Is Krishna so Rude?????

In many circumstances of our life we see that the people who don't believe GOD, get thing done without any difficulty.

Whereas Bhaktas will face so many problems to get the things.

Why this type of discrimination coming over here????

What Krishna tells about this???

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  • Hare Krsna AGTSP

    What Krishna tells about this???

    In verse 57 of Bhagavad Gita Krishna declares the position of a pure devotee.

    "In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge."

    When you do something then you are either going to meet good or evil in the way since the world is full of duality.

    There is no discrimination here and if you practise what Krishna says in the verse above by neither praising nor despising whatever you come across then you will certainly be fixed in perfect knowledge.


  • Volunteer

    Hare Krsna,

    His divine grace A.C Bhaktivedanta Swami Prabhupda and other devotees following in his footsteps such as Vrndavan Chandra Das, Bhaktin Carol and others have given advice on this subtle issue of suffering, karma.

    His divine grace, A.C Bhaktivedanta Swami Prabhupada, has given wonderful examples in several books.

    In the book, "Teachings of Queen Kunti", Maharani Kunti, who was a great devotee of Krsna and in family relation

    with Lord Krsna, explains how one should react when facing difficulties and calamities.

    From book "Teachings of Queen Kunti", page 15:

    "We are simply sitting down and inquiring about Krsna, and this is what one should do. This is life. Why should one work day and night like an ass? What kind of life is this? No. This is not life. Therefore the
    Bhagavatam says to one who is intelligent (kovida), "Your life should be engaged for this purpose--for understanding the Absolute Truth." Then how will my economic problem be solved? The answer is that happiness one desires from economic development will come automatically in due course of time. Tal labhyate duhkhavad anyatah (SB. 1.5.18). We are looking for happiness. Are you looking for distress? "No, sir." Then why does distress come upon you? If you are not eager for calamities and distress, why do they come upon you? According to our karma, our life holds some portion of happiness and some portion of distress. Therefore, if distress comes without invitation, happiness will also come without invitation."

    "We are already destined to have a certain amount of happiness and a certain amount of distress, and we cannot change that. The change we should make, therefore, is to get free from this material condition of
    life. That should be our only business."

    In the lecture below from youtube, his grace Vrndavan Chandra Das, has explained that real happiness is spiritual.

    His grace Vrndavan Chandra Das, has explained in the same lecture that the effects of karma and how

    one should work, how much we should work.  

    In the next lecture, His grace Vrndavan Chandra Das explains brilliantly the search for happiness, success and the energies of Lord Krsna.

    Hari Bol,

  • Volunteer

    Material profit is nothing when compared to the spiritual profit!!! The atheists may apparently seem to enjoy but they have to undergo the cycle of birth and death and the threefold miseries of life. There is no liberation for them. Bhaktas may undergo sufferings, but that gives them a transcendental enjoyment. Meerabai left the worldly comforts for her beloved Krishna. She had to undergo tonnes of sufferings but  she never gave in to them but was immersed in love for Krishna. The devotees are so intoxicated in love that they are simply blind to their sufferings. Krishna takes test of their love by putting sufferings in their way and He also provides them with the necessary strength to surmount them. So this becomes a transcendental interaction between Krishna and the devotee rather than  a suffering. And what is the reward for this suffering?? Here is a nice instance---

    In Brhad Bhagabatmrta, it is written that once, as Krishna and the cows were returning from the Vrindavan forest at the end of the day, a boy had just attained spiritual emancipation and entered Vrindavan as a cowherd boy [sakhya rasa]. Seeing His long lost servant, Krishna embraced him and both of them fainted in ecstasy.

    All of Krishna's other cowherd friends were astounded, thinking, "What is this? Krishna has lost His senses by embracing this newcomer! How is it possible?" Then, as all of the cowherd boys looked on astonished, Balaram came to Krishna's relief and somehow managed to rouse Him.

    Then Krishna addressed His friend with great affection: "Why did you stay away? Why have you been living away from home for so long? How was it possible for you? How could you bear My separation? You left Me, and you have been passing lives after lives without Me? Still, I know what trouble you took to return to Me. You searched for Me everywhere, and went to beg from house to house, and you were chastised by many, ridiculed by many, and you shed tears for Me. I know all these things. I was with you. And now, after great trouble, you have again come back to Me." Krishna addressed His long lost servant and welcomed him thus. And when Krishna returned home, He took the newcomer by His side to take Prasadam. In this way, a new recruit is earnestly welcomed by Krishna Himself.


    HH Radhanath Swami said, once Krishna embraces you with His tender arms, you will get lost in His beauty and love and forget the world. What more can we want?? We are ready to be beggars for His sake, but like atheists, we can never enjoy the world forgetting Him.

  • Hare Krsna

    I was reading and came across this:


    By worshiping the Supreme Personality of Godhead, instead of being puffed up with material opulences one becomes enriched with spiritual advancement of knowledge in Kṛṣṇa consciousness. Advancement only in terms of material opulance is actually cause of entanglement in material existence. It is actually not advancement but degradation.


    "A neophyte devotee may question, “If the ultimate goal of life, or the conclusion of the Vedas, is to elevate oneself to the platform of devotional service, then why is it observed that a devotee of Lord Viṣṇu
    is generally not very prosperous materially, whereas a devotee of Lord
    Śiva is found to be very opulent?” In order to clarify this matter,
    Parīkṣit Mahārāja asked Śukadeva Gosvāmī, “My dear Śukadeva Gosvāmī, it
    is generally found that those who engage in the worship of Lord Śiva,
    whether in human, demoniac or demigod society, become materially very
    opulent, although Lord Śiva himself lives just like a poverty-stricken
    person. On the other hand, the devotees of Lord Viṣṇu, who is the
    controller of the goddess of fortune, do not appear very prosperous, and
    sometimes they are even found living without any material opulence at
    all. Lord Śiva lives underneath a tree or in the snow of the Himalayan
    Mountains. He does not even construct a house for himself, but still the
    worshipers of Lord Śiva are very rich. Kṛṣṇa, or Lord Viṣṇu, however,
    lives very opulently, whether in Vaikuṇṭha or in the material world, but
    His devotees appear poverty-stricken. Why is this so?”


    "...So Parīkṣit Mahārāja wanted to clarify the situation by asking this question of Śukadeva Gosvāmī. That Lord Śiva lives as a poor man although his devotees appear very opulent, whereas Lord Kṛṣṇa, or Lord
    Viṣṇu, is always opulent and yet His devotees appear poverty-stricken,
    is a situation which appears contradictory and puzzling to a
    discriminating person.


    "Replying to King Parīkṣit’s inquiry, Śukadeva Gosvāmī said that Lord Śiva is the master of the material energy. The material energy is represented by goddess Durgā, and because Lord Śiva happens to be her
    husband, goddess Durgā is completely under his subjugation. Thus Lord
    Śiva is understood to be the master of this material energy. The
    material energy is manifested in three qualities, namely goodness,
    passion and ignorance, and therefore Lord Śiva is the master of these
    three qualities. Although he is in association with these qualities for
    the benefit of the conditioned soul, Lord Śiva is their director and is
    not affected. In other words, although the conditioned soul is affected
    by the three qualities, Lord Śiva, being their master, is not.


    "From the statements of Śukadeva Gosvāmī we can understand that the effects of worshiping different demigods are not, as some less intelligent persons suppose, the same as the effects of worshiping Lord
    Viṣṇu. Śukadeva Gosvāmī clearly states that by worshiping Lord Śiva one
    achieves one reward whereas by worshiping Lord Viṣṇu one achieves a
    different reward. This is confirmed in the Bhagavad-gītā: “Those who
    worship the different demigods achieve the desired results the
    respective demigods can reward. Similarly, those who worship the
    material energy receive the suitable reward for such activities, and
    those who worship the pitṛs receive similar results. But those who
    engage in devotional service or worship the Supreme Lord—Viṣṇu, or
    Kṛṣṇa—go to the Vaikuṇṭha planets or Kṛṣṇaloka.” One cannot approach the
    transcendental region, or paravyoma, the spiritual sky, by worshiping
    Lord Śiva or Brahmā or any other demigod.


    "Since this material world is a product of the three qualities of material nature, all varieties of manifestations come from those three qualities. With the aid of materialistic science, modern civilization
    has created many machines and comforts, yet they are only varieties of
    the interactions of the three material qualities. Although the devotees
    of Lord Śiva are able to obtain many material acquisitions, we should
    know that such devotees are simply collecting products manufactured by
    the three qualities. The three qualities are again subdivided into
    sixteen, namely the ten senses (five working senses and five
    knowledge-acquiring senses), the mind, and the five elements (earth,
    water, air, fire and sky). These sixteen items are extensions of the
    three qualities. Material happiness or opulence means gratification of
    the senses, especially the genitals, the tongue and the mind. By
    exercising our minds we create many pleasurable things just for
    enjoyment by the genitals and the tongue. The opulence of a person
    within this material world is estimated in terms of his exercise of the
    genitals and the tongue, or, in other words, how well he is able to
    utilize his sexual capacities and how well he is able to satisfy his
    fastidious taste by eating palatable dishes. Material advancement of
    civilization necessitates creating objects of enjoyment by mental
    concoction just to become happy on the basis of these two principles:
    pleasures for the genitals and pleasures for the tongue. Herein lies the
    answer to King Parīkṣit’s question to Śukadeva Gosvāmī as to why the
    worshipers of Lord Śiva are so opulent.


    "Śukadeva Gosvāmī continued: “The Supreme Personality of Godhead, Hari, is transcendental to the three qualities of material nature.” In the Bhagavad-gītā the Lord states that anyone who surrenders unto Him
    surpasses the control of the three qualities of material nature.
    Therefore, since Hari’s devotees are transcendental to the control of
    the three material qualities, certainly He Himself is transcendental. In
    Śrīmad-Bhāgavatam it is therefore stated that Hari, or Kṛṣṇa, is the
    original Supreme Personality. There are two kinds of prakṛtis, or
    potencies, namely the internal potency and the external potency, and
    Kṛṣṇa is the overlord of both. He is sarva-dṛk, or the overseer of all
    the actions of the internal and external potencies, and He is also
    described as upadraṣṭā, the supreme advisor. Because He is the supreme
    advisor, He is above all the demigods, who merely follow the directions
    of the supreme advisor. As such, if one directly follows the
    instructions of the Supreme Lord, as inculcated in the Bhagavad-gītā and
    Śrīmad-Bhāgavatam, then one gradually becomes nirguṇa, or above the
    interactions of the material qualities. To be nirguṇa means to be bereft
    of material opulences because, as we have explained, material opulence
    means an increase of the actions and reactions of the three material
    qualities. By worshiping the Supreme Personality of Godhead, instead of
    being puffed up with material opulences one becomes enriched with
    spiritual advancement of knowledge in Kṛṣṇa consciousness. To become
    nirguṇa means to achieve eternal peace, fearlessness, religiousness,
    knowledge and renunciation. All these are symptoms of becoming free from
    the contamination of the material qualities


    [after finishing the Aśvamedha sacrifice in the great sacrificial arena, King Yudhiṣṭhira, in the presence of great authorities, inquired from Lord Kṛṣṇa on that very same point]...


    "Lord Kṛṣṇa answered the question of Mahārāja Yudhiṣṭhira as follows: “If I especially favor a devotee and especially wish to care for him, the first thing I do is take away his riches. When the devotee becomes a
    penniless pauper or is put into a comparatively poverty-stricken
    position, his relatives and family members no longer take interest in
    him, and in most cases they give up their connection with him. The
    devotee then becomes doubly unhappy.” First of all the devotee becomes
    unhappy because his riches have been taken away by Kṛṣṇa, and he is made
    even more unhappy when his relatives desert him because of his poverty.
    We should note, however, that when a devotee falls into a miserable
    condition in this way, it is not due to past impious activities, known
    as karma-phala; the poverty of the devotee is a creation of the
    Personality of Godhead. Similarly, when a devotee becomes materially
    opulent, that is also not due to his pious activities. In either case,
    whether the devotee becomes poorer or richer, the arrangement is made by
    the Supreme Personality of Godhead. This arrangement is especially made
    by Kṛṣṇa for His devotee just to make him completely dependent upon Him
    and to free him from all material obligations. He can then concentrate
    his energies, mind and body—everything—for the service of the Lord, and
    that is pure devotional service. In the Nārada-pañcarātra it is therefore explained,
    sarvopādhi-vinirmuktam [Cc. Madhya 19.170], which means “being freed
    from all designations.” Works performed for family, society, community,
    nation or humanity are all designated: “I belong to this society,” “I
    belong to this community,” “I belong to this nation,” “I belong to this
    species of life.” Such identities are all merely designations. When by
    the grace of the Lord a devotee is freed from all designations, his
    devotional service is actually naiṣkarmya. Jñānīs are very much
    attracted by the position of naiṣkarmya, in which one’s activities no
    longer have any material effect. The devotee’s activities are freed from
    material effects, and so they are no longer in the category of
    karma-phalam, or fruitive activities. As explained before by the
    personified Vedas, the happiness and distress of a devotee are produced
    by the Personality of Godhead, and the devotee therefore does not care
    whether he is in happiness or in distress. He goes on with his duties in
    executing devotional service. Although his behavior seems to be subject
    to the actions and reactions of fruitive activities, he is actually
    freed from the results of action.


    "It may be questioned why a devotee is put into such tribulation by the Personality of Godhead. The answer is that this kind of arrangement by the Lord is just like a father’s sometimes becoming unkind to his sons.
    Because the devotee is a surrendered soul and is taken charge of by the
    Supreme Lord, whatever condition of life the Lord puts him in—whether
    one of distress or of happiness—it is to be understood that behind this
    arrangement is a large plan designed by the Personality of Godhead. For
    example, Lord Kṛṣṇa put the Pāṇḍavas into a distressed condition so
    acute that even grandfather Bhīṣma could not comprehend how such
    distress could occur. He lamented that although the whole Pāṇḍava family
    was headed by King Yudhiṣṭhira, the most pious king, and protected by
    the two great warriors Bhīma and Arjuna, and although, above all, the
    Pāṇḍavas were all intimate friends and relatives of Lord Kṛṣṇa, they
    still had to undergo such tribulations. Later, however, it was proved
    that this was planned by the Supreme Personality of Godhead, Kṛṣṇa, as
    part of His great mission to annihilate the miscreants and protect the


    "Another question may be raised: What is the difference between a devotee and a common man, since both are put into different kinds of happy and distressful conditions—the devotee by the arrangement of the Personality
    of Godhead, and the common man as a result of his past deeds? How is
    the devotee any better than the ordinary karmī ? The answer is that the
    karmīs and the devotees are not on the same level. In whatever condition
    of life the karmī may be, he continues in the cycle of birth and death
    because the seed of karma, or fruitive activity, is there, and it
    fructifies whenever there is an opportunity. By the law of karma a
    common man is perpetually entangled in repeated birth and death, whereas
    a devotee’s distress and happiness, not being under the laws of karma,
    are part of a temporary arrangement by the Supreme Lord which does not
    entangle the devotee. Such an arrangement is made by the Lord only to
    serve a temporary purpose. If a karmī performs auspicious acts he is
    elevated to the heavenly planets, and if he acts impiously he is put
    into a hellish condition. But whether a devotee acts in a so-called
    pious or impious manner, he is neither elevated nor degraded, but is
    transferred to the spiritual kingdom. Therefore a devotee’s happiness
    and distress and a karmī’s happiness and distress are not on the same
    level. This fact is corroborated by a speech by Yamarāja to his servants
    in connection with the liberation of Ajāmila. Yamarāja advised his
    followers that only persons who have never uttered the holy name of the
    Lord or remembered the form, qualities and pastimes of the Lord should
    be approached by his watchguards. Yamarāja also advised his servants
    never to approach the devotees. On the contrary, he instructed his
    messengers that if they meet a devotee they should offer their
    respectful obeisances. So there is no question of a devotee’s being
    promoted or degraded within this material world. As there is a gulf of
    difference between the punishment awarded by the mother and the
    punishment awarded by an enemy, so a devotee’s distress is not the same
    as the distress of a common karmī.


    "Here another question may be raised: If the Supreme Lord is all-powerful, why should He try to reform His devotee by putting him in distress? The answer is that when the Supreme Personality of Godhead
    puts His devotee in distress, it is not without purpose. Sometimes the
    purpose is that in distress a devotee’s feelings of attachment to Kṛṣṇa
    are magnified. For example, when Kṛṣṇa, before leaving the capital of
    the Pāṇḍavas for His home, asked Kuntīdevī for permission to leave, she
    said, “My dear Kṛṣṇa, in our distress You were always present with us.
    Now, because we have been elevated to a royal position, You are leaving
    us. I would therefore prefer to live in distress than to lose You.” When
    a devotee is put into a situation of distress, his devotional
    activities are accelerated. Therefore, to show special favor to a
    devotee, the Lord sometimes puts him into distress. Besides that, it is
    stated that the sweetness of happiness is sweeter to those who have
    tasted bitterness. The Supreme Lord descends to this material world just
    to protect His devotees from distress. In other words, if devotees were
    not in a distressed condition, the Lord would not have come down. As
    for His killing the demons, or miscreants, this can be easily done by
    His various energies, just as many asuras are killed by His external
    energy, goddess Durgā. Therefore the Lord does not need to come down
    personally to kill such demons, but when His devotee is in distress He
    must come. Lord Nṛsiṁhadeva appeared not in order to kill Hiraṇyakaśipu
    but to save Prahlāda and to give him blessings. In other words, because
    Prahlāda Mahārāja was put into very great distress, the Lord appeared.


    "When after the dense, dark night there is finally sunrise in the morning, it is very pleasant; when there is scorching heat, cold water is very pleasant; and when there is freezing winter, hot water is very
    pleasant. Similarly, when a devotee, after experiencing the distress of
    the material world, relishes the spiritual happiness awarded by the
    Lord, his position is still more pleasant and enjoyable.


    "The Lord continued: “When My devotee is bereft of all material riches and is deserted by his relatives, friends and family members, because he has no one to look after him he completely takes shelter of the lotus
    feet of the Lord.” Śrīla Narottama dāsa Ṭhākura has sung in this
    connection, “My dear Lord Kṛṣṇa, O son of Nanda Mahārāja, You are now
    standing before me with Śrīmatī Rādhārāṇī, the daughter of King
    Vṛṣabhānu. I am now surrendering unto You. Please accept me. Please do
    not kick me away. I have no shelter other than You.”


    "When a devotee is thus put into so-called miserable conditions and bereft of riches and family, he tries to revive his original position of material opulence. But although he tries again and again, Kṛṣṇa again
    and again takes away all his resources. Thus he finally becomes
    disappointed in material activities, and in that stage of frustration in
    all endeavors, he can fully surrender unto the Supreme Personality of
    Godhead. Such persons are advised by the Lord from within to associate
    with devotees. By associating with devotees they naturally become
    inclined to render service to the Personality of Godhead, and they
    immediately get all facilities from the Lord to advance in Kṛṣṇa
    consciousness. The nondevotees, however, are very careful about
    preserving their material condition of life. Generally, therefore, such
    nondevotees do not come to worship the Supreme Personality of Godhead,
    but worship Lord Śiva or other demigods for immediate material profit.
    In the Bhagavad-gītā it is said, therefore, kāṅkṣantaḥ karmaṇāṁ siddhiṁ
    yajanta iha devatāḥ: “The karmīs, in order to achieve success within
    this material world, worship the various demigods.” It is also stated by
    Lord Kṛṣṇa that those who worship the demigods are not mature in their
    intelligence. The devotees of the Supreme Personality of Godhead,
    therefore, because of their strong attachment for Him, do not foolishly
    go to the demigods.


    "Lord Kṛṣṇa said to King Yudhiṣṭhira, “My devotee is not deterred by any adverse conditions of life; he always remains firm and steady. Therefore I give Myself to him, and I favor him so that he can achieve the
    highest success of life.” The mercy bestowed upon the tried devotee by
    the Supreme Personality is described as brahma, which indicates that the
    greatness of that mercy can be compared only to the all-pervasive
    greatness of Brahman. Brahma means unlimitedly great and unlimitedly
    expanding. That mercy is also described as paramam, for it has no
    comparison within this material world, and it is also called sūkṣmam,
    very fine. Not only is the Lord’s mercy upon the tried devotee great and
    unlimitedly expansive, but it is of the finest quality of
    transcendental love between the devotee and the Lord. Such mercy is
    further described as cin-mātram, completely spiritual. The use of the
    word mātram indicates absolute spirituality, with no tinge of material
    qualities. That mercy is also called sat (eternal) and anantakam
    (unlimited). Since the devotee of the Lord is awarded such unlimited
    spiritual benefit, why should he worship the demigods? A devotee of
    Kṛṣṇa does not worship Lord Śiva or Brahmā or any other, subordinate
    demigod. He completely devotes himself to the transcendental loving
    service of the Supreme Personality of Godhead.


    "...Śukadeva Gosvāmī addressed King Parīkṣit thus: “My dear King, Lord Brahmā, Lord Viṣṇu and Lord Śiva, the principal trio of the material creation, are able to bless or curse anyone. Of this trio, Lord Brahmā
    and Lord Śiva are very easily satisfied but also very easily angered.
    When satisfied they give benedictions without consideration, and when
    angry they curse the devotee without consideration. But Lord Viṣṇu is
    not like that. Lord Viṣṇu is very considerate. Whenever a devotee wants
    something from Lord Viṣṇu, Lord Viṣṇu first considers whether such a
    benediction will ultimately be good for the devotee. Lord Viṣṇu never
    bestows any benediction which will ultimately prove disastrous to the
    devotee. By His transcendental nature, He is always merciful; therefore,
    before giving any benediction, He considers whether it will prove
    beneficial for the devotee. Since the Supreme Personality of Godhead is
    always merciful, even when it appears that He has killed a demon, or
    even when He apparently becomes angry toward a devotee, His actions are
    always auspicious. The Supreme Personality of Godhead is therefore known
    as all-good. Whatever He does is good.”


    -- from SP purport ch.88 Kṛṣṇa





    • Hare Krishna Prabhuji,

      Some where Krishna promised I will protect what you have and I will give you what you lack. Then dont you think its a contradictory statement.

      If I'm a millionaire when I was not in KC, then if I come to Krishna then instead of protecting what I have he will take away my money, fame, fortune etc? Its really discouraging. Please suggest how then we can serve our responsibility in a material world. We have wife,kids, business organizations. If Krishna is meant to take away everything then how to move ahead in Bhakti.

      I love him so much, but some where I am being discouraged. My tiny nonsensical pov states how Krishna will bless me such that I could be rich and prove to materialistic people that is our father...I came to him and now I have everything. This will inspire other materialistic people to come towards Krishna.

      Please clear my doubt. I know Im a materialist....but I love my Krishna. 

      Your Servant.

    • hk thanks forthe wonderful quotes which aptly answer the discussion, my queires are also answered. Now i know why I inthe situation i am in. TheLordstakes care in hiw own unique way
  • Hare Krishna to all . . .

    As you said it is thought that we feel so,
    But sometimes it will reflect in real life situations.

    How can we estimate these happenings are just only thoughts???

    Please explain Clearly . . .

    Jai Shri Krishna . . .
    • We must look at this from a problem solving mindset (how can we learn from our situation?) the more we learn from the situation the less the future obstacles damper our mental stability.. Does that help?


        easy-difficult, happiness- sorrow are all the perceptions of mind only.. what i feel is that one may be materially affluent owing to his past good karma but he cant be genuinely happy if does not follow the right path in present janam as well. on the contrary, the one who is less affluent but lives by His LORD, will always be in the state of ecstacy.. we all know that it is esier said than done but one can just look upto the examples of Sudama and duryodhon and hence can decide the kind of life one wishes to lead.. it is not about all that you have but about what you acknowledge as yours..

        Regret if it offends anybody


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