Nitäi: (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."

Prabhupäda:

pariträëäya sädhünäà
vinäçäya ca duñkåtäm
dharma-saàsthäpanärthäya
sambhavämi yuge yuge
[Bg. 4.8]

So the routine work of Kåñëa, the Supreme Personality of Godhead, how and when He appears. Because Kåñëa is the proprietor of all planets. Bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram [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 Mahä-Viñëu. Yasyaika-niçvasita-kälam athävalambya jévanti loma-vilajä jagad-aëòa-näthäù [Bs. 5.48]. Jagad-aëòa means universe. Jagad-aëòa-nätùäù. Plural number. There are innumerable universes, and on each universe there is a predominating deity who is called Lord Brahmä.

Similarly, in each and every universe there are innumerable planets. Yasya prabhä prabhavato jagad-aëòa-koöi-koöiñv açeña-vasudhädi-vibhüti-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. Ekäàçena sthito jagat. All these innumerable universes, they are sustained by one plenary portion of Kåñëa.

Kåñëa, in His vibhüti-yoga, He has explained to Arjuna,

athavä bahunaitena
kià jïätena tavärjuna
viñöabhyäham idaà kåtsnam
ekäàçena sthito jagat

So Kåñëa is staying within these universes. Aëòäntara-stha-paramäëu-cayäntara-stham. Not only within the universes but within the atom also. Paramäëu-cayäntara-stham, In this way, Kåñëa is ruling over the material creation. Eko 'py asau racayituà jagad-aëòa-koöim [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 Kåñëa has to take account of all these universes, how things are going on.

This material world is ekäàça. Out of Kåñëa's whole creation, this is one-fourth manifestation of His creative energy. Ekäàçena. 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.

kåñëa-bahirmukha haïä bhoga väïchä kare
nikaöa-stha mäyä täre jäpaöiyä dhare

When.... Living entity is eternal servant of Kåñëa. When he, instead of becoming servant of Kåñëa, wants to imitate Kåñëa to enjoy.... Because the enjoyer is Kåñëa. Bhoktä. Bhoktäraà yajïa-tapasäà sarva-loka-maheçvaram [Bg. 5.29]. But when we try to imitate Kåñëa...

Just like here also we can see practically, everyone is trying to become a big or small éçvara, Kåñëa. Éçvara is Kåñëa. Éçvaraù paramaù kåñëaù [Bs. 5.1]. But here the struggle is that everyone is trying to become éçvara. Nobody wants to become servant. Although he is servant of mäyä. He cannot be éçvara constitutionally. Any one of us. This is called illusion. Actually, we are servant but we are trying to become éçvara. This is called mäyä. So this position of the living entity is called dharmasya gläniù, discrepancy of the constitutional position. Actually, I am servant but I am trying to become master. This is called dharmasya gläniù. So when the world is full...

Of course, there are devotees who are trying to become servant. They are trying. The devotional service means, Kåñëa 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 Kåñëa." If you remain in that position, then you are happy. If you artificially try to become Kåñëa, that is your unhappiness. Artificial thing will never give us any pleasure. Prakåti and puruña. Kåñëa is the puruña. Paraà brahma paraà dhäma pavitraà paramaà bhavän, puruñaà divyaà çäçvatam [Bg. 10.12]. He is puruña, we are prakåti. Aparä-prakåti, parä-prakåti.

This matter, bhümir äpo 'nalo väyuù-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 prakåtià paräm, jéva-bhütäà mahä-bäho. We living entities, we are prakåti. We are not puruña. But we are trying to become puruña. Suppose a woman artificially wants to become man. That is very troublesome. Similarly, actually position is prakåti. Prakåti means enjoyed, one who is enjoyed. And puruña 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 glänir bhavati bhärata.

But there are certain persons who are above this mistake, illusory energy. Who are those? The devotees. The devotees, who are called sädhu. Sädhu. There is a word, sädhu. Sädhu means honest, good behaved. They are called sädhu. There is description of sädhu. Sädhavaù sädhu-bhüñaëäù. What are they, sädhu?

titikñavaù käruëikäù
suhådaù sarva-dehinäm
ajäta-çatravaù çäntäù
sädhavaù sädhu-bhüñaëäù

This is the description of sädhu. Sädhu does not mean for livelihood change the color of the garment or having big beard and become sädhu. No. Sädhu means devotee. Sädhu means first-class devotee. That is also stated in the Bhagavad-gétä. Sädhur eva sa mantavyaù samyag vyavasito hi saù [Bg. 9.30]. Who is that man? Api cet su-duräcäro bhajate mäm ananya-bhäk sädhur eva sa mantavyaù [Bg. 9.30]. One who is fully engaged. Bhajate mäm ananya-bhäk. 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 sädhu. He is sädhu.

Api cet su-duräcäraù. Even if you find some fault in him. Because sädhu is sädhu-bhüñaëaù. 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, Kåñëa says, he is sädhu. Here it is said, pariträëäya sädhünäm. What is the verse number? Yes. Verse number eight. Pariträëäya sädhünäm. As sädhu is always engaged, dedicated to the service of the Lord, he has no other business.... That is sädhu.

So Kåñëa 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 Kåñëa fully and simply engage yourself in His service, then you are sädhu. And Kåñëa is always very much anxious to give you protection. Kaunteya pratijänéhi na me bhaktaù praëaçyati. This is natural. You can say, "Why Kåñëa is so partial to the sädhus?" No. He gives protection to everyone. Without His protection nobody can live. That's a fact. But He gives special protection to the sädhu, to the devotees. That is natural. Samo 'haà sarva-bhüteñu na me dveñyo 'sti na priyaù. Kåñëa 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 mäà bhaktyä teñu 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, Kåñëa appears for everyone. Kåñëa says, sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. "You take shelter unto Me." But we shall not do that. Instead of Kåñëa, we shall find out so many imitation Kåñëa and take shelter of them. This is our fault. This is not Kåñëa's partiality. Kåñëa is open to everyone, but we shall go to some rascal, who will falsely declare himself, "I am incarnation of God, incarnation of Kåñëa," and I'll go there. And how some magic. He does not want to see the magic of Kåñëa. He wants to see some false magic of an imitation Kåñëa. That is the fault.

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

Therefore they are called duñkåtina. The word is used here, pariträëäya sädhünäà vinäçäya ca duñkåtäm [Bg. 4.8]. Duñkåtäm means miscreants. Kåti, kåti means.... This is explained in the Seventh Chapter more elaborately. Na mäà prapadyante duñkåtino narädhamäù. Na mäà prapadyante müòhäù duñkåtino narädhamäù [Bg. 7.15]. Another place the word duñkåti is used. Duñkåti means.... Kåti means meritorious. One who has got merit, nice merit. But it is employed for sinful activities. They are called duñkåti. And one who uses his merit for pious activities, he is called sukåti. Catur-vidhä bhajante mäà sukåtino 'rjuna. Those who are sukåtinaù, pious, they can be engaged in devotional service. Catur bhajante. This word bhajana is used. Bhajana is meant for the sukåtina. Those who are pious. Not the impious. Bhajana is not possible for the impious because Kåñëa says na maà duñkåtino müòhäù prapadyante narädhamäù [Bg. 7.15]. They cannot take to bhajana. Mäyayäpahåta-jïänäù. They pose themselves as very much advanced, but actually mäyä has taken away their knowledge. They cannot understand Kåñëa. They will accept some, something imitation.

So Kåñëa's purpose of appearing is mentioned here. Pariträëäya sädhünäà vinäçäya ca duñkåtäm [Bg. 4.8]. Vinäçäya means for annihilating, for killing. So Kåñëa's killing is also good for the person who is killed by Kåñëa. 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 Kåñëa wants to kill his ignorance and give him real knowledge. That is also vinäçäya. Vinäça, killing his ignorance. So the Bhagavad-gétä is going on for two varieties of business. One business is to give relief to the sädhu, to the devotee, and another business is to kill ignorance or kill personally the duñkåtinaù. Those who are nondevotees. For them, killing business. But the killing is also good for them. Because Kåñëa is absolute. Either Kåñëa 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 Kåñëa's killing and Kåñëa's supporting is the same. There is affection. He therefore comes here. Yadä yadä hi dharmasya glänir bhavati bhärata [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.

Duùkhälayam açäçvatam [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 Kåñëa says, açäçvatam. 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. Daivé hy eñä guëamayé mama mäyä duratyayä [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 sädhus they can understand that this life is preparation for next life. So that is also described in the Bhagavad-gétä.

yänti deva-vratä devän
pitèn yänti pitå-vratäù
bhütäni yänti bhütejyä
yänti mad-yäjino 'pi mäm
[Bg. 9.25]

If you prepare yourself as the karmés do, to be elevated to the higher planetary system, Svargaloka, Janaloka, Maharloka, Tapoloka, Brahmaloka. That is very good, but Kåñëa says, äbrahma-bhuvanäl lokäù punar ävartino 'rjuna [Bg. 8.16]. Even if you go to the Brahmaloka, there is no guarantee. You have to come back here again. Kñéëe puëye punar martya-lokaà viçanti.

These are the statements of Bhagavad-gétä. We should study Bhagavad-gétä very nicely. We can understand. But mad-yäjino 'pi yänti mäm. If you prepare your life to become a perfect pure devotee of Kåñëa, then you go to Kåñëa. What is the difference between going to the Brahmaloka and Kåñëaloka? If you go to Kåñëaloka, yad gatvä na nivartante tad dhäma paramaà mama [Bg. 15.6], then you haven't got to return again to accept another material body. You go to Kåñëa means you go with your spiritual body. No more material body. Tyaktvä dehaà punar janma naiti mäm 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 Pitålokas. 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 tämasäù. These are the rules of prakåti. Prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù [Bg. 3.27]. Guëaiù karmäëi. 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. Müòha. They have been described as müòha. 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.... Duñkåtinaù, 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-guëa-våtti-sthä adho gacchanti tämasäù. In tämasika-guëa, 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,

ürdhvaà gacchanti sattva-sthä
madhye tiñöhanti räjasäù
jaghanya-guëa-våtti-sthä
adho gacchanti tämasäù
[Bg. 14.18]

Adho gacchanti tämasäù. 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 Brahmä is also a life. Why the differences? According to karma. Karmaëä daiva... Infection. As you infect, as you associate. Käraëaà guëa-saìgo 'sya. These are all explained. Why one is the stool worm, and why one is Lord Brahmä? Now, käraëaà guëa-saìgo '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 Kåñëa is pure. We are part and parcel of Kåñëa, we are also pure. That is qualitative equality. Not quantitative. Kåñëa is the great, we are the small. Aëor aëéyän mahato mahéyän. He is mahato mahéyän, we are aëor aëéyän. We are aëu, atomic. Atomic sparks of Kåñëa. So actually, we are pure, but as we associate with the qualities of material nature, we become impure. Therefore this Kåñëa consciousness movement is to purify, to purity[?] the impure living entities. That is Caitanya Mahäprabhu's movement. Ceto-darpaëa-märjanaà bhava-mahä-dävägni-nirväpaëam [Cc. Antya 20.12]. If you become purified, ceto-darpaëa...

Where the purificatory process begins? From the heart. Ceto-darpaëa. Cittaù. Desires. We have got so many desires and Kåñëa 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 Kåñëa 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, yadä yadä hi dharmasya glänir bhavati, tadätmänaà såjämy aham [Bg. 4.7]. Glänir bhavati bhärata. Gläniù. We should not desire anything except serving Kåñëa. That is our fulfillment of life. Sarvopädhi-vinirmuktam [Cc. Madhya 19.170]. Or anyäbhiläñitä-çünyam [Bhakti-rasämåta-sindhu anyäbhiläñitä-çünyaà
jïäna-karmädy-anävåtam
änukülyena kåñëänu-
çélanaà bhaktir uttamä

"One should render transcendental loving service to the Supreme Lord Kåñëa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Bhakti-rasämåta-sindhu 1.1.11]. We should not desire anything except we simply desire how to serve Kåñëa, how to remain a pure devotee of Kåñëa. Then our life is successful.

Just like demons like Kaàsa. He was also Kåñëa conscious. What was his purpose? He was conscious Kaàsa, he was making plan how to kill Kåñëa. That's all. That is not anuküla. Änukülyena. We should be Kåñëa conscious favorably. "What Kåñëa wants and how can I serve Him?" That is anuküla. And "Kåñëa wants this, I'll not do this. Rather I shall kill Kåñëa. I shall read Bhagavad-gétä to kill Kåñëa. There is no Kåñëa. There was no Kåñëa. There was no battlefield of Kurukñetra. It is imaginary," that means the Kaàsa's program, for killing Kåñëa. So we should not adopt that. That is pratiküla, Kåñëa consciousness, reading Kåñëa's books but trying to kill Kåñëa. So this is going on. "Not to Kåñëa." Kåñëa says man-manä bhava mad-bhakto mad-yäjé mäà namaskuru [Bg. 18.65], and a learned scholar, commentator is saying, "It is not to Kåñëa, not to the person Kåñëa." This is going on. This kind of consciousness will not help us. Änukülyena kåñëänuçélanam.

Therefore Kåñëa comes down. Yadä yadä hi dharmasya glänir bhavati bhärata, tadätmänaà såjämy aham [Bg. 4.7]. Pariträëäya sädhünäm. Sädhus, they are very much neglected. They are criticized. "You are service mentality. You are after Kåñëa. You have given up all material enjoyment." So they tolerate. Those who are devotees, they tolerate. Caitanya Mahäprabhu has taught us these things. What is that word?

Devotees: Tåëäd api sunécena....

Prabhupäda: Tåëäd api sunécena taror api sahiñëunä. You have to learn toleration. Just like Prahläda Mahäräja. He was tolerating. His father became enemy. What is the fault of this little boy, five years? Because he was Kåñëa conscious. His father became enemy.

So the Kåñëa consciousness movement is rather difficult. If you become Kåñëa 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 Kåñëa 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 mäyä is very strong. mäyä sees that "This person is now Kåñëa conscious. He'll go out of my clutches." Because Kåñëa says, mäm eva ye prapadyante mäyäm etäà taranti te [Bg. 7.14]. Mäyä puts obstacles so that he may not go away. But if you stick to your principle, catch Kåñëa's lotus feet very tightly, then you'll be saved. Kåñëa will save. Kaunteya pratijänéhi na me bhaktaù praëaçyati. So this is our duty. In spite, despite all difficulties, we cannot give up Kåñëa consciousness. We must go on.

So this teaching for the nondevotees. And to punish them, to chastise them, Kåñëa appears. You have seen Kåñëa's life. You will read in our Kåñëa Book up to Ninth Chapter. There was simply killing. No, after Tenth Chapter. When He was in Dvärakä His business was only killing. So many demons, so many Ariñöäsura, Aghäsura, Bakäsura, Pütanäsura, and Jaräsandha, Dantavakra. So this is vinäçäya ca duñkåtäm. This is one side.

And another side, another side is pariträëäya sädhünäm. Those sädhus... Actually Kåñëa appears for the sädhus. Not for the duñkåtas. To kill the duñkåtas, there are many agent. One little earthquake can kill millions of duñkåtas in a second. So Kåñëa does not require to come to kill the duñkåtas. But He comes to favor sädhu. Sädhus, they are very much persecuted.

Just like Prahläda Mahäräja. He was a sädhu. He was being persecuted by his father. So Lord Nåsiàhadeva appeared, not for killing the Hiraëyakaçipu, but to come and show Prahläda Mahäräja, "Don't be afraid. I am here. Don't be afraid. I'll give you protection." So actually, Kåñëa comes for this purpose. Pariträëäya sädhünäm. Sädhus, they are very much anxious. They do not command, "Kåñëa, please come and save me." No. They'll never say that. They know that "Kåñëa is busy in so many.... Why shall I give Him trouble? Let me suffer. That's all right." But Kåñëa comes. "Yes. I have come here. I have come here. I'll save you." This is Kåñëa's business. Pariträëäya sädhünäm. And by the, side by side, killing the duñkåtina. And dharma-saàsthäpanärthäya.

People are busy with so many rascaldom dharmas, cheating dharma. Dharmaù projjhita-kaitavo 'tra [SB 1.1.2]. Kåñëa says "These are all cheating dharmas. The real dharma is surrender to Me." Sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. This is dharma. So

pariträëäya sädhünäà
vinäçäya ca duñkåtäm
dharma-saàsthäpanärthäya
sambhavämi yuge yuge
[Bg. 4.8]