So Kṛṣṇa is giving chance, whatever you want, but He is talking also the ultimate goal of life. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "You give up this searching out of your happiness in your own way, by transmigrating from one kind of life to another, one position to another. You just take shelter of Me, and I take charge of you." This is the whole proposition of Bhagavad-gītā. This is Kṛṣṇa consciousness. One has to give up searching out of happiness according to his own plan, but he has to submit himself to Kṛṣṇa, who will take charge and He will give you all happiness that you desire. That is Kṛṣṇa consciousness.
Your happiness
Srimad-Bhagavatam
SB Cantos 10.14 to 12 (Translations Only)
SB 10.14.23, Translation:
You are the one Supreme Soul, the primeval Supreme Personality, the Absolute Truth—self-manifested, endless and beginningless. You are eternal and infallible, perfect and complete, without any rival and free from all material designations. Your happiness can never be obstructed, nor have You any connection with material contamination. Indeed, You are the indestructible nectar of immortality."
Lectures
Bhagavad-gita As It Is Lectures
"You give up this searching out of your happiness in your own way, by transmigrating from one kind of life to another, one position to another. You just take shelter of Me, and I take charge of you."
Lecture on BG 3.31-43 -- Los Angeles, January 1, 1969: Although this body is temporary, it is full of miseries. That we do not understand. We are thinking that we are very happy. Where is your happiness?
Lecture on BG 4.22 -- Bombay, April 11, 1974: A devotee is never depressed in the horrible condition of life. Tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna... (SB 10.14.8). Just like Prahlāda Mahārāja, he was always being put into trouble by his father, but he was never envious of his father. When he was requested by Nṛsiṁhadeva to take benediction, he refused anything for himself, but he begged to the Lord for his father." My dear Lord, my father has become envious to You; so I request You to excuse him." Just see. This is vimatsaraḥ. Suhṛdaṁ sarva-bhūtānām (BG 5.29). He was not against his father.
Similarly, a Vaiṣṇava, a Kṛṣṇa conscious person, he is nirmatsara, and this Kṛṣṇa consciousness movement is paramo nirmatsarāṇām (SB 1.1.2). It is meant for the paramo nirmatsaraḥ, paramahaṁsa, those who are not envious. Suhṛdaṁ sarva-bhūtānām. They are friend of everyone, not this particular class, but everyone. Suhṛdaṁ sarva-bhūtānām. Samaḥ siddhāv asiddhau ca kṛtvāpi na nibadhyate. Because the law of karma is so accurate that every action is being recorded.
But if you live like this.... "Live like this" means you live in Kṛṣṇa consciousness, nirmatsara, siddhāv asiddhau samaḥ. That can be possible only when you live in Kṛṣṇa consciousness. Then all our actions will not be binding upon us. Otherwise any little thing we do, yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ (BG 3.9), we shall be entangled. And that is material life. If we become entangled more and more, then the process of changing body, tathā dehāntara-prāptiḥ (BG 2.13), it will go on. Na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ (SB 5.5.4). Although this body is temporary, it is full of miseries. That we do not understand. We are thinking that we are very happy. Where is your happiness?
Therefore Kṛṣṇa says that even though you think that by material advancement you have become very happy, but you should always keep in your front janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). Then you have to die. Then where is your happiness? If you can make such arrangement that you will not die, whatever you have created you will enjoy, then it can be said as happiness. But that is not possible. You have to die. Therefore Kṛṣṇa gives more prominence to these four kinds of miseries: janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam.
If by false prestige or false egotism you try to manufacture some ways and means for your happiness, that will never be possible because above you the strong nature's law is there.
Lecture on BG 9.4 -- Melbourne, April 22, 1976: So if you like, you can go back to home; otherwise, as Kṛṣṇa says here, aśraddadhānāḥ puruṣāḥ. Aśraddadhānāḥ puruṣā dharmasyāsya parantapa (BG 9.3). Dharma, this process, if one does not believe, then he is sure to go again to the cycle of birth and death. Aprāpya mām. He is given this offer, the opportunity. Just like this Kṛṣṇa conscious movement is giving opportunity that you can go back to home, back to Godhead, but if we don't take this opportunity, if we manufacture our own way of life, then the... you cannot manufacture because the laws of nature is above you. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ, ahaṅkāra-vimūḍhātmā (BG 3.27). If by false prestige or false egotism you try to manufacture some ways and means for your happiness, that will never be possible because above you the strong nature's law is there. Nature's law will act in its own way. It will not allow to change it by your so-called devices and fertile brain. That is not possible. Ahaṅkāra-vimūḍhātmā kartāham iti manyate (BG 3.27). It is simply by false prestige he is thinking that "I can chalk out my own way of life." No. That is not possible. You are completely under the laws of nature, and whatever nature will do, you'll have to accept. Next life, if nature, by nature, he gives you better body, demigod's body, you'll have to accept. And if the nature offers you a dog's body you have to accept it. You cannot change it. That is not possible.
Everything, any circumstances of this material world, is temporary. Suppose I am very happy. Oh. Then your happiness is temporary.
Lecture on BG 10.1 -- New York, December 30, 1966: So long we are in the material sense, we are always dissatisfied. Na abhāvaḥ vidyate sataḥ, nāsato vidyate bhāvaḥ, nāsato vidyate bhāvaḥ. Asat. Asat means the circumstances which will not continue. Everything, any circumstances of this material world, is temporary. Suppose I am very happy. Oh. Then your happiness is temporary. Suppose you think or I think I am in very sorry plight, or I am in distress. That will also not exist for some time. Just like seasonal changes. So this, this is called duality. You are feeling happy or miserable, we are feeling cold and heat, everything duality. But these things are coming and going. So when one is in transcendental position, he is above this duality, he's in the absolute.
So people, they want to enjoy life within this material world, but actually there is no enjoyment in the material world. Because, Kṛṣṇa says, there is birth, there is death, there is old age, and there is disease. So where is your happiness?
Lecture on BG 13.1-2 -- Bombay, September 24, 1973: So people, they want to enjoy life within this material world, but actually there is no enjoyment in the material world. Because, Kṛṣṇa says, there is birth, there is death, there is old age, and there is disease. So where is your happiness? After all, you have to die. Suppose I make very good arrangement, very nice house, very nice bank balance, very nice wife, children, everything, but death can come at any moment. Then where is your perfection? If after so much hard labor everything is ready for enjoyment, but I am called by Yamarāja... Mṛtyuḥ sarva-haraś cāham (BG 10.34). Death takes away everything. Therefore you cannot say the arrangement you made for happy life is perfect. That is not perfect. But foolish people, they do not know what is perfection. They simply want superficial, temporary happiness, never mind what will happen next life or few years after.
Your happiness and distress according to the body is already settled up. It is not possible by natural way to improve or disimprove it. It is already settled up.
Lecture on BG 13.8-12 -- Bombay, October 2, 1973: We can practically see. Everyone is working with this body in Bombay city. A very poor man is also in Bombay city, and a very rich man is also there. Both of them have the same facilities to work, but we find that one man is working very hard day and night. Hardly he is getting his morsel of food. Another man, simply by going, sitting in the office, earning thousands and thousands. Why? Because the difference of the field of activities. The body is different. Because one has got a certain type of body, his destination is already there. Karmaṇā daiva-netreṇa jantur dehopapattaye (SB 3.31.1). We can study this thing, that somebody is living in a poor slum and another man is living in a very palatial building. So simply by endeavoring that "I shall live in a palatial building, and I shall not live in this poor slumhole," it is not possible because the destiny is there. Therefore the body is made according to our past karma, and that is called destiny. Your happiness and distress according to the body is already settled up. It is not possible by natural way to improve or disimprove it. It is already settled up.
"But shall I not try for my happiness?" No. If you try, where is your happiness? You can get so much degree of happiness as you are destined, not more than that. So why should you waste your time? "No, I see, so many people have improved." So the answer is that tal labhyate duḥkhavad anyataḥ sukham. The reason, very nice reason. Duḥkhavad anyataḥ sukham. Just like nobody tries for unhappiness, but why unhappiness comes? I do not want something, unhappiness, but it is forced upon me. That means destiny.
Lecture on BG 13.21 -- Bombay, October 15, 1973: The innocent villagers, they are satisfied with the position Kṛṣṇa has given, but they are anxious to improve their spiritual life. That is, still you'll find. Of course, it is not that you'll not try to earn your livelihood. That you must. But you should not endeavor or give more time for your so-called material improvement. Better save time and utilize that time for improving your Kṛṣṇa consciousness. That is perfection. That is the injunction of the śāstras. Tasyaiva hetoḥ prayateta kovidaḥ.
"But shall I not try for my happiness?" No. If you try, where is your happiness? You can get so much degree of happiness as you are destined, not more than that. So why should you waste your time? "No, I see, so many people have improved." So the answer is that tal labhyate duḥkhavad anyataḥ sukham. The reason, very nice reason. Duḥkhavad anyataḥ sukham. Just like nobody tries for unhappiness, but why unhappiness comes? I do not want something, unhappiness, but it is forced upon me. That means destiny. I must have it. You are very nice man, you are doing nicely, but some distress is enforced upon you by force. That is our experience.
Srimad-Bhagavatam Lectures
As there is arrangement for your distress, similarly there is arrangement for your happiness." Nobody wants distress, but why distress comes upon us? It is already arranged. Similarly, if distress is arranged already, then my happiness is also arranged.
Lecture on SB 1.2.5 -- New Vrindaban, September 4, 1972: In the human form of life, you should try to understand what is God. That is your special prerogative. If you think that "If I become engaged for searching out God, then how my other problems will be solved?" the answer is that tal labhyate duḥkhavad anyataḥ sukham: "Your other problems are already solved. As there is arrangement for your distress, similarly there is arrangement for your happiness." Nobody wants distress, but why distress comes upon us? It is already arranged. Similarly, if distress is arranged already, then my happiness is also arranged. Tal labhyate duḥkhavad anyataḥ sukham. So we should not be disturbed by the so-called distress and happiness. They are coming and going. Kṛṣṇa has advised in the Bhagavad-gītā: āgamāpāyino 'nityās tāṁs titikṣasva bhārata. The so-called distress and happiness, they come and go like seasonal changes. Just like we have got summer season, winter season. The winter also not staying for good, neither the summer is staying for good. It will change. Cakravat parivartante sukhāni duḥkhāni ca. There are so many. So we should not bother about this material happiness and distress. That is perfect civilization. We shall depend on the arrangement of God, as lower animals, they are depending. The birds, rising early in the morning, they chirp, but they are not hampered, "Where to find out food?" They know, "There is somewhere our food." They go and get it. Similarly, our real problem is that we have forgotten Kṛṣṇa or God. We must revive our God consciousness again—that is not very difficult task—and save time, how to reestablish our relationship with God.
So śāstra says, as you have got body, so your happiness, let us take the happiness portion. Distress also is there. There cannot be any unalloyed happiness. There must be distress. But you take only the good portion, happiness portion.
Lecture on SB 1.2.6 -- Calcutta, February 23, 1972: You be engaged in your occupational duties, but resultant action of that duty you offer to Kṛṣṇa. Don't take it. Karmaṇy evādhi-kāras te mā phaleṣu kadācana. Don't take the result. Then it will be (indistinct). The same example, just like this hand picks up a very nice rasagullā, but it does not take; it gives to the stomach. Then it enjoys. That is the process. This spirit of giving to Kṛṣṇa is now forgotten. Therefore people are suffering, because they are not trying to enjoy in the process, that this is the process. You take a rasagullā, give it to the stomach. This is the process. Similarly, whatever you possess, you give it to Kṛṣṇa and take prasādam. Then you will be happy. Otherwise it will not bring happiness, because that is not the process.
But people are following a wrong process, to enjoy directly. That is implication. In the Bhagavad-gītā also it is said, yajñate karma: you work, but yajñate. Yajña means Kṛṣṇa, Viṣṇu. You work for Kṛṣṇa, yajñate karma. Anyatra karma-bandhanaḥ. Otherwise you'll be entangled. Either the result will be good or bad, so you have to accept it. Generally we like that—there are good, bad. The sastric process is that whatever you're destined to get, you'll get it. Prahlāda Mahārāja said, sukhum aindriyakaṁ daityā deha-yogena dehinām. You, you are destined to a certain standard of sukha, happiness, according to your body. Just like a man is born in a millionaire's family, family. He has got a type of body so the enjoyment is there, and it is..., and at the same time a man is born in a cobbler's family, he cannot expect the enjoyment of the millionaire's family. That is not possible, because he has got a different type of body and he has got a different type of body. So śāstra says, as you have got body, so your happiness, let us take the happiness portion. Distress also is there. There cannot be any unalloyed happiness. There must be distress. But you take only the good portion, happiness portion.
The śāstra says that your happiness is destined according to your body. That is already made up, set up. You cannot change it. So śāstra says that don't try to increase your so-called happiness by laboring so hard.
Lecture on SB 1.2.6 -- Calcutta, February 23, 1972: The śāstra says that your happiness is destined according to your body. That is already made up, set up. You cannot change it. So śāstra says that don't try to increase your so-called happiness by laboring so hard. Whatever body you have got, a certain of, certain type of happiness you will get. Just like a hog. A hog has got a certain type of body; he feels pleasure by eating stool. He cannot improve it, because he has got the body like that. So according to our body, we get our happiness. So our time should be saved for improving Kṛṣṇa consciousness. That is the law of nature. Don't try to improve your material condition. The material happiness, whatever is destined according to your body, which is already given to you, and you'll have it, without any endeavor. Yathā dukham ajajñātaḥ. Just like you have to enjoy or suffer also, that is also according to the body, ajajñātaḥ. You don't endeavor for the distress, but you get it. Similarly, you don't endeavor for happiness—you'll get it.
Nobody tries for distress, but distress comes; similarly, even if you do not try for your happiness, if you are destined, happiness will come.
Lecture on SB 1.2.8 -- Vrndavana, October 19, 1972: I had dealings with medical men. One big medical man in Gayā, he told me that "Mr. De," that "we give very first class medicine to a patient, to my best knowledge. He dies. And I try one small medicine, and he is saved. That is my practical experience." He was Muhammadan doctor. He told me.
So actually unless one is saved by the supreme authority, there is no question of saving him by so many philanthropic work. Actual saving is this Kṛṣṇa consciousness movement. Because if one is raised to his Kṛṣṇa consciousness, the whole problems of his life will be solved. That is real welfare activity. Other things you cannot change. If one is destined to suffer by some agency, you cannot stop. Therefore Bhāgavata says, tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ (SB 1.5.18). You simply try to awaken your Kṛṣṇa consciousness, which was impossible in other living conditions. Either going to the heaven planet or going to the hell planet or becoming Brahmā or ant... Do not try for all these elevations. Simply try for awakening your Kṛṣṇa consciousness.
Then why so many people are trying for happiness? The answer is: tal labhyate duḥkhavad anyataḥ sukhaṁ kālena sarvatra gabhīra-raṁhasā. Nobody tries for distress, but distress comes; similarly, even if you do not try for your happiness, if you are destined, happiness will come. But if you take to Kṛṣṇa consciousness, it is simply happiness. There is no more distress. If we become steadily situated in Kṛṣṇa consciousness, then it is simply happiness.
You cannot manufacture your happiness.
Lecture on SB 1.2.23 -- Los Angeles, August 26, 1972: So this is a chance, these conditioned souls who have come to this material world to enjoy senses, they are given chance, they are given chance, "All right, you enjoy. You want to enjoy as human being. All right, take a body of human being. If you want to enjoy like a tiger, all right, take a body. If you want to enjoy as demigod, all right, take a body." Kṛṣṇa is so liberal, "Take, and enjoy as you like. But you'll never be happy." That is the crucial point. "If you want to happy, then surrender unto Me." This is the point. You cannot manufacture your happiness. That is not possible. Therefore this is, this creation is there. Try to understand. Why there is creation? This creation is a chance given to the conditioned soul, how to come to his senses, that living entity, that he is eternally servant of Kṛṣṇa, part and parcel. His only business is to satisfy Kṛṣṇa. So here is a chance. If we don't take this chance, then again the creation will be wound up, it will be destroyed. Again there will be creation, again another chance will be given
So far your happiness is also concerned, that will also come upon you. Because your life, according to your karma, is mixed up with some portion of happiness, some portion of distress. If the distress comes without any invitation, the happiness also will come without invitation.
Lecture on SB 1.8.21 -- New York, April 13, 1973: How to come out of this ignorance, that "I am this material body. I have to work day and night, and then I shall get my food, and I shall live." This is ignorance. Tasyaiva hetoḥ pra... So this ignorance, this life of ignorance we have passed in the, I mean to say, the forms other than the human being. Animal life, bird's life, beast's life. Now this life should be peaceful, calm and quiet. And jīvasya tattva-jijñāsā, simply for inquiring about the Absolute Truth. That should be the business. Simply. Jīvasya tattva-jijñāsā. Athāto brahma jijñāsā. Simply sit down. Just like we are sit down. We are sitting down and inquiring about Kṛṣṇa. This is life. And what is this life? Working day and night like the ass? No. That is not life. Therefore Bhāgavata says your life should be engaged for this purpose: tasyaiva hetoḥ prayateta kovidaḥ. Kovida means intelligent. Then: "How my economic problem will be solved?" The answer is: tal labhyate duḥkhavad anyataḥ sukham. You are after happiness. Are you after distress? "No, sir." Why distress comes upon you? You are not anxious for distress, calamities. Why do they come upon you? Similarly, so far your happiness is also concerned, that will also come upon you. Because your life, according to your karma, is mixed up with some portion of happiness, some portion of distress. If the distress comes without any invitation, the happiness also will come without invitation. Without any invitation. Because you are destined already that so much happiness, so much distress you will have. Destined.
"You rascal, you are thinking you are very happy in this material world. What you have done about these sufferings?" Mūḍha. They think, "Oh, this is all right. It doesn't matter." Besides that, there is very grave sufferings. That is birth, death, old age, and disease. So where is your happiness?
Lecture on SB 3.25.23 -- Bombay, November 23, 1974: So there cannot be anyone without suffering. That is not possible. There are three kinds of suffering: adhyātmika, adhibhautika, adhidaivika. Adhyātmika means pertaining to the body and mind. "I have got headache today. I have got some pain here in the back. My mind is not very much settled up today. I cannot talk with you." These kind of sufferings are called adhyātmika, pertaining to the body and the mind. And there are sufferings adhibhautika. Just like at night, unnecessarily, the dogs bark, and we cannot sleep. This is called adhibhautika, suffering imposed by other living entities—the mosquitos, the bugs. Then enemies. Suffering. Just like some of our enemies, they are hindering sanctioning this temple. So this is called adhibhautika. And besides that, big, big sufferings there are. Then adhidaivika, accident, which you have no control over. No sufferings you have control. That is not possible. There is famine; there is pestilence; there is no rain; there is excessive heat, excessive cold. They are called adhidaivika. Earthquake..., so many. So this is the reminder, that "You rascal, you are thinking you are very happy in this material world. What you have done about these sufferings?" Mūḍha. They think, "Oh, this is all right. It doesn't matter." Besides that, there is very grave sufferings. That is birth, death, old age, and disease. So where is your happiness? But because we are under the spell of māyā, we are thinking, "This position is very nice. Let us enjoy life." This is their enjoyment.
You are searching after happiness, but why don't you see that in this material life your happiness is conditioned? That is not easily going or flowing. There are so many conditions.
Lecture on SB 3.26.7 -- Bombay, December 19, 1974: You are searching after happiness, but why don't you see that in this material life your happiness is conditioned? That is not easily going or flowing. There are so many conditions. If you have to become a millionaire, before becoming millionaire there are so many condition. So this is not happiness, after going through so many conditions, and which we get, that is also not for good.
If you are subjected to birth, death, old age and disease, then where is your happiness? That is called illusion, māyā. Actual happiness is not there.
Lecture on SB 5.5.1 -- London, August 30, 1971: Death does not mean happiness, disease does not mean happiness, birth does not mean happiness, old age does not mean happiness. So when you are happy? If you are subjected to birth, death, old age and disease, then where is your happiness? That is called illusion, māyā. Actual happiness is not there. Therefore Vedic literature informs: ramante yoginaḥ anante (CC Madhya 9.29). The yogis, they enjoy happiness unlimitedly. There is no end. Here in this material world you may enjoy anything, but it will have its end after a few minutes. That's all. You cannot enjoy perpetually. That is not possible. Therefore... But we are hankering after perpetual happiness, continued happiness. So Ṛṣabhadeva advised, "My dear boys, you take to austerity." Tapo divyaṁ yena śuddhyet sattvam (SB 5.5.1). "After you are purified, then brahma-saukhyam anantam, then you get unlimited happiness."
You are seeking after happiness, but your happiness is being checked. You have made very good arrangement for enjoying life, happiness, but it is being checked. You have to die.
Lecture on SB 5.5.1 -- Delhi, November 28, 1975: So Ṛṣabhadeva's instruction is tapo divyaṁ putrakā yena sattvaṁ śuddhyet (SB 5.5.1). Why it is necessary to purify my existence? Śuddhyed yasmād brahma-saukhyaṁ tu anantam. You are seeking after happiness, but your happiness is being checked. You have made very good arrangement for enjoying life, happiness, but it is being checked. You have to die. You make all nice arrangement, but you have to die.
If you control your sense gratification and utilize the time for self-realization, so as soon as you are self-realized man or Brahman realized man then your happiness is unlimited.
Lecture on SB 5.5.1-2 -- London (Tittenhurst), September 13, 1969: So the program of sense gratification should be minimized, and that is called tapasya. Tapaḥ. Tapo divyam (SB 5.5.1). Then, "Why I shall minimize my sense gratification? If I have got opportunity, I must utilize it to the best of my capacity. That is being done not only now. Every time." No. You have to do it: divyam, for self-realization, for God-realization. You have to save your time. Tapo divyaṁ putrakā. And what is the purpose of that self-realization, or God-realization? That is yena sattvaṁ śuddhyet. Then your existence will be purified. What is the necessity of purifying my existence? Yena sattvaṁ śuddhyed yasmāt... If you purify your existence, then yasmād brahma-saukhyam (SB 5.5.1), you'll relish unlimited pleasure. You are after now temporary pleasure by sense gratification, but in this life, in this human form of life, if you control your sense gratification and utilize the time for self-realization, so as soon as you are self-realized man or Brahman realized man then your happiness is unlimited. You are after happiness. Your sense gratification means you are after happiness, but this happiness is temporary. Any material happiness, it has no continuity. It has got limit. But if you want... But my desire is to have unlimited happiness, unlimited life, unlimited knowledge. If you want that, so try this life, this human form of life. Don't waste it simply after sense gratification, but practice austerity. Minimize your sense gratification. Be satisfied whatever is offered by nature or by God. We don't... Not complete abstinence, but regulate it, and the balance time utilized for self-realization. Then your perfection will be there by which you'll live eternally. You will enjoy eternally and your knowledge will be unlimited.
And if you say, what is the use of purifying? There is use, because you want happiness, but your happiness is disturbed. You cannot have perpetual, uninterrupted happiness in this body. Therefore, if you really want happiness, then you purify your existence and you'll get continued eternal happiness of bliss and knowledge.
Lecture on SB 5.5.1-8 -- Stockholm, September 6, 1973: So one devotee made the nature his spiritual master, and studying nature and getting so much information. So if you study like that, here as it is given, the example, viḍ-bhujāṁ ye. So viḍ-bhujām means the pigs or the hog. They are also eating nicely, getting fat, and having sex intercourse very freely, so does it mean that human being is also meant for this business, like the hogs and dogs. This is the point. This is the instruction. This body is not meant for such enjoyment for the senses, but this body is meant for tapaḥ, austerity, as Raghunātha Dāsa Gosvāmī showed example. He came to the point of neti. How to come to that point, tapasya. Why? By that process your existential position will be purified. And if you say, what is the use of purifying? There is use, because you want happiness, but your happiness is disturbed. You cannot have perpetual, uninterrupted happiness in this body. Therefore, if you really want happiness, then you purify your existence and you'll get continued eternal happiness of bliss and knowledge. This should be the aim of human life.
You cannot manufacture the process of your happiness by tackling this material energy.
Lecture on SB 7.5.30 -- London, September 9, 1971: You cannot manufacture the process of your happiness by tackling this material energy. That is not possible because the material energy is not under your control. It is controlled by the Supreme. How you can overpower the material energy? That is not possible.
Even if you do not endeavor for your happiness, whatever happiness is destined to you, it will come. Don't bother about it. Simply bother for how you can make advance in Kṛṣṇa consciousness.
Lecture on SB 7.6.1 -- San Francisco, March 6, 1967: So Bhāgavata says that there is no economic problem. Tal labhyate duḥkhavad anyataḥ sukham. "How do you say that there is no economic problem?" The Bhāgavata gives... Bhāgavata means... Any authoritative literature, they must give evidence. So here Bhāgavata gives evidence that tal labhyate duḥkhavad anyataḥ sukham. Now, you never try to invite calamities, but sometimes calamities come upon you unexpected. There is some great loss. There is some calamity, distress, but you do not want it. How do they come? Similarly, even if you do not endeavor for your happiness, whatever happiness is destined to you, it will come. Don't bother about it. Simply bother for how you can make advance in Kṛṣṇa consciousness. That is being instructed by Prahlāda Mahārāja, that kaumāra ācaret prājñaḥ. From the beginning of life.
Your happiness, whatever is destined to you, that will come automatically. How? He gives the example, yathā duḥkham ayatnataḥ. Just like a misery of your life, you do not try for it, but it comes upon you automatically.
Lecture on SB 7.6.1 -- Montreal, June 10, 1968: If you have got any energy, try to understand Kṛṣṇa consciousness. That will make you happy." Don't misuse your energy in that way, that "I shall become this, I shall become that." That you cannot become. (break) ...the example, yathā duḥkham ayatnataḥ. You are trying to be happy in a different way. That is not the way of happiness. But you are thinking that "I shall be happy in this way." But that also you cannot do. Your happiness, whatever is destined to you, that will come automatically. How? He gives the example, yathā duḥkham ayatnataḥ. Just like a misery of your life, you do not try for it, but it comes upon you automatically. Similarly, the happiness of your life will also come upon you automatically. So do not try to waste your time for so-called happiness or to drive away so-called distress. Just push yourself under the protection of Kṛṣṇa. He will manage everything and you'll be happy.
Where is peace? You have to die. You don't want to die; you have to die. You don't want disease; you must suffer from disease. You don't want to become old man; you must become old man. So where is your happiness? This is all foolishness.
Lecture on SB 7.9.41 -- Mayapura, March 19, 1976: So where is happiness? But because we are illusioned by the external energy, therefore we think that "We are making good arrangement to live peacefully, and we shall live peacefully." Where is peace? You have to die. You don't want to die; you have to die. You don't want disease; you must suffer from disease. You don't want to become old man; you must become old man. So where is your happiness? This is all foolishness. Therefore Prahlāda Mahārāja said, hanteti pāracara pīpṛhi mūḍham: "We are rascals, fools, so we are suffering in this way. Kindly save us."
Nectar of Devotion Lectures
Spiritual pleasure means by seeing your happiness, I become happy.
The Nectar of Devotion -- Vrndavana, November 3, 1972: So: "Pure devotional service automatically puts one in transcendental pleasure." In the material pleasure, if I see you happy, I am unhappy; If I see you unhappy, I become happy. This is nature. I may say otherwise, but material nature is, if one is put into difficulty, then I become very happy, and if I am happy, others become envious. This is material pleasure. Whereas spiritual pleasure means that when one sees Kṛṣṇa is happy, a devotee's happy, the other devotee becomes happier. That is spiritual pleasure. In the spiritual world there is competition, but when one is advanced, the competitor become happy: "Oh, he's so advanced. I could not do so." There is no enviousness. In the material world, if one is advanced, other, who is not advanced, he's envious. This is the difference between spiritual pleasure and material pleasure. It is not difficult to understand. Material pleasure means if you are happy, I become unhappy; if you are unhappy, then I become happy. This is material pleasure. And spiritual pleasure means by seeing your happiness, I become happy. By seeing... But there is no distress in the spiritual world. Simply by seeing the happiness of other devotee, another devotee becomes happier.
Sri Caitanya-caritamrta Lectures
So many people come to us, "Swamijī, I am in distress in this way and that way." But he never wanted this distress. Why it has come? "Similarly," Bhāgavata says, "when distresses come without your invitation, similarly, your happiness also will come without your invitation, hankering. Rest assured." Because you are under the laws of nature, so the effect will come. So don't try for moving your distress, or don't try, don't be puffed up with so-called happiness.
Lecture on CC Madhya-lila 6.154-155 -- Gorakhpur, February 19, 1971 (Krsna Niketan): Bahirmukha means those who are trying to be happy by adjustment of this material energy. They are called bahirmukha. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ (SB 7.5.31). This is their misconception, hope. They are hoping against hope. Don't you see? Everyone is trying to be very happy individually, nationally, but it is not happening. Sukhera lagiya, ei ghara bhandinu, agune puriya gelo (?). The nature's law is that, that it will set fire. Tal labhyate duḥkhavad anyataḥ sukham. Bhāgavata says that "Why you are hankering after happiness? If you are destined to get some happiness, you'll have it. There is no need of your further endeavoring." "Why? Everyone is trying. I shall try." No. Tal labhyate duḥkhavad anyataḥ sukham. Just like you don't hanker after distress. Why distress comes? Why distress is forced upon you? So many people come to us, "Swamijī, I am in distress in this way and that way." But he never wanted this distress. Why it has come? "Similarly," Bhāgavata says, "when distresses come without your invitation, similarly, your happiness also will come without your invitation, hankering. Rest assured." Because you are under the laws of nature—prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi (BG 3.27)—so the effect will come. So don't try for moving your distress, or don't try, don't be puffed up with so-called happiness. God is... (break) ...things will be managed. Prakṛteḥ kriyamāṇāni. Don't think that you are managing. It is being managed by nature's law. Everything is there, destined. That is called adṛṣṭa. You cannot see, adṛṣṭa. Dṛṣṭa means seeing; a means not. Therefore everyone's business is to cultivate this Kṛṣṇa consciousness. That is the only business of the human society. And there is ample opportunity. And the process is very simple. Why do you losing the opportunity? Don't do it. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam (CC Antya 20.12).
Arrival Addresses and Talks
Now the time is too late. I wish to take my bath. I'll not speak very much now. When the time is fixed up for...? Evening. At that time we shall speak, but this much I must express, my obligation that you are worshiping the Deity so nicely. That is my great happiness, and that is your happiness also. The more gloriously you worship the Deity, decorate the Deity as gorgeously as possible, the more gorgeous you will be.
Arrival Lecture -- Melbourne, April 19, 1976: Now the time is too late. I wish to take my bath. I'll not speak very much now. When the time is fixed up for...?
Devotee (1): Evening.
Prabhupāda: Evening.
Gurukṛpa: Seven.
Prabhupāda: At that time we shall speak, but this much I must express, my obligation that you are worshiping the Deity so nicely. That is my great happiness, and that is your happiness also. The more gloriously you worship the Deity, decorate the Deity as gorgeously as possible, the more gorgeous you will be. That is the secret. The materialistic, they are trying to dress themselves very gorgeously, and gradually their dress is being taken away by māyā, and voluntarily they are becoming hippies. Because they did not try to dress Kṛṣṇa, therefore māyā is taking their dresses. So the secret of success is that if you give nice... Everything belongs to Kṛṣṇa. Simply you have to collect them and offer for the pleasure of Kṛṣṇa. Yat karoṣi yaj juhoṣi yad aśnāsi tapasyasi yat yad aśnāsi, kuruṣva tad mad-arpaṇam (BG 9.27). This is the secret of success, that whatever you do... It doesn't matter what you are doing. You are businessman, you are a lawyer, you are engineer or... Something must be done for earning one's livelihood. That is a fact. Without karma, without working, you cannot keep your body and soul together. That's a fact. So in the human form of life the motto should be that "Whatever I do, whatever I earn, it must be given to Kṛṣṇa." This is Kṛṣṇa consciousness.
General Lectures
So that your happiness has already been fixed up on the creation of your particular type of body.
Pandal Lecture -- Delhi, November 12, 1971: So Prahlāda Mahārāja is instructing, "My dear daityas, my dear daitya friends," that "you are busy after the sense gratification. That has become your only business, how to gratify the senses." Sukham aindriyakaṁ daityā deha-yogena dehinām. Deha-yogena. So that your happiness has already been fixed up on the creation of your particular type of body. Just like a man is born or a dog is born. So according to the dog's body, he will have particular type of sense enjoyment. If one has got the hog's body, so according to that body, he will be inclined to eat stool. If you offer a hog one side stool and one side halavā, he will prefer to take the stool, not this halavā, because his body has been made for that type of happiness. Just try to understand; it is very scientific. The standard of happiness is according to the body you have got. So Prahlāda Mahārāja says that this sense gratification process is already fixed up. You cannot increase it or decrease it. That is stated here. Sarvatra labhyate daivād. Daivāt means by the arrangement of the Supreme. That is arranged. Sarvatra labhyate, sense gratification. Now take for example the hog. He is also busy in sense gratification. He is eating stool and becoming fatty, and as soon as there is sex desire, without any discrimination he enjoys many she-hogs, never mind sister or mother. Because the life is so made that he will enjoy in this way.
So Prahlāda Mahārāja says that according to the body, your happiness and distress or enjoyment. We do not know what is our happiness. According to body, I think this is the standard of happiness.
Pandal Lecture -- Delhi, November 12, 1971: So Prahlāda Mahārāja says that according to the body, your happiness and distress or enjoyment. We do not know what is our happiness. According to body, I think this is the standard of happiness. Somebody thinks that "By eating such-and-such thing, I will be happy," just like the hog. And somebody thinks "No, this is not." One man's food, another man's poison. So everything is food and everything is poison according to the body. One thing is poison for me, but the same poison is food for others. That is for enjoyment. Therefore Prahlāda Mahārāja says that don't bother about that thing to satisfy your senses; that is already fixed up according to your body. Instead of wasting your energy in that way for so-called happiness, you just try to understand what is Kṛṣṇa consciousness, what is Bhāgavata-dharma. Just engage your energy. It is very nice instruction. People are busy all over the world for having a certain type of sense gratification. Prahlāda Mahārāja says, "Don't bother yourself for that. It is already there; you will get it."
Philosophy Discussions
If the distresses are present, then where is your happiness?
Philosophy Discussion on Jeremy Bentham: What is happiness, that is described in the Bhagavad-gītā. Happiness means absence of distress. That is happiness. So Bhagavad-gītā recommends that janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). You may think that you are very happy but this is not happiness. You have to see to your distressed condition because you have to take birth, you have to die, you have to suffer diseases and you have to suffer, janma-mṛtyu-jarā, old age. So where is your happiness. If the distresses are present, then where is your happiness? This is another ignorance. This is a... Nobody wants to die but death is there. Then where is your happiness? Nobody wants to become old but the old age is there. You must become old. Then where is your happiness? Nobody wants diseases but disease is there. You cannot avoid it. Then where is your happiness? This is less intelligence. That actually you are not in happiness but by your so-called philosophizing theories, you are trying to be happy, means another illusion and we take it as happiness. Actually it is not happiness. Where is your happiness?
If you have to die, then where is your happiness?
Philosophy Discussion on John Dewey: Śyāmasundara: These utilitarians said that activity should be to achieve all that is desired by the people, but Dewey says that activity should be to achieve what is worthy to be desired.
Prabhupāda: No, no. First thing is, people are desiring happiness. Whatever one may desire, the ultimate end is happiness. Nobody can deny this. But a diseased fellow, if he thinks that "I am happy," that is false happiness. A diseased man cannot be happy unless the disease is cured. Sometimes we go to a diseased person and ask, "How are you?" "Yes, I am all right." If he is all right, why is he lying down? He is not all right. He is artificially saying that "I am all right." What is this "all right"? Similarly, these foolish people, they are thinking, "I am happy." What is their happiness? If you have to die, then where is your happiness? Janma-mṛtyu-jarā-vyādhi duḥkha-doṣānudarśanam. A real intelligent person will see that these are the things which are giving me distress: janma-mṛtyu-jarā-vyādhi. So where is the happiness? Foolishly if we accept something as happiness, that is not happiness. Real happiness is when you are free from these four principles of distress: janma-mṛtyu-jarā-vyādhi (BG 13.9). Otherwise, where is your happiness? But if you think that "Although I am dying, I am happy," that is another thing, a fool's paradise.
When you remain fully surrendered to the supreme will, either in distress or in happiness, that is your happiness.
Philosophy Discussion on Arthur Schopenhauer: Śyāmasundara: He says that this egoism, or this desire, is crushed through love and sympathy for others.
Prabhupāda: Yes. Without love, nothing can sustain. If I do not love Kṛṣṇa I cannot surrender. It is not possible. Just like a small child, he is naturally surrendered to the parents because there is love. The child loves also the parents. So without the basic principle of love, the more you love, the more the surrender is also perfect. Just like a small child, you slap the child, he's crying, yet crying also with the words, "Mommy, mommy, mommy, mommy," because there is love. Even in distress the child cannot forget. That is natural. Similarly, when you remain fully surrendered to the supreme will, either in distress or in happiness, that is your happiness. That is real happiness.
Conversations and Morning Walks
1972 Conversations and Morning Walks
Your happiness and distress is already fixed up, according to the body you have got. You cannot change that. You cannot change that.
Room Conversation and Interview with Ian Polsen -- July 31, 1972, London: Prabhupāda: Our philosophy is that there is no necessity of wasting time for economic development. Be satisfied whatever Kṛṣṇa has given you. That's all right. Be satisfied according to your position, save time, and be Kṛṣṇa consciousness. That is the verdict of the śāstra. Because your happiness and distress is already fixed up, according to the body you have got. You cannot change that. You cannot change that.
1975 Conversations and Morning Walks
If you are full of anxiety, then where is your happiness? Is anyone who is full of anxiety he is happy? Is he happy?
Morning Walk -- May 17, 1975, Perth: Paramahaṁsa: But man has been progressing for so many years. Surely they can't all be bad.
Prabhupāda: They are not progressing. They are rascals. What their meaning of progressing, these fourth-class men? That is our verdict, Kṛṣṇa's verdict. What progress? If you have made progress, then you are thinking, "What will happen, future?" Where is your progress? You rest assured that "We have made so much progress. Now there will be no more problem." So why you have engaged so many so-called rascals again to solve the problems? Where is your advancement? If you are full of anxiety, then where is your happiness? Is anyone who is full of anxiety he is happy? Is he happy?
1976 Conversations and Morning Walks
Your happiness is that you do not like to die: you die. That is your distress. You do not like to become old man: you become old. So that is stated in the Bhagavad-gītā.
Room Conversation -- April 20, 1976, Melbourne: Prabhupāda: No, what is happiness? Do you know what is happiness?
Mike Barron: Perhaps not. How do I find out that?
Prabhupāda: Find out.... But then why you are asking about guru? You do not know what is happiness.
Mike Barron: Can you tell me?
Prabhupāda: Yes. Your happiness is that you do not like to die: you die. That is your distress. You do not like to become old man: you become old. So that is stated in the Bhagavad-gītā. This is unhappiness. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). That is intelligence, that "I do not want death. Why death comes upon me? Where is my happiness?" This knowledge will lead you to understand what is happiness. But if you remain ignorant like animal, you do not know what is happiness, and if you think, "The dog is having sex. I'll have sex. That is happiness," then where is the difference, dog mentality and your mentality?
Suppose you are arranging for your happiness, and all of a sudden death comes. Then where is happiness? So how you can check? So the real impediment of our happiness is stated: birth, death, old age and disease. So if you want real happiness, then you have to first of all make arrangement that you'll not die.
Room Conversation -- April 20, 1976, Melbourne: Carol Jarvis: A lot of them are very young people coming into the movement. Do you think they really understand what they're going into when they join the Kṛṣṇa movement?
Prabhupāda: So if, if.... At least they understand something about it. Otherwise how they are sticking to this movement? They are intelligent boys. They are coming from respectable family, educated. Why they should go after me unless they have got something? That you can ask them. There are so many. All of them are young men.
Carol Jarvis: They're forced to lead a very spartan way of life, though, aren't they? Why is this necessary?
Prabhupāda: If you want real happiness.... That I have already explained. Real happiness—to become free from the natural material laws, birth, death, old age and disease. This is real happiness. Suppose you are arranging for your happiness, and all of a sudden death comes. Then where is happiness? So how you can check? So the real impediment of our happiness is stated: birth, death, old age and disease. So if you want real happiness, then you have to first of all make arrangement that you'll not die or you'll not take birth, you'll not become old, you'll not be diseased. Just like insurance. They make insurance of life. So where is your insurance for these things? You do not want to die, but you are forced to die. Where is insurance? This is insurance, Kṛṣṇa consciousness.
Carol Jarvis: Insurance for what?
Prabhupāda: No more.... No more death, no more birth, no more old age, no more disease. This is insurance. And therefore it is the primary necessity for becoming happy. Otherwise you have made arrangement very nicely, and if all of a sudden you die, then where is your happiness?
Happiness, suppose if you can get a nice palatable dish for eating, you'll be happy. But the dog also, if he can get some good eating, he'll be happy. So where is the difference between dog's happiness and your happiness?
Room Conversation -- September 4, 1976, Vrndavana: Indian man: Problem is of being happy in the world.
Prabhupāda: These are vague terms. You must distinctly say that this is happiness and this is problem. What is your, what is the idea of happiness and what is the problem? That I want to know.
Indian man: That I'm not very much clear at this stage of life.
Prabhupāda: Happiness, suppose if you can get a nice palatable dish for eating, you'll be happy. But the dog also, if he can get some good eating, he'll be happy. So where is the difference between dog's happiness and your happiness?
Indian man: Happiness should be combined with mental peace.
Prabhupāda: What is that mental peace?
Indian man: To rest in yourself only. Don't run after worldly things.
Prabhupāda: Yes. But that is not possible for the animal. Therefore to remain happy within yourself, that is a prerogative of the human being. But we are not trying for that purpose. We are trying to be happy by eating, by sleeping, by sex or by defense. This is our platform of happiness. A dog cannot go to the restaurant, but a human being, if he goes to a restaurant and he can eat palatable dishes, he thinks he's happy. But what is that eating? In your standard you feel happiness, whereas on the street you'll find a pig, he's happy by eating stool. One man's food another man's poison. So eating happiness is there but the standard different. Therefore this eating is common affair, and happiness derived from eating is as good by the dog as by the pig and human being.
| Page Title: | Your happiness |
| Compiler: | Laksmipriya, MadhuGopaldas |
| Created: | 30 of Nov, 2008 |
| Totals by Section: | BG=0, SB=1, CC=0, OB=0, Lec=31, Con=5, Let=0 |
| No. of Quotes: | 37 |