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Everyone comes in his own ability according to karma. Nobody is responsible for his birth. Everyone is responsible for his work

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"Everyone comes in his own ability according to karma. Nobody is responsible for his birth. Everyone is responsible for his work"

Lectures

Srimad-Bhagavatam Lectures

In Bengali we call māchaoyālī. So, but because the father was very great, Parāśara Muni, so there is no question of father and mother. Everyone comes in his own ability according to karma. Nobody is responsible for his birth. Everyone is responsible for his work. So Vyāsadeva became a great personality although he was son of a fisherwoman.
Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969:

So Vyāsadeva, he also worked very hard, wrote so many books, unlimited. But he was not happy. So if you work for māyā, then you'll never be happy. You'll get tired and you'll simply be confused. But if you work for Kṛṣṇa, then you'll be happy. Just like... There are so many examples. Arjuna. Arjuna also, he remained a military man. He was in the beginning military man, and after hearing Bhagavad-gītā he remained a military man. But that military man was for Kṛṣṇa. And in the beginning he was a military man for acquiring some kingdom for sense gratification. So our Kṛṣṇa consciousness movement is simply to change the consciousness, to change the account. The activities may be the same, but when the account is changed, then you'll get the highest profit.

So when Vyāsadeva was morose, his spiritual master is addressing Vyāsadeva as pārāśarya mahā-bhāga. Mahā-bhāga. Pārāśarya means Vyāsadeva is the son of Parāśara Muni, who was a great sage. His mother was Satyavatī. Actually Vyāsadeva was born... His mother was a fishergirl, fisherwoman. In Bengali we call māchaoyālī. So, but because the father was very great, Parāśara Muni, so there is no question of father and mother. Everyone comes in his own ability according to karma. Nobody is responsible for his birth. Everyone is responsible for his work. So Vyāsadeva became a great personality although he was son of a fisherwoman. Pārāśarya. He's addressing, "My dear son of Parāśara, mahā-bhāga." Mahā-bhāga means "You are very fortunate." Bhāga means fortune. Bhāgya. Mahā-bhāga. Pārāśarya mahā-bhāga bhavataḥ kaccid ātmanā parituṣyati. "Do you think that you'll be satisfied identifying yourself with this material body or mind? That is not possible." Parituṣyati śārīra ātmā mānasa eva vā. Śārīraḥ śarīrābhimāny ātmā, ātmanā tena śarīreṇa kaccit kiṁ parituṣyati(?). One who is... "You have compiled so many books on this concept of life, that the living entities are, some of them are considering that 'I am this body,' and some of them are considering 'I am this mind,' and some of them are considering 'I am this intelligence,' but he is none of them. He's above this. He's transcendental." Unless he comes to that position, there is no question of paritoṣa, or satisfaction.

So this is the first question, that "My dear Vyāsadeva, you are so great. You are born of a great father. You are so learned. Mahā-bhāga, you are so fortunate. But still, all your compilation of these books are based on the concept of this body and mind. Therefore you cannot get happiness." Then he says,

jijñāsitaṁ susampannam
api te mahad-adbhutam
kṛtavān bhārataṁ yas tvaṁ
sarvārtha-paribṛṁhitam

"You have recently done..." Because Vyāsadeva, after the Battle of Kurukṣetra, he wrote Bhārata, this Mahābhārata, history, history of India or history of this planet, Mahābhārata. So he says that kṛtavān bhārataṁ yas tvaṁ sarvārtha-paribṛṁhitam.

Sarvārtha. Artha means, what are the arthas? Artha means interest. Interest. So there are four kinds of interests. We are interested in four things. If we are actually human being, a civilized being, then we should be interested with four things. What are those four things? Dharma-artha-kāma-mokṣa (SB 4.8.41, Cc. Ādi 1.90). In human society, for at least peaceful living, the human society must have religion, dharma. And artha means economic development, good condition, economic con... That is also required. One, that the human society should be religious, they must have nice economic organization, and the kāma, they must have also nice arrangement for sense gratification. So sense gratification is not denied. Dharma, artha, kāma, and mokṣa. And after that, when one is satisfied, when he, when one is, by religious procedure, he is satisfied in his economic development, in his satisfaction of senses, the next need is mokṣa. Mokṣa means liberation from material bondage. These are four arthas. Catur-vargaḥ puruṣārthaḥ. Puruṣārtha means the interest of the living entity. But they are not final. They are not final.