Nitai: (leads chanting of verse and synonyms) "In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium."

Prabhupada:

paritraṇaya sadhunaṁ
vinasaya ca duṣkrtam
dharma-saṁsthapanarthaya
sambhavami yuge yuge
[Bg. 4.8]

So the routine work of Krṣṇa, the Supreme Personality of Godhead, how and when He appears. Because Krṣṇa is the proprietor of all planets. Bhoktaraṁ yajña-tapasaṁ sarva-loka-mahesvaram [Bg. 5.29]. Sarva-loka. Loka means planets or universes. There are innumerable universes, unlimited number. And those universes are coming out within the breathing period of Maha-Viṣṇu. Yasyaika-nisvasita-kalam athavalambya jivanti loma-vilaja jagad-aṇḍa-nathaḥ; [Bs. 5.48]. Jagad-aṇḍa means universe. Jagad-aṇḍa-natḥ;aḥ;. Plural number. There are innumerable universes, and on each universe there is a predominating deity who is called Lord Brahma.

Similarly, in each and every universe there are innumerable planets. Yasya prabha prabhavato jagad-aṇḍa-koṭi-koṭiṣv aseṣa-vasudhadi-vibhuti-bhinnam [Bs. 5.40]. In each universe there are innumerable planets and each planet is of different atmosphere. The atmosphere of one planet is not equal to another. This is God's creation. Ekaṁsena sthito jagat. All these innumerable universes, they are sustained by one plenary portion of Krṣṇa.

Krṣṇa, in His vibhuti-yoga, He has explained to Arjuna,

athava bahunaitena
kiṁ jñatena tavarjuna
viṣṭabhyaham idaṁ krtsnam
ekaṁsena sthito jagat
[Bg. 10.42]

So Krṣṇa is staying within these universes. Aṇḍantara-stha-paramaṇu-cayantara-stham. Not only within the universes but within the atom also. Paramaṇu-cayantara-stham, In this way, Krṣṇa is ruling over the material creation. Eko 'py asau racayituṁ jagad-aṇḍa-koṭim [Bs. 5.35]. There are many places in Vedic literature wherein we understand there are innumerable universes. We cannot take account of one universe, and Krṣṇa has to take account of all these universes, how things are going on.

This material world is ekaṁsa. Out of Krṣṇa's whole creation, this is one-fourth manifestation of His creative energy. Ekaṁsena. The three-fourths of the creative energy is in the spiritual world. So this material world means the living entities are given chance. They have come here to enjoy.

krṣṇa-bahirmukha haña bhoga vañcha kare
nikaṭa-stha maya tare japaṭiya dhare
(Prema-vivarta)

When.... Living entity is eternal servant of Krṣṇa. When he, instead of becoming servant of Krṣṇa, wants to imitate Krṣṇa to enjoy.... Because the enjoyer is Krṣṇa. Bhokta. Bhoktaraṁ yajña-tapasaṁ sarva-loka-mahesvaram [Bg. 5.29]. But when we try to imitate Krṣṇa...

Just like here also we can see practically, everyone is trying to become a big or small isvara, Krṣṇa. Isvara is Krṣṇa. Isvaraḥ; paramaḥ; krṣṇaḥ; [Bs. 5.1]. But here the struggle is that everyone is trying to become isvara. Nobody wants to become servant. Although he is servant of maya. He cannot be isvara constitutionally. Any one of us. This is called illusion. Actually, we are servant but we are trying to become isvara. This is called maya. So this position of the living entity is called dharmasya glaniḥ;, discrepancy of the constitutional position. Actually, I am servant but I am trying to become master. This is called dharmasya glaniḥ;. So when the world is full...

Of course, there are devotees who are trying to become servant. They are trying. The devotional service means, Krṣṇa consciousness means to train people how to become servant of God. That is all.

Because everyone is under the impression that I am God, I am master, I am proprietor. This illusion. To dissipate this illusion and to put him into the right position, that "you are not master, you are not enjoyer, you are simply eternal servant of Krṣṇa." If you remain in that position, then you are happy. If you artificially try to become Krṣṇa, that is your unhappiness. Artificial thing will never give us any pleasure. Prakrti and puruṣa. Krṣṇa is the puruṣa. Paraṁ brahma paraṁ dhama pavitraṁ paramaṁ bhavan, puruṣaṁ divyaṁ sasvatam [Bg. 10.12]. He is puruṣa, we are prakrti. Apara-prakrti, para-prakrti.

This matter, bhumir apo 'nalo vayuḥ; [Bg. 7.4]—earth, water, fire, air, sky, mind, intelligence and false ego—they're all material. That is described. And apareyam. These are inferior material nature and there is another superior nature. That is also described. Or energy. Apareyam itas tu viddhi me prakrtiṁ param, jiva-bhutaṁ maha-baho [Bg. 7.5]. We living entities, we are prakrti. We are not puruṣa. But we are trying to become puruṣa. Suppose a woman artificially wants to become man. That is very troublesome. Similarly, actually position is prakrti. Prakrti means enjoyed, one who is enjoyed. And puruṣa means one who is enjoyer. So our position is to be enjoyed, but we are trying to become enjoyer. Our position is to be predominated but we are trying to become predominator. That is called dharmasya glanir bhavati bharata.

But there are certain persons who are above this mistake, illusory energy. Who are those? The devotees. The devotees, who are called sadhu. Sadhu. There is a word, sadhu. Sadhu means honest, good behaved. They are called sadhu. There is description of sadhu. Sadhavaḥ; sadhu-bhuṣaṇaḥ;. What are they, sadhu?

titikṣavaḥ; karuṇikaḥ;
suhrdaḥ; sarva-dehinam
ajata-satravaḥ; santaḥ;
sadhavaḥ; sadhu-bhuṣaṇaḥ;
[SB 3.25.21]

This is the description of sadhu. Sadhu does not mean for livelihood change the color of the garment or having big beard and become sadhu. No. Sadhu means devotee. Sadhu means first-class devotee. That is also stated in the Bhagavad-gita. Sadhur eva sa mantavyaḥ; samyag vyavasito hi saḥ; [Bg. 9.30]. Who is that man? Api cet su-duracaro bhajate mam ananya-bhak sadhur eva sa mantavyaḥ;. One who is fully engaged. Bhajate mam ananya-bhak. He has no other engagement. Not partial, some percentage for this purpose, some percentage for that purpose. No. Samyak, wholeheartedly, twenty-four hours engaged in the service of the Lord. He is sadhu. He is sadhu.

Api cet su-duracaraḥ;. Even if you find some fault in him. Because sadhu is sadhu-bhuṣaṇaḥ;. You cannot find fault in him. Cannot find fault, but even though if you find some fault, but if you find that he is strictly, he's engaged in the service of the Lord, Krṣṇa says, he is sadhu. Here it is said, paritraṇaya sadhunam. What is the verse number? Yes. Verse number eight. Paritraṇaya sadhunam [Bg. 4.8]. As sadhu is always engaged, dedicated to the service of the Lord, he has no other business.... That is sadhu.

So Krṣṇa also is always anxious to give them protection. Just like a child is adherent to the parents. He does not know anything else except his father, mother. Similarly, the parents are also very much anxious to give protection to the child. This is reciprocal. If you depend on Krṣṇa fully and simply engage yourself in His service, then you are sadhu. And Krṣṇa is always very much anxious to give you protection. Kaunteya pratijanihi na me bhaktaḥ; praṇasyati [Bg. 9.31]. This is natural. You can say, "Why Krṣṇa is so partial to the sadhus?" No. He gives protection to everyone. Without His protection nobody can live. That's a fact. But He gives special protection to the sadhu, to the devotees. That is natural. Samo 'haṁ sarva-bhuteṣu na me dveṣyo 'sti na priyaḥ; [Bg. 9.29]. Krṣṇa says, "I am equal to everyone." Unless He is equal to everyone, how He can be the Supreme Lord? He is equal. Ye tu bhajanti maṁ bhaktya teṣu te mayi. "But one who is engaged in love and affection in My service, I am especially attentive to him." That is not partiality. That is His special prerogative.

The example is that the sun is equally distributing sunshine. Anyone can take advantage of it. But if somebody does not take advantage of it, if he closes his door and windows, if he wants to remain in darkness, then what sun can do? Similarly, Krṣṇa appears for everyone. Krṣṇa says, sarva-dharman parityajya mam ekaṁ saraṇaṁ vraja [Bg. 18.66]. "You take shelter unto Me." But we shall not do that. Instead of Krṣṇa, we shall find out so many imitation Krṣṇa and take shelter of them. This is our fault. This is not Krṣṇa's partiality. Krṣṇa is open to everyone, but we shall go to some rascal, who will falsely declare himself, "I am incarnation of God, incarnation of Krṣṇa," and I'll go there. And how some magic. He does not want to see the magic of Krṣṇa. He wants to see some false magic of an imitation Krṣṇa. That is the fault.

Why should we go to anyone else when Krṣṇa is there? When Krṣṇa's instruction is there in the shape of Bhagavad-gita, why shall I read any nonsense book? That is my fault. Can anyone give better instruction than Krṣṇa for solving all the problems of the world? No. That is not possible. But still, we shall find out some imitation Krṣṇa. This is our ill luck, misfortune.

Therefore they are called duṣkrtina. The word is used here, paritraṇaya sadhunaṁ vinasaya ca duṣkrtam [Bg. 4.8]. Duṣkrtam means miscreants. Krti, krti means.... This is explained in the Seventh Chapter more elaborately. Na maṁ prapadyante duṣkrtino naradhamaḥ;. Na maṁ prapadyante muḍhaḥ; duṣkrtino naradhamaḥ; [Bg. 7.15]. Another place the word duṣkrti is used. Duṣkrti means.... Krti means meritorious. One who has got merit, nice merit. But it is employed for sinful activities. They are called duṣkrti. And one who uses his merit for pious activities, he is called sukrti. Catur-vidha bhajante maṁ sukrtino 'rjuna. Those who are sukrtinaḥ;, pious, they can be engaged in devotional service. Catur bhajante. This word bhajana is used. Bhajana is meant for the sukrtina. Those who are pious. Not the impious. Bhajana is not possible for the impious because Krṣṇa says na maṁ duṣkrtino muḍhaḥ; prapadyante naradhamaḥ; [Bg. 7.15]. They cannot take to bhajana. Mayayapahrta-jñanaḥ;. They pose themselves as very much advanced, but actually maya has taken away their knowledge. They cannot understand Krṣṇa. They will accept some, something imitation.

So Krṣṇa's purpose of appearing is mentioned here. Paritraṇaya sadhunaṁ vinasaya ca duṣkrtam [Bg. 4.8]. Vinasaya means for annihilating, for killing. So Krṣṇa's killing is also good for the person who is killed by Krṣṇa. And another killing is to dissipate his ignorance. This is also.... One is in ignorance, he does not know what is the value of life. Therefore Krṣṇa wants to kill his ignorance and give him real knowledge. That is also vinasaya. Vinasa, killing his ignorance. So the Bhagavad-gita is going on for two varieties of business. One business is to give relief to the sadhu, to the devotee, and another business is to kill ignorance or kill personally the duṣkrtinaḥ;. Those who are nondevotees. For them, killing business. But the killing is also good for them. Because Krṣṇa is absolute. Either Krṣṇa loves somebody or kills somebody, the result is the same. That is called absolute. Just like father or mother loves some child and chastises the other. The result is the same—affection. There is no jealousy.

Suppose one child is diseased, another child is healthy. The healthy child is being supplied with nice foodstuff and the diseased child, mother says, "No. You cannot eat. You go away. You get out from here." That is not that mother is unkind to the child. She is all-kind. So Krṣṇa's killing and Krṣṇa's supporting is the same. There is affection. He therefore comes here. Yada yada hi dharmasya glanir bhavati bharata [Bg. 4.7].

Here we have come falsely to become enjoyer. Falsely. Suppose I am American or Indian. I am enjoying my life very nicely. I have got everything complete. But it is no guarantee that next life you shall become American and you will be situated in the same position. Therefore my enjoyment, so-called enjoyment is false enjoyment. Temporary. It will not stay because I will have to change body. I will have to change body. There is no guarantee. This is the law of nature.

Duḥ;khalayam asasvatam [Bg. 8.15]. It is the place for miseries and that is also temporary. If you want to make some compromise, "Never mind it is a place of miseries. I'll stay here comfortably as much as possible." But Krṣṇa says, asasvatam. Even if you make some compromise arrangement, you cannot stay here. You'll be kicked out. As soon as you think that "Now I have got a very nice building. Very nice wife and children. Everything is properly settled. Now I am happy," next day, "Get out." Finished. This is the law. Daivi hy eṣa guṇamayi mama maya duratyaya [Bg. 7.14].

So foolish people, they think that "Now I am settled up." What is your settlement? First of all make it a settlement that you shall be allowed to stay here. If there is no such guarantee, then where is the settlement? Next life you may become a cat or dog according to your mentality. But these foolish people, they do not know it. They think that "This is all right." This is not all right.

So sadhus they can understand that this life is preparation for next life. So that is also described in the Bhagavad-gita.

yanti deva-vrata devan
pitṝn yanti pitr-vrataḥ;
bhutani yanti bhutejya
yanti mad-yajino 'pi mam
[Bg. 9.25]

If you prepare yourself as the karmis do, to be elevated to the higher planetary system, Svargaloka, Janaloka, Maharloka, Tapoloka, Brahmaloka. That is very good, but Krṣṇa says, abrahma-bhuvanal lokaḥ; punar avartino 'rjuna [Bg. 8.16]. Even if you go to the Brahmaloka, there is no guarantee. You have to come back here again. Kṣiṇe puṇye punar martya-lokaṁ visanti.

These are the statements of Bhagavad-gita. We should study Bhagavad-gita very nicely. We can understand. But mad-yajino 'pi yanti mam [Bg. 9.25]. If you prepare your life to become a perfect pure devotee of Krṣṇa, then you go to Krṣṇa. What is the difference between going to the Brahmaloka and Krṣṇaloka? If you go to Krṣṇaloka, yad gatva na nivartante tad dhama paramaṁ mama [Bg. 15.6], then you haven't got to return again to accept another material body. You go to Krṣṇa means you go with your spiritual body. No more material body. Tyaktva dehaṁ punar janma naiti mam eti kaunteya [Bg. 4.9].

So we should cultivate knowledge in that way, that "I am prepared for the next life." So somebody is preparing for the next life to go to the heavenly planet and somebody is going to the Pitrlokas. Somebody wants to remain within this world as human being or even animals. Because if we contact with the modes of ignorance, then adho gacchanti tamasaḥ; [Bg. 14.18]. These are the rules of prakrti. Prakrteḥ; kriyamaṇani guṇaiḥ; karmaṇi sarvasaḥ; [Bg. 3.27]. Guṇaiḥ; karmaṇi. As you are associating with the particular type of the modes of material nature, you are preparing your next life.

But these foolish persons, they do not know what is next life, whether there is birth. Ignorance. Muḍha. They have been described as muḍha. They do not know their duty. They are thinking that this life is all in all and there is no next life because they cannot think of.... Duṣkrtinaḥ;, if for them there is next life, then they have to stop their nefarious activities. But they do not like that. They think, "No, no. There is no next life. Let us do whatever we like. Enjoy." But nature will not give you. Nature...

Just like if you think that "I am in, I am associating with some infectious disease. It will not affect me." No, no. You may think so, but it will affect you. That's a fact. Similarly, we may foolishly think that we are doing all nonsense things, jaghanya-guṇa-vrtti-stha adho gacchanti tamasaḥ;. In tamasika-guṇa, in ignorance we are doing so many nasty things. We may think that "This will not affect," but no. It will affect. The same example. If you infect some disease, you'll have to suffer. It is nature's law. You cannot avoid it. Similarly,

urdhvaṁ gacchanti sattva-stha
madhye tiṣṭhanti rajasaḥ;
jaghanya-guṇa-vrtti-stha
adho gacchanti tamasaḥ;
[Bg. 14.18]

Adho gacchanti tamasaḥ;. And otherwise how we can explain so many abominable forms of life? Even up to the worm in the stool. This is also a life. And Brahma is also a life. Why the differences? According to karma. Karmaṇa daiva... Infection. As you infect, as you associate. Karaṇaṁ guṇa-saṅgo 'sya [Bg. 13.22]. These are all explained. Why one is the stool worm, and why one is Lord Brahma? Now, karaṇaṁ guṇa-saṅgo 'sya. As we are associating with the laws of material nature, we are infecting and we are getting the next body. So this is our position.

We are spirit soul, pure, as Krṣṇa is pure. We are part and parcel of Krṣṇa, we are also pure. That is qualitative equality. Not quantitative. Krṣṇa is the great, we are the small. Aṇor aṇiyan mahato mahiyan. He is mahato mahiyan, we are aṇor aṇiyan. We are aṇu, atomic. Atomic sparks of Krṣṇa. So actually, we are pure, but as we associate with the qualities of material nature, we become impure. Therefore this Krṣṇa consciousness movement is to purify, to purity[?] the impure living entities. That is Caitanya Mahaprabhu's movement. Ceto-darpaṇa-marjanaṁ bhava-maha-davagni-nirvapaṇam [Cc. Antya 20.12]. If you become purified, ceto-darpaṇa...

Where the purificatory process begins? From the heart. Ceto-darpaṇa. Cittaḥ;. Desires. We have got so many desires and Krṣṇa is so kind, He fulfills your desire, my desire. Whatever you like you can do. But you'll never be happy in that way. Therefore Krṣṇa said, "Give up all these nonsense desires. Simply surrender unto Me. That is your only business."

So that is the.... As we have discussed in the last verse, yada yada hi dharmasya glanir bhavati, tadatmanaṁ srjamy aham [Bg. 4.7]. Glanir bhavati bharata. Glaniḥ;. We should not desire anything except serving Krṣṇa. That is our fulfillment of life. Sarvopadhi-vinirmuktam [Cc. Madhya 19.170]. Or anyabhilaṣita-sunyam [Bhakti-rasamrta-sindhu 1.1.11]. We should not desire anything except we simply desire how to serve Krṣṇa, how to remain a pure devotee of Krṣṇa. Then our life is successful.

Anyabhilaṣita-sunyaṁ jñana-karmady-anavrtam [Cc. Madhya 19.167]. Even we should not speculate so-called knowledge. What kind of knowledge we can get? We are deficient, imperfect in so many ways. So what is the use of speculating, of our knowledge? Therefore jñana. And karma, fruitive activities. "Let me work hard and get the result and enjoy." This is called karma. And jñana means speculative knowledge. So Rupa Gosvami says, anyabhilaṣita-sunyaṁ jñana-karmady-anavrtam, anukulyena krṣṇanusilanam [Bhakti-rasamrta-sindhu 1.1.11]. Simply cultivating Krṣṇa consciousness favorably. Not unfavorably. Krṣṇa consciousness...

Just like demons like Kaṁsa. He was also Krṣṇa conscious. What was his purpose? He was conscious Kaṁsa, he was making plan how to kill Krṣṇa. That's all. That is not anukula. Anukulyena. We should be Krṣṇa conscious favorably. "What Krṣṇa wants and how can I serve Him?" That is anukula. And "Krṣṇa wants this, I'll not do this. Rather I shall kill Krṣṇa. I shall read Bhagavad-gita to kill Krṣṇa. There is no Krṣṇa. There was no Krṣṇa. There was no battlefield of Kurukṣetra. It is imaginary," that means the Kaṁsa's program, for killing Krṣṇa. So we should not adopt that. That is pratikula, Krṣṇa consciousness, reading Krṣṇa's books but trying to kill Krṣṇa. So this is going on. "Not to Krṣṇa." Krṣṇa says man-mana bhava mad-bhakto mad-yaji maṁ namaskuru [Bg. 18.65], and a learned scholar, commentator is saying, "It is not to Krṣṇa, not to the person Krṣṇa." This is going on. This kind of consciousness will not help us. Anukulyena krṣṇanusilanam [Cc. Madhya 19.167].

Therefore Krṣṇa comes down.

Yada yada hi dharmasya
glanir bhavati bharata
tadatmanaṁ srjamy aham
Paritraṇaya sadhunam.
[Bg. 4.7]

Sadhus, they are very much neglected. They are criticized. "You are service mentality. You are after Krṣṇa. You have given up all material enjoyment." So they tolerate. Those who are devotees, they tolerate. Caitanya Mahaprabhu has taught us these things. What is that word?

Devotees: Trṇad api sunicena....

Prabhupada: Trṇad api sunicena taror api sahiṣṇuna. You have to learn toleration. Just like Prahlada Maharaja. He was tolerating. His father became enemy. What is the fault of this little boy, five years? Because he was Krṣṇa conscious. His father became enemy.

So the Krṣṇa consciousness movement is rather difficult. If you become Krṣṇa conscious, you will.... Just like we are experiencing in this land so many obstacles. Now the latest difficulty is they are not sanctioning our plan. "No temple, sir." So we have to tolerate. What can be done? There are so many temples, but we are faulty. Because we are Krṣṇa conscious. Our temple will not be sanctioned. So this is going on.

This is not new thing. It is very old thing. As soon as.... Because maya is very strong. maya sees that "This person is now Krṣṇa conscious. He'll go out of my clutches." Because Krṣṇa says, mam eva ye prapadyante mayam etaṁ taranti te [Bg. 7.14]. Maya puts obstacles so that he may not go away. But if you stick to your principle, catch Krṣṇa's lotus feet very tightly, then you'll be saved. Krṣṇa will save. Kaunteya pratijanihi na me bhaktaḥ; praṇasyati [Bg. 9.31]. So this is our duty. In spite, despite all difficulties, we cannot give up Krṣṇa consciousness. We must go on.

So this teaching for the nondevotees. And to punish them, to chastise them, Krṣṇa appears. You have seen Krṣṇa's life. You will read in our Krṣṇa Book up to Ninth Chapter. There was simply killing. No, after Tenth Chapter. When He was in Dvaraka His business was only killing. So many demons, so many Ariṣṭasura, Aghasura, Bakasura, Putanasura, and Jarasandha, Dantavakra. So this is vinasaya ca duṣkrtam. This is one side.

And another side, another side is paritraṇaya sadhunam. Those sadhus... Actually Krṣṇa appears for the sadhus. Not for the duṣkrtas. To kill the duṣkrtas, there are many agent. One little earthquake can kill millions of duṣkrtas in a second. So Krṣṇa does not require to come to kill the duṣkrtas. But He comes to favor sadhu. Sadhus, they are very much persecuted.

Just like Prahlada Maharaja. He was a sadhu. He was being persecuted by his father. So Lord Nrsiṁhadeva appeared, not for killing the Hiraṇyakasipu, but to come and show Prahlada Maharaja, "Don't be afraid. I am here. Don't be afraid. I'll give you protection." So actually, Krṣṇa comes for this purpose. Paritraṇaya sadhunam. Sadhus, they are very much anxious. They do not command, "Krṣṇa, please come and save me." No. They'll never say that. They know that "Krṣṇa is busy in so many.... Why shall I give Him trouble? Let me suffer. That's all right." But Krṣṇa comes. "Yes. I have come here. I have come here. I'll save you." This is Krṣṇa's business. Paritraṇaya sadhunam. And by the, side by side, killing the duṣkrtina. And dharma-saṁsthapanarthaya.

People are busy with so many rascaldom dharmas, cheating dharma. Dharmaḥ; projjhita-kaitavo 'tra [SB 1.1.2]. Krṣṇa says "These are all cheating dharmas. The real dharma is surrender to Me." Sarva-dharman parityajya mam ekaṁ saraṇaṁ vraja [Bg. 18.66]. This is dharma. So

paritraṇaya sadhunaṁ
vinasaya ca duṣkrtam
dharma-saṁsthapanarthaya
sambhavami yuge yuge
[Bg. 4.8]

This is the cause of Krṣṇa's appearance. Thank you very much. (end)

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