Expressions researched:
"hopeless"
|"hopelessly"
|"hopelessness"
Lectures
Bhagavad-gita As It Is Lectures
Disease is not hopelessness.
Lecture on BG 2.15 -- Mexico, February 15, 1975: Hṛdayānanda: (translating) If we are so small, why is there a poison of the senses?
Prabhupāda: Poison? Yes, because we have come to the poisonous condition, the senses have become poisonous. Just like if you go to an area where there is infectious disease, you contaminate and suffer from the disease. So it is your duty not to go such a place where there is contamination. It is up to you. You create your own situation of suffering or enjoying. Yes.
Hṛdayānanda: (translating) She said if we have not already achieved perfection, then how can the soul achieve the perfection? It seems that he has to reincarnate slowly in time to achieve the perfection.
Prabhupāda: No, that is no argument. If you are diseased, you can be cured if you take the proper medicine, treatment. That's all. Disease is not hopelessness. Otherwise why the people go for treatment to a physician? Similarly, out of ignorance you are now in this miserable condition, but if you become treated by bona fide spiritual master, then you'll be cured. Originally every one of us—pure. Now, by material condition we are now contaminated. That... But there is process to get out of this material contamination. Then again we become pure. And as soon as we become pure, there is no more birth, death, old age, and disease. Finished.
They are going directly to see the moon planet, but hopelessly coming back.
Lecture on BG 2.18 -- London, August 24, 1973: So we have to see through the authorized books the description which is beyond our perception. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet. Tarkeṇa, by argument, which is beyond your sense perception. So many things. Even we see daily so many planets, stars in the sky, but we have no information. They are going directly to see the moon planet, but hopelessly coming back. It is very doubtful to say so. And they have got dogmatic impression: "Except this planet, in other planets, so many, there is no life." These are not perfect understanding.
Yes. In the beginning there may be some failures. That is quite natural.
Lecture on BG 3.31-43 -- Los Angeles, January 1, 1969: Tamāla Kṛṣṇa (reading): "In the beginning of Kṛṣṇa consciousness, one may not fully discharge the injunctions of the Lord. But because one is not resentful of this principle and works sincerely without consideration of defeat and hopelessness, he will surely be promoted to the stage of pure Kṛṣṇa consciousness."
Prabhupāda: Yes. In the beginning there may be some failures. That is quite natural. Just a child is trying to stand, he may fall down. But that does not mean he should give up the idea. Go on. A time will come come when he will be perfect. So we should not give up this business, to try to serve the Supreme. May be imperfect in the beginning, but stick to it, and a time will come when you'll be perfect, Kṛṣṇa conscious.
That hesitation is due to also ignorance. Ajñaś ca aśraddadhānaḥ. And ignorant and faithless. Saṁśayātmā, hesitating. Vinaśyati: "He is hopeless."
Lecture on BG 4.37-40 -- New York, August 21, 1966: Just like you are hungry and if you are given some food, foodstuff and you eat it, and as you eat it, you feel that "Yes, I am feeling satisfaction," so you'll feel it. You won't have to ask anybody that "Whether I am making progress nor not?" You yourself will feel it. Acireṇa. Acireṇa śāntim adhi... He feels full peace acireṇa, very soon. Then ajñaś cāśraddadhānaś ca saṁśayātmā vinaśyati. And those who are faithless or hesitating, oh, they have no chance. They have no chance. Ajñaś ca. That hesitation is due to also ignorance. Ajñaś ca aśraddadhānaḥ. And ignorant and faithless. Saṁśayātmā, hesitating. Vinaśyati: "He is hopeless." Nāyaṁ lokaḥ asti na paraḥ na sukhaṁ saṁśayātmanaḥ: (BG 4.40) "Anyone who is hesitating in accepting this principle of knowledge or Kṛṣṇa consciousness, for him," nāyaṁ loko 'sti, "not even this material world will be happy. And what to speak of his next life?"
So we are tied up hands and feet with that rope of these qualities, three. You see? It is very difficult to get out of it. Then? Hopelessness? No. No hopelessness. How can I get rid out of it? Mām eva ye prapadyante māyām etāṁ taranti te.
Lecture on BG 7.8-14 -- New York, October 2, 1966: Guṇa means this quality, and another meaning of guṇa is rope. Just like we have seen rope, one rope, two rope, three ropes. When three ropes are, I mean to say, bound up, twisted in one, oh, that becomes very strong. Guṇa means rope also. So we are tied up hands and feet with that rope of these qualities, three. You see? It is very difficult to get out of it. Then? Hopelessness? No. No hopelessness. How can I get rid out of it? Mām eva ye prapadyante māyām etāṁ taranti te: (BG 7.14) "Anyone who surrenders unto Me, he is at once free." Anyone who becomes Kṛṣṇa conscious by this way or that way, he becomes free.
We are trying to stop all kinds of suffering by adjustment of this material world. That is not possible. That is stated in the śāstra. Durāśayā ye bahir-artha-māninaḥ. Durāśayā, hopeless.
Lecture on BG 16.8 -- Hyderabad, December 16, 1976: Unless we achieve the shelter of the lotus feet of the Supreme Personality of Godhead, our sufferings in the material world will continue. It will not stop. We are trying to stop all kinds of suffering by adjustment of this material world. That is not possible. That is stated in the śāstra. Durāśayā ye bahir-artha-māninaḥ (SB 7.5.31). Durāśayā, hopeless.
So those who are in the tamo-guṇa, they are hopeless.
Lecture on BG 17.1-3 -- Honolulu, July 4, 1974: Now, the spark may fall down in dry grass. As soon as it falls down in dry grass, there is chance of igniting fire in the dry grass—sattva-guṇa. That is sattva-guṇa. And if the fire spark falls down on the ground, then for some time it looks like fiery, but again it becomes extinguished. That is rajo-guṇa. And if the fire sparks falls down in water—immediately finished, no more fire. So that is the distinction, the tamo-guṇa, rajo-guṇa and sattva-guṇa. So those who are in the tamo-guṇa, they are hopeless. They can do something, waste time, but being in the tamo-guṇa, just like the spark being in the water... Water and fire, they are two opposite. So if one remains in tamo-guṇa, he has no chance of coming out to become fire again. There is no chance.
So those who are trying to come to the platform of spiritual realization, God realization, they must stick to the sattva-guṇa principle. Otherwise it is hopeless. it is not hopeless. Nothing is hopeless. It will take very, very long time.
Lecture on BG 17.1-3 -- Honolulu, July 4, 1974: So therefore the process is to bring from the tamo-guṇa to rajo-guṇa, and from rajo-guṇa to sattva-guṇa, and then surpass sattva-guṇa. That is spiritual platform. This is the way. So if you stick to the tamo-guṇa principle, then there is no hope of spiritual realization. There is only hope of becoming hogs and dogs and like that. Their life is finished. So those who are trying to come to the platform of spiritual realization, God realization, they must stick to the sattva-guṇa principle. Otherwise it is hopeless. it is not hopeless. Nothing is hopeless. It will take very, very long time.
Srimad-Bhagavatam Lectures
Inform them that "Take this education. Introduce in the schools, colleges. Then there will be peace and prosperity. Otherwise there will be hippies. That's all. You may have very big, big universities, educational system, but the production will be hopeless, confused hippies. That's all."
Lecture on SB 1.1.2 -- London, August 15, 1971: So from the very beginning, in school, in primary schools, this Kṛṣṇa consciousness should be taught. That is real civilization. Unfortunately, there is no such arrangement. So you go to the authorities and the so-called authorities, rascals. Inform them that "Take this education. Introduce in the schools, colleges. Then there will be peace and prosperity. Otherwise there will be hippies. That's all. You may have very big, big universities, educational system, but the production will be hopeless, confused hippies. That's all."
Therefore in the Vedic civilization the family life is recommended unless one will become confused, hopeless, because he has no taste for the family life.
Lecture on SB 1.1.3 -- London, August 19, 1971: Just like a man, he's working very hard day and night. What for? For maintaining his family, his children and wife. So unless there is some rasa, some taste, he cannot work so hard day and night. There is some flavor in maintaining the family with hard labor. And sometimes we see therefore one who has no family, one who has no family affection, he does not work so hard. He doesn't care to work. This is practical. Therefore in the Vedic civilization the family life is recommended unless one will become confused, hopeless, because he has no taste for the family life. So everything there is some rasa, taste. Without that taste, nobody can live.
Now, ignorance is hopeless life.
Lecture on SB 1.2.17 -- San Francisco, March 25, 1967: The material nature is working in three modes: goodness, passion and ignorance. Now, ignorance is hopeless life. Passion is too much materialistic. Passion means, one who is influenced by the modes of passion, he wants, he wants this false enjoyment.
So Aśvatthāmā was thinking of this brahmāstra. Astraṁ brahma-śiro mene ātma-trāṇaṁ dvijātmajaḥ. Hopelessly.
Lecture on SB 1.7.19 -- Vrndavana, September 16, 1976: So Aśvatthāmā was thinking of this brahmāstra. Astraṁ brahma-śiro mene ātma-trāṇaṁ dvijātmajaḥ. Hopelessly. So far, of course, I know that this nuclear weapon was already discovered by the German people and Hitler, it is said that he did not use it. Because he knew it that "If I throw this nuclear weapon there will be devastation." So from this point it can be considered that he had some human consideration. So he's advertised very adversely, but if it is a true fact, then how he could have this human consideration that he did not throw the nuclear weapon? And this was taken by the Americans and it was thrown in Japan. That is the history so far we know.
People will be so much harassed that voluntarily they'll give up their family, home, and go to the forest, hopeless.
Lecture on SB 1.7.25 -- Vrndavana, September 22, 1976: And as soon as there will be scarcity of food, the government men will take advantage of it: "Now we have to supply food." "Where is food?" "No, you give me money, we shall purchase from importer." The taxation. One side, I am suffering—no food; another side—whatever money I have got, it will be taken by taxation. Now see what is your position. The position will be people will become mad, so much troubled. Ācchinna-dāra-draviṇā gacchanti giri-kānanam. People will be so much harassed that voluntarily they'll give up their family, home, and go to the forest, hopeless. This will be done. Don't think that Kṛṣṇa consciousness is a joke, is a jugglery. It is the only remedy if you want to save yourself. Otherwise, you are doomed.
Actually, we are very much harassed on account of the time, place, circumstances, so on, so on. It is a very hopeless condition.
Lecture on SB 1.7.32-33 -- Vrndavana, September 27, 1976: Generally, we are mūḍha, especially in the Kali-yuga. Mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ (SB 1.1.10). Here it is said, prajopadravam. So many upadravas. Actually, we are very much harassed on account of the time, place, circumstances, so on, so on. It is a very hopeless condition. Therefore śāstra has recommended that "You chant Hare Kṛṣṇa." It is very hopeless condition.
But if you take shelter of Kṛṣṇa, then you'll know: Oh, I have got now shelter." There is no more confusions. There is no more hopelessness.
Lecture on SB 1.8.29 -- Los Angeles, April 21, 1973: Kṛṣṇa says: ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. You are suffering here. Just like without any shelter. You see so many people loiter in the street, no aim, no life. We go in the beach side. We see so many boys and girls, without an aim, loitering, do not know what to do, all confused. So... But if you take shelter of Kṛṣṇa, then you'll know: Oh, I have got now shelter." There is no more confusions. There is no more hopelessness. You can understand it very well. And I receive so many letters daily, how they are hopeful in Kṛṣṇa consciousness.
Because at the present moment in your country all young generation mostly they are confused, hopeless.
Lecture on SB 1.8.39 -- Los Angeles, May 1, 1973: In Philadelphia, one lady was inquiring that "Are you Americans?" Perhaps you know all these things. So actually your countrymen, those who are sober, they are seeing that "How these boys and girls are becoming so nice and jolly, beautiful." Because at the present moment in your country all young generation mostly they are confused, hopeless. We see every day-morose, black-faced. Why? Because they're missing the point. There is no aim of life. But these devotees, Krsnized, they look so beautiful. Why? Because Kṛṣṇa is there. That's all. It is a fact. Any sane man will admit.
She is hopeless of getting another husband because she is old enough.
Lecture on SB 1.8.42 -- Mayapura, October 22, 1974: When a widow, old woman, her husband is dead... We have got experience. And she talks very loosely with the grandson-in-law. I have got experience. When we were young, young married, so my grandmother-in-law, my father-in-law's mother, she was talking very loosely, just like husband and wife. So that's a practical... Because she... She is hopeless of getting another husband because she is old enough. So where is the husband? She accepts or talks like husband to the grandson-in-law. So similarly, the Māyāvādī philosophers, they do not accept Kṛṣṇa or Kṛṣṇa's līlā. They think it is māyā.
They are sometimes even affected by the reflection of such transcendental symptoms, yet if they still do not give up the forbidden habits, then they are hopeless cases for transcendental realization.
Lecture on SB 2.3.24 -- Los Angeles, June 22, 1972: Even though decorated with the signs of a devotee, a person addicted to smoking, drinking or illegitimate sex with women cannot have all the above-mentioned ecstatic symptoms. But it is seen that sometimes these symptoms are willfully imitated, and for this reason Śrīla Viśvanātha Cakravartī accuses the imitators of being stonehearted men. They are sometimes even affected by the reflection of such transcendental symptoms, yet if they still do not give up the forbidden habits, then they are hopeless cases for transcendental realization.
One who has no hope, simply loitering in the street, he is a fakir, hopeless.
Lecture on SB 2.9.11 -- Tokyo, April 27, 1972: And the another rascal, the Māyāvādī, they cannot believe all these things—"Make it zero." Śūnyavāda. They also do not like the modern ways of life, disgusted, but they have no adjustment, and therefore "Make it impersonal, zero, finished." Here is not zero. Here is substance. We are not after zero. We are after substance. The substance is described here. Just try to understand. We are not fakir. Fakir, this word is used in... One who has no hope, simply loitering in the street, he is a fakir, hopeless. So all are, they are fakirs. And we are not fakir. We are hoping to go there, to live with Nārāyaṇa or Kṛṣṇa, having this greatest opulence, eternal body, blissful life, full of knowledge and opulence. That's all.
So we have been just like a prisoner is. Although he's a prisoner, he can be also good citizen. There is no hopelessness. Similarly, we are now prisoner in this material world, and we have got this material body.
Lecture on SB 3.25.27 -- Bombay, November 27, 1974: So in the spiritual world there are so many varieties—four-handed, two-handed living entity. They're all nitya-mukta. They're all everlastingly liberated. So we have been just like a prisoner is. Although he's a prisoner, he can be also good citizen. There is no hopelessness. Similarly, we are now prisoner in this material world, and we have got this material body. Therefore we are changing: sometimes young, sometimes old, sometimes these boys, some But tyaktvā dehaṁ punar janma naiti (BG 4.9), if you become Kṛṣṇa conscious, then, after leaving this body, you're not any more getting this material body.
They will be so much harassed that ācchinna-dāra-draviṇā giri-kānanam, they will be forced to leave home, that "Now it is hopeless. I cannot manage. Let me go to the forest."
Lecture on SB 5.5.1 -- Bombay, December 25, 1976: If we become godless, the prakṛti will restrict supply—so much so there will be anāvṛṣṭi. How can control? Because you may be very great scientist, you may deny the existence of God, but when there is anāvṛṣṭi you are looking up in the sky, "When there will be cloud? When there will be rain?" Then taking this plea, our government will tax for relief fund. That is all mentioned in Śrīmad-Bhāgavatam. Anāvṛṣṭi karo-pīḍita. People will be so much harassed. And ācchina-dāra-draviṇā giri-kānanam. They will be so much harassed by these three principles—no rainfall, scarcity of grains, and taxed heavily by the government... They will be so much harassed that ācchinna-dāra-draviṇā giri-kānanam, they will be forced to leave home, that "Now it is hopeless. I cannot manage. Let me go to the forest."
There was one sannyāsī, Trailinga Swami in Benares. He was sitting on the road naked. The police objected. So several times he was taken and put into the police custody, but he came out. Again he was sitting. This is yoga-siddhi. Then he was allowed—"Hopeless."
Lecture on SB 5.5.30 -- Vrndavana, November 17, 1976: There was one sannyāsī, Trailinga Swami in Benares. He was sitting on the road naked. The police objected. So several times he was taken and put into the police custody, but he came out. Again he was sitting. This is yoga-siddhi. Then he was allowed—"Hopeless." They cannot be locked up. That is yoga-siddhi, not merely showing some gymnastic process. No. One must be... That yoga-siddhi, it is not possible in this age because people are not expert to practice this yoga system.
Caitanya Mahāprabhu said, "All right, then you can call him. You live with him. I shall go from here. You live with him; let Me go away." He was so strict. Then, when Haridāsa Ṭhākura Junior... The senior is another. Then he committed suicide—"Now it is hopeless.
Lecture on SB 5.6.2 -- Vrndavana, November 24, 1976: Caitanya Mahāprabhu very rigidly followed. He did not lie down even on a quilt, only one naked cloth. He did not use... And no woman should come to offer Him obeisances very near. They must do it from a distant place. He was so strict. One of His personal associates, Haridāsa, Junior Haridāsa, he simply glanced over a young woman with lusty desire. He immediately rejected him: "Ask Haridāsa not to come anymore." So He never excused him very strictly. And Haridāsa, being disappointed, he... On his behalf, very close devotees like Sārvabhauma Bhaṭṭācārya, Rāmānanda Rāya, big, big devotees, Svarūpa Dāmodara and others, requested Lord Caitanya Mahāprabhu that "He has committed mistake, but he is Your personal servant. Kindly excuse him." Then Caitanya Mahāprabhu said, "All right, then you can call him. You live with him. I shall go from here. You live with him; let Me go away." He was so strict. Then, when Haridāsa Ṭhākura Junior... The senior is another. Then he committed suicide—"Now it is hopeless. I cannot come to Caitanya Mahāprabhu." He committed suicide. And when this information was given to Caitanya Mahāprabhu, He did not regret. "Oh, this man has committed suicide? Yes, it is right." He said, "Yes, it is right." So He was so strict.
The child can be excused, but if a person who is in the spiritual life, he cannot control, then hopeless. Then he's hopeless. This should be controlled.
Lecture on SB 5.6.2 -- Vrndavana, November 24, 1976: And swami means who has control over the mind. Vāco-vegam, krodha-vegam, udara-vegam, upastha-vegam, manasa-vegam, krodha-vegam, etān vegān yo viṣaheta dhīraḥ pṛthivīṁ sa śiṣyāt (NOI 1). This is Rūpa Gosvāmī's instruction. When we can control vāco-vegam... (child crying, Prabhupāda pauses) This is krandana-vegam. (laughs) They cannot control. They cannot control. Therefore they are child. The child can be excused, but if a person who is in the spiritual life, he cannot control, then hopeless. Then he's hopeless. This should be controlled.
They are thinking by adjusting the external material things, they will be happy. No, that is not possible. Durāśayā. It is called durāśayā, hopeless hope.
Lecture on SB 6.1.13-14 -- Los Angeles, June 26, 1975: The ultimate goal is back to home, back to Godhead. That is wanted. So na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). They do not know what is their self-interest, ultimate goal of... Durāśayā ye bahir-artha-māninaḥ. They are thinking by adjusting the external material things, they will be happy. No, that is not possible. Durāśayā. It is called durāśayā, hopeless hope. It is not possible. Dur means it will be very difficult to fulfill the āśayā, the hope, that "We shall be very happy in this world and enjoy senses without any interruption. Now let us make some United Nations' program and we will be happy." It will never be happy. Be sure.
And those are directly father and mother, oh, they come to congratulate me in any way because they understand that "Here Swamijī is giving our sons and daughters spiritual life." They hope. They were hopeless. They were confused.
Lecture on SB 6.1.22 -- Indore, December 13, 1970: Many fathers come and say, "Oh, Swamijī, we are so fortunate that you have come. You have saved our sons and daughters." And they fall flat to offer me obeisances, although he is not my disciple. And those are directly father and mother, oh, they come to congratulate me in any way because they understand that "Here Swamijī is giving our sons and daughters spiritual life." They hope. They were hopeless. They were confused. So that is not my credit. I am simply presenting the right thing without..., Bhagavad-gītā as it is, without malinterpretation, spoiling time and energy. Everywhere I say like that, that "I have no credit, but...," because the only credit is that I do not adulterate.
So when Choṭa Haridāsa found it impossible to again go into the assembly of Caitanya Mahāprabhu he found it a hopeless life. Then he went to Triveṇī and committed suicide.
Lecture on SB 6.1.22 -- Honolulu, May 22, 1976: But Caitanya Mahāprabhu understand that, just to teach us, while He was eating He said, "Who brought this rice?" "Choṭa Haridāsa." "So ask him not to see Me anymore, finished." Everyone was surprised: "What happened?" Then by inquiry it was found that he lustfully saw one young woman. So just Caitanya Mahāprabhu is so strict that rejected him from His associates. Then other big, big devotees requested Him that "He has committed some mistake. Please excuse him. He is Your servant." Caitanya Mahāprabhu said, "All right, then you bring him back, you live here. I am leaving this place. I am leaving this place." Then they said, "No, Sir, we shall not raise this question anymore." So when Choṭa Haridāsa found it impossible to again go into the assembly of Caitanya Mahāprabhu he found it a hopeless life. Then he went to Triveṇī and committed suicide.
So when this Choṭa Haridāsa found it impossible to again go into the assembly of Caitanya Mahāprabhu, he found it hopelessness. Then he went to Triveṇī and committed suicide.
Lecture on SB 6.1.23 -- Honolulu, May 23, 1976: So when this Choṭa Haridāsa found it impossible to again go into the assembly of Caitanya Mahāprabhu, he found it hopelessness. Then he went to Triveṇī and committed suicide. So Caitanya Mahāprabhu knows everything.
Simply we have to accept the association of realized soul. Then it is possible. There is no hopelessness. Anyone can attain the spiritual perfection.
Lecture on SB 6.1.25 -- Chicago, July 9, 1975: So it is possible even by Ajāmila. That is the story we are now trying to understand. Simply we have to accept the association of realized soul. Then it is possible. There is no hopelessness. Anyone can attain the spiritual perfection.
So from that moment nobody ventured to request again Caitanya Mahāprabhu to excuse him. So when he was hopeless not to be excused by Caitanya Mahāprabhu, he came here in this place, Prayāga, and in the confluence of river Yamunā and Gaṅgā he committed suicide.
Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971: So even Sārvabhauma Bhaṭṭācārya and other big, big, big guns of Caitanya Mahāprabhu's associates, Rāmānanda Rāya, they requested that "This man is Your eternal servant. Somehow or other, he has committed this sin. So You kindly excuse him." Caitanya Mahāprabhu was so much stern in this respect that He immediately replied that "If you like Choṭa Haridāsa, better you remain with him. Let Me go away." So from that moment nobody ventured to request again Caitanya Mahāprabhu to excuse him. So when he was hopeless not to be excused by Caitanya Mahāprabhu, he came here in this place, Prayāga, and in the confluence of river Yamunā and Gaṅgā he committed suicide.
In one life if we execute our Kṛṣṇa consciousness attitude, even there is suffering little, don't mind. Go on with Kṛṣṇa consciousness. Don't be disappointed or hopeless, even there is some trouble.
Lecture on SB 7.9.8 -- Mayapur, February 28, 1977: Therefore Caitanya Mahāprabhu has instructed us that "Do not be disappointed. Kindly forbear." Tṛṇād api sunīcena taror api sahiṣṇunā. Be tolerant more than the tree. I mean to say, one shall be meek and humble more than the grass. These things will happen. In one life if we execute our Kṛṣṇa consciousness attitude, even there is suffering little, don't mind. Go on with Kṛṣṇa consciousness. Don't be disappointed or hopeless, even there is some trouble. That is encouraged by Kṛṣṇa in Bhagavad-gītā: āgamāpāyino 'nityās tāṁs titikṣasva bhārata: "My dear Arjuna, even if you feel some pain, this bodily pain, it comes and goes. Nothing is permanent, so don't care for these things. Go on with your duty." This is the instruction of Kṛṣṇa.
American or many other Western countries, the young men, they belong to a rich nation, so practically they have no want. But still why they are becoming hopeless and confused? Because this material want is not all.
Lecture on SB 7.9.11 -- Montreal, August 17, 1968: So Kṛṣṇa consciousness means to be rightly situated in the original consciousness that we are all sons of God, Kṛṣṇa. We have got eternal relationship with Him and He is the richest, the most opulent. As a rich man's son has no scarcity, no want, everything is supplied amply... Just like the Americans, they are... American or many other Western countries, the young men, they belong to a rich nation, so practically they have no want. But still why they are becoming hopeless and confused? Because this material want is not all. There is spiritual want. Unless that spiritual want is fulfilled, unless that spiritual relationship is reestablished, nobody can be happy.
Nectar of Devotion Lectures
If they are trying to become happy otherwise, that is durāśayā, hopeless thing. It will never be fructified.
The Nectar of Devotion -- Vrndavana, November 6, 1972: Our aim is to make all people happy. Sarve sukhino bhavantu. This is the Vedic mission. Everyone should be happy. But they are trying to be happy, but they do not know how to, how to become... Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). They are misguided. They cannot be happy without becoming Vaiṣṇava. This is open declaration in the śāstra. They cannot become happy. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā (SB 7.5.31). If they are trying to become happy otherwise, that is durāśayā, hopeless thing. It will never be fructified. It will never be successful. Na te viduḥ. They do not know. Therefore our business is to make them know that "This is the way of perfection. Take Kṛṣṇa consciousness. Make your life perfect. Be happy, and go back to home, back to Godhead." This is our mission. They do not know.
They are unnecessarily, hopelessly trying to become happy within this material world.
The Nectar of Devotion -- Vrndavana, November 10, 1972: Now we are creating so many problems, you know. You have got many cars, many roads, but still, you have to construct highways or flyways, one road after another, one road after another. Still, there is congestion. Still, there is accident. So in this way we cannot be comfortable. This is a vain endeavor. Durāśayā ye bahir-artha-māninaḥ. They are unnecessarily, hopelessly trying to become happy within this material world.
Sri Caitanya-caritamrta Lectures
After offering obeisances to the Supreme Lord, who is the only hope for the hopeless, now he's again offering, jaya jaya mahāprabhu śrī-kṛṣṇa-caitanya.
Lecture on CC Adi-lila 7.2 -- Mayapur, March 2, 1974: So, Kavirāja Gosvāmī the author of Caitanya-caritāmṛta, he first offered his obeisances to Lord Caitanya in the first verse, agaty-eka-gatiṁ natvā (CC Adi 7.1). After offering obeisances to the Supreme Lord, who is the only hope for the hopeless, now he's again offering, jaya jaya mahāprabhu śrī-kṛṣṇa-caitanya.
Now, just you become Kṛṣṇa conscious.So He advised every Indian that this is the mission of Indian mission. Because in this age all over the world there will be hopelessness, now this mission should be started from India.
Lecture on CC Madhya-lila 20.330-335 -- New York, December 23, 1966: Para-upakāra means "Do good to others." It is specially mentioned, bhārata-bhūmite manuṣya-janma haila yāra. Bhārata-bhūmite, in this land of Bhāratavarṣa, one who has taken his birth as a human being... Human being. "I am not talking," Lord Caitanya said, "I am not talking of others, less than human being. Anyone who has taken his birth as human being..." Janma sārthaka kari. Janma sārthaka. How? How to make your life perfect? Now, just you become Kṛṣṇa conscious.So He advised every Indian that this is the mission of Indian mission. Because in this age all over the world there will be hopelessness, now this mission should be started from India. That was His prediction. This mission should be started, and the Indians should take responsibility for starting this mission all over the world. And they will be happy.
Just like if you go to a doctor, he has got different kinds of medicine, different kinds of treatment. There is no question of being hopeless.
Lecture on CC Madhya-lila 20.330-335 -- New York, December 23, 1966: There are different yugas, millennium, and there are different processes. In this age, this is the process, kalau saṅkīrtana, hari-kīrtanāt, simply chanting. Sit down anywhere, everywhere, and go on chanting, chanting, chanting.So as the ages, either it is fallen or risen, that doesn't matter. Just like if you go to a doctor, he has got different kinds of medicine, different kinds of treatment. There is no question of being hopeless. There is no question of being hopeless. If we follow the injunction given in these authorized scriptures, then even in this Kali-yuga we can attain perfection. And the process is this: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
Those who are hopeless about their spiritual realization, Lord Caitanya is the only one hope.
Lecture on CC Madhya-lila 21.1-10 -- New York, January 3, 1967: By simple chanting of this transcendental vibration the people of this age will make exact progress in the matter of spiritual realization. Therefore this reference is there, agaty-eka-gatim. Those who are hopeless about their spiritual realization, Lord Caitanya is the only one hope.
Sri Isopanisad Lectures
And another class, atheists, don't go there. Don't try there. Hopeless.
Sri Isopanisad, Mantra 6 -- Los Angeles, May 8, 1970: That neophyte devotee is almost material. Then next stage is to make friendship, to love God, and to make friendship with devotees, and to be merciful to the innocent and to reject the atheist. Four classes of men. You have to offer all your love for Kṛṣṇa and you have to make friendship with the devotees of Kṛṣṇa. And those who are innocent, just preach this Hare Kṛṣṇa mantra and try to attract them to Kṛṣṇa. And another class, atheists, don't go there. Don't try there. Hopeless. Not hopeless. For a person who is not very much elevated, for him it is hopeless.
Festival Lectures
So if one is exterminated, oh, it is very difficult to get his daughter married. Nobody will accept. That was their condition. Actually, they also became hopelessness.
His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Appearance Day, Lecture -- Los Angeles, February 7, 1969: So this Sanātana Gosvāmī and Rūpa Gosvāmī, they were also belonged to very rich family, but because they accepted ministership in the government of a Muhammadan, they were rejected. They were exterminated from the society. What is the extermination of society? He will never be invited. Nobody will offer his daughter to their family, because according to Vedic system, daughters and sons are not loitering in the street. The father and mother must engage. So if one is exterminated, oh, it is very difficult to get his daughter married. Nobody will accept. That was their condition. Actually, they also became hopelessness. They became almost Muhammadan. They changed their name, Dabira Khāsa. This is Muhammadan name. And Sākara Mallika. Caitanya Mahāprabhu made them Gosvāmī, this Caitanya Mahāprabhu.
When I came first in Boston, I was thinking, "Oh, who will accept these Vaiṣṇava rules and regulations? These people are after meat and wine and illicit sex, and how they will accept it?" I was hopeless: "How they will chant?" You see? So by the grace of Lord Caitanya Mahāprabhu, at least, I am hopeful that this movement can be accepted by anyone.
His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Appearance Day, Lecture -- Los Angeles, February 7, 1969: Simple thing: you chant sincerely and follow the rules and regulation. The rules and regulation are not very strict. They are very simple. But because you are trained in a different way... But I am so pleased and obliged to you that you have adopted. I never expected. When I came first in Boston, I was thinking, "Oh, who will accept these Vaiṣṇava rules and regulations? These people are after meat and wine and illicit sex, and how they will accept it?" I was hopeless: "How they will chant?" You see? So by the grace of Lord Caitanya Mahāprabhu, at least, I am hopeful that this movement can be accepted by anyone. It is not so hopeless as I thought.
Arrival Addresses and Talks
They're feeling so much obliged that "We have got our life. We were hopeless." Actually, that is the position. Without Kṛṣṇa, without Kṛṣṇa consciousness, we are all hopeless, confused.
Arrival Lecture -- Gainesville, July 29, 1971: So this movement, Kṛṣṇa consciousness movement means making people directly in contact with the Supreme. Therefore immediately they're happy. I have got thousands of letters from my disciples. They're feeling so much obliged that "We have got our life. We were hopeless." Actually, that is the position. Without Kṛṣṇa, without Kṛṣṇa consciousness, we are all hopeless, confused. So I am very happy to see so many nice boys and girls assembled here. So take to this process.
The flower of your country, they are becoming hopeless, confused. Try to save them.
Arrival Lecture -- Los Angeles, May 18, 1972: So I especially appeal to the Americans, whose boys and girls are helping me so much, please take this philosophy, try to understand this philosophy. Make your life successful—your country and the whole world. You are helping other parts of the world who are not very much developed with money, resources. That is a very good idea. But in your country you do not see how the younger generation are going astray, how they're baffled and confused. You should take care of this. The flower of your country, they are becoming hopeless, confused. Try to save them. And this is the only remedy, Kṛṣṇa consciousness, that can save your country and the whole world.
So generally people are attached to these Buddhist and Māyāvādī philosophies; therefore they feel hopelessness. On account of future hopelessness, they become more attached to this false family.
Arrival Lecture -- Dallas, March 3, 1975: So this Kṛṣṇa consciousness movement means to train up people to be detached from this false family and to enter into the real family. That is the point. Not that if I give up this false family I will become zero. No. There is no such disappointment. The other philosophers, they simply... Just like Buddha philosophy. Their philosophy is "Finish this," nirvāṇa. But if people are not interested to finish all this, they want it, then what is the positive gain? So generally people are attached to these Buddhist and Māyāvādī philosophies; therefore they feel hopelessness. On account of future hopelessness, they become more attached to this false family. But our philosophy is not like that. Our philosophy is that you become detached to this false family and enter into the real family.
General Lectures
Some of them are in favor of the impersonal feature of God, and, at last, some of them, without being able to reach any right conclusion, are accepting the ultimate goal of life as void, or zero, in utter hopelessness and frustration.
Recorded Speech to Members of ISKCON London -- Los Angeles, December 23, 1968: We are, however, misled by persons and leaders who have very little connection with God, or Kṛṣṇa. Some of them are denying the existence of God, some of them are falsely trying to place themselves in place of God, some of them are in favor of the impersonal feature of God, and, at last, some of them, without being able to reach any right conclusion, are accepting the ultimate goal of life as void, or zero, in utter hopelessness and frustration. But Kṛṣṇa consciousness is solid ground for understanding Kṛṣṇa, or God, directly by the simple method of chanting the holy name of God, or Kṛṣṇa.
Then hopeless for you, but not for others.
Lecture 'Nobody Wants to Die' -- Boston, May 7, 1968: Prabhupāda: No. Vaikuṇṭha. He's person. Brahmaloka, Brahmaloka is within this material world, and Vaikuṇṭha, in the spiritual world. Do you follow what I say? That if you want to know God, you have to approach a person who knows God. Otherwise there is no possibility. If you think that "Here is a man who knows God," then you ask him. If you don't think that in this world there is no man who knows God, then you have to remain in ignorance about the knowledge of God.
Young woman: That seems a very hopeless situation.
Prabhupāda: Then hopeless for you, but not for others. One who accepts...
Young woman: How, how do I...
Prabhupāda: One who accepts the authority, then it is not hopeless for him. It is very simple. Just like one is asking, "Swamijī, what is this?" I say, "It is rose flower." Then the knowledge of rose flower is there. Then, if somebody says, "I don't accept it," then he may not know. So you have to accept authority. There is no other alternative. Now you have to find out who is authority. That requires intelligence. If you go to a bogus man and ask him about God, you may be misled. That is a fact.
Yes. We are also distributing food. Yes. In our Māyāpur daily we are distributing food to two thousand, three thousand.
Lecture at Christian Monastery -- Melbourne, April 6, 1972: Guest (7): Swamijī, an old guest has been wandering around. He's called Fred Robinson. He's been forecasting doom to happen very shortly for the human race and says that it is far too hopeless to try and grab for the spiritual plane until one goes back to the land, back to simple living and where one just makes one's task to supply food for the children, the new children of the new age. And then yoga and the spiritual disciplines will flow much easier. What would you say to that?
Prabhupāda: Yes. We are also distributing food. Yes. In our Māyāpur daily we are distributing food to two thousand, three thousand. So that is one of our program, chanting Hare Kṛṣṇa mantra and distributing prasādam.
So there is no hopelessness. Śrī Caitanya Mahāprabhu, Nityānanda Prabhu is there. If we take shelter of Their lotus feet, there is no hopelessness.
Lecture -- Bhuvanesvara, January 21, 1977: So there is no hopelessness. Śrī Caitanya Mahāprabhu, Nityānanda Prabhu is there. If we take shelter of Their lotus feet, there is no hopelessness. But we should not commit any more sinful activities. Then They will deliver us from these clutches of māyā.
Philosophy Discussions
"I take away his all money. He may try to get money—again I take. So in this way, when he becomes hopeless and there is no money, then he surrenders to Me."
Philosophy Discussion on Gottfried Wilhelm von Leibnitz: Prabhupāda: It is in Bhāgavata. This question was raised by Yudhiṣṭhira Mahārāja. So sometimes that is special favor. By force the whole plan is like that, but everyone wants to delay. By special favor he draws by force, "Come on. This time." Because that is explained in Caitanya-caritāmṛta that a rascal, he wants Kṛṣṇa, or he wants God, but at the same time he wants to enjoy this material world, because to want God means finish with material world. But sometimes he is both ways. When Kṛṣṇa sees the other way is hampering, He breaks his profit by force, so that in helpless condition. Everything is explained in the Bhāgavata. "I take away his all money. He may try to get money—again I take. So in this way, when he becomes hopeless and there is no money, then he surrenders to Me." And as soon as he has no money, his so-called relatives, friends, wife, children, they neglect, "Oh, what is this man? He is useless." So he is bereft of money, he is bereft of friends, bereft of any love from wife and children, then hopelessly he surrenders to Kṛṣṇa. So the plan is that: all these rascal living entities, those who are trying to be happy in this material world, nature's plan is to give him trouble—every attempt shall be frustrated, every attempt shall fail—so that he may come, after many, many births.
Just like I want to live; that is my tendency. Nobody wants to die. But I am hopeless, because this body is not eternal. Therefore ideal life is eternal body.
Philosophy Discussion on Immanuel Kant: Prabhupāda: Yes. Ideal construction... Here we are frustrated because everything is temporary; therefore ideal is eternal. That much we can understand. Temporary. Just like I want to live; that is my tendency. Nobody wants to die. But I am hopeless, because this body is not eternal. Therefore ideal life is eternal body.
They are simply concocting ideas. Durāśayā ye bahir-artha-maninaḥ. Durāśayā, hopeless, or they are trying to educate something which is impossible.
Philosophy Discussion on John Dewey: Prabhupāda: The human need is to get out of the clutches of māyā. That is the actual need. Janma-maraṇa-mokṣaya, that is the need. But the modern society, they do not know what is needed. They are making simply plans, uselessly. Śrama eva hi kevalam (SB 1.2.8). Simply laboring hard, they do not know the need. The real need is to get out of the clutches of repetition of birth and death in different forms. But people do not know this. They are simply concocting ideas. Durāśayā ye bahir-artha-maninaḥ. Durāśayā, hopeless, or they are trying to educate something which is impossible. They are making plans to be happy in this material world.
That we condemn, śūnyavādi.
Philosophy Discussion on Soren Aabye Kierkegaard: Prabhupāda: So mental speculator anyone can become, without any aim. What is this? Ship without a rudder, a man without aim.
Śyāmasundara: They said that both of these types of persons become bored with themselves and they get a feeling of emptiness or meaninglessness or despair. He calls it despair, hopelessness, nothingness. So that this pleasure...
Prabhupāda: That we condemn, śūnyavādi. Śūnyavādi, or nirviśeṣa śūnyavādi, impersonalists and voidists. They must be overcome by despair. They have no aim. They do not know what is the aim of life. Being disgusted in the present form of life, they, when they have no conclusion, no high aim, they become disappointed. That is the cause of these hippies.
That is being taught, that integration, that Kṛṣṇa reminds that you were in the past, you will be in future, and you are existing now.
Philosophy Discussion on Soren Aabye Kierkegaard: Śyāmasundara: Yes. He says whereas the condition of modern man—that he is disintegrated and he doesn't have connection with the past; he's lost his memory; he has no connection with the future, then he becomes hopeless—that the opposite of this is the integrated personality: that he has memory and that he has hope, these two qualities. In other words, his present position is connected with the past and future. This is the integrated personality.
Prabhupāda: That is being taught, that integration, that Kṛṣṇa reminds that you were in the past, you will be in future, and you are existing now. So decision should be taken on this platform. That is real decision.
Hopelessness or no hopelessness..
Philosophy Discussion on Sigmund Freud: Hayagrīva: Well, he says, "Man's helplessness remains, and with it his father-longing and the gods."
Prabhupāda: Hopelessness or no hopelessness...
Hayagrīva: Helplessness.
Prabhupāda: Ah. But suppose he is philosophizing. So how he can avoid the conception of father? That is insanity.
That hopelessness is already there, that's a fact.
Philosophy Discussion on Sigmund Freud: Hayagrīva: Well, he felt that the idea of God arose out of man's helplessness, and the gods...
Prabhupāda: That hopelessness is already there, that's a fact. That is the same logic, that we are finding difficulties in this materialistic way of life. Threefold miseries-miserable condition of this body, this mind, miseries offered by other living entities, and the natural disturbances. So how can you say there is very smooth life? That is not possible. And above these, there is old age, birth, death. So hopelessness is already there. But if one is very rascal, he is hoping against hope and planning that "We shall overcome all these difficulties by this plan, that plan, that plan." That, that is not possible. The nature is so strong, whatever plan you imagine, that will smash into pieces by simply kicking over your face. So you are hopeless but you are so shameless, inspite of becoming hopeless in every step, you are hoping against hope to make adjustment with these material things. You are so rascal and foolish. Hopelessness is always there in every step, and still, out of insanity, you are trying to adjust with another hopeless plan.
No. That is his hopelessness. That is not our (indistinct).
Philosophy Discussion on Jean-Paul Sartre: Śyāmasundara: He says that we are conditioned, but we are trying to be unconditioned. But we can never reach that state.
Prabhupāda: No. That is his hopelessness. That is not our (indistinct). We are giving up something paraṁ dṛṣṭvā nivartate. We are giving something for getting higher position, that's all.
No. That is hopeless. That you cannot. That is wrong.
Philosophy Discussion on Jean-Paul Sartre: Śyāmasundara: His idea is that we all want to become God. That is hopeless.
Prabhupāda: No. That is hopeless. That you cannot. That is wrong. We cannot become God. The only answer is that how we can become God? If you are God, then how did you become non-God? God cannot become non-God at any stage.
