivers, mahato—great, bhayāt—fearfulness. Yes. Go on.

Lecture on BG 3.11-19 -- Los Angeles, December 27, 1968:

His duty thus becomes self-illuminated by the grace of the Lord and therefore he no longer has anything to do in terms of the Vedic injunctions. Such a Kṛṣṇa conscious person is no longer interested in material activities and no longer takes pleasure in material arrangements like wine, women and similar infatuations."

Eighteen: "A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being (BG 3.18)."

Nineteen: "Therefore without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme (BG 3.19)."

Lecture on BG 3.18-30 -- Los Angeles, December 30, 1968:

Prabhupāda: Who is reading? Go on. Purport. Yes. Ninety-eight. Oh, yes.

Tamāla Kṛṣṇa: This is chapter entitled Karma-yoga.

Prabhupāda: Yes yes, go on. Go on reading.

Tamāla Kṛṣṇa: Eighteen: "A self-realized man has no purpose to fulfill in the discharge of his prescribed duties nor has he any reason not to perform such work. Nor has he any need to depend on any other living being (BG 3.18)."

Prabhupāda: This is very important. What is actually self-realization? All processes, religious process, yoga practice, philosophical speculation or anything for self-realization, any method, what is the purpose? And what is the ultimate goal of the self-realization? That ultimate goal is to understand that "I am eternal servant of God, Kṛṣṇa." That's all. This is self-realization. So long one is identifying oneself with this material world, with this body, with this mind, it is not self-realization. Self-realization means that I am spirit, and the Supreme Lord is also spirit, so I am part and parcel of the Supreme.

Lecture on BG 3.18-30 -- Los Angeles, December 30, 1968:

This is self-realization. So long it is not completely realized, so long we have got doubt, we have to make progress. And as soon as we come to the point and firmly convinced, that is self-realization.

Therefore here it is stated, "A self-realized man has no purpose to fulfill in the discharge of his prescribed duties." Prescribed duties, either take for... Any scripture. Take your Bible, take Koran, take Vedas. There are some prescribed duties. Just like in your Bible, there are ten commandments. "Thou shall not kill." So for whom? One who is not self-realized, one who is self-realized that "I am part and parcel of the Supreme God, everyone is part and parcel of the Supreme God and human being, animal, ant, aquatic, beasts, birds, every living entity is part and parcel of the Supreme Lord,"... That is self-realization. Then how can you kill? If everyone is part and parcel, son of the Supreme, how can you kill your brother? This is self-realization. You'll not... You'll hesitate even to kill even an ant.

Lecture on BG 3.18-30 -- Los Angeles, December 30, 1968:

Yes. Just like you go to your office. You are working on behalf of the particular office. So your duty is to discharge the occupation which is entrusted upon you. So far the loss or gain of that department or that establishment, you have nothing to do. So a Kṛṣṇa conscious person acts on behalf of Kṛṣṇa. These boys they are going to preach Kṛṣṇa consciousness. People may receive it or not receive it. That doesn't matter. Their duty is to preach. The fortunate person will be attracted, unfortunate may not be attracted, but they have to do the duty. It is very simple.

Lecture on BG 3.18-30 -- Los Angeles, December 30, 1968:

Tamāla Kṛṣṇa: Thirty: "Therefore O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, fight (BG 3.30)."

Purport: "This verse clearly indicates the whole purpose of the Bhagavad-gītā. The Lord instructs that one has to become fully Kṛṣṇa conscious to discharge duties, as if in military discipline. Such an injunction may make things a little difficult but that is the constitutional position of the living entity. The living entity cannot be happy independent of the cooperation of the Supreme Lord because the eternal constitutional position of the living entity is to become subordinate to the desires of the Lord. Arjuna was therefore ordered by Śrī Kṛṣṇa to fight as if the Lord were his military commander. One has to sacrifice everything for the good will of the Supreme Lord, and at the same time discharge his prescribed duties without claims of proprietorship. Arjuna did not have to consider the order of the Lord; he had only to execute His order. The Supreme Lord is the soul of all souls. Therefore one who depends solely and wholly on the Supreme Soul, without personal consideration, or in other words, one who is fully Kṛṣṇa conscious is called adhyātma-cetas..."

Prabhupāda: Adhyātma-cetas.

Lecture on BG 3.18-30 -- Los Angeles, December 30, 1968:

Tamāla Kṛṣṇa: "One has to act on the order of the master. One should not expect any fruitive results. The cashier may count millions of dollars for his employer, but he does not claim a cent out of the great amount of money. Similarly one has to take it for granted that nothing in the world belongs to any individual person, but everything belongs to the Supreme Personality of Godhead. That is the real purport of Kṛṣṇa saying, 'Unto Me.' And when one acts in such Kṛṣṇa consciousness, certainly he does not claim proprietorship over anything. So this consciousness is called nirmama, or 'nothing is mine.' And if there is any reluctance to execute such a stern order, which is without consideration of so-called kinsmen in the bodily relationship, that reluctance should be thrown off. In this way one may become without feverish mentality or lethargy. Everyone according to his quality and position has a particular type of work to discharge and all such duties may be discharged in Kṛṣṇa consciousness as described above. That will lead one to the path of liberation."

Prabhupāda: Thank you. That's all.

Lecture on BG 3.21-25 -- New York, May 30, 1966:

"You also become an ideal man, that you become a fighter for the cause of God. Then you become the ideal man. Your principle will be followed by others."

And that is what I want and therefore I am instructing you. Thank you very much. Now, if you have got any questions, you can put. (break)

...one is checked from doing his rightful duty. That is real violence. In some years ago at Jhansi I was, not in the sannyāsa days. I went there, and, by invitation of some friends, and they wanted to give me some lectures. That was Gandhi's birthday, and they asked me to speak on some nonviolence. So I spoke that violence means to check a person from the discharge of his duties. That is violence. That was my viewpoint.

Lecture on BG 3.31-43 -- Los Angeles, January 1, 1969:

Tamāla Kṛṣṇa: Thirty-four: "Attraction and repulsion for sense objects are felt by embodied beings, but one should not fall under the control of senses and sense objects because they are stumbling blocks on the path of self-realization (BG 3.34)."

Thirty-five: "It is far better to discharge one's own prescribed duties, even though they may be faulty, than another's duties. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous (BG 3.35)."

Thirty-six: "Arjuna said: O descendant of Vṛṣṇi, by what is one impelled to sinful acts, even unwillingly, as if engaged by force (BG 3.36)?"

Prabhupāda: Here Kṛṣṇa says that "Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous." Now, Arjuna was a military man, a kṣatriya. His business was to fight for the good cause. But in the battlefield he thought that "Why should I engage myself in this killing business? Better retire from it. If I don't get my kingdom, I shall rather beg." This begging business is for us.

Lecture on BG 4.2 -- Bombay, March 22, 1974:

Now, dharma, everyone is executing his particular occupational duty very nicely. Brāhmaṇa, kṣatriya, vaiśya, śūdra. I am speaking the organized society, not this animal society as at present. Even organized society, a brāhmaṇa is discharging his duties just like a brāhmaṇa. Satyaṁ śamo damas titikṣā ārjavam, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). Still... Dharmaḥ svanuṣṭhitaḥ, he is very nicely executing his duty as a brāhmaṇa, but by executing such duties, if he does not develop Kṛṣṇa consciousness, then śrama eva hi kevalam. This is the verdict. Then he has wasted time. Because to become brāhmaṇa, perfect brāhmaṇa, means to know Brahman. Athāto brahma jijñāsā. And the Parabrahman, Supreme Brahman, is Kṛṣṇa. So if he does not understand Kṛṣṇa, then what is the use of his executing this brāhmaṇa's duty? That is the verdict of the śāstra. Śrama eva hi kevalam, simply wasting time.

Lecture on BG 4.7 -- Montreal, June 13, 1968:

Now the next point is why does He come? That is explained in the next verse, that yadā yadā hi dharmasya glānir bhavati (BG 4.7). As soon as there is discrepancy in the matter of discharging occupational duty. I purposely translate the word dharma as occupational duty. Everyone has got occupational duty. Śrīmad-Bhāgavatam also confirms it, ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ, svanuṣṭhitasya dharmasya. The same word, dharma. Svanuṣṭhitasya, prescribed duty. Svanuṣṭhitasya dharmasya saṁsiddhiḥ, the perfection. How you are perfected by discharging your occupational duty, how it is tested. That test is svanuṣṭhitasya dharmasya saṁsiddhiḥ. Your occupational duty will be perfect when? Saṁsiddhir hari-toṣaṇam (SB 1.2.13). When you satisfy the Supreme Lord by your occupational duties. That is dharma.

Lecture on BG 4.7 -- Montreal, June 13, 1968:

Now who is the highest authority, that we have to see by understanding Vedic literature, by our arguments, by our sense, by our understanding. But this acceptance of authority is there.

So dharmasya glāniḥ means when we defy authority. That is called discrepancy in the discharge of religiosity or occupational duty. Even in your office, even in the government, if you do not accept authority there is chaos, there is revolution. So this sort of mentality is very dangerous. When one does not accept any authority, that is his chaotic condition. So Lord Kṛṣṇa says that dharmasya... yadā yadā hi dharmasya glānir bhavati (BG 4.7).

So dharmasya glānir bhavati means one sense, that I have explained, occupational duty. Now we have got, our present position is in three status. What is that? In the gross status of our understanding, we take this gross body as my self. At that time my dharma or occupational duty is different.

Lecture on BG 4.11-18 -- Los Angeles, January 8, 1969:

The Supreme Lord knows all His past activities as well as those persons who acted in Kṛṣṇa consciousness in the past. Therefore He recommends the acts of the sun-god who learned this art from the Lord some millions of years before. All such students of Lord Kṛṣṇa are mentioned here as past liberated persons engaged in the discharge of duties allotted by Kṛṣṇa."

Sixteen: "Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all sins."

Seventeen: "The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is." Purport: "If one is serious about liberation from material bondage one has to understand the distinctions between action, inaction and unauthorized actions.

Lecture on BG 4.18 -- Delhi, November 3, 1973:

Therefore Sūta Gosvāmī (says) ataḥ pumbhir dvija-śreṣṭhāḥ: "O the best of the brāhmaṇa." Varṇāśrama-vibhāgaśaḥ. Every varṇa, caste or division of the society, social division. And āśrama means spiritual division. Varṇāśrama-vibhāgaśaḥ. As there are divisions so... svanuṣṭhitasya dharmasya. Everyone has got his duty to do something particular. But whether he is perfect in discharging that duty, that may be considered when, svanuṣṭhitasya dharmasya saṁsiddhiḥ, perfection. What is that? Hari-toṣaṇam. Whether you have satisfied the Supreme Personality of Godhead by your duty.

It is very easy to understand. Just like in any office or any place, there is the supreme man. So if by one's service he satisfies the supreme. Just like in big, big offices, there is record of service. What kind of service an employee is rendering to the establishment or to the government, that is recorded and he is recognized. So as this is the system in our ordinary life, similarly, the human society, they... whatever they may do, that is right, because everyone has yo do something, even for keeping the body and soul together.

Lecture on BG 4.19-25 -- Los Angeles, January 9, 1969:

Prabhupāda: Go on.

Devotee: "Some yogis perfectly worship the demigods by offering different sacrifices to them and some of them offer sacrifices in the fire of the Supreme Brahman."

Purport: "As described above, a person engaged in discharging duties in Kṛṣṇa consciousness is also called a perfect yogi or a first-class mystic. But there are others also who perform similar sacrifices in the worship of demigods, and still others who sacrifice to the Supreme Brahman, or the impersonal feature of the Supreme Lord. So there are different kinds of sacrifices in terms of different categories. Such different categories of sacrifice by different types of performers only superficially demark varieties of sacrifice. Factual sacrifice means to satisfy the Supreme Lord, Viṣṇu and is also known as yajña."

Lecture on BG 4.37-40 -- New York, August 21, 1966:

Where? Authority. Here is authority. Why we are putting our money in the bank? Because we have got faith. We have confidence that "This bank will not fail." Similarly, if we can keep our faith in an ordinary bank or a traveling agent, can we cannot keep our faith Kṛṣṇa, who is accepted as the Supreme Personality of Godhead by all other big authorities, even by Śaṅkarācārya, Rāmānujācārya, Lord Caitanya and all these. So we have to follow the footprints of great authorities. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). He'll be situat... Just like we also follow others. Just like if I put some money in a bank, I see, "So many people are keeping their money. So I may also keep." So if Kṛṣṇa has been accepted as the supreme authority by so many big, big men, why should we not keep our faith in Kṛṣṇa? Or Jesus Christ? That's all right.

We must keep our faith, and faithfully we shall discharge our duties. And if you follow the principle the result is guaranteed. Thank you very much. Any questions? You can ask.

Lecture on BG 4.39-42 -- Los Angeles, January 14, 1969:

So one has to understand. It is not to be accepted blindly. It is not forced upon anybody. Therefore the Bhagavad-gītā is there. Try it, to understand scrutinizingly, with all your arguments, and you will find it is sublime. It is sublime.

So "A faithful man who is absorbed in transcendental knowledge..." This is transcendental knowledge, that "Simply by discharging my duties in Kṛṣṇa consciousness, all other duties will be performed." Means I will be perfect in fruitive activities, I will be perfect in knowledge, I will be perfect in mystic advancement, and I will be perfect to understand the Absolute Truth. This is called firm, unflinching faith.

Faith, I do not mean faith by blind faith. This Bhagavad-gītā is not blind faith. Everything is being explained step by step, scientifically, authoritatively. So try to understand. And if you fortunately become faithful, then your life is successful. Go on.

Lecture on BG 8.5 -- New York, October 26, 1966:

No. That history of Ajāmila is different. In his childhood he was a son of a brāhmaṇa. He was faithfully discharging the duties of a brāhmaṇa. But accidentally, when he was young... He was married also. Accidentally, when he was young he was passing on the road and some śūdra girl and boy were embracing and kissing, and he became attracted. And he became attracted by the prostitute. And he left home, wife, and everything, and then he became a great dacoit and smuggler, and everything he did. But... And he had so many children. Youngest was Nārāyaṇa. So at the time of death..., because generally, people become attached to the youngest son, so he was calling "Nārāyaṇa." But he remembered, "Oh, that Nārāyaṇa." Reference to the context. As soon as he called Nārāyaṇa... In his boyhood he served Nārāyaṇa under the direction of his father, so he remembered Nārāyaṇa. Therefore it is not always possible, but therefore in the Bhagavad-gītā it is said, svalpam apy asya dharmasya trāyate mahato bhayāt. If somebody has executed devotional service even a little bit, oh, it may be, it can save him from the greatest danger.

Lecture on BG 9.20-22 -- New York, December 6, 1966:

There is an incident in southern India of Yāmunācārya. That story is there. Of course, you may believe or not believe. That's a different thing. But here the Lord says that "I personally deliver." So those who are in Kṛṣṇa consciousness, those who are actually busy in the matter of discharging their duties as a Kṛṣṇa conscious person, they may be assured that so far their living condition is concerned or their comforts of life is concerned, that is assured by the Lord. There will be no hampering. Thank you very much.

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

And dṛḍha-niścayaḥ. Dṛḍha-niścayaḥ means he believes in the word of Kṛṣṇa. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). A devotee believes in this, that "I have nothing to do, simply to surrender to Kṛṣṇa. Then my all business is done." That is confirmed in the Caitanya-caritāmṛta, kṛṣṇe bhakti kaile sarva-karma kṛta haya: "Simply by serving Kṛṣṇa, all other duties are discharged." This is called dṛḍha-niścayaḥ. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), and the devotee takes it very seriously. That is called dṛḍha-niścaya. Dṛḍha means firmly convinced, "Yes, if I surrender to Kṛṣṇa, all other business is complete." That is confirmed in the Caitanya-caritāmṛta.

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

That is your dharma. So everyone has got particular occupational duty. (break) Actually, what is going on as Hindu dharma... Actually, Hindu dharma this word is not there in the śāstras. In the śāstra it is called varṇāśrama-dharma. Four varṇas: brāhmaṇa, kṣatriya, vaiśya, śūdra; and four āśramas: brahmacārī, gṛhastha, vānaprastha, and sannyāsa. These are called varṇāśrama-dharma. So in every varṇa, brāhmaṇa, his qualification is described in the śāstra. Śamo damas titikṣā ārjavaṁ kṣāntir jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). Similarly, kṣatriya, vaiśya. So by discharging one's occupational duty according to varṇa and āśrama, if one does not understand Kṛṣṇa, the Bhāgavata says, śrama eva hi kevalam. Then he's simply spoiling his time and wasting his labor. That's all.

Lecture on BG 16.4 -- Hawaii, January 30, 1975:

Adambhitvam. In the Ninth Chapter. Just the opposite. Why I shall be proud? What I have got? I am humble servant of Kṛṣṇa. Let me discharge my duties. But if one is proud after becoming a pure servant of Kṛṣṇa, that is very good. That dambhaḥ, that pride, is very glorious. "I am a servant of Kṛṣṇa." That is very nice. So one become... One has got the tendency to become proud. So if one is proud to become a cats and dog or a tiger or a so-called big man of this material world, that is for his bondage. Āsurī. Daivī sampad vimokṣāya (BG 16.5). And that is daivī... If you become proud in daivī sampad, if you become proud by becoming the most confidential servant of Kṛṣṇa, the same pride is for your liberation. And if you become proud that "I am minister," or "I am this big dog or big...," that is for nibandhāya, your bondage, you will continue material life. By your spiritual pride... Of course, we must be proud after being situated in the spiritual platform. Otherwise that is also ignorance.

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.2 -- London, August 17, 1971:

They think that "These Europeans, they are coming from low-grade family. How we can accept them as brāhmaṇas?" No. Vaiṣṇave jāti-buddhiḥ. When one has taken the Vaiṣṇava initiation and properly discharging duties, he should be not be considered belonging to such caste. A spiritual master should not be counted amongst ordinary human beings. Similarly, this Deity, although we know that we have made it from stone, He's not stone. He is stone to the stone-hearted. If one is stone-hearted, then Kṛṣṇa will stand as stone forever. But if one is soften-hearted by chanting Hare Kṛṣṇa mantra, then he'll talk with Kṛṣṇa. That is the difference. Kṛṣṇa is always present.

Lecture on SB 1.2.6 -- Rome, May 24, 1974:

They used to give instruction to the kṣatriyas, next intelligent class of men, for administration. And the kṣatriyas used to rule over the government according to the brāhmaṇa's instruction. And the vaiśyas also, they used to produce food grains and give protection to the cows. In this way, they were discharging their duty. And the śūdras, they were carrying out the orders of these three higher classes.

So you will find in this instruction, in this chapter, these sages decided at the end of the meeting, that ataḥ pumbhir dvija-śreṣṭhāḥ. The resolution was passed like this, because there were all brāhmaṇas. Therefore the president, Sūta Gosvāmī, he said all the brāhmaṇas, dvija-śreṣṭhāḥ. He addressed. Dvija means twice-born: one birth by the father and mother, and next birth by the spiritual father and the Vedic knowledge. This is second birth, initiation. The spiritual father, or spiritual master, he gives the second birth through the mother, Vedas. Therefore they are called dvija, twice-born.

Lecture on SB 1.2.6 -- Rome, May 24, 1974:

That is not spiritual master. Spiritual master is he who speaks exactly the words which is spoken by Kṛṣṇa. That is the secret. You cannot change.

So in the Naimiṣāraṇya, the resolution was made like this, svanuṣṭhitasya dharmasya. So everyone has got his dharma, particular duty: brāhmaṇa, kṣatriya, vaiśya. So one must be intelligent enough whether by his, by the discharge of his particular duty he has satisfied Kṛṣṇa. Then he has satisfied Kṛṣṇa. Just like the different parts of the body, their duty is how to keep this body fit. That means to keep the body satisfied. Fit means when everything, all the metabolism, organization of the body, is going nicely, then it is fit. And as soon as there is some discrepancies in the regular process... There are so many processes going on within the body. Kapha-pitta-vāyuḥ. There is very good mechanical arrangement. So the brain means to keep this mechanical arrangement very busy and going on nicely. That is brain. That is brain." When I shall eat, when I shall not eat, when I shall sleep, when I shall..."

Lecture on SB 1.2.8 -- Bombay, December 26, 1972:

Svanuṣṭhitasya dharmasya, discharging one's own occupational duties. Svanuṣṭhi-tasya dharmasya. According to Vedic system, there are four kinds of social orders, and each one of them have particular duties. Just like the brāhmaṇas, they have got their particular duties; kṣatriyas, they have got their particular duties; vaiśyas, they have also, and the śūdras. And those who do not follow the Vedic principle, they are called pañcamal, or sometimes, if they do not follow the rules and regulation, then they are called mlecchas and yavanas.

Lecture on SB 1.2.8 -- Bombay, December 26, 1972:

So everyone, brāhmaṇa must be qualified and must be engaged in his particular duties. Kṣatriyas also, they should be engaged in their particular duties. Vaiśyas and śūdras also. And it is the duty of the government that everyone is discharging his duties. That is king's business, rāja-daṇḍa. If one does not observe the regulative principle, then he should not declare himself as brāhmaṇa, kṣatriya, vaiśya, śūdra. So, just like at the present moment, the government has got inspectors to see, inspect the schools, whether the teachers are duly discharging their educational curriculum, similarly, formerly the king, he was rāja-daṇḍa-vit. So not only he was inspecting that everyone is discharging his professional or particular duties, but everyone has got employment. That was also the king's duty.

Lecture on SB 1.2.8 -- Bombay, December 26, 1972:

You may execute your sectional duties as a brāhmaṇa, you can execute your brahminical principles as they are let down in the śāstras, or kṣatriya, you can do your duty, but there should be a test whether you have become successful in discharging your duty. That test is hari-toṣaṇam, whether you have satisfied the Supreme Personality of Godhead. Then it is perfect. Saṁsiddhir hari-toṣaṇam (SB 1.2.13). Everyone should see perfection of his particular duties. And that is recommended that hari-toṣaṇam. This the example is Arjuna Mahārāja. Arjuna is a kṣatriya. His duty is to fight, to give protection to the poor and to annihilate the disturbing element. That is kṣatriya's duty. So Arjuna was trained in that way—he was a soldier—but by his soldier's business, occupational duty, he satisfied Kṛṣṇa. He fought for Kṛṣṇa, not for his personal sense gratification. That is his test, saṁsiddhir hari-toṣaṇam (SB 1.2.13).

Lecture on SB 1.2.8 -- Bombay, December 26, 1972:

So here also Sūta Goswāmī says, dharmaḥ svanuṣṭhitasya, dharmaḥ svanuṣṭhitaḥ puṁsaṁ viṣvaksena-kathāsu-yaḥ (SB 1.2.8). You can discharge your duty very nicely, but you have to see whether you are developing attachment for Kṛṣṇa. Attachment means love, whether you are trying to satisfy Kṛṣṇa. That is the test. If that is not done, simply formulas, if you execute the formula, as I explained the other day, niyamāgraha, without any satisfaction of Kṛṣṇa, then Sūta Gosvāmī says it is simply laboring and waste of time, viṣvaksena-kathāsu-yaḥ notpādayed ratiṁ yadi, śrama eva hi kevalam. Then he says, dharmasya hy āpavargasya na artaḥ arthāya upakalpate. Dharma, artha, kāma, mokṣa (SB 4.8.41, Cc. Ādi 1.90), these are called āpavarga. Āpavarga means nullifying the pavarga. Pavarga... This material world is called pavarga. Pa, pha, ba, bha, ma. According to Sanskrit grammar, there are five vargas, ka varga ca varga ta varga ta varga and pa varga. So pa varga, pa means pariśrama. Similarly, pha means phena, and bha means bhaya (?), ma means mṛtyu. So this material world is pavarga, means here we have to labor very hard.

Lecture on SB 1.2.8 -- Hyderabad, April 22, 1974:

Then this verse explains... Dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yat (SB 1.2.8). (Aside:) Please take the child. So this formula is that you may execute your occupational duties first class, svanuṣṭhitaḥ, as it is prescribed, very nicely, regularly, faithfully. You are discharging your occupational duties. But if it does not awaken your dormant Kṛṣṇa consciousness, then it is useless. Śrama eva hi kevalam. Because the human life is meant for awakening Kṛṣṇa Kṛṣṇa consciousness. Our consciousness is now polluted. Just like the rain water. As soon as it falls down on the ground, it becomes muddy. Otherwise, the rain water is distilled water, very nice, clear, crystal water. But as soon as it touches the ground, it becomes dirty immediately. Similarly, originally, we are all Kṛṣṇa conscious because we are part and parcel of Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Kṛṣṇa says, "All these living entities, they are My part and parcel." Just like the son is the part and parcel of the father, for crude understanding, so we are also similarly part and parcel of Kṛṣṇa.

Lecture on SB 1.2.8 -- Hyderabad, April 22, 1974:

Yasyātma-buddhiḥ kuṇape tri-dhātuke (SB 10.84.13). Because the animal is also doing that. A cat is thinking that "I am this body. I must secure my food anyway. A mouse, anywhere." A dog is also thinking like that. If human being also thinks like that, then what is the difference between cats and dogs? He may be very much proud that "I am discharging my duties very faithfully," but here Bhāgavata says, dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena kathāsu yaḥ, notpādayet: "If you do not develop your Kṛṣṇa consciousness, you are simply wasting your time." This is the verdict.

Lecture on SB 1.2.13 -- Vrndavana, October 24, 1972:

Pradyumna: Translation: "O best among the twice-born, it is therefore concluded that the highest perfection one can achieve, by discharging his prescribed duties, or dharma, according to caste divisions and order of life, is to please the Lord Hari." (SB 1.2.13)

Prabhupāda: Ataḥ pumbhir-dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ. Varṇa and āśrama. This varṇāśrama is very important thing in the human society. Unless one accepts these principles of varṇa and āśrama, they're animal society. That is not human society. Four varṇas—the brāhmaṇa, kṣatriya, vaiśya, and śūdra, four divisions of the society; and āśrama, spiritual order—brahmacārī, gṛhastha, vānaprastha, and sannyāsa. This is Vedic culture, varṇa and āśrama. That is accepted as human society.

Lecture on SB 1.2.17 -- San Francisco, March 25, 1967:

Then what will be your activities? My activities will be under the guidance of the supreme consciousness. Just like in office, the managing director is the supreme consciousness. Just for example. Now, everyone is working under him, under his direction. So anyone who is working under his direction, they have no responsibility. They have got simply to discharge the duty, either pious or impious, never mind. In the military rank the order of the captain or the commander is there. The soldier has to execute it. Never mind whether it is pious or impious. It doesn't matter. He has to act simply. Then he becomes a, I mean to say, real soldier. If he acts in that way, he gets remuneration, he gets reward, he gets title, he gets honor. He doesn't care. The commander asks him, "Just go and kill the enemy." He goes and kills. He gets reward. But killing, do you mean to say by killing one gets reward? No. For the duty discharged. For the duty discharged. Similarly, here the whole position is that Kṛṣṇa is instructing Arjuna. Kṛṣṇa is the supreme consciousness and Arjuna has to discharge only according to the order of the supreme consciousness.

Lecture on SB 1.5.8-9 -- New Vrindaban, May 24, 1969:

"You don't worry about your victory. I have already arranged." So we should have such faith and conviction and let us try. Let us do very sincerely and seriously. Then everything Kṛṣṇa will do. I haven't got to do anything.

Just like our Kṛṣṇa consciousness movement, it is improving. Kṛṣṇa giving us all facilities. We have no power. But we are trying to discharge the duty sincerely. Then it is everything. There is no problem. Viśvaṁ pūrṇa-sukhāyate. And vidhi-mahendrādiś ca kīṭāyate. And when a person is fully Kṛṣṇa conscious, he knows what is what. He knows what this learned scholar is. He knows what is this. Vidhi-mahendra. What to speak of ordinary scholars and big men. Vidhi, vidhi means Lord Brahmā, and mahendra means the king of heaven. So they are also treated as ordinary human being or ordinary living entities. They are not given any importance. "Well, as..." Ābrahma-bhuvana-stham. Ābrahma. For a devotee, as Brahmā is also living entity, a small ant is also living entity, all Kṛṣṇa's parts and parcels. They have no quarrel with anybody.

Lecture on SB 1.5.17-18 -- New Vrindaban, June 21, 1969:

Just like Kṛṣṇa was advising Arjuna that "You are kṣatriya. So if you die in this fight, then your heavenly door is open." Because, according to śāstra, if a kṣatriya dies while fighting, then automatically he gets promotion in the heavenly planet. And if he goes away, giving up the fighting, then he goes to hell. So similarly, if one does not discharge his duties, prescribed duties, then he falls down. Nārada Muni says, "Even if he falls down, still, there is no loss. Even if he falls down, there is no loss." Sva-dharma tyāgena anartha syād asam kara tato bhajanam pated katancid vrasyed mriyate vā yadi tathāpi bhaktir asikasya karmaṇy adhikarad na.(?) Even there is such chance, that I may fall down or I may not be mature, still, Nārada Muni gives: "There is no question of hesitation. Accept it. Even if you think that you'll not be able to prosecute Kṛṣṇa consciousness in full, still, you accept it."

Lecture on SB 1.5.17-18 -- New Vrindaban, June 21, 1969:

There are different... Satya, śamo damas titikṣā. Satya means truthfulness. Śama means controlling the senses. Dama means... Dama means controlling senses. Śama means controlling the mind. Satya, śama, dama, titikṣā, tolerance (BG 18.42) There are so many nice qualification. So if a brāhmaṇa does not discharge his duties, it is said that he becomes a śūdra, or falls down. Sthānād bhraṣṭaḥ patanty adhaḥ. So Nārada Muni says that "Suppose next life a brāhmaṇa falls down. He takes to Kṛṣṇa consciousness. Neither he executes the brahminical duties, nor he could prosecute Kṛṣṇa consciousness to perfection, still," Nārada Muni says, "there is no loss. There is no loss." Yatra kva va nica-yony apy amuṣya abhadra abhūt kim.(?) Now, if the brāhmaṇa, by not executing his prescribed duties, he becomes a śūdra-next life he takes birth in a śūdra family or lower than śūdra family—so Nārada Muni says, "What is the loss there? Because Kṛṣṇa consciousness is so nice that it will not leave the person who has once taken to Kṛṣṇa consciousness. It will revive even in that lower status of life."

Lecture on SB 1.8.20 -- New York, April 12, 1973:

The Kṛṣṇa consciousness movement is not for the wretched, unfortunate class of men. No. It is meant for the most fortunate man. Anyone who has taken to Kṛṣṇa consciousness, he is to be considered as the most fortunate man because he has got the line of action how his life will be perfect.

Therefore, anyone who is in Kṛṣṇa consciousness and discharging the duties nicely, he is the most fortunate man, most perfect man. That is, Kuntīdevī is humbly submitting. Although is womanly body, she is a devotee. She is not like ordinary woman, less intelligent. She is the most in... She has recognized Kṛṣṇa, that Kṛṣṇa is the Supreme Personality of Godhead. "Although He has come to me, materially, as my nephew, to offer me respect, but He is the Supreme Personality of Godhead." There in the previous verse she said, alakṣyaṁ sarva-bhūtānām antar bahir avasthitam: (SB 1.8.18) "You are not seen by ordinary men, although You are inside and outside." In another verse also, na lakṣyase mūḍha-dṛśā: (SB 1.8.19) "Fools and rascals cannot see You."

Lecture on SB 1.8.48 -- Los Angeles, May 10, 1973:

He is working for other's interest, but he is thinking that "I am working for my interest." This is ajñāna.

So therefore Yudhiṣṭhira Mahārāja says, aho me paśyata ajñānam: "Just see how much foolish I am. I am foolish, I am." This body... I may be king, but this body, although I am king, if I do not discharge my duties nicely, president or king or very big man, immediately votes will be against me. So I am working for others. I have to keep... Just like recently in your country, the democratic party and... What is the other party? Republic party. So many things are going on, ajñāna. This is ajñāna. Philosophy means to see intelligently, darśana. The translation of philosophy means darśana. Darśana means seeing. Philosophy means to see the actual fact. That is called philosophy. So if we philosophically take all these things, we are working for others out of ignorance, and I am thinking that "It is my interest. It is my self-interest..." Actually, you have to work for others. That is your business. And that other is Kṛṣṇa, not this material world.

Lecture on SB 1.8.51 -- Los Angeles, May 13, 1973:

Pradyumna: "The gṛhamedhīs are those whose only business is to perform welfare work for the sake of material prosperity. Such material prosperity is sometimes hampered by sinful activities, and the materialist is sure to commit sins even unintentionally in the course of discharging material duties. To get relief from such sinful reactions, the Vedas prescribe several kinds of sacrifices. It is said in the Vedas that by performing the aśvamedha-yajña, or horse sacrifice, one can get relief from even brahma-hatyā, the killing of a brāhmaṇa. Yudhiṣṭhira Mahārāja performed this aśvamedha-yajña, but he thinks that even by performing such yajñas it is not possible to get relief from the great sins committed."

Prabhupāda: Yes. Suppose you have done something wrong. So the court fines you, "Oh, you have done this wrong." Just like one man knocked some of our student, and he died, and then he was fined twenty thousand dollars, like that. So everyone knows that "If I knock somebody or kill somebody, there is motor accident, there will be so much trouble." And when there is trouble, actually, they go and give some fine. But the accident is going on. Nobody is careful. So that is the position. Unless one is careful to his sense that "Why should I drive so fiercely or without any care that others may be injured, my car will be injured? Why shall I created this trouble? Let me drive the car very conscientiously..." So that is required.

Lecture on SB 1.16.36 -- Tokyo, January 30, 1974:

Because he was seeing Kṛṣṇa. And when he was asked, "Who was your witness?" he said, "Kṛṣṇa is witness." And his eldest son took the opportunity, "All right, if your Kṛṣṇa comes and gives witness, then my sister will be married with you." Because he is atheist. He was thinking, "Kṛṣṇa is not coming. Kṛṣṇa is not coming. It is made of marble statue, how Kṛṣṇa will come?" So he thought that "I have given him some chance which he will never be fulfilled." But to fulfill the words of the devotee, Kṛṣṇa came. Therefore He is called Sākṣi-Gopāla, witness Gopāla. So we must have faith. We must have faith and discharge duties according to the śāstra, guru, sādhu, then our spiritual life is guaranteed. If we manufacture something out of whims, that will not help us. This is the point.

Lecture on SB 2.1.6 -- Paris, June 14, 1974:

Nitāi: "The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice of mystic powers, or by perfect discharge of occupational duty, is to remember the Personality of Godhead at the end of life."

Prabhupāda: Ante nārāyaṇa-smṛtiḥ (SB 2.1.6). At the time of death, if you can remember Nārāyaṇa-Nārāyaṇa or Kṛṣṇa, the same thing—then your life is successful, whatever you do. In Bengal there is a proverb, it is called bhajana kara sādhana kara murte janle hoya.(?) Means you may be very big stalwart spiritualist or yogis, or there are so many big, big things, so whatever you do, that is all right. Because they say that "Everything is leading to the Supreme, this way or that way." That has been described here, sāṅkhya-yoga, karma-yoga, jñāna-yoga or dhyāna-yoga. So many things they have manufactured, that's all right. And you say that "Whatever path we may follow, ultimately we go to the same goal." That is very nice, provided if you actually go to the same goal. Otherwise, it is misleading. That is describe here, that never mind.

Lecture on SB 2.3.23 -- Los Angeles, June 20, 1972:

"O King Rahūgaṇa, the perfectional stage of devotional service, or the paramahaṁsa stage of life, cannot be attained unless one is blessed by the dust of the feet of great devotees. It is never attained by tapasya (austerity), the Vedic worshiping process, acceptance of the renounced order of life, the discharge of the duties of household life, the chanting of the Vedic hymns, or the performance of penances in the hot sun, within cold water or before the blazing fire."

In other words, Lord Śrī Kṛṣṇa is the property of His pure unconditional devotees, and as such only the devotees can deliver Kṛṣṇa to another devotee; Kṛṣṇa is never obtainable directly. Lord Caitanya therefore designated Himself as gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ (CC Madhya 13.80), or "the most obedient servant of the servants of the Lord, who maintains the gopī damsels at Vṛndāvana." A pure devotee therefore never approaches the Lord directly, but tries to please the servant of the Lord's servants, and thus the Lord becomes pleased, and only then can the devotee relish the taste of the tulasī leaves stuck to His lotus feet. In the Brahma-saṁhitā it is said that the Lord is never to be found by becoming a great scholar of the Vedic literatures, but He is very easily approachable through His pure devotee.

Lecture on SB 2.3.24 -- Los Angeles, June 22, 1972:

If there is no such change, the heart must be considered steel-framed, for it is not melted even when there is chanting of the holy name of the Lord. We must always remember that hearing and chanting are the basic principles of discharging devotional duties, and if they are properly performed there will follow the reactional ecstasy with signs of tears in the eyes and standing of the hairs on the body. These are natural consequences and are the preliminary symptoms of the bhāva stage, which occurs before one reaches the perfectional stage of prema, love of Godhead.

If the reaction does not take place, even after continuous hearing and chanting of the holy name of the Lord, it may be considered to be due to offenses only. That is the opinion of the Sandarbha. In the beginning of chanting of the holy name of the Lord, if the devotee has not been very careful about evading the ten kinds of offenses at the feet of the holy name, certainly the reaction of feelings of separation will not be visible by tears in the eyes and standing of the hair on end.

Lecture on SB 3.26.20 -- Bombay, December 29, 1974:

So Kṛṣṇa means including all these forms. So viṣvaksena-kathāsu yaḥ, notpādayed ratiṁ yadi: "If you do not get interested to hear about the Supreme Lord, then," śrama eva hi kevalam, "your discharging very faithfully your occupational duty is simply labor of love. It has no meaning."

So this is the point. Therefore Bhāgavata's instruction is that you must be careful of being successful by discharging your duties. That should be your point of view. You do not remain blind. You see that you are successful. So how it is successful? That is also given indication in the Śrīmad-Bhāgavatam: dharmaḥ svanuṣṭhitaḥ puṁsām (SB 1.2.8). This is also there. Saṁsiddhir hari-toṣaṇam. Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam (SB 1.2.13). Ataḥ pumbhir dvija-śreṣṭhāḥ. There was a big meeting of very, very learned brāhmaṇas at Naimiṣāraṇya. Perhaps you know Naimiṣāraṇya, there is a place.

Lecture on SB 3.26.20 -- Bombay, December 29, 1974:

Therefore the brāhmaṇas are called dvija-śreṣṭhāḥ: "Amongst the twice-born, the best, the best of the twice-born." So it was addressed to the best of the twice-born. Ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ. They have got different occupational duties as brāhmaṇa, kṣatriya, as vaiśya and śūdra, so how they can become successful by discharging their duties? Saṁsiddhir hari-toṣaṇam (SB 1.2.13). You never mind whether you are a brāhmaṇa or kṣatriya or vaiśya or śūdra. It doesn't matter. See that by your activities, by your occupational duty, the Supreme Personality of Godhead is satisfied. Then your occupational duty is successful. Otherwise śrama eva hi kevalam, simply wasting time and energy.

Lecture on SB 6.1.21 -- Honolulu, May 21, 1976:

Everyone is executing his occupational duty. I give this meaning, "Dharma means occupational duty." It is not a sentiment, faith. Occupational duty. That is called dharma. Brahmācāri's dharma, gṛhastha's dharma, vānaprastha's dharma, occupational duty. So by discharging one's occupational duties very nicely—not as a machine regulation, no—the result will be dharmaḥ svanuṣṭhitaḥ puṁsāṁ viśvaksena kathāsu yaḥ: (SB 1.2.8) he will gradually be interested to understand Kṛṣṇa. Vedaiś ca sarvair aham eva vedyam (BG 15.15). That is Vedic study. Not that after studying Vedas he becomes nirviśeṣavādī, impersonalist, or śūnyavādī. Then useless. Śrama eva hi kevalam. Vedas means knowledge, and Vedānta... Anta means last status or the end, end of. Everything has got some end, that "This is final, end." End means final. So Vedas means knowledge, and anta means end. So what is that end? That Vedānta is Śrīmad-Bhāgavatam. Therefore you'll find in every, at the end of every chapter of Śrīmad-Bhāgavatam, brahma-sūtra-bhāṣye. Brahma-sūtra means Vedānta.

Lecture on SB 6.1.33 -- San Francisco, July 18, 1975:

You have no evidence, so you cannot say "No." You can say "Maybe," but we don't say "Maybe." There is because we get the information from the śāstra.

So kasya vā kuta āyātāḥ kasmād asya niṣedhatha: "Then why you are forbidding us? You look so nicely, very highly born, and why you are forbidding us? We have come here to discharge our duties, to take this man to Yamaloka. He is so sinful. Why you are interrupting our business?" Yes. So in the next verses the description is there of the Viṣṇudūta. So sarve padma-palāśākṣāḥ: exactly the feature like Nārāyaṇa. Padma-palāśa: their eyes are compared with the lotus petal, very nice. Sarve: "All of you look so nice." Padma-palāśa-akṣāḥ pīta-kauśeya-vāsasaḥ. In Vaikuṇṭha, people, they also dress with yellow cloth, pīta-kauśeya, or this saffron color. This is Vaikuṇṭha dress. Kauśeya, pīta, the dress, garments. Kirīṭinaḥ: "with helmets." Kuṇḍalinaḥ: "with nice earring." Kirīṭinaḥ kuṇḍalino lasat-puṣkara-mālinaḥ, "and very nice flower garland." This is Vaikuṇṭha dress.

Lecture on SB 6.1.33 -- San Francisco, July 18, 1975:

So they were surprised, that "You are so nice." So diśo vitimirālokāḥ kurvantaḥ svena tejasā: "By your personal effulgence, you are illuminating wherever you are standing." Diśa. Kim arthaṁ dharma-pālasya kiṅkarān no niṣedhatha: "You look so beautiful and gentle. Why you are doing this wrong thing? We have come to discharge our duties, and you are forbidding us." Means they could understand that "They are so powerful, they have stopped us to touch Ajāmila's body. If we forcibly do, they can punish us." The Yamadūtas could understand. Therefore politely asking that "You are so gentle, so good-looking, so nice. Why this is your business, that you are forbidding us in discharging our duties?" Kim arthaṁ dharma-pālasya. Dharma-pāla: "We are also acting not whimsically. We are working under the Dharmarāja, Yamarāja, who is justice, how to make judgment against the sinful man. He is appointed for this purpose, and we are just carrying out his order." Then "You look so gentle and highly exalted. Why you are forbidding us? This is very..." kim arthaṁ dharma-pālasya kiṅkarān no niṣedhatha.

Lecture on SB 7.6.1 Excerpt -- San Francisco, March 16, 1968:

They were requesting Kṛṣṇa, "My dear Kṛṣṇa, many, many yogis, many, many saintly persons, they go to the forest and meditate upon Your lotus feet. But they cannot fix up. They meditate Your lotus feet, but still, they think of something else. They are not perfect. Their meditation fails. But in our case Your lotus feet is so much fixed up in our heart that we are thinking of You and we cannot discharge our family duties. So kindly get out of our heart." Just see. "Please excuse. Kindly go out of our heart so that I, we can do our duties." That was their prayer. Therefore that is Kṛṣṇa consciousness, ideal Kṛṣṇa consciousness. You have to mold your life in such a way that you cannot think of Kṛṣṇa, you cannot think but Kṛṣṇa, only. The gopīs were doing their duties. They were household..., housewife, girls. They had their husbands, children. But in spite of all these things, they were thinking of Kṛṣṇa.

Lecture on SB 7.9.19 -- Hamburg, September 7, 1969, (with German Translator):

You are doing your duties very nicely. You are performing your social, national, or family obligations very nicely. But after all these discharges of duty, if your destination does not reach to the devotional service of the Lord, they are simply waste of time. Therefore in every civilized form of human society there is some kind of religious activities. Unfortunately, religious activities have been misinterpreted. Just like any religious sect, either Hindu or Muslim or Christian or anyone, they go to temple or church to pray to God for some solution of problems. People generally think that "If I become religious person, then my economic condition will be very nice." In the Vedic way of thinking, in the material world, there are four stages of development. They are called dharma-artha-kāma-mokṣa (SB 4.8.41, Cc. Ādi 1.90), namely following the religious principles, economic development, sense gratification, and liberation. Just like in the Christian church, people go there to ask, "God, give us our daily bread." So dharma. People generally think that "If I become religious, then my economic condition must be very nice."

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 7.108 -- San Francisco, February 18, 1967:

"Yes, I also agree to serve you the whole life." This is marriage. The... If we exploit, of course... But this is the nice arrangement. This is cooperation. A woman agrees that "I shall serve you," because the man requires woman's service in so many ways by her ser..., cooking, by her embracing, by her becoming beautiful, so many ways. That is the encouragement so that he can work, he can live peacefully, he can discharge spiritual duties nicely. So there is cooperation. Stri-puruṣa. Puruṣa is supposed to be enjoyer, but both their lives become sublime when there is cooperation. So patiḥ patīnām. So everyone is given the chance of becoming a pati. Pati means husband, or proprietor. Even the ant, it has got also a companion, female ant. Even the dog, it has got also companion. Even the small bird, even the insect, even the fly—everyone is given. This is called viṣaya. Viṣaya means material enjoyment.

Lecture on CC Madhya-lila 20.137-142 -- New York, November 29, 1966:

This is called sādhu-saṅga (CC Madhya 22.83). Ādau śraddhā tato sādhu-saṅga tathā bhajana-kriyā. Then bhajana-kriyā, how to execute. Now Caitanya Mahāprabhu is teaching. You will gradually know what is the bhajana-kriyā, how to execute devotional service. That we shall come later on. Tato anartha-nivṛttiḥ syāt. And as soon as your devotional service, prescribed duties, are discharged, you become free from all material contamination. That is the test. Tato anartha-nivṛttiḥ syāt tato niṣṭhā. Then you become firmly convinced. Tato niṣṭhā tato ruci. Then taste. Athāsakti: then you cannot give it up, at any circumstances cannot give it up. Athāsaktis tato bhāvas: then you become fully in samādhi, in trance. Sādhakānām ayaṁ premṇaḥ prādur... These are the steps of attaining love of God. Love of God is not that you can immediately go and purchase from the market in the store. You have to practice it. The love is there within you. It is not artificial, neither an imposition by some person or... No. It is already there. If you kindly become submissively hearing this, by hearing only, and if you practice, it will be very nice and quickly we shall develop.

Lecture on CC Madhya-lila 20.137-146 -- Bombay, February 24, 1971:

So Caitanya Mahāprabhu says, ataeva bhakti kṛṣṇa prāptyera. The conclusion is that if you want Kṛṣṇa, then you have to take the path of devotional service. That will help you. And that bhakti is technically known as abhidheya. That is the technical..., abhidheya. Abhidheya means discharging one's duty. That is abhidheya, or the performance of the means by which one can reach the ultimate goal of life. That is called abhidheya.

Lecture on CC Madhya-lila 22.31-33 -- New York, January 16, 1967:

So he saw. Vilajjamānayā yasya sthātum īkṣā-pathe amuyā. The māyā is ashamed to come before Kṛṣṇa because she is entrusted with very thankless task. Māyā is entrusted by Kṛṣṇa to take the conditioned souls and take charge of them. And māyā has taken charge of all us conditioned souls, and her task is to punish, simply beating. So that is a very thankless task. She is discharging the duty entrusted to her by Kṛṣṇa, but everyone, especially the transcendentalists, oh, they are hating, "Oh, māyā, māyā, māyā." Nobody will like, transcendentalists, māyā. Either personalist or impersonalist. But she's engaged. Just like police. Police is engaged by the state, but nobody likes police. Everyone will criticize police. Thankless task. Because they, unless they become strict, unless they become red-hot iron (?) they cannot execute their duty. That is their way of punishing. But people do not like them. Nobody likes police. You see. Even a police comes all of a sudden here to sit down here to hear us, we'll suspect, "Oh, he has come with some purpose." (laughs) It is such a thankless task.

Sri Isopanisad Lectures

Sri Isopanisad, Mantra 1 -- Los Angeles, May 4, 1970:

Gargamuni: "In the Bhagavad-gītā the Lord directly states that He accepts the vegetable foodstuffs from the hands of a pure devotee. Therefore a human being should not only become a strict vegetarian, but he should also become a devotee of the Lord and offer to the Lord all his food and only then partake of the prasādam, or mercy of God. Such a devotee can properly discharge the duty of human life. Those who do not do so are eating only sins and thus will be subjected to the different types of distress which are the result of the various sins."

Prabhupāda: Yes. This is stated in the Bhagavad-gītā, Fourth Chapter: yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ. Our, this conditioned life is so situated that in every step we are committing some sins. In every step, without knowing, ignorance, because we, we are born ignorant. Therefore Bhāgavata says, parābhavas tāvad abhodha-jātaḥ. Abodha-jātaḥ. Abodha-jāta means every living entity is born fools. Therefore there are so many educational institutions. If the man born... May be in very high family or in high nation, but he is a fool. Otherwise, what is the necessity of so many educational institution? It is a fact. So that foolishness, when it is come to light... That is stated in the Śrīmad-Bhāgavatam. Parābhavas tāvad abodha-jāto yāvan na jijñāsata ātma-tattvam. This foolishness will continue so long as he does not come to the platform of understanding self-realization.

Sri Isopanisad, Mantra 1 -- Los Angeles, May 4, 1970:

I will have to change. I'll have to change. So if I do not change for the better, then my life is very risky. Suppose a healthy man, if he is in the society of contamination, is it not his life is very risky? He may be contaminated and infected by disease any moment. So this ignorance should be dissipated. Here it is said that such a devotee can properly discharge his duty of human life. Those who do not do so are eating only sins. Bhuñjate te tv aghaṁ pāpaṁ ye pacanty ātma-kāraṇāt (BG 3.13). Anyone who is cooking for himself... The difference of cooking here in this temple and in ordinary house is that in ordinary house they're cooking sins. The cooking, it appears that the same, "These people are also cooking," but this cooking and that cooking is different. Here there is no sin, because it is being cooked for Kṛṣṇa. Yajñārthe. Yajñārthe karmaṇo 'nyatra. Beyond this field of activities, Kṛṣṇa consciousness, everything with the laws of nature. Generally, you are being implicated in sinful activities, generally. And those who are little more cautious, they avoid sinful activities, they are pious activities.

Arrival Addresses and Talks

Arrival Address -- Los Angeles, July 8, 1974:

These are the sastric... So execute this devotional service very sincerely, seriously. Even there is little inconvenience, tolerate it. There is no inconvenience. But if you think it is inconvenience—that is our mental concoction—still, you should not be neglectful in the discharging your duties in devotional service.

So those who are engaged in Deity worship, those who are engaged in saṅkīrtana party, those who are engaged in distributing books, those who are engaged in the office for keeping accounts—and all of them in devotional service—not a single moment waste. Kīrtanīyaḥ sadā hariḥ (CC Adi 17.31). And whenever you have got time, read books. Now we have got volumes of books. Again we have got another five volumes of books. All are now immediately published. So you have got enough to study. And those who are gṛhasthas, children, we have got our Dallas.

General Lectures

Lecture with Allen Ginsberg at Ohio State University -- Columbus, May 12, 1969:

The Bhāgavata says that "You are very nice man. You are very honest to your occupational duty. That is all right. But if by discharging your occupational duty you do not develop your eagerness to understand what is God and what is love of God," then, Bhāgavata says, "it is simply laboring and wasting time." That is the test. And why we should try to increase our love of God? That is also explained: ahaituky apratihatā yayātmā suprasīdati. Ahaitukī, without any cause. We should love God without any cause. Just like we go to temple, church, with a motive. We go there: "O God, give us our daily bread. I have come to You for my bread." That is not love of God. That is love of bread. (applause)

Lecture at Harvard University -- Boston, December 24, 1969:

Just like we want to satisfy... In the schools, colleges, we want to satisfy our professor, teachers, principal. Or as good citizen we want to satisfy our government or... Similarly, you have to satisfy somebody. That is the perfection. The highest perfection is to satisfy hari-toṣaṇam. Hari means the Supreme Lord, and toṣaṇam means satisfaction. Whether by your work and duties, discharging your duty, the Supreme Lord is satisfied—that is your perfection. But this is very rare thing. At the present moment practically nobody has any information what is his relationship with God or what is God. Practically, they are declaring "God is dead," and "I am God, you are God, everyone is God." These things are all... "There is void." "There is no God," "There is no control." So, so many things are going on. That is the disease of this present age. And this movement is practically against this idea of godlessness, this Kṛṣṇa consciousness movement. The whole idea of this Kṛṣṇa consciousness movement is to fight against the idea of godlessness. So the Bhagavad-gītā is there.

Lecture to International Student Society -- Boston, December 28, 1969:

So there are different types of duties according to different occupation or profession. But Bhāgavata says that you can perform your duties very nicely, very accurately, but if by performing your duties you do not come to the understanding of Kṛṣṇa, or God, then whatever you have done very nicely, śrama eva hi kevalam: it is simply laboring. Simply laboring. But if you want to perfection, come to the point of perfection, then that is stated in the Bhagavad-gītā, as I said, that bahūnāṁ janmanām, after discharging duties very nicely, very accurately, very faithfully, if one comes to the point that vāsudevaḥ sarvam iti (BG 7.19), then you should understand that your feelings of love or international feeling or national feeling has actually expanded. That is expanded.(?) That is real national feeling.

Lecture to International Student Society -- Boston, December 28, 1969:

So it is not natural evolution. You have to accept the principle as it is stated in the Bhagavad-gītā. Why it is said, yadā yadā hi dharmasya glānir bhavati bhārata (BG 4.7)? If it is actually evolutionary, then why there is dharmasya glānir? Tadātmānaṁ sṛjāmy aham: "As soon as there is discrepancies in the discharge of real duties, I appear." So it is natural. If we keep ourself in natural life, it is natural. But because we are developed consciousness, we do not keep in natural life. We accept so many unnatural things. Therefore our knowledge becomes covered by unnatural material nature. So that has to be cleared by superior instruction. Ceto-darpaṇa-mārjanam (CC Antya 20.12). Therefore we have to take; voluntarily we have to accept. Just like a man who lives naturally, he never gets disease. But one who lives... Just like you don't find any disease amongst the animals. But amongst the human beings, oh, there are so many medical science, so many things. Why?

Pandal Lecture -- Delhi, November 20, 1971:

Now I shall teach my son in such a way that no more he is going in the womb of a material mother." That is the duty of father, that is the duty of mother, that is the duty of friend, that is the duty of guru. Gurur na sa syāt sva-jano na sa syāt pitā na sa syāj jananī na sā syāt, na mocayed yaḥ samupeta-mṛtyum. So save your children from the danger of repetition of birth and death, that is the real discharge of father and mother's duty.

Lecture -- Hong Kong, January 31, 1974:

Kṣatriya-tejaḥ śauryaṁ yuddhe ca apalāyanam. Vaiśya-kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam (BG 18.44). Śūdra-paricaryātmakaṁ karyam śūdra-karma svabhāva-jam. Everything is there. So if everyone discharges his duty properly, then his life becomes successful. So on the whole, everything is required. The brāhmaṇa, kṣatriya, vaiśya, śūdra—these are different divisions, but what for the divisions are meant for? The division is meant for understanding God, Kṛṣṇa. Ataḥ pumbhir dvija-śreṣṭha varṇāśrama-vibhāgaśaḥ. These instructions are given in the Śrīmad-Bhāgavatam, that everyone has got a particular type of duty as brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, like that. Ataḥ pumbhir dvija-śreṣṭha varṇāśrama-vibhāgaśaḥ. Division of varṇa and āśrama. And everyone has got his duty. So how the duty is perfected? How to know that?

Lecture -- Hong Kong, January 31, 1974:

Svanuṣṭhitasya dharmasya. You are acting your duty as a brāhmaṇa, kṣatriya, vaiśya, that's all right, śūdra, but you have to see whether Kṛṣṇa, or God, is satisfied by your duty. If you see that Kṛṣṇa is satisfied by your discharging of duties in a particular position, then you should know that your life is perfect. Otherwise, śrama eva hi kevalam (SB 1.2.8). Simply undergoing unnecessary troubles.

So how you can understand whether Kṛṣṇa or God is satisfied by discharging your particular type of duty? That is Kṛṣṇa is explaining Himself: mayy āsakta-manaḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. You have to increase your attachment for Kṛṣṇa. Mayy āsakta. Āsakta means attachment. You should be attached to your business not for the business' sake but for the attachment of Kṛṣṇa. Kṛṣṇa is to be satisfied. Generally we do business for my satisfaction, for my family satisfaction, for government satisfaction, for income tax satisfaction and so many satisfaction. But when you try to satisfy Kṛṣṇa or increase your attachment for His satisfaction, then your business is perfect.

Lecture -- Vrndavana, March 14, 1974:

So although we have got love propensity... Everyone loves somebody. But we are being frustrated, because that is not real love. Real love is to love Kṛṣṇa. You may execute your duties very nicely, but if you do not learn how to love Kṛṣṇa, this all discharging of your duties is simply working or laboring for nothing. Śrama eva hi kevalam.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ
viṣvaksena-kathāsu yaḥ
notpādayed ratiṁ yadi
śrama eva hi kevalam
(SB 1.2.8)

Śrama eva hi. So why this love is not invoked or awakened in us? Because we are covered by this material energy, and we have become conditioned by the material energy. Therefore, to purify ourself we require certain process. That process is called varṇāśrama. Varṇāśrama. Varṇa means four divisions of the society: brāhmaṇa, kṣatriya, vaiśya, śūdra. And this varṇāśrama is created by Kṛṣṇa so that one day one may become devotee of Kṛṣṇa. The whole project is, Vedic project is, Vedic civilization... Vedaiś ca sarvair aham eva vedyam (BG 15.15).

Philosophy Discussions

Philosophy Discussion on Immanuel Kant:

Prabhupāda: Therefore, as soon as you say duty, duty should be prescribed by some higher authority. In that sense, this system is very scientific: brāhmaṇa, kṣatriya, vaiśya, śūdra. It is very scientific. For brāhmaṇa, these are the duties; a kṣatriya, these are the duties. Every duty may appear different, but because it is a command of the Supreme, by discharging these duties on different platform, he is serving the Supreme. If Kṛṣṇa says, "All right, I see you are a brāhmaṇa. Your duties are like this," "I see you are a kṣatriya. Your duties are like this," "I see you are a vaiśya. Your duties are like this..." But Kṛṣṇa says cātur-varṇyaṁ mayā sṛṣṭam (BG 4.13). I have divided, so Kṛṣṇa gives duty, that "Your duty is this, your duty is this, and your duty is this." And if he faithfully serves the duty, that means he is serving Kṛṣṇa. The duties may appear different, but because he is serving Kṛṣṇa, he is going to perfection. Just like in our institution, I am the head man, so I may say, "You paint. You preach. You type. You do this." So the duties may be different, but by discharging duty, you are serving me; therefore you are perfect.

Philosophy Discussion on Immanuel Kant:

Prabhupāda: Just like in our institution, I am the head man, so I may say, "You paint. You preach. You type. You do this." So the duties may be different, but by discharging duty, you are serving me; therefore you are perfect. Similarly, duties are given by the Supreme. Because I see that you are a śūdra, you cannot discharge the duties of a brāhmaṇa. That is not possible. So you do your duty like this. So superficially it may seem that a śūdra's duty is inferior to the brāhmaṇa's duty, but if the śūdra is performing his duty in accordance to the order of the Supreme, then he is also serving. The service is the main point. The same example of our body, that the duty of eyes, seeing, it is different from the duty of the legs, walking. But walking and seeing, both of them are being utilized for the whole body; therefore all of them are useful. So there cannot be any fixed-up duty, neither is everyone able to follow the same principles. Therefore this varṇāśrama-dharma is very scientific. That is to be understood.

Philosophy Discussion on Jean-Paul Sartre:

Prabhupāda: Yes.

Hayagrīva: Or to himself.

Prabhupāda: What does he mean, "responsible"? Responsible, if somebody gives you duties, and if you feel responsible to discharge that duty, then you are responsible. But there is no duty, nobody is to see above you, then where is your responsibility?

Hayagrīva: Well, he feels that all values... If there is no God, all values disappear. There are no values, there's no criteria.

Prabhupāda: So his value also disappear.

Hayagrīva: So from this he concludes that without God, everything is possible. He says, "Indeed, everything is permissible if God does not exist. If God did not exist, everything would be possible. That is the very starting point of existentialism."

Prabhupāda: But he does not know what, what is the meaning of God. We have several times repeated this. God is the Supreme, Supreme Being. So we have defined in so many ways. Another thing that God is the Supreme, Supreme means He is supreme father. The Supreme everything means He is supreme father also. The conception of father is there. So as we are standing, we are talking with that gentleman priest, that mother nature, nature is giving, producing so many living entities.

Page Title:Discharge of duties (Lectures)
Compiler:Visnu Murti, RupaManjari
Created:07 of Sep, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=84, Con=0, Let=0
No. of Quotes:84