Miserable life

Expressions researched:
"life is miserable" |"life miserable" |"life of miserable" |"life was miserable" |"miserable conditional life" |"miserable conditioned life" |"miserable in life" |"miserable life" |"miserable lives" |"miserable material life" |"miserable, conditional life" |"miserable, conditioned life"

BG Chapters 1 - 6

When remnants of prasādam food are offered to forefathers by descendants, the forefathers are released from ghostly or other kinds of miserable life.

BG 1.41, Purport:

According to the rules and regulations of fruitive activities, there is a need to offer periodical food and water to the forefathers of the family. This offering is performed by worship of Viṣṇu, because eating the remnants of food offered to Viṣṇu can deliver one from all kinds of sinful actions. Sometimes the forefathers may be suffering from various types of sinful reactions, and sometimes some of them cannot even acquire a gross material body and are forced to remain in subtle bodies as ghosts. Thus, when remnants of prasādam food are offered to forefathers by descendants, the forefathers are released from ghostly or other kinds of miserable life. Such help rendered to forefathers is a family tradition, and those who are not in devotional life are required to perform such rituals. One who is engaged in the devotional life is not required to perform such actions. Simply by performing devotional service, one can deliver hundreds and thousands of forefathers from all kinds of misery.

Without doing so, one surely will be transferred to hellish planets to undergo miserable lives as the result of sinful activities.

BG 1.43, Translation and Purport:

O Kṛṣṇa, maintainer of the people, I have heard by disciplic succession that those whose family traditions are destroyed dwell always in hell.

Arjuna bases his argument not on his own personal experience, but on what he has heard from the authorities. That is the way of receiving real knowledge. One cannot reach the real point of factual knowledge without being helped by the right person who is already established in that knowledge. There is a system in the varṇāśrama institution by which before death one has to undergo the process of atonement for his sinful activities. One who is always engaged in sinful activities must utilize the process of atonement called the prāyaścitta. Without doing so, one surely will be transferred to hellish planets to undergo miserable lives as the result of sinful activities.

Consequently he becomes qualified to enter into the Vaikuṇṭha planets, where there is neither material, miserable life nor the influence of time and death.

BG 2.51, Purport:

The miseries of life, namely birth, death, old age and diseases, are present everywhere within the material world. But one who understands his real constitutional position as the eternal servitor of the Lord, and thus knows the position of the Personality of Godhead, engages himself in the transcendental loving service of the Lord. Consequently he becomes qualified to enter into the Vaikuṇṭha planets, where there is neither material, miserable life nor the influence of time and death. To know one's constitutional position means to know also the sublime position of the Lord. One who wrongly thinks that the living entity's position and the Lord's position are on the same level is to be understood to be in darkness and therefore unable to engage himself in the devotional service of the Lord. He becomes a lord himself and thus paves the way for the repetition of birth and death. But one who, understanding that his position is to serve, transfers himself to the service of the Lord, at once becomes eligible for Vaikuṇṭhaloka. Service for the cause of the Lord is called karma-yoga or buddhi-yoga, or in plain words, devotional service to the Lord.

BG Chapters 7 - 12

The Lord helps the devotee to achieve Kṛṣṇa consciousness by yoga, and when he becomes fully Kṛṣṇa conscious the Lord protects him from falling down to a miserable conditioned life.

BG 9.22, Purport:

One who is unable to live for a moment without Kṛṣṇa consciousness cannot but think of Kṛṣṇa twenty-four hours a day, being engaged in devotional service by hearing, chanting, remembering, offering prayers, worshiping, serving the lotus feet of the Lord, rendering other services, cultivating friendship and surrendering fully to the Lord. Such activities are all auspicious and full of spiritual potencies, which make the devotee perfect in self-realization, so that his only desire is to achieve the association of the Supreme Personality of Godhead. Such a devotee undoubtedly approaches the Lord without difficulty. This is called yoga. By the mercy of the Lord, such a devotee never comes back to this material condition of life. Kṣema refers to the merciful protection of the Lord. The Lord helps the devotee to achieve Kṛṣṇa consciousness by yoga, and when he becomes fully Kṛṣṇa conscious the Lord protects him from falling down to a miserable conditioned life.

SB Canto 1

Prolonging the miserable life of material existence is nescience. But the same physical knowledge leading to the way of spiritual understanding helps one to end the miserable life of physical existence and to begin the life of spiritual existence on the plane of Vāsudeva.

SB 1.2.28-29, Purport:

This is also so for the culture of knowledge. According to Bhagavad-gītā there are eighteen items in culturing knowledge. By such culture of knowledge one becomes gradually prideless, devoid of vanity, nonviolent, forbearing, simple, devoted to the great spiritual master, and self-controlled. By culture of knowledge one becomes unattached to hearth and home and becomes conscious of the miseries due to death, birth, old age and disease. And all culture of knowledge culminates in devotional service to the Personality of Godhead, Vāsudeva. Therefore, Vāsudeva is the ultimate aim in culturing all different branches of knowledge. Culture of knowledge leading one to the transcendental plane of meeting Vāsudeva is real knowledge. Physical knowledge in its various branches is condemned in the Bhagavad-gītā as ajñāna, or the opposite of real knowledge. The ultimate aim of physical knowledge is to satisfy the senses, which means prolongation of the term of material existence and thereby continuance of the threefold miseries. So prolonging the miserable life of material existence is nescience. But the same physical knowledge leading to the way of spiritual understanding helps one to end the miserable life of physical existence and to begin the life of spiritual existence on the plane of Vāsudeva.

SB Canto 2

Any form of religious principles in which the followers are trained to pursue the vow of celibacy is good for the human being because only those who are trained in that way can end the miserable life of material existence.

SB 2.6.20, Purport:

Youngsters who have had no taste of sex life can easily follow the vow of celibacy, and once fixed in the principle of such a life, one can very easily continue to the highest perfectional stage, attaining the kingdom of the three-fourths energy of the Lord. It is already explained that in the cosmos of three-fourths energy of the Lord there is neither death nor fear, and one is full of the blissful life of happiness and knowledge. A householder attached to family life can easily give up such a life of sex indulgence if he has been trained in the principles of the life of a brahmacārī. A householder is recommended to quit home at the end of fifty years (pañcaśordhvaṁ vanaṁ vrajet) and live a life in the forest; then, being fully detached from family affection, he may accept the order of renunciation as a sannyāsī fully engaged in the service of the Lord. Any form of religious principles in which the followers are trained to pursue the vow of celibacy is good for the human being because only those who are trained in that way can end the miserable life of material existence. The principles of nirvāṇa, as recommended by Lord Buddha, are also meant for ending the miserable life of material existence. And this process, in the highest degree, is recommended here in the Śrīmad-Bhāgavatam, with clear perception of ideal perfection, although basically there is no difference between the process of Buddhists, Śaṅkarites and Vaiṣṇavites. For promotion to the highest status of perfection, namely freedom from birth and death, anxiety and fearfulness, not one of these processes allows the follower to break the vow of celibacy.

SB Canto 3

Such unauthorized persons perversely try to understand Śrīmad-Bhāgavatam, and thus they commit offenses at the feet of the Lord, which even Śrīpāda Śaṅkarācārya dared not do. Thus they prepare for their continuation of miserable life.

SB 3.4.20, Purport:

The monistic dry speculators have no business in the Śrīmad-Bhāgavatam because this particular Vedic literature is forbidden for them by the great author himself. Śrīla Vyāsadeva has definitely forbidden persons engaged in religiosity, economic development, sense gratification and, finally, salvation, from trying to understand Śrīmad-Bhāgavatam, which is not meant for them (SB 1.1.2). Śrīpāda Śrīdhara Svāmī, the great commentator on Śrīmad-Bhāgavatam, has definitely forbidden the salvationists or monists to deal in Śrīmad-Bhāgavatam. It is not for them. Yet such unauthorized persons perversely try to understand Śrīmad-Bhāgavatam, and thus they commit offenses at the feet of the Lord, which even Śrīpāda Śaṅkarācārya dared not do. Thus they prepare for their continuation of miserable life. It should be particularly noted herein that Uddhava studied the catuḥ-ślokī Bhāgavatam (SB 2.9.33/34/35/36) directly from the Lord, who spoke them first to Brahmājī, and this time the Lord explained more confidentially the self-knowledge mentioned as the paramāṁ sthitim. Upon learning such self-knowledge of love, Uddhava felt very much aggrieved by feelings of separation from the Lord.

Such persons are almost on the level of the animals, who, although in the eyes of superiors are always miserable in life, are unaware of material distresses.

SB 3.7.17, Purport:

The lowest of fools do not understand material miseries; they pass their lives merrily and do not inquire into the miseries of life. Such persons are almost on the level of the animals, who, although in the eyes of superiors are always miserable in life, are unaware of material distresses. A hog's life is degraded in its standard of happiness, which entails living in a filthy place, engaging in sex enjoyment at every opportune moment, and laboring hard in a struggle for existence, but this is unknown to the hog. Similarly, human beings who are unaware of the miseries of material existence and are happy in sex life and hard labor are the lowest of fools. Yet because they have no sense of miseries, they supposedly enjoy so-called happiness. The other class of men, those who are liberated and are situated in the transcendental position above intelligence, are really happy and are called paramahaṁsas. But persons who are neither like hogs and dogs nor on the level of the paramahaṁsas feel the material pangs, and for them inquiry about the Supreme Truth is necessary. The Vedānta-sūtra states, athāto brahma jijñāsā: "Now one should inquire about Brahman." This inquiry is necessary for those who are between the paramahaṁsas and the fools who have forgotten the question of self-realization in the midst of life in sense gratification.

Humans are always busy in the midst of miserable life, but they think themselves happy in all respects.

SB 3.10.26, Translation and Purport:

The creation of the human beings, who are of one species only and who stock their eatables in the belly, is the ninth in the rotation. In the human race, the mode of passion is very prominent. Humans are always busy in the midst of miserable life, but they think themselves happy in all respects.

The human being is more passionate than the animals, and thus the sex life of the human being is more irregular. The animals have their due time for sexual intercourse, but the human being has no regular time for such activities. The human being is endowed with a higher, advanced stage of consciousness for getting relief from the existence of material miseries, but due to his ignorance he thinks that his higher consciousness is meant for advancing in the material comforts of life. Thus his intelligence is misused in the animal propensities—eating, sleeping, defending and mating—instead of spiritual realization. By advancing in material comforts the human being puts himself into a more miserable condition, but, illusioned by the material energy, he always thinks himself happy, even while in the midst of misery. Such misery of human life is distinct from the natural comfortable life enjoyed even by the animals.

Human society should very seriously understand that the body itself is the source of all miserable life.

SB 3.24.36, Purport:

Here the word durāśayāt is very significant. Dur refers to trouble or duḥkha, miseries. Āśayāt means "from the shelter." We conditioned souls have taken shelter of the material body, which is full of troubles and miseries. Foolish people cannot understand the situation, and this is called ignorance, illusion, or the spell of māyā. Human society should very seriously understand that the body itself is the source of all miserable life. Modern civilization is supposed to be making advancement in scientific knowledge, but what is this scientific knowledge? It is based on bodily comforts only, without knowledge that however comfortably one maintains his body, the body is destructible. As stated in Bhagavad-gītā, antavanta ime dehāḥ: these bodies are destined to be destroyed. Nityasyoktāḥ śarīriṇaḥ refers to the living soul, or the living spark, within the body. That soul is eternal, but the body is not eternal. For our activity we must have a body; without a body, without sense organs, there is no activity. But people are not inquiring whether it is possible to have an eternal body. Actually they aspire for an eternal body because even though they engage in sense enjoyment, that sense enjoyment is not eternal. They are therefore in want of something which they can enjoy eternally, but they do not understand how to attain that perfection.

Miserable life begins from the moment the living entity begins to contact his material body.

SB 3.31.6, Translation and Purport:

Bitten again and again all over the body by the hungry worms in the abdomen itself, the child suffers terrible agony because of his tenderness. He thus becomes unconscious moment after moment because of the terrible condition.

The miserable condition of material existence is not only felt when we come out of the womb of the mother, but is also present within the womb. Miserable life begins from the moment the living entity begins to contact his material body. Unfortunately, we forget this experience and do not take the miseries of birth very seriously. In Bhagavad-gītā, therefore, it is specifically mentioned that one should be very alert to understand the specific difficulties of birth and death. Just as during the formation of this body we have to pass through so many difficulties within the womb of the mother, at the time of death there are also many difficulties. As described in the previous chapter, one has to transmigrate from one body to another, and the transmigration into the bodies of dogs and hogs is especially miserable. But despite such miserable conditions, due to the spell of māyā we forget everything and become enamored by the present so-called happiness, which is described as actually no more than a counteraction to distress.

That specific abode called paramaṁ mama is the place from which, once one attains it, one does not return to this miserable, conditional life.

SB 3.32.26, Purport:

Some yogīs see the four-handed Viṣṇu sitting within the heart, and therefore in their case also the Supreme Lord is invisible. Only for the devotees is the Lord visible. Here the statement dṛśy-ādibhiḥ is significant. Since the Supreme Personality of Godhead is both invisible and visible, there are different features of the Lord. The Paramātmā feature and Brahman feature are invisible, but the Bhagavān feature is visible. In the Viṣṇu Purāṇa this fact is very nicely explained. The universal form of the Lord and the formless Brahman effulgence of the Lord, being invisible, are inferior features. The concept of the universal form is material, and the concept of impersonal Brahman is spiritual, but the highest spiritual understanding is the Personality of Godhead. The Viṣṇu Purāṇa states, viṣṇur brahma-svarūpeṇa svayam eva vyavasthitaḥ: Brahman's real feature is Viṣṇu, or the Supreme Brahman is Viṣṇu. Svayam eva: that is His personal feature. The supreme spiritual conception is the Supreme Personality of Godhead. It is also confirmed in Bhagavad-gītā: yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6). That specific abode called paramaṁ mama is the place from which, once one attains it, one does not return to this miserable, conditional life. Every place, every space and everything belongs to Viṣṇu, but where He personally lives is tad dhāma paramam, His supreme abode. One has to make one's destination the supreme abode of the Lord.

SB Canto 6

When one searches for happiness in matter, one must certainly lament for bodily relationships. Self-realization means spiritual realization of one's relationship with Kṛṣṇa. Such realization ends one's miserable material life.

SB 6.15 Summary:

The great saints Aṅgirā and Nārada explained that the relationship between father and son is not factual; it is simply a representation of the illusory energy. The relationship did not exist before, nor will it stay in the future. By the arrangement of time, the relationship exists only in the present. One should not lament for temporary relationships. The entire cosmic manifestation is temporary; although not unreal, it is not factual. By the direction of the Supreme Personality of Godhead, everything created in the material world is transient. By a temporary arrangement, a father begets a child, or a living entity becomes the child of a so-called father. This temporary arrangement is made by the Supreme Lord. Neither the father nor the son exists independently.

As the King listened to the great sages, he was relieved from his false lamentation, and then he inquired about their identity. The great sages presented who they were and instructed that all sufferings are due to the bodily conception of life. When one understands his spiritual identity and surrenders to the Supreme Personality of Godhead, the supreme spiritual person, one becomes actually happy. When one searches for happiness in matter, one must certainly lament for bodily relationships. Self-realization means spiritual realization of one's relationship with Kṛṣṇa. Such realization ends one's miserable material life.

SB Canto 7

Although there are many remedies by which to get out of miserable life, any such remedies in the material world are more miserable than the miseries themselves.

SB 7.9.17, Translation and Purport:

O great one, O Supreme Lord, because of combination with pleasing and displeasing circumstances and because of separation from them, one is placed in a most regrettable position, within heavenly or hellish planets, as if burning in a fire of lamentation. Although there are many remedies by which to get out of miserable life, any such remedies in the material world are more miserable than the miseries themselves. Therefore I think that the only remedy is to engage in Your service. Kindly instruct me in such service.

Prahlāda Mahārāja aspired to engage in the service of the lotus feet of the Lord. After the death of his father, who was materially very opulent, Prahlāda would have inherited his father's property, which extended throughout the world, but Prahlāda Mahārāja was not inclined to accept such material opulence, for whether one is in the heavenly or hellish planets or is a rich or a poor man's son, material conditions are everywhere. Therefore no condition of life is at all pleasing. If one wants the uncontaminated pleasure of blissful life, he must engage himself in the transcendental loving service of the Lord. Material opulence may be somewhat pleasing for the time being, but to come to that temporary pleasing condition one must work extremely hard. When a poor man is rich he may be better situated, but to come to that position he had to accept many miseries.

SB Canto 9

According to Manu-saṁhitā, she is never independent. Independence for a woman means miserable life. In this age, so many girls are unmarried and falsely imagining themselves free, but their life is miserable.

SB 9.9.32, Purport:

In the Vedic culture there is a system known as satī or saha-maraṇa, in which a woman dies with her husband. According to this system, if the husband dies, the wife will voluntarily die by falling in the blazing funeral pyre of her husband. Here, in this verse, the feelings inherent in this culture are expressed by the wife of the brāhmaṇa. A woman without a husband is like a dead body. Therefore according to Vedic culture a girl must be married. This is the responsibility of her father. A girl may be given in charity, and a husband may have more than one wife, but a girl must be married. This is Vedic culture. A woman is supposed to be always dependent—in her childhood she is dependent on her father, in youth on her husband, and in old age on her elderly sons. According to Manu-saṁhitā, she is never independent. Independence for a woman means miserable life. In this age, so many girls are unmarried and falsely imagining themselves free, but their life is miserable. Here is an instance in which a woman felt that without her husband she was nothing but a dead body.

SB Canto 10.1 to 10.13

We are therefore presenting these invaluable books to the whole world so that people may study them and be happy, being delivered from miserable conditional life.

SB 10.8.49, Purport:

"Those who are not faithful on the path of devotional service cannot attain Me, O conqueror of foes, but return to birth and death in this material world." (BG 9.3)

Foolish persons do not know how risky life is here if one does not follow the instructions of Kṛṣṇa. The Kṛṣṇa consciousness movement, therefore, has been started so that by practicing Kṛṣṇa consciousness one can avoid the risky life of this material existence. There is no question of accepting or not accepting Kṛṣṇa consciousness. It is not optional; it is compulsory. If we do not take to Kṛṣṇa consciousness, our life is very risky. Everything is explained in Bhagavad-gītā. Therefore, to learn how to become free from the miserable condition of material existence, Bhagavad-gītā As It Is is the preliminary study. Then, if one understands Bhagavad-gītā, one can proceed to Śrīmad-Bhāgavatam, and if one advances further, one may study Caitanya-caritāmṛta. We are therefore presenting these invaluable books to the whole world so that people may study them and be happy, being delivered from miserable conditional life.

CC Adi-lila

The living of a miserable life in the material world by dint of the soul's choice is nicely illustrated by Milton in Paradise Lost.

CC Adi 5.22, Purport:

For the perfect yogī who has attained success in the method of leaving his body in perfect consciousness, transferring from one planet to another is as easy as an ordinary man's walking to the grocery store. As already discussed, the material body is just a covering of the spiritual soul. Mind and intelligence are the undercoverings, and the gross body of earth, water, air and so on is the overcoating of the soul. As such, any advanced soul who has realized himself by the yogic process, who knows the relationship between matter and spirit, can leave the gross dress of the soul in perfect order and as he desires. By the grace of God, we have complete freedom. Because the Lord is kind to us, we can live anywhere—either in the spiritual sky or in the material sky, upon whichever planet we desire. However, misuse of this freedom causes one to fall down into the material world and suffer the threefold miseries of conditioned life. The living of a miserable life in the material world by dint of the soul's choice is nicely illustrated by Milton in Paradise Lost. Similarly, by choice the soul can regain paradise and return home, back to Godhead.

One who is actually advancing must always consider the four principles of miserable life, namely, birth, death, old age and disease.

CC Adi 7.1, Purport:

A person in the conditioned stage of material existence is in an atmosphere of helplessness, but the conditioned soul, under the illusion of māyā, or the external energy, thinks that he is completely protected by his country, society, friendship and love, not knowing that at the time of death none of these can save him. The laws of material nature are so strong that none of our material possessions can save us from the cruel hands of death. In the Bhagavad-gītā (13.9) it is stated, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam: one who is actually advancing must always consider the four principles of miserable life, namely, birth, death, old age and disease. One cannot be saved from all these miseries unless he takes shelter of the lotus feet of the Lord. Śrī Caitanya Mahāprabhu is therefore the only shelter for all conditioned souls. An intelligent person, therefore, does not put his faith in any material possessions, but completely takes shelter of the lotus feet of the Lord. Such a person is called akiñcana, or one who does not possess anything in this material world. The Supreme Personality of Godhead is also known as Akiñcana-gocara, for He can be achieved by a person who does not put his faith in material possessions.

CC Madhya-lila

The Patañjali system describes the form of the Lord as kleśa-karma-vipākāśayair aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ: "The Supreme Personality of Godhead is a person who does not partake of a miserable material life."

CC Madhya 6.269, Purport:

The followers of the Patañjali yoga system actually want to merge into the body of the Supreme Personality of Godhead. This indicates that they do not want to engage in His service despite their knowledge of Him, and thus their position is even more abominable than that of those who want to merge into the Lord's effulgence. These yogīs meditate on the four-handed Viṣṇu form of the Lord in order to merge into His body. The Patañjali system describes the form of the Lord as kleśa-karma-vipākāśayair aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ: "The Supreme Personality of Godhead is a person who does not partake of a miserable material life." The yogīs accept the eternity of the Supreme Person in one of their mantras—sa pūrveṣām api guruḥ kālānavacchedāt: "Such a person is always supreme and is not influenced by the element of time." The followers of the Patañjali system therefore accept the eternity of the Supreme Personality of Godhead, yet, according to them, puruṣārtha-śūnyānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti. They believe that in the perfectional stage, the conception of puruṣa is vanquished. According to their description, citi-śaktir iti. They believe that when one becomes perfect, he cannot remain a person. This yoga system is therefore abominable because its final conception is impersonal. In the beginning, these yogīs accept the Supreme Personality of Godhead, but they ultimately give up this idea in order to become impersonal.

Teachings of Lord Caitanya

"O great soul, although there are many flaws within this miserable life, there is yet one glory—the association of pure devotees. Cultivate such association. By it our desire for liberation diminishes."

Teachings of Lord Caitanya, Chapter 16:

There are those who simply desire liberation, those who are liberated already, even while in this material existence, and those who are actually self-realized. There are many persons in this world who desire liberation, and sometimes they engage in devotional service for this purpose. It is corroborated in Śrīmad-Bhāgavatam (1.2.26) that those who actually desire liberation abandon worship of the demigods, and, without envy, concentrate their minds in the worship of Nārāyaṇa, the Supreme Personality of Godhead. When such persons come in contact with a pure devotee, they engage in the devotional service of Kṛṣṇa and abandon the idea of liberation. In the Hari-bhakti-sudhodaya it is stated:

aho mahātman bahu-doṣa-duṣṭo

'py ekena bhāty eṣa bhavo guṇena

sat-saṅgam ākhyena sukhābahena

kṛtādya no yena kṛśā mumukṣā

"O great soul, although there are many flaws within this miserable life, there is yet one glory—the association of pure devotees. Cultivate such association. By it our desire for liberation diminishes."

In Śrīmad-Bhāgavatam (11.2.37) it is stated that man's fear is due to his material conception of life and to his forgetting his eternal relationship with the Supreme Lord. Consequently he finds himself having only perverted memories. This occurs due to the spell of material energy. One who has sufficient intelligence will engage himself in full devotional service and regard the Supreme Lord as his spiritual master and worshipable God. The conclusion is that no one can attain a revolution in consciousness without engaging in devotional service to the Lord. When one is actually free from material contamination, he can fully engage himself in Kṛṣṇa consciousness.

"A person who devotes his mind, body and speech to the service of the Lord, even though in the midst of a miserable life fraught with past misdeeds, is assured of liberation."

Teachings of Lord Caitanya, Chapter 26:

One day Sārvabhauma Bhaṭṭācārya came before the Lord, offered his respects and began to read a verse from Śrīmad-Bhāgavatam (10.14.8). This verse dealt with Lord Brahmā's prayer to the Lord. The verse read:

tat te 'nukampāṁ susamīkṣamāṇo

bhuñjāna evātma-kṛtaṁ vipākam

hṛd-vāg-vapurbhir vidadhan namas te

jīveta yo mukti-pade sa dāya-bhāk

"A person who devotes his mind, body and speech to the service of the Lord, even though in the midst of a miserable life fraught with past misdeeds, is assured of liberation." Bhaṭṭācārya changed the word mukti (liberation) to bhakti (devotional service).

"Why have you changed the original verse?" the Lord asked Bhaṭṭācārya. "The word is mukti, and you have changed it to bhakti." Bhaṭṭācārya then replied that mukti is not as valuable as bhakti and that mukti is actually a sort of punishment for the pure devotee. For this reason he changed the word mukti to bhakti. Bhaṭṭācārya then began to explain his realization of bhakti. "Anyone who does not accept the transcendental Personality of Godhead and His transcendental form cannot know the Absolute Truth," he said.

Easy Journey to Other Planets

The living of a miserable life in the material world by dint of the soul's choice is nicely illustrated by Milton in Paradise Lost.

Easy Journey to Other Planets 1:

For the perfect yogī who has attained success in the method of leaving his body in perfect consciousness, transferring from one planet to another is as easy as an ordinary man's walking to the grocery store. As already discussed, the material body is just a covering of the spiritual soul. Mind and intelligence are the undercoverings, and the gross body of earth, water, air, etc., is the overcoating of the soul. As such, any advanced soul who has realized himself by the yogic process, who knows the relationship between matter and spirit, can leave the gross dress of the soul in perfect order and as he desires. By the grace of God, we have complete freedom. Because the Lord is kind to us, we can live anywhere—either in the spiritual sky or in the material sky, upon whichever planet we desire. However, misuse of this freedom causes one to fall down into the material world and suffer the threefold miseries of conditioned life. The living of a miserable life in the material world by dint of the soul's choice is nicely illustrated by Milton in Paradise Lost. Similarly, by choice the soul can regain paradise and return home, back to Godhead.

Krsna, The Supreme Personality of Godhead

Please stop our continuous cycle of birth and death. We now have sufficient experience of the miserable material life in which we are fully absorbed, and having tasted its bitterness, we have come to take shelter under Your lotus feet.

Krsna Book 73:

“Dear Lord, O Supreme Personality of Godhead, master of all demigods, You can immediately remove all Your devotees' pangs because Your devotees are fully surrendered unto You. O dear Lord Kṛṣṇa, O eternal Deity of transcendental bliss and knowledge, You are imperishable, and we offer our respectful obeisances unto Your lotus feet. It is by Your causeless mercy that we have been released from the imprisonment of Jarāsandha, but now we pray that You release us from imprisonment within material existence, Your illusory energy. Please stop our continuous cycle of birth and death. We now have sufficient experience of the miserable material life in which we are fully absorbed, and having tasted its bitterness, we have come to take shelter under Your lotus feet. Therefore please give us Your protection. Dear Lord, O killer of the demon Madhu, we can now clearly see that Jarāsandha was not at fault in the least; it is actually by Your causeless mercy that we were bereft of our kingdoms, for we were very proud of calling ourselves rulers and kings. A ruler or king who becomes too much puffed up with false prestige and power gets no opportunity to understand his real constitutional position and eternal life. Under the influence of Your illusory energy, such a foolish so-called ruler or king becomes falsely proud of his position, just like a foolish person who considers a mirage in the desert a reservoir of water."

Light of the Bhagavata

No one can adjust the sufferings of material existence, but by spiritual culture one can elevate himself from the effects of such miserable life.

Light of the Bhagavata 36, Purport:

The ultimate goal of cultivating the human spirit is God realization and surrender unto God with a full sense of His all-pervasive nature. When a liberated soul thus surrenders unto the lotus feet of the all-pervading Godhead, the ocean of nescience becomes as insignificant to him as the water in the small hoofprint of a calf. He at once becomes eligible to be promoted to the spiritual kingdom, and he has nothing to do with the miserable land of the material world.

Cultivation of the human spirit is not, therefore, mere adjustment of materialistic anomalies. It is the process for preparing oneself to be promoted to the spiritual kingdom. No one can adjust the sufferings of material existence, but by spiritual culture one can elevate himself from the effects of such miserable life. As an example one may cite the condition of a dry coconut. The dry coconut pulp automatically becomes separated from its outer skin. Similarly, the outer skin, or the gross and subtle material coverings of the soul, automatically separates from the spirit soul, and the spirit soul can then exist in spiritual existence, even though apparently within the dry skin. This freedom from the false sense of ego is called the liberation of the soul.

Narada-bhakti-sutra (sutras 1 to 8 only)

"The great souls who engage in My devotional service attain Me, the Supreme Lord, and do not come back to this miserable material life, for they have attained the highest perfection."

Narada Bhakti Sutra 4, Purport:

The part-and-parcel living entities are entangled in the conditioned life of material existence. Because of their diverse activities they are wandering all over the universe, transmigrating from one body to another and undergoing various miseries. But when a fortunate living entity somehow comes in contact with a pure devotee of the Lord and engages in devotional service, he enters upon the path of perfection. If someone engages in devotional service in all seriousness, the Lord instructs him in two ways—through the pure devotee and from within—so that he can advance in devotional service. By cultivating such devotional service, he becomes perfect.

Lord Kṛṣṇa describes this form of complete perfection in the Bhagavad-gītā (8.15):

mām upetya punar janma duḥkhālayam aśāśvatam

nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ

"The great souls who engage in My devotional service attain Me, the Supreme Lord, and do not come back to this miserable material life, for they have attained the highest perfection." Both while in the material body and after giving it up, a devotee attains the highest perfection in service to the Lord. As long as a devotee is in his material body, his probational activities in devotional service prepare him for being transferred to the Lord's supreme abode. Only those who are one hundred percent engaged in devotional service can achieve this perfection.

Bhagavad-gita As It Is Lectures

"One who comes back to Me, goes back to home, goes back to Godhead, he never comes back again to this miserable conditional life of materialistic status."

Lecture on BG 4.9 -- Montreal, June 19, 1968:

So one has to learn this Kṛṣṇa consciousness movement very carefully. It is very nice and very scientific. And if we simply try to understand my position, try to understand God and what is my relation with God, janma karma me divyam, simply by understanding this, I become qualified to enter into the spiritual kingdom. And as soon as I enter into the spiritual kingdom, then, as it is stated in this verse, that tyaktvā deham, after giving up this body, tyaktvā dehaṁ punar janma... (BG 4.9). Punar janma means again taking birth in this material world. Na eti, na, no more. This continued repetition of accepting different kinds of body is finished simply by understanding what is God, how He appears, how He disappears, what are His activities. Simply this understanding. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9), or so 'rjuna. He comes to Me. And in another place it is stated, the same thing, mām upetya tu kaunteya, "One who comes to Me," mām upetya tu kaunteya duḥkhālayam aśāśvatam (BG 8.15), nāpnuvanti. "One who comes back to Me, goes back to home, goes back to Godhead, he never comes back again to this miserable conditional life of materialistic status."

Mām upetya tu kaunteya duḥkhālayam... And this material existence is duḥkhālayam, it is a place of misery. This is māyā. We are living in this condition, conditional life of material existence, which is full of miseries, but by the spell of māyā, illusion, we are thinking, we are planning that we are happy. This is called māyā. Māyā means... I have several times explained what is meant by māyā.

Unless you take interest in spiritual life, our this material condition of miserable life will continue.

Lecture on BG 4.10 Public Meeting -- Rome, May 25, 1974:

Actually, at the present moment, there is no education of the understanding of spiritual life. Everyone is interested with this material body only. Nobody is educated, neither interested in the spiritual life. But unless you take interest in spiritual life, our this material condition of miserable life will continue. The miserable conditions of material life have been pointed out by Śrī Kṛṣṇa in the Bhagavad-gītā. Kṛṣṇa says that the problem of life is janma-mṛtyu-jarā-vyādhi (BG 13.9), meaning that birth, death, old age and disease, these are our problems. So long we are materially attached, we have to accept a type of body according to our resultant action of activities. There are 8,400,000 species of bodies. And after death, we have to accept one of the bodies. In the Bhagavad-gītā it is said, tathā dehāntara-prāptiḥ (BG 2.13). We have to accept another body. We do not know what kind of body we are going to accept again. But you can accept a..., one of the bodies as you select. That selection must be made in this life.

We do not take into account that after shifting this position, again we are going to enter into the miserable life of material existence.

Lecture on BG 4.12-13 -- New York, July 29, 1966:

But instead of following the leadership of Kṛṣṇa, we accept leadership which is also indirectly the leadership of Kṛṣṇa, but it is misrepresented because on account of contamination of this material nature. Material nature is inferior or lower nature. Constitutionally, we are following the leadership, but we want immediate, temporary relief for our miseries. We do not want permanent solution of all miseries. That is the defect of our life. But here is a chance. If we follow the leadership of Kṛṣṇa, then we make a solution of the whole miseries. Kāṅkṣantaḥ,

kāṅkṣantaḥ karmaṇāṁ siddhiṁ

yajanta iha devatāḥ

kṣipraṁ hi mānuṣe loke

siddhir bhavati karma-jā

Karma-jā means those who are acting here on the line of fruitive activities. Suppose... You have experienced that there are so many political leaders. They follow some particular leader, and they capture the governmental machinery, but after some time they are taken away from the scene. Just like in our country, recently, within one year, Pandit Jawaharlal Nehru, he's also shifted away, Shastri is also shifted away. In your country, the President Kennedy is also shifted away. We do not take into account that after shifting this position, again we are going to enter into the miserable life of material existence. If we do not make a solution in present life, then we are again going to enter.

It is the duty of the state, duty of the father, duty of the teacher, duty of the spiritual master to give chance to the small children to develop in such a way that he becomes fully realized spiritual soul at the end and so that his miserable life in the material existence is over.

Lecture on BG 4.12-13 -- New York, July 29, 1966:

So human society, human society is so arranged that the people, the members of the human society, should be free from all anxiety. Therefore we require good citizens, good father and mother, good system of government, and pious, virtuous, cooperation between God and nature. Everything will be helpful for my spiritual realization, for my self-realization. If I am full of anxiety, how can I make progress in spiritual realization? It is not possible. Therefore it is the duty of the state, duty of the father, duty of the teacher, duty of the spiritual master to give chance to the small children to develop in such a way that he becomes fully realized spiritual soul at the end and so that his miserable life in the material existence is over. That is the responsibility.

In Bhāgavata you will see that Ṛṣabhadeva says that "One should not become the spiritual master, one should not become the father, one should not become the mother, one should not become the husband—who cannot give relief from these miseries of material existence". It is the husband's duty also. Because the wife is under the protection of the husband, he has got so much responsibility.

"One has to end this miserable life after finding out a life of bliss and knowledge and eternity."

Lecture on BG 4.13-14 -- New York, August 1, 1966:

If by frustration one commits suicide, oh, that is not the end of his miseries. He creates another misery. He creates another misery by committing suicide. Just like here, in the state law, if somebody attempts suicide and takes some poison, and if by treatment of the physician he's all right, he's again under the law, to be punished. Perhaps you know it. After curing him from that poisonous effect, he is under criminal code of the state: "Why you have attempted suicide?" Similarly, in the laws of nature, if you commit suicide, that is another criminal act. So suicidal policy, to end this misery of life, is not all. We must have, I mean to say, greater life.

In the Bhagavad-gītā you have read—already we have discussed—paraṁ dṛṣṭvā nivartate. Paraṁ dṛṣṭvā nivartate: (BG 9.59) "One has to end this miserable life after finding out a life of bliss and knowledge and eternity." That should be our... We should not be trying only to end these miseries of life, expecting something void. No. Therefore Lord Kṛṣṇa... This cātur-varṇyaṁ mayā sṛṣṭam (BG 4.13), these divisions of human society, is created by the Lord because to elevate ourself from the clutches of this deluding māyā, or illusion. So just like one has to be educated from the lower class to the postgraduate class, similarly, this division of labor is there just to elevate one from the lowest stage of consciousness to the highest stage of Kṛṣṇa consciousness. So that is a cooperation. That is a cooperation.

Atha means those who have become experienced of this miserable life of this material world. They can inquire.

Lecture on BG 4.34 -- New York, August 14, 1966:

Suppose you have to purchase some gold or jewelries, and if you do not know where to purchase, if you go to a grocer shop to purchase a jewel, oh, then you'll be cheated. If he says, go to a grocer shop and ask, "Oh, can you give me diamond?" he will understand that "Here is a fool. So let him (me) give him something. This is diamond." "Oh. What is the price?" He can charge anything and when you come home, your relatives say, "What you have brought?" "This is diamond. I went to the grocer shop." So that kind of finding spiritual master will not do. You have to become a little intelligent. Because without being intelligent nobody can make any spiritual progress.

Athāto brahma... In the Brahma-sūtra, in the Vedānta-sūtra, it is stated, athāto brahma jijñāsā. Brahma-jijñāsā. Brahma-jijñāsā means to inquire, inquire about the supreme subject matter Brahman. That requires a qualification. Atha. Atha means those who have become experienced of this miserable life of this material world. They can inquire. Then can inquire what is Absolute Truth, what is spiritual life. Athāto brahma jijñāsā. Similarly, in the Bhāgavata also it is stated, tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21).

We accept this miserable life as happiness because there is want of that knowledge. Just like a dog or a hog cannot understand what sort of miserable life he's passing on.

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

The whole thing is... Now, jñānāgniḥ, knowledge, fire of knowledge. That fire of knowledge does not burn in our mind. You see? Therefore we accept this miserable life as happiness because there is want of that knowledge. Just like a dog or a hog cannot understand what sort of miserable life he's passing on. He thinks that "I am all right. I am enjoying life very nicely." That is the... That is called covering influence of material energy. A person who is suffering...

Just like you'll find in the Bowery Street there are so many drunkards lying on the street. Oh, they're also thinking, "Oh, we are enjoying life, enjoying life." But others, who are passing on cars, they are taking sympathy on him, "Oh, how miserably they are living." But that is the way of covering, covering influence of material nature. I am in miserable life, but I accept it, "Oh, I am very happy. I am very happy." This is called ignorance.

So when one is awakened to the full knowledge, he understands, "Oh, I am not happy. Oh, I want freedom. Oh, there is no freedom. I don't want to die, but there is death. I don't want to become old man. Oh, there is old age. I don't want diseases. Oh, there are diseases." These are the problems, but due to our ignorance we set aside all these big questions of human problems. We take a small problem as very important.

Any enjoyment which is derived out of the touch of the senses, we should know that is meant for our miserable life.

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

Even there are distress in this material world, we should learn to tolerate because these are ephemeral. They are not neither real distress, neither real ha... We should be callous either of this happiness or distress. So one who is like that, he... Sa brahma-yoga-yuktātmā sukham akṣayam. Akṣayam means "which does not deteriorate." That sort of happiness he enjoys. Ye hi saṁsparśajā bhogā duḥkha-yonaya eva te (BG 5.22). And one who is attached with the touchstone, I mean to say, sense touch, he must know that he is inviting miseries of life. He's inviting miseries of life. Ye hi saṁsparśajā bhogāḥ. Any enjoyment which is derived out of the touch of the senses, we should know that is meant for our miserable life. Ye hi saṁsparśajā bhogā duḥkha-yonaya eva te. Duḥkha-yonayaḥ means that in future I'll have to suffer for that. Therefore sense control is very essential in the material advance, er, in the spiritual advancement of life. Saṁsparśajāḥ. The happiness derived, material happiness derived out of the touch of senses, oh, it is clearly stated here that duḥkha-yonayaḥ: "They are the mother of all miseries. Mother of all miseries." There are so many instances.

And enemy, as the enemy is always prepared to do harm, so my mind will drag me to things which will make me entangled more and more in this material miserable life.

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

So we should have by good association, by study of good books like Bhagavad-gītā, Śrīmad-Bhāgavatam, we should realize ourself. Otherwise, our mind will remain always an enemy, an enemy. And enemy, as the enemy is always prepared to do harm, so my mind will drag me to things which will make me entangled more and more in this material miserable life. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). We are struggling very hard with this mind and six senses. So we have to make the mind our friend. Now, Kṛṣṇa is gradually making progress to explain to Arjuna how the mind can be made friend.

jitātmanaḥ praśāntasya

paramātmā samāhitaḥ

śītoṣṇa-sukha-duḥkheṣu

tathā mānāpamānayoḥ

(BG 6.7)

jñāna-vijñāna-tṛptātmā

kūṭastho vijitendriyaḥ

yukta ity ucyate yogī

sama-loṣṭrāśma-kāñcanaḥ

(BG 6.8)

Now by training the mind, jitātmana, one who has conquered over the mind, jitātmanaḥ praśāntasya... Praśānta means he has become in equilibrium, praśānta. Praśānta. Because mind is dragging me always in nonpermanent things. Harāv abhaktasya kuto mahad-guṇā manorathenāsati dhāvato bahiḥ (SB 5.18.12). Asati manorathena. By the chariot of the mind. So long we are seated on the chariot of the untrained mind, unbridled mind, the mind will drag me to things which are nonpermanent. But my whole business is that I am permanent, I am eternal. Somehow or other, I have got this attachment for nonpermanent things. So I have to get out of this entanglement.

That also temporary. If you make, want to make compromise, "All right, it may be miserable life. I will stay here." Oh, that also you'll not be allowed.

Lecture on BG 6.47 -- Ahmedabad, December 12, 1972:

Actually I am working very hard, but I am thinking that I am advancing. Janma-mṛtyu-jarā-vyādhi. We are trying to find out so many medicine. So many humanitarian work. What is that? There is famine, there is struggle. Why don't you do something so that people will not be anymore in famine, any more in distress. There will be no more scarcity of water. That is required. So these are the problems and so however we may solve all these problems, the problem of material existence, birth, death, old age and disease, that cannot be stopped, either you become Brahmā or something like that. That is not possible. That is possible only by Kṛṣṇa consciousness. That is explained in the Bhagavad-gītā:

mām upetya punar janma

duḥkhālayam aśāśvatam

nāpnuvanti mahātmānaḥ

saṁsiddhiṁ paramāṁ gatāḥ

(BG 8.15)

Mām upetya tu kaunteya, duḥkhālayam aśāśvatam. This world is recommended by the Creator of this world as duḥkhālayam aśāśvatam. It is the place for miseries. And that also temporary. If you make, want to make compromise, "All right, it may be miserable life. I will stay here." Oh, that also you'll not be allowed. You'll be kicked out after some days. You may try to become very comfortable, good income, good bank balance, or nice wife, nice car, but one day it will come you'll be kicked out. "Please get out." Finished. Mṛtyuḥ sarva-haraś cāham (BG 10.34). Kṛṣṇa says that "I am mṛtyu. I take away everything. At that time, finished, everything."

As I have already explained to you that our miserable conditioned life is this—that we have to accept every fifty years or sixty or utmost hundred years, we have to accept another body.

Lecture on BG 7.3 -- Bombay, March 29, 1971:

By understanding Kṛṣṇa as it is stated in the Fourth Chapter—janma karma me divyaṁ yo jānāti tattvataḥ—simply by understanding Kṛṣṇa, one becomes so much elevated that after quitting this body, material body, tyaktvā dehaṁ punar janma naiti (BG 4.9), he never accepts again this material body. As I have already explained to you that our miserable conditioned life is this—that we have to accept every fifty years or sixty or utmost hundred years, we have to accept another body. We may make very good arrangement in this life, nice bungalow, good bank balance, nice family relationships, everything. But the thing is that we shall not be allowed to stay. Aśāśvatam. Duḥkhālayam aśāśvatam (BG 8.15). Therefore all our attempts to become very happy within this material world is futile. The intelligent man should know this, that "I want permanent settlement in my life, but that is not being done." Only intelligent man can understand because intelligent means to understand that we are all eternal. Why should we accept this temporary body? We must have our eternal body. That is possible. You can have your eternal body like Kṛṣṇa. At the present moment, although we are eternal, we have to accept a certain type of body which is not eternal. Asann api kleśada āsa dehaḥ (SB 5.5.4). Asann api. This body is temporary, but it is very miserable. It is always giving us trouble. That we should know. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9).

If anyone voluntarily, or understanding his miserable life, if he surrenders unto Kṛṣṇa, "My dear Kṛṣṇa, I forgot You for so many lives. Now I understand that You are my father, You are my protector. I surrender unto You."

Lecture on BG 7.11-16 -- New York, October 7, 1966:

This madness, this hallucination, this illusion of this material world, is very difficult to overcome. It is very difficult. But Lord Kṛṣṇa says, mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). If anyone voluntarily, or understanding his miserable life, if he surrenders unto Kṛṣṇa, "My dear Kṛṣṇa, I forgot You for so many lives. Now I understand that You are my father, You are my protector. I surrender unto You." Just like a lost child goes to the father, "My dear father, it was my misunderstanding that I went away from your protection, but I have suffered. Now I come to you." The father embraces, "My dear boy, you come on. I was so much anxious for you all the days. Oh, it is happy that you have come back." The father is so kind. So we are in the same position. As soon as we surrender ourself to the Supreme Lord... That is not very difficult. A son's surrender to the father, is it very difficult job? Do you think is it very difficult job? A son is surrendering to his father. It is quite natural. There is no insult. Father is always superior. So if I touch the feet of my father, if I bow down before my father, it is glory. It is glorious for me. There is no insult. There is no difficulty. Why should we not surrender unto Kṛṣṇa?

In any material planet you enter, the same principles of miserable life... We are accustomed. We have been acclimatized to birth, death.

Lecture on BG 8.12-13 -- New York, November 15, 1966:

So best thing is not to try for elevate, for elevating ourselves in either of these material planet. Because in any material planet you enter, the same principles of miserable life... We are accustomed. We have been acclimatized to birth, death. We don't care. The modern scientists, they are very much proud of their advancement, but they have no solution of these unpleasant things. They cannot make anything which will check death, or which will check disease, or which will check old age. That is not possible. You can, you can manufacture something which will accelerate death, but you cannot manufacture anything which will stop death. That is not in your power. So those who are intelligent enough, they are not concerned with these four things, janma-mṛtyu-jarā-vyādhi: (BG 13.9) birth, death and old age. They are concerned to have a spiritual life, complete, full of bliss and full of knowledge, and that is possible when you enter into the spiritual planets. That will be explained.

If he once comes to Me," mām upetya punar janma duḥkhālayam aśāśvatam, nāpnuvanti (BG 8.15), "he does not get again rebirth of this miserable life."

Lecture on BG 8.14-15 -- New York, November 16, 1966:

This material world is certified by the Supreme Lord, the creator, as duḥkhālayam. Duḥkhālayam means "the place of miseries." And how you can make it comfortable? Can you make it comfortable by your so-called advancement of science? No. It is not possible. But we do not know what is duḥkha, or what is suffering. Real duḥkha is, real suffering is, birth and death, old age and disease. But we have set aside. Because we cannot make solution of these things, we don't care for it. We are after sputnik and atomic bomb. That is our scientific advancement. Why don't you solve these important things, which is giving me always suffering? They have no power. So here is the solution, that Kṛṣṇa says, mām upetya punar janma: (BG 8.15) "If anyone attains into My platform, then he does not come back again," punar janma, "rebirth again." Where? Duḥkhālayam aśāśvatam: "This place, full of miseries, full of..."

Just try to understand that this place is full of miseries. There... In the modes of ignorance we cannot understand. Just like the cats and dogs and hogs, they cannot understand that what miserable condition of life they are pulling on, similarly, human... A human being is called rational animal. They are animal, but at the same time, they have got the rationality. But that rationality is being used in the purpose of animal propensities. That rationality is not being used how to get liberated from this miserable condition. That is a misuse of rationality. So here is the solution. Kṛṣṇa says that "If anyone remains in Kṛṣṇa consciousness, twenty-four hours, without any deviation, the result is that he comes to Me. And if he once comes to Me," mām upetya punar janma duḥkhālayam aśāśvatam, nāpnuvanti (BG 8.15), "he does not get again rebirth of this miserable life." Why? Now, mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ: "They are great souls, and they have achieved the highest goal of life."

"You shall be liberated from this miserable life of material existence if you understand this knowledge."

Lecture on BG 8.28-9.2 -- New York, November 21, 1966:

So here this very word is used, anasūyave. Arjuna is hearing from Lord Kṛṣṇa without any enviousness. He's accepting what does He say. This is the way of understanding. We cannot understand by our mental speculation what is God. We have to hear, and we have to accept. Otherwise there is no way to understand what is God. So God says that "Because you are not envious, therefore, I speak to you about the most confidential part of knowledge." Jñānaṁ vijñāna-sahitam. Vijñāna-sahitam means this knowledge is not theoretical, but it is scientific. Whatever knowledge we get from Bhagavad-gītā, we should not think that it is sentimentalism or fanaticism. No. They're all vijñānam, science. Jñānaṁ vijñāna-sahitaṁ yaj jñātvā: "If you become well versed in this confidential part of knowledge, then the result will be mokṣyase aśubhāt." Aśubhāt. Aśubha means inauspicious. Our stage of life, our existence in this material world, is aśubha, inauspicious, always miserable. Mokṣyase: "You shall be liberated from this miserable life of material existence if you understand this knowledge."

Srimad-Bhagavatam Lectures

Of course, here in your New York City, no hog is seen, but in village, in India, not only villages, sometimes in towns, we see the hog. Oh, how much miserable life they are, living in a filthy place, eating stools, and always unclean, and anyone sees hog and "Unhh! Nasty."

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

Passion is too much materialistic. Passion means, one who is influenced by the modes of passion, he wants, he wants this false enjoyment. Although... Because he does not know, he wants to squeeze out the energy of the body to enjoy this matter. That is called modes of passion. And modes of ignorance, they have neither passion nor goodness in the modes of darkness of life. And mode of, modes of goodness is that in that position we can understand, at least theoretically, "What I am, what is this world, what is God, what is our interrelation?" This is the, I mean, stage of the modes of goodness. So by hearing kṛṣṇa-kathā, you will be freed from the two stages of ignorance and passion. You'll be situated in the modes of goodness. At least, you'll have the real knowledge, "What I am." Because in the ignorance... Just like animals... Animals, you see, the animal's life is full of suffering. But still, the animal does not know that he's suffering. Or take the case of a hog. Of course, here in your New York City, no hog is seen, but in village, in India, not only villages, sometimes in towns, we see the hog. Oh, how much miserable life they are, living in a filthy place, eating stools, and always unclean, and anyone sees hog and "Unhh! Nasty." But he, the hog, does not know that he's nasty condition. He's very jolly. (laughs) He's very jolly. The person who's in the upper status of life, he can see that "Oh, this is very nasty life!" The hog is very happy by eating stools and having sex intercourse with the she-hog constantly. Oh, it is getting fat, getting... The hog gets very... Too soon, they become very fatty.

Material life means temporary life of miserable condition. Temporary life of miserable condition. That is material life. And spiritual life means eternal, blissful life of knowledge. This life is temporary, but when we are transferred to our spiritual life that is eternal.

Lecture on SB 1.2.20 -- Vrndavana, October 31, 1972:

So here it is, the same thing. Because one has taken to bhakti-yoga, he must be prasanna manasa, very joyful. If you are full of anxiety, how you can understand the science of God? That is not possible. So evaṁ prasanna manaso bhagavad-bhakti-yogataḥ (SB 1.2.20). By execution of bhakti-yoga you come to the platform of transcendental bliss, prasanna-manasa. Transcendental, spiritual life means eternal, blissful life of knowledge. That is spiritual platform. And material life means temporary life of miserable condition. Temporary life of miserable condition. That is material life. And spiritual life means eternal, blissful life of knowledge. This life is temporary, but when we are transferred to our spiritual life that is eternal. Sac-cid-ānanda-vigraha (Bs. 5.1).

We are also part and parcel of sac-cid-ānanda-vigraha. Vigraha means form. Sac-cid-ānanda does not mean impersonal. That is foolishness, another foolishness. Ānanda cannot be impersonal. You can make experiment. Suppose if you are put into a big room without any man coming there, so you cannot feel very comfortable for long time. You will feel lonely. You shall try to come out. Just like we have got experience. Everyone has got experience, when we rise very high in the sky, but we cannot remain in that condition more than, utmost, eight to ten hours. Then we become very restless. Although it is very high in the sky, but we cannot remain in that way.

This is the basic principle of binding the conditioned soul in this miserable life of repeated birth and death.

Lecture on SB 2.4.2 -- Los Angeles, June 26, 1972:

A female wants male, a male wants female. This is the attraction. This is the basic principle of binding the conditioned soul in this miserable life of repeated birth and death. This attraction. Therefore Vedic civilization is based on how to get out of this attraction. The varṇāśrama-dharma... There is attraction, you cannot avoid it. To best, to make the best use of a bad bargain. Therefore, from the very beginning, a child is trained how to become brahmacārī. Brahmacārī. No sex life. Up to twenty-five years. Throughout the whole life, but at least for twenty-five years. That is called brahmacārī-āśrama. But if one is still persistent for sex life after being trained for twenty-five years, he is allowed to marry. That is called gṛhastha-āśrama. And because he has been trained up to be detached from sex life, so, for some time he enjoys, then he gives it up. Just like Mahārāja Parīkṣit. Jahau. Virūḍhāṁ mamatāṁ jahau. There was training; therefore Parīkṣit Mahārāja could give up.

They think that "Here, the sex life is miserable, conditional sex life. So if in the spiritual world there is also sex life, then it is also miserable."

Lecture on SB 2.4.3-4 -- Los Angeles, June 27, 1972:

Everything, all the five rasas, mellows, are there. The impersonalists cannot understand. They're afraid of... As soon as they hear "love," "Oh, love? Here is love, frustrated. Then it is māyā. Then Kṛṣṇa's love is also māyā." Therefore they are called Māyāvādī. They are carrying this material idea to the spiritual idea. And when they cannot accommodate, they make it zero or impersonal. Śūnyavādi. That is their position. They cannot understand that these very things are existing in the spiritual world in a blissful way. So there is sex, but there is blissful sex. Not that... Here, we want to enjoy sex life, but at the same time want to get out of the result of sex life; therefore we use contraceptive tablets.

Because result of sex life is very, I mean to say, miserable. So we want to avoid the miserable condition of sex life, but there is another life, where there is no miserable condition of sex life. That is spiritual life. But the ordinary poor fund of knowledge, they cannot understand it. They think that "Here, the sex life is miserable, conditional sex life. So if in the spiritual world there is also sex life, then it is also miserable." So this conception of sex impulse, just like Rādhā Kṛṣṇa and gopīs' dealing with Kṛṣṇa, they think it is māyā. Therefore they are called Māyāvādīs. They have no knowledge. Their brain cannot accommodate this idea that all these activities can be very blissful, supreme. Without any difficulty, without any miserable condition. They cannot understand it. But ... Therefore it requires higher intelligence to understand Kṛṣṇa consciousness. Kṛṣṇa consciousness is trying to give the people the happiness to which is simply blissful, without any inebrieties.

You can remain within the shadow; you can remain within the sunshine. That is your choice. If we remain in the darkness, then our life is miserable, and if we remain in the light, brightness... Therefore Vedic literature instructs us, tamasi mā: "Don't remain in the dark."

Lecture on SB 2.8.7 -- Los Angeles, February 10, 1975:

We are serving Kṛṣṇa. That is our, I mean to say, place, constitutional position, to serve Kṛṣṇa, but sometimes we desire: "Why shall I serve Kṛṣṇa? Why shall I serve the spiritual master? I shall enjoy. I shall enjoy." But that enjoyment was there by serving Kṛṣṇa, but he wanted to become enjoyer independent of Kṛṣṇa. That is the cause of falldown. With Kṛṣṇa, you can enjoy very nicely. You have seen the picture, how with Kṛṣṇa the gopīs are nicely dancing, enjoying; the cowherd boys are playing. Enjoy with Kṛṣṇa, that is your real enjoyment. But without Kṛṣṇa, when you want to enjoy, that is māyā. That is māyā.

So māyā is there always, and... Because unless there is darkness, you cannot appreciate the quality of brightness; therefore Kṛṣṇa has created darkness, māyā also, so that you can appreciate what is brightness. Two things are required. Without brightness, the darkness cannot be appreciated, and darkness... Without darkness, the brightness cannot be appreciated. The two things are there, side by side. Just like there is sunlight, and here is shadow, side by side. You can remain within the shadow; you can remain within the sunshine. That is your choice. If we remain in the darkness, then our life is miserable, and if we remain in the light, brightness... Therefore Vedic literature instructs us, tamasi mā: "Don't remain in the dark." Jyotir gama: "Go to the light." So this attempt, Kṛṣṇa consciousness movement, is an attempt to bring people from darkness to the light. So don't misuse this opportunity. Some way or other, you have come in contact with this movement. Properly utilize it. Don't go to the darkness. Always remain in bright light.

Their whole life is miserable condition, tri-tāpa-yatana, adhyātmika, adhibhautika, adhidaivika, but we are so foolish, we have accepted this miserable condition of life as customary. So they have become accustomed.

Lecture on SB 3.25.20 -- Bombay, November 20, 1974:

That is human life. That is Vedic civilization. First of all, the brahmacārī system, how to deny sense gratification. That is the first training. Even the, even Kṛṣṇa, He had to go to the forest to collect dry wood for the spiritual master. The, that is mentioned in the Śrīmad-Bhāgavatam. Kṛṣṇa was talking with Sudāmā Vipra, how both of them went to collect dry wood, and there was storm and rain. They became stranded in the forest. Then next day their teacher and other students rescued them. So the brahmacārī was trained up, tapasya, not to enjoy. They would have to go beg door to door, brahmacārī: "Mother, give us some alms for our āśrama." So they were trained from the very beginning to address any woman as "Mother." So... And there were so many other things: to rise early in the morning... Tapasya. Tapo divyaṁ putrakā yena śuddhyet sattvam (SB 5.5.1). We have become so foolish that we do not know what is the actual condition of life. I am repeating this again and again. Our actual position is not to die, but we are dying. But we are so foolish, we do not take care of it. "Let us die. Let us die." But śāstra says, Kṛṣṇa says, Bhagavad-gītā says, that "Why you should die?" But they are so dull brain, they say, "Let us die. What is that?" Kṛṣṇa says, janma-mṛtyu. Kṛṣṇa has picked up... Their whole life is miserable condition, tri-tāpa-yatana, adhyātmika, adhibhautika, adhidaivika, but we are so foolish, we have accepted this miserable condition of life as customary. So they have become accustomed.

Sanātana Gosvāmī, when he approached Caitanya Mahāprabhu, he, the first question was, "My dear Lord, some way or other, You have dragged me to Your lotus feet, but I am inquiring from You that ke āmi kene āmāya jāre tāpa-traya, 'What is my actual position? Why am I forced to suffer these three kinds of miserable life of material condition?'"

Lecture on SB 3.25.20 -- Bombay, November 20, 1974:

But the Bhagavad-gītā, Bhagavān, personally says that "Your real miserable condition of life are the four things: janma-mṛtyu-jarā-vyādhi (BG 13.9)." But who is taking seriously? There are so many advancements of education, scientific and... Who is making research work how to stop death? No. Nobody is there. No scientist's brain is working. But it is possible. Therefore Kṛṣṇa comes, yadā yadā hi dharmasya glānir bhavati bhārata (BG 4.7). These rascals, when they forget that death is not our business, it is artificially imposed upon us, so we must become deathless again... That is the human life perfection. But nobody is caring. We have become so dull. One can avoid birth, death, old age... Because Kṛṣṇa says the soul, the spirit soul, ātmā, na jāyate na mriyate vā kadācit: "It does not die, it does not take birth." And actually, we are experiencing birth and death, old age and disease. Still, we are not alert. No intelligence. For this reason, Sanātana Gosvāmī, when he approached Caitanya Mahāprabhu, he, the first question was, "My dear Lord, some way or other, You have dragged me to Your lotus feet, but I am inquiring from You that ke āmi kene āmāya jāre tāpa-traya, 'What is my actual position? Why am I forced to suffer these three kinds of miserable life of material condition?' " Nobody's inquire, inquiring.

If you want real happiness then you have to get free from all these four—miserable life. That is spiritual life.

Lecture on SB 5.5.3 -- Boston, May 4, 1968:

Prabhupāda: First of all you have to understand that this material life... Material life means birth, death, old age and disease. Just try to understand. Do you like repeated birth, repeated death? Do you like?

Guest (2): I have to work for those now.(?)

Prabhupāda: Do you like? First of all answer. Do you like it?

Guest (2): No.

Prabhupāda: Do you like old age?

Guest (2): No.

Prabhupāda: Do you like disease?

Guest (1): Oh, no.

Prabhupāda: That is materialistic life. As soon as we get this body, there is birth, there is death, there is old age and there is disease. Therefore if you want real happiness then you have to get free from all these four—miserable life. That is spiritual life. You have to become free from birth, you have to become free from death, you have to become free from old age, and you have to become free from disease. That is real life. "I don't like this" means this is not real life. The real life is different. So if that real life you want, then you have to follow the process. That is being discussed here. Tapo divyaṁ putrakā yena śuddhyet (SB 5.5.1).

Guest (4): Will the Swami give another service in the Arlington Street Church any time in the future?

Prabhupāda: Arlington?

Jadurāṇī: Are you going to be there again, he wants to know.

Prabhupāda: Arlington Church? Yes, I was there.

Guest (4): Will you be there again some time in the future?

Prabhupāda: That, if you arrange, I can go. I am at your service. I have dedicated my life for this. Whenever you call me, whenever you invite me, I can go anywhere. Why Arlington Church? I can go to any place. Because it is my duty to give you, to deliver you this message of Śrīmad-Bhāgavatam and Bhagavad-gītā. That is my duty.

Everyone is trying. He thinks, "One status of life is miserable. Let me avoid it and get better life."

Lecture on SB 6.1.1-4 -- Melbourne, May 20, 1975:

So these are the subject matters to be considered. That is called brahma-jijñāsā, to understand about his spiritual life, spiritual knowledge. Then there will be question, "How the spirit soul—I am—I have contacted this material body?" And it is said in the Bhagavad-gītā that because I have accepted this material body, all miserable conditions are there. We are trying to get over miseries. That is called struggle for existence. Everyone is trying. He thinks, "One status of life is miserable. Let me avoid it and get better life." That is our struggle. In this way, from lower bodies we have come to this spiritual..., I mean to say, human form of body. Now it has to be decided what is our next body. Next body. That is answered in the Bhagavad-gītā. You'll find:

yānti deva vratā-devān

pitṛn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

mad-yājino 'pi yānti mām

(BG 9.25)

If you want to go to the higher planetary system where the demigods live, you can go there. Therefore the karmīs, by performing Vedic ritualistic ceremonies, they want elevation to the higher planetary system where the life, prolongation of life is very, very big. As we have got day and night, in the higher planetary system the waxing and waning moon, then when the moon is present there and the sky is in light, that is the day of the higher planetary system. And when the moon is dark, that is the night.

Vaiṣṇavas are very much afflicted with others', I mean to say, miserable life. Just like Lord Jesus Christ, he presented himself as very much afflicted with others' miserable condition of life.

Lecture on SB 6.1.6-8 -- New York, July 21, 1971:

So after hearing all these descriptions of hellish planets... As there are heavenly planets, there are hellish planets also. So Parīkṣit Mahārāja inquiring from Śukadeva Gosvāmī,

adhuneha mahā-bhāga

yathaiva narakān naraḥ

nānā ugra yātanān neyāt

tan me vyākhyātum arhasi

(SB 6.1.6)

"Sir, I have heard from you about many hellish planetary description, and the men who are very much sinful, they are put into those planets." But Parīkṣit Mahārāja is a Vaiṣṇava. Vaiṣṇava is always feeling for others' distress. That is Vaiṣṇava. (aside:) Don't make this sound. (indistinct) Vaiṣṇava—para-duḥkha-duḥkhī. They're very much afflicted with others', I mean to say, miserable life. Just like Lord Jesus Christ, he presented himself as very much afflicted with others' miserable condition of life. So all the Vaiṣṇavas, devotees... It doesn't matter which country he belongs to or which sect he belongs to. Anyone who is God-conscious or Kṛṣṇa conscious... Therefore to blaspheme a Vaiṣṇava, a preacher of God's glory, is great offense. Kṛṣṇa, or God, will never tolerate offense on the lotus feet of a Vaiṣṇava. So here Parīkṣit Mahārāja is asking... Because he's a Vaiṣṇava. Mind that. A Vaiṣṇava is actually feeling... Para-duḥkha-duḥkhī kṛpāmbudhi.

That thing has to be understood, that so long we are in this material world, the miseries will continue. So a very intelligent question, that "How one can get out of this miserable life?"

Lecture on SB 6.1.6-15 -- San Francisco, September 12, 1968:

"Please explain to me how one can become free from this hellish condition of life." We are not only living very unhappy while we are in life; after death there are so many miserable conditions, hellish conditions, transmigration of the soul from one body to another. That is also very miserable condition. And to remain in the body of a dog or hog, that sort of degradation is also there. And again to come even in the human body, in the womb of the mother, that is also very miserable condition. Now this child, the small child, he's protesting that "I'm not in comfortable condition. Mother, take me in this way." So mother is trying to satisfy him. So always, always. That thing has to be understood, that so long we are in this material world, the miseries will continue. So a very intelligent question, that "How one can get out of this miserable life?"

So he answered,

na ced ihaivāpacitiṁ yathāmhasaḥ

kṛtasya kuryān mana-ukta-pāṇibhiḥ

dhruvaṁ sa vai pretya narakān upaiti

ye kīrtitā me bhavatas tigma-yātanāḥ

(SB 6.1.7)

Śukadeva Gosvāmī, he said that "I have already described the different kinds of hellish conditions. So unless one atones his sinful life, one has to suffer such hellish conditional life." Tasmāt puraivāśv iha pāpa-niṣkṛtau yateta mṛtyor avipadyatātmanā (SB 6.1.8). Therefore it is everyone's duty that before you meet death, you atone your sinful activities. And what is that example he's giving? Doṣasya dṛṣṭvā guru-lāghavaṁ yathā bhiṣak cikitseta rujāṁ nidānavit (SB 6.1.8). Just like when one is diseased, if he does not make proper treatment immediately, that disease may increase and cause fatal.

"Either You embrace me or You trample down, You give me all kinds of miserable life and You break my heart, not being seen by me..." This is Caitanya Mahāprabhu's prayer in His ecstasy of Rādhārāṇī.

Lecture on SB 6.3.16-17 -- Gorakhpur, February 10, 1971:

So our bhakti process is not to try to see God personally. Just like the karmīs, they challenge, "If we can see eye to eye, God?" No. That is not our process. Our process is different. Just like Caitanya Mahāprabhu teaches us, āśliṣya vā pāda-ratāṁ pinaṣṭu māṁ marma-hatāṁ karotu vā adarśanān (CC Antya 20.47). Every devotee likes to see, but Caitanya Mahāprabhu teaches that "Even if You make me broken-hearted, not being seen for life or perpetually, it doesn't matter. Still, You are my worshipable Lord." That is pure devotee. Just like there is a song, "My dear Lord, please appear before me, dancing with Your flute." This is not devotion. This is not devotion. People may think, "Oh, how great devotee he is, asking Kṛṣṇa to come before him dancing." That means ordering Kṛṣṇa. A devotee does not order anything or ask anything from Kṛṣṇa, but he loves only. That is the pure love. That is the teaching of Lord Caitanya. Āśliṣya vā pāda-ratāṁ pinaṣṭu mām: (CC Antya 20.47) "Either You embrace me or You trample down, You give me all kinds of miserable life and You break my heart, not being seen by me..." This is Caitanya Mahāprabhu's prayer in His ecstasy of Rādhārāṇī.

Suppose I am now human being, I am enjoying life very nicely, but if, next life, I become a dog, street dog, we can see how miserable life it is. Or even I become a very powerful, strong animal, a tiger or a lion, there is still... It is miserable life. Miserable life. So long we shall be in the material world, changing different bodies, it is miserable.

Lecture on SB 7.5.30 -- Mauritius, October 2, 1975:

We are not going to die. Na hanyate hanyamāne śarīre (BG 2.20). It is not that everything... The atheists thinks like that—"When this body is finished, everything is finished." That is not the fact. There were atheists in India also. They say, bhasmī-bhūtasya dehasya kutaḥ punar āgamano bhavet, yāvaj jīvet sukhaṁ jīvet. That is the atheistic theory, actually, that we are not, I mean to say, this, subjected to death. Na jāyate na mriyate vā. We are not subjected. This... We are simply changing the dress, this body. But as soul, I am eternal, you are eternal, and on account of our uncontrolled senses, unbridled senses, we are changing different types of body. Suppose I am now human being, I am enjoying life very nicely, but if, next life, I become a dog, street dog, we can see how miserable life it is. Or even I become a very powerful, strong animal, a tiger or a lion, there is still... It is miserable life. Miserable life. So long we shall be in the material world, changing different bodies, it is miserable. Kleśada āsa dehaḥ. Any body, it is kleśada, painful, miserable. The śāstra says,

nūnaṁ pramattaḥ kurute vikarma

yad indriya-prītaya āpṛṇoti

na sādhu manye yata ātmano 'yam

asann api kleśada āsa dehaḥ

(SB 5.5.4)

People have become mad, pramattaḥ, and doing all sinful activities. Nūnaṁ pramattaḥ kurute vikarma. Vikarma means sinful activities. And why they are doing so? Yad indriya-prītaya āpṛṇoti: "Simply for sense gratification." There is no higher aim, only sense gratification. The śāstra says, na sādhu ayam: "This is not good." Why? Because on account of our sinful activities we have already got this painful, miserable, conditioned life, this body, and if we still go on like that, then again we shall get such body and suffering. This is sense. This is jñāna.

Sri Caitanya-caritamrta Lectures

If we can find out a bona fide spiritual master, and if we are actually anxious to end our miserable life, then it is actually done. The beginning is there.

Lecture on CC Madhya-lila 20.100-108 -- New York, November 22, 1966:

And Lord Caitanya encourages him that "Because you have come to this understanding, now all your miseries are over. All your miseries are over." Just like a man suffering from certain kind of disease, if he approaches a right physician, that means he is beginning of, beginning of..., ending of all diseases is there. Similarly, if we can find out a bona fide spiritual master, and if we are actually anxious to end our miserable life, then it is actually done. The beginning is there. Saba tattva jāna, tomāra nāhi tāpa-traya. "Now don't be discouraged. You have no threefold miseries. Because you have come to this position, therefore you are above all these threefold miseries."

kṛṣṇa-śakti dhara tumi, jāna tattva-bhāva

jāni' dārḍhya lāgi' puche-sādhura svabhāva

(CC Madhya 20.105)

A sādhu, a sage or a devotee, although he knows everything, still, he always places himself as he does not know anything. He never says that "I know everything." But actually, it is not possible to know everything. That is not possible. But one... Just like Sir Isaac Newton, he agrees that people say, "I am very much learned, but I do not know how much I have learned. I am simply collecting some pebbles on the sea shore." So that is the position. If a man who is actually learned, he'll never say that "I am learned." He'll simply say, "I am the fool number one. I do not know."

As soon as we have little taste of this devotional service, at once all our miserable life becomes happy at once.

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

So in this life, while we are in the material world, so we have our material body. So this devotional service, Kṛṣṇa consciousness, doing everything in Kṛṣṇa consciousness, this is just like, what is called, apprenticeship to reach that highest stage. The same thing will be there in your liberated stage in the spiritual kingdom. But here, by the order of the śāstra, by the guidance of the spiritual master, you are being trained up as apprentice. This is called abhidheya, abhidheya, practice, practice. But even in practice you will feel that "I am making progress." It is such a thing. 'Abhidheya' bali' tāre sarva-śāstre gāya. And,

dhana pāile yaiche sukha-bhoga phala pāya

sukha-bhoga haite duḥkha āpani palāya

taiche bhakti-phale kṛṣṇe prema upajaya

prema kṛṣṇāsvāda haile bhava nāśa pāya

Very important passage. Just note it carefully. Now, by apprenticeship, by practice, if one sincerely follows this practice, then what is the result? Dhana pāile yaiche sukha-bhoga phala pāya. Just like a poor man, if he gets sufficient money, then at once his all distress is over, at once, immediately. Simultaneously, as soon as the sun is in the sky, at once the darkness is gone. Just in the morning, a little, not sun directly, but even there is sunshine far away, immediately the darkness goes away. I am in distress; I am in poverty-stricken. Suppose I get immediately some large amount of money. Immediately my distress gone. So exactly like that, dhana pāile yaiche sukha-bhoga phala pāya, then automatically he becomes happy, a poor man when he gets money. Similarly, as soon as we have little taste of this devotional service, at once all our miserable life becomes happy at once. Yes. Sukha-bhoga haite duḥkha āpani palāya. And if there is happiness, where is the question of misery? If there is light, where there is question of darkness?

Festival Lectures

Everyone is trying to get out of miserable condition of life. But they do not know what is the actual position of miserable life.

Radhastami, Srimati Radharani's Appearance Day -- London, August 29, 1971:

Siddhaye. Siddhi means perfection. So this life is meant for perfection. What is perfection? Perfection means that we do not want miserable condition of life, and we have to get out of it. That is perfection. Everyone is trying to get out of miserable condition of life. But they do not know what is the actual position of miserable life. Miserable condition of life: tri-tāpa-yantanaḥ. So this is called mukti, or liberation, from the misera... Ātyantika-duḥkha-nivṛttiḥ. Duḥkha, duḥkha means distress. So everybody is trying to get out of distress. But he does not know what is the ultimate goal of getting out of distress. Na te viduḥ. They do not know. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). One can be out of distress when he approaches Viṣṇu. Tad viṣṇuṁ paramaṁ padaṁ sada paśyanti sūrayaḥ. Tad viṣṇoḥ paramaṁ padam. The Viṣṇu planet... Just like here in the material world they're trying to go to the moon planet, but these foolish people do not know what they'll gain even they go to the moon planet. It is one of the material planets. Kṛṣṇa has already said in the Bhagavad-gītā, abrahma-bhuvanāl lokān. What to speak of this moon planet—it is very near—even if you go to the topmost planet, which is known as Brahmaloka... That is in your front, you can see every day, every night, how many lokas and planets are there. But you cannot go there.

Wedding Ceremonies

Our Kṛṣṇa consciousness movement is particularly to go back to Godhead, giving up this material world, which is full of miserable life.

Wedding of Syama dasi and Hayagriva -- Los Angeles, December 25, 1968:

"Anyone who comes back to Me," Kṛṣṇa says, "anyone who goes back to Godhead, then he does not require to come back again to this place, which is full of miseries." Duḥkhālayam aśāśvatam (BG 8.15). Duḥkhālayam means it is a place of misery, this material world. And aśāśvatam. Aśāśvatam means temporary. Even if I agree, "All right, it is a miserable place. Let me live here perpetually," no. That also will not be allowed. As soon as there will be order, "Please get out," you have no power to remain. Suppose... We are Indian. We are poverty-stricken or we are not very happy materially. You American people, you are very happy. But the nature of law is stringent both for the Indians and Americans equally. So our Kṛṣṇa consciousness movement is particularly to go back to Godhead, giving up this material world, which is full of miserable life. It is actually full of miseries, but those who are thinking that "I am happy," or "We are happy," they are under illusion, māyā. That is called māyā. Actually, there is no happiness, because the Supreme Personality of Godhead says it is a place of misery. How you can make it comfortable place?

General Lectures

The Lord says that "One who comes to Me," mām upetya, "he hasn't got to come back to this condition of miserable life."

Lecture (Day after Lord Rama's Appearance Day) -- Los Angeles, April 16, 1970:

The Lord says that "One who comes to Me," mām upetya, "he hasn't got to come back to this condition of miserable life." Duḥkhalayam aśāśvatam (BG 8.15). And if anyone agrees, "All right, let it be miserable or pleasant, I don't mind. I want to remain here..." Just like there are many scholars and many new doc..., degrees holder, they say that "We want to remain in this world happy." But who is going to allow you to remain in this world? You'll not be allowed. Even if you agree that "In spite of all miserable conditions, I shall be happy to live in this world," but the nature will not allow you to live. Immediately, as soon as there is call that "You have to leave this place immediately..." "Oh, I have manufactured these things so nicely, I have got this good apartment, dress, and my wife and children. How can I leave?" "Yes, you must leave. There is no time. Immediately you leave." So who is going to allow you to live even if you think that "I shall live in spite of all miseries"? Therefore Bhagavad-gītā says, duḥkhālayam aśāśvatam (BG 8.15). This place is full of misery; at the same time, it is not allowed to remain here permanently. So the solution is, as Bhagavad-gītā says, mām upetya kaunteya duḥkhālayam aśāśvatam, nāpnuvanti mahātmānaḥ.

On account of this material covering we are suffering the material conditions, threefold kinds of miserable life. It is very difficult, little, but this is the problem.

Lecture -- London, August 26, 1973:

These things are very nicely explained in the book known as Bhagavad-gītā. We are presenting this Bhagavad-gītā As It Is, and we hold our class also in this hall daily in the morning. So we invite all ladies and gentlemen to come here and try to understand Bhagavad-gītā. We have got this opportunity of human form of life. We can understand what I am, what you are. We are not this body; we are spirit soul. As spirit soul we are all eternal, blissful, and cognizant. But on account of this material covering we are suffering the material conditions, threefold kinds of miserable life. It is very difficult, little, but this is the problem. We have to understand this; otherwise, we are missing the opportunity of this human life. If we neglect, then we are just like animals. The animals have no concern to understand this philosophy of life, that "I am not this body, I am spirit soul. I am encaged. Somehow or other I have to get out of this entanglement and be again reinstalled in my original consciousness and be happy, having eternal life, blissful life and full of knowledge." This is the problem. But people have become so dull and rascal that they do not even care to understand this philosophy of life, that "I am not this body; I am spirit soul." Actually, even one's daily life, one can understand that he is different from this body.

1968 Conversations and Morning Walks

Kṛṣṇa says that this is the abode of miseries and that also temporary. Because you can accept any miserable life. That is the spell of māyā.

Morning Walk at Stow Lake -- March 27, 1968, San Francisco:

Prabhupāda: So better to leave this place as soon as possible. Not to come again. That should be our serious attention. The other day the radio man was asking, "Swamiji, how to adjust?" "And there is no adjustment. You have to go out of the scene. There is no adjustment." So he was not very happy. If I would have bluffed him, "Oh, you do this, you do that, you do this humanitarian work, you spread(?) education and give foodstuff." No! There is no adjustment. The only adjustment is quit this place. That is the function of this human form of life. You can get out of this show by Kṛṣṇa consciousness. Kṛṣṇa says that this is the abode of miseries and that also temporary. Because you can accept any miserable life. That is the spell of māyā. Just like this dog life. If somebody asked me, "Would you like to be a dog? I can make you," shall I agree? Why not? Because I know that's miserable life. But the dog is satisfied. By becoming a purchased slave, very much satisfied. He has no independence, always chained and always servant, eternal servant of a particular man. He can do any harmful thing by the order of the master, he's so faithful. But still, his life is miserable because he's dog. But he is satisfied. He thinks that "Oh, it is a very nice life." This is called covering power of māyā, illusion. Anyone in the most miserable condition of life he'll think, "Oh, I am very happy."

1972 Conversations and Morning Walks

This place is the abode of miseries. Everyone knows, but he has become fooled, befooled by so-called leaders. This is miserable life, material life.

Talk with Bob Cohen -- February 27-29, 1972, Mayapura:

Prabhupāda: Yes. Go back to home, back to Godhead. That is real goal of life. Just like the water coming from the sea as cloud falls down as rain and the actual goal is to flow down the river and again go to the sea. So we have come from God. Now we are embarrassed in this material life. Therefore the aim should be how to get out of this embarrassment and go back to home, back to Godhead. This is real goal of life.

mām upetya tu kaunteya

duḥkhālayam aśāśvatam

nāpnuvanti mahātmānaḥ

saṁsiddhiṁ paramāṁ gatāḥ

(BG 8.15)

That is the version of Bhagavad-gītā. "If anyone comes back to Me," mām upetya kaunteya... Mām upetya tu kaunteya duḥkhālayam aśāśvatam, nāpnuvanti, "he does not come back again." Where? In this place, duḥkhālayam aśāśvatam (BG 8.15). This place is the abode of miseries. Everyone knows, but he has become fooled, befooled by so-called leaders. This is miserable life, material life. So duḥkhālayam... Kṛṣṇa says, God says, that this place is duḥkhālayam, it is a place of miseries. And that also aśāśvatam. You cannot make a compromise, "All right, let it be miserable. I shall remain as American or Indian." No. That you also cannot do. You cannot remain as American. You may think that you are born in America, you are very happy. But you cannot remain as American for long. You'll have to be kicked out of the place, and next life you do not know. Therefore it is duḥkhālayam aśāśvatam (BG 8.15). That is our philosophy.

1974 Conversations and Morning Walks

To go back to home, back to Godhead, is very easy, but people will not take to it. They are stubborn; they will stick here, the miserable life, material life.

Room Conversation with Christian Priest -- June 9, 1974, Paris:

Prabhupāda: In another place it is said asaṁśaya, that is in the Eighteenth Chapter. So to go back to home, back to Godhead, is very easy, but people will not take to it. They are stubborn; they will stick here, the miserable life, material life. This is the difficulty. Otherwise, God can be achieved very easily. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). Four things.

yoginām api sarveṣāṁ

mad-gatenāntarātmanā

śraddhāvān bhajate yo māṁ

sa me yukta(tamo mataḥ)

(BG 6.47)

The first-class yogis. Actually no education required. Simply God has given us the tongue and the ear. So it's Hare Kṛṣṇa, tongue, and hear with the ear. Śruti-gatāṁ tanu-vāṅ-manobhir: by hearing, the sound enters into the heart. In this way you become purified, mind is cleansed, ceto-darpaṇa-mārjanam (CC Antya 20.12). It is very scientific and very easy. And we are recommending—"we" means Caitanya Mahāprabhu—He says that "You chant the name of God." Now, if somebody thinks "Kṛṣṇa is Hindu God, why shall I chant?" it doesn't matter. You chant your conception of God. What is the name of God in Christianity? Is there any name?

1975 Conversations and Morning Walks

One man said, "Oh, you are drinking, you will go to hell." So he explained what is hell: "It is a miserable life." "My father also drinks." "Oh, he will also go to hell."

Morning Walk -- May 13, 1975, Perth:

Prabhupāda: Yes. Yes. (break) "No, no, Jesus Christ is son of God. He was... (break) If you don't worship him, you will go to hell." So they enquired, "What is that hell?" He began to... "It is very dark and moist and so on, so on..." They did not reply because they are working in the mine. So this is the position. This is the position. People are kept in so much darkness, they do not know what is hell, what is heaven, what is God, what is misery. They do not mind. They are accustomed to all these things. There is another story like that, a Bengali story. One man said, "Oh, you are drinking, you will go to hell." So he explained what is hell: "It is a miserable life." "My father also drinks." "Oh, he will also go to hell." "And my mother also drinks." "Oh, she will also go." In this way whole, the family. "Then where it is hell? It is heaven. Because the father is there, mother is there, brother is there. Everyone, we are going... So where is hell?" This is the... "Even in hell, if we are all there, then where it is hell? It is heaven."

1947 to 1965 Correspondence

My life was miserable due to my family affairs and you have come to rescue me from the plight. May God help you in all respects.

Letter to Father Ramakrishna -- Calcutta 12 December, 1950:

My departure for Allahabad was postponed due to the failure of my proposed tenants' payment of Rs 500/-. The man promised to pay me yesterday but he said his cheque was dishonored. Today he has again promised to pay at 12 noon but I do not now count upon him. So either he pays or not pays, I must proceed to Allahabad tonight positively otherwise the whole thing will be spoiled.

Now as a helpless child looks upon his father, so I look upon you in the absence of my real father. Please therefore come in the evening, or tomorrow morning, enquire __ if I have had the balance money (Rs 500/-) before going to Allahabad and if you learn that the tenant is not __ with money, please try to send me further Rs 500/- to my Allahabad address by T.M.O. or letter T.T. and write me the news. As the son cannot repay the father, so I cannot repay the obligation I owe to you, but my sincere blessings are always upon you because you have tried to help me in a very critical time.

My life was miserable due to my family affairs and you have come to rescue me from the plight. May God help you in all respects. With my blessings, I beg to remain

Yours affectionately,

Abhay Charan De.

1968 Correspondence

If your parents don't treat very well & want to make your life miserable, then you shall live with me. At least I shall not make your life miserable even though I am not as rich as your parents.

Letter to Gargamuni -- Montreal 26 October, 1968:

Please accept my greetings and blessings of Lord Krishna. I am in due receipt of your letter of 10/18/68. I am very much perplexed to know that you are not feeling comfortable at the care of your parents. If your parents don't receive you as their beloved son, I don't wish to keep you in that blazing fire. I thank you very much for the strength of your mind and Krishna will certainly help you. You will be pleased to know that I have now immigration visa for your country and if I get the church-centre room in U.N. I am going to make my H.Q. in N. York. If your parents don't treat very well & want to make your life miserable, then you shall live with me. At least I shall not make your life miserable even though I am not as rich as your parents. If your father does not give you facilities for a car and good apartment. I don't advise you to live in that blazing fire. Hope this will meet you in good health. I am going tomorrow to Santa Fe and then to Los Angeles.

1972 Correspondence

We may be certain that because our philosophy offers the substantial basis for everyone's life and the solution to all kinds of problems of miserable material life, that very soon the prediction of Lord Caitanya will come true and all men of the world will find shelter at the Lotus Feet of Krishna.

Letter to Vaikunthanatha, Patita Pavana -- Bombay 4 February, 1972:

This Hindu religion has no philosophy, therefore it has died because in this age people have become very much hardened by material living and they are not much interested in sentimental religions like Hinduism. Sentiments are temporary and they always dry up. But what the people really want is a philosophy to give their life meaning and guide it under all changing circumstances—and the only philosophy available nowadays is profit, where is profit for sense gratification, or Marxism, or this -ism or that -ism. But none of these so-called philosophies have proven very successful in satisfying the people. Therefore, there is trouble all over the world, dissatisfaction, and people are taking to the only philosophy left or hopelessness philosophy. But our Krishna philosophy is bringing real meaning and hope to the modern people, we are opening up the dead churches and temples, so we may be certain that because our philosophy offers the substantial basis for everyone's life and the solution to all kinds of problems of miserable material life, that very soon the prediction of Lord Caitanya will come true and all men of the world will find shelter at the Lotus Feet of Krishna.