Hap is the Old Norse and Old English 

root of happiness, and it just means luck or chance, as

did the Old French heur, giving us bonheur, good fortune or happiness. German gives us
the word Gluck, which to this day means both happiness and chance.”06-Mar-2018

The term happiness comes from the Old Norse term happ meaning “luck” or

“chance.” It’s also related to the Old English word hæpic meaning “equal.” While
early senses of happiness dating from the 1500s are still very much in use, such as
“good luck,” “success,” and “contentment,” Francis Hutcheson, an Irish reverend and
philosopher pictured here, brought a new, more political interpretation
of happiness to English speakers with his 1725 treatise An Inquiry into the Original
of Our Ideas of Beauty and Virtue. His political philosophy: “that Action is best which
accomplishes the greatest Happiness for the greatest Numbers; and that worst,
which in like manner occasions Misery.” The popularity of Hutcheson’s philosophies
helped tie the concepts of civic responsibility and happiness to one another in the
minds of the great political thinkers of the 18th century, including the writers of the
Declaration of Independence.
US Supreme Court Justice Anthony Kennedy explained this often forgotten sense
of  happiness in his 2005 lecture at the National Conference on Citizenship. Kennedy
notes that while in modern times there is a “hedonistic component” to the definition
of happiness, for the framers of the Declaration of Independence “happiness meant
that feeling of self-worth and dignity you acquire by contributing to your community
and to its civic life.” In the context of the Declaration of
Independence, happiness was about an individual’s contribution to society rather
than pursuits of self-gratification. While this sense has largely fallen out of use today,
it’s important to keep these connotations of happiness mind when studying political
documents from the 18th century.
—
 English word hap comes from Proto-Indo-European *kob-, and later Proto-Germanic
*hampą (Good luck, chance. Happiness.).

Hap etymology ?
Hap detailed word origin explanation
DICTIONARY
LANGUAGE DEFINITION
ENTRY

Proto-Indo-
*kob- European (ine-
pro)

Proto-Germanic (
*hampą Good luck, chance. Happiness.
gem-pro)

happ Old Norse (non) Good luck.

Middle
happe
English (enm)

(intransitive, literary) to happen; to befall; to

chance.. (transitive, literary) To happen to.
(archaic) That which happens; an occurrence or
hap English (eng)
happening, especially an unexpected, random,
chance, or fortuitous event; chance; fortune;
luck.

Words with the same origin as hap

DESCENDANTS OF *KOB-

happen happy mishap perhaps poke

 
International Day of Happiness: 2021
The theme for this year's International Day of Happiness is 'Keep Calm. Stay Wise. Be Kind'
and is, of course, in response to the COVID pandemic. As we face an ongoing global crisis
together, this year's International Day of Happiness is a chance to find uplifting and positive
ways to look after ourselves – and one another. Exploring the theme further, Action for
Happiness suggests:
 
Keep calm. There are lots of things outside our control. Let’s remember to breathe and focus on
what really matters so we can respond constructively.
 
Stay wise. Making wise choices helps everyone. Let’s choose positive actions that support our
well-being and help others to do the same.
 
Be kind. We’re all in this together, even when we’re forced apart. Let’s stay connected and
reach out to help others who may be in need.
The 5 Most Important Keys to
Happiness According to Your
Bible
joshuainfantado / June 27, 2016

If you want to be happy, there is no other source of knowledge and wisdom that you should consult but the Bible. Some think that
the Bible is an old and outdated book that offers little help for us today. However, if you want to be happy, not just happy
but joyful and blessed, you need to read the Bible. The Author of the Bible is God, and He created us. Surely, if there is one
Being, who knows how we can be happy, that would be God.

Key no. 1: Be content

“Now godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing
out. And having food and clothing, with these we shall be content” (I Timothy 6:6-7).
It is sad that many people mistakenly believe that money will bring them lasting happiness. However, many who have
taken this path will soon realize that they are on the wrong road toward happiness.

The key to happiness is not money, but contentment and our contentment must be coupled with godliness. Contentment
is not about laying on our beds all day because we are “content” with our lives. Godly contentment means that you
have put your trust and confidence in God that He will provide all your needs. It is the confidence that after you have
done your best, God will do the rest.
Human nature will never be satisfied. When we finally have what we want, we will again look for other things. This is
a thief of joy. However, if you are content with your life, you will soon find yourself at peace, blessed, and joyful.

Key no. 2: Do not compare yourself to others

“For we dare not class ourselves or compare ourselves with those who commend themselves. But they, measuring themselves by
themselves, and comparing themselves among themselves, are not WISE” (II Corinthians 10:12).
Another thief of joy is comparing you to others. When we look at others, it is very easy to find the things that we lack
instead of the things that we have.

In reality, you can never win the “compare game.” If you consider yourself superior to others, you will feel proud of
yourself. On the other hand, you will find yourself bitter and sad if you find yourself inferior to others.

God does not determine your value through the life of others. He does not use other people to measure up your
character. So why do you have to compare yourself to others? We are unique, and we have our advantages and
disadvantages. We experience life in different ways. So comparing ourselves to others is not wise.

Instead of comparing yourself to others, compare yourself to yourself. Compete with yourself. Be a better version of
yourself each day.
Key no. 3: Be generous
“It is better to give than to receive” (Acts 20:35).
 God wants all of us to live the way of giving rather than the way of getting. Our
human nature is focused on ourselves. We fool ourselves when we say, “We will be happier when we will get more
and more and give less and less.” However, God wants us to reflect His giving character, and that should be the goal of
all Christians.
If you want to be happy, serve other people. Strive to make other people happy and you will see, happiness will
eventually find its way back to you. This is the main reason that Jesus said that it is more blessed to give than to
receive.

Key no. 4: Honor your father and mother

Children, obey your parents in the Lord, for this is right. ‘Honour your father and mother’– which is the first commandment with
a promise – ‘so that it may go well with you and that you may ENJOY long life on the earth.’ (Ephesians 6:1-3, NIV)
Today, we can see more and more children disrespecting their parents. Do you know that this is one of the reasons
that we are living in a sad world? It is because this commandment is being broken.

Our parents live longer than any of us. They have experienced the different twists and turns of life. They have the
wisdom to impart to us, and if we listen to their sound advice, we will make better choices. Having a good relationship
with our parents will also be a pre-cursor for a happy life.

Of course, there are instances that our parents might be difficult to honor. We need to pray for them and ask God’s
help. We must remember that our attitude should not depend on their attitude. If they are filled with hate, then we
must fill our life with love. We might hate their actions but we must not despise our parents. Stay respectful knowing that
we have our ultimate Father in Heaven, who is God.
Key no. 5: Keep the law of God
“For this is the love of God, that we keep His commandments. And His commandments are NOT burdensome” (I John 5:3).
This world has become dominantly a sad, depressed, and gloomy place because of sin. Sin can be the greatest thief
of happiness. Therefore, if you want to be happy, you better avoid sin at all cost.

But what is sin? Sin is the transgression of the law (I John 3:4). So for you to be happy, you better keep the law of
God. It is sad to note though that many people assume that Christ’s death has freed us from keeping the law, and the
law has already been nailed to the cross. However, this is not true. We are not freed to break God’s law but we are
freed from the penalty of sin.
God’s love is so great that He gave us the guidelines on how to fully live this life and these guidelines are laid out as
the law of God. So many people want to be happy, but not all are willing to do what it really takes to be happy.

Keep the commandments of God. You will soon see how blessed your life will become.
The Quran Speaks
of Happiness
Salman al-Ouda
12 December, 2016

The concept of happiness in Islam is expressed in the

Quran and Sunnah in a number of different ways.

First, we find the Quran discussing the “good life”. Allah

says:
{Whosoever does right, whether male or female, and
is a believer, we shall make them live a good life, and
We shall pay them a recompense in proportion to the
best of what they used to do.} (16: 97)
This “good life” is happiness itself. It is realized
through faith and good deeds. This does not mean that
we will not face difficulties in our good life. Our worldly
lives, even when they are bolstered by faith and good
works, are never free from distress and vexations. This
world is the abode of toil, as Allah says:
{Certainly We have created man to be in toil.} (90: 4)
This world is the abode of tests and trials. Allah says:
{Verily We created Man from a drop of mingled
sperm, in order to try him: so We gave him (the
gifts) of hearing and sight.} (76: 2)
Allah also says:

{Every soul shall have a taste of death: and We test

you by evil and by good by way of trial, and to Us is
your return.} (21: 35)
The concept of happiness is also expressed in the Quran
as a negation of wretchedness and misguidance. It is also
expressed through by contrasting it with the
description, of a narrow, straightened life.

Allah says:

{But he who turns away from remembrance of Me, his

will be a narrow life, and I shall bring him blind to
the assembly on the Day of Resurrection.} (20: 124)
Wretchedness is the opposite of happiness. It is a state
of being bereft of Allah’s remembrance. The way to
distance oneself from wretchedness is to follow the path
of guidance. This is what brings about happiness.

The Quran also uses the concept of “the openness of

the heart” to express happiness. Allah says:
{Those whom Allah wills to guide, He opens their
breast to Islam; those whom He wills to leave
straying, He makes their breast close and
constricted, as if they had to climb up to the skies:
thus does Allah (heap) the penalty on those who
refuse to believe.} (6: 125)
Another expression is the “contentment of the heart”.
Allah says:
{Those who believe, and whose hearts find
contentment in the remembrance of Allah: for without
doubt in the remembrance of Allah do hearts find
contentment.} (13: 28)
The contentment and openness of the heart are aspects
of happiness which are achieved through keeping up the
remembrance of Allah and through following the
guidance of Islam. Total and perfect happiness is
achieved through true devotion in worship to Allah,
salvation from Hell, and admission to Paradise in the
Hereafter.

Allah says:

{On the day when it shall come, no soul shall speak

except with His permission, then (some) of them shall be
unhappy and (others) happy. Those who are wretched
shall be in the Fire: There will be for them therein
(nothing but) the heaving of sighs and sobs. Abiding
therein so long as the heavens and the earth endure,
except as your Lord please; surely your Lord is the
mighty doer of what He intends. And as to those who are
made happy, they shall be in the garden, abiding in it as
long as the heavens and the earth endure, except as your
Lord please; a gift which shall never be cut off.} (11: 105-
108)
Believers can be tested with tribulations and illness,
though when they are granted patience to endure and
they seek their reward with their Lord, it is best for
them. Prophet Muhammad (peace be upon him) said:

“How amazing are the believer’s affairs; all his affairs are good
for him. If good befalls him, he is grateful and that is good for
him, and if he is afflicted by calamity he is patient and that is also
good for him. This is only for the believer.” (Sahih Muslim)
Ibn Mas`ud said:

“Allah has placed ease and happiness in certainty of faith

and contentment. He has placed worry and misery in
discontent and doubt.”

The contentment that Ibn Mas’ud is referring to here is

to be reconciled to Allah’s decree and with the portion
that Allah has allotted to His servant. This is the way to
attain peace of mind and happiness. By contrast, being
discontented and resentful about one’s circumstances,
unsatisfied with one’s portion that Allah has allotted,
and having doubts about one’s faith, this is the way to
anxiety, misery, and distress.
 

Vaniquotes

 Srila Prabhupada
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 Vaniquotes - the compiled essence of Vedic knowledge

Actual happiness
From Vaniquotes
Expressions researched:
"actual happiness"

Contents
 1 Bhagavad-gita As It Is
o 1.1 BG Preface and Introduction
o 1.2 BG Chapters 13 - 18
 2 Srimad-Bhagavatam
o 2.1 SB Canto 1
o 2.2 SB Canto 4
o 2.3 SB Canto 5
o 2.4 SB Canto 6
o 2.5 SB Canto 7
o 2.6 SB Cantos 10.14 to 12 (Translations Only)
 3 Other Books by Srila Prabhupada
o 3.1 Teachings of Lord Caitanya
 4 Lectures
o 4.1 Bhagavad-gita As It Is Lectures
o 4.2 Srimad-Bhagavatam Lectures
o 4.3 Nectar of Devotion Lectures
o 4.4 General Lectures
 5 Conversations and Morning Walks
o 5.1 1977 Conversations and Morning Walks
 6 Correspondence
o 6.1 1968 Correspondence

Bhagavad-gita As It Is
BG Preface and Introduction

In the material world there is no water, there is no happiness, but the real water of
actual happiness is there in the spiritual world.
BG Introduction: 
The material world is but a shadow of reality. In the shadow there is no reality or substantiality, but from
the shadow we can understand that there are substance and reality. In the desert there is no water, but the
mirage suggests that there is such a thing as water. In the material world there is no water, there is no
happiness, but the real water of actual happiness is there in the spiritual world.

BG Chapters 13 - 18

There may be a little so-called mental happiness—"I have this house or this
money"—but this is not actual happiness.
BG 14.16, Purport: 
The result of pious activities in the mode of goodness is pure. Therefore the sages, who are free from all
illusion, are situated in happiness. But activities in the mode of passion are simply miserable. Any activity
for material happiness is bound to be defeated. If, for example, one wants to have a skyscraper, so much
human misery has to be undergone before a big skyscraper can be built. The financier has to take much
trouble to earn a mass of wealth, and those who are slaving to construct the building have to render
physical toil. The miseries are there. Thus Bhagavad-gītā says that in any activity performed under the
spell of the mode of passion, there is definitely great misery. There may be a little so-called mental
happiness—"I have this house or this money"—but this is not actual happiness.

Srimad-Bhagavatam
SB Canto 1

If one wants actual happiness, one must change the subject matter only. Instead of
talking of the politics of a dying man, one might discuss the politics administered by
the Lord Himself. Instead of relishing activities of the cinema artists, one can turn
his attention to the activities of the Lord with His eternal associates like the gopīs
and Lakṣmīs.
SB 1.6.34, Translation and Purport: 
It is personally experienced by me that those who are always full of cares and anxieties due to
desiring contact of the senses with their objects can cross the ocean of nescience on a most suitable
boat-the constant chanting of the transcendental activities of the Personality of Godhead.
The symptom of a living being is that he cannot remain silent even for some time. He must be doing
something, thinking of something or talking about something. Generally the materialistic men think and
discuss about subjects which satisfy their senses. But as these things are exercised under the influence of
the external, illusory energy, such sensual activities do not actually give them any satisfaction. On the
contrary, they become full with cares and anxieties. This is called māyā, or what is not. That which
cannot give them satisfaction is accepted as an object for satisfaction. So Nārada Muni, by his personal
experience, says that satisfaction for such frustrated beings engaged in sense gratification is to chant
always the activities of the Lord. The point is that the subject matter only should be changed. No one can
check the thinking activities of a living being, nor the feeling, willing or working processes. But if one
wants actual happiness, one must change the subject matter only. Instead of talking of the politics of a
dying man, one might discuss the politics administered by the Lord Himself. Instead of relishing activities
of the cinema artists, one can turn his attention to the activities of the Lord with His eternal associates like
the gopīs and Lakṣmīs. The almighty Personality of Godhead, by His causeless mercy, descends on the
earth and manifests activities almost on the line of the worldly men, but at the same time extraordinarily,
because He is almighty. He does so for the benefit of all conditioned souls so that they can turn their
attention to transcendence. By doing so, the conditioned soul will gradually be promoted to the
transcendental position and easily cross the ocean of nescience, the source of all miseries. This is stated
from personal experience by such an authority as Śrī Nārada Muni. And we can have the same experience
also if we begin to follow in the footsteps of the great sage, the dearmost devotee of the Lord.

SB Canto 4

The actual happiness of the karmīs is sex life.

SB 4.26.26, Purport: 
The actual happiness of the karmīs is sex life. They work very hard outside the home, and to satiate their
hard labor, they come home to enjoy sex life. King Purañjana went to the forest to hunt, and after his hard
labor he returned home to enjoy sex life. If a man lives outside the home and spends a week in a city or
somewhere else, at the end of the week he becomes very anxious to return home and enjoy sex with his
wife. This is confirmed in Śrīmad-Bhāgavatam: yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB
7.9.45). Karmīs work very hard simply to enjoy sex. Modern human society has improved the
materialistic way of life simply by inducing unrestricted sex life in many different ways. This is most
prominently visible in the Western world.

SB Canto 5

In this material world there is not a pinch of actual happiness, for which the
conditioned soul is longing life after life.
SB 5.14 Summary: 
In this material world there are many envious people. There is the tax-exacting government, which is
compared to an owl, and there are invisible crickets that create unbearable sounds. The conditioned soul
is certainly greatly harassed by the agents of material nature, but his intelligence is lost due to undesirable
association. In an attempt to gain relief from the disturbances of material existence, he falls victim to so-
called yogīs, sādhus and incarnations who can display some magic but who do not understand devotional
service. Sometimes the conditioned soul is bereft of all money, and consequently he becomes unkind to
his family members. In this material world there is not a pinch of actual happiness, for which the
conditioned soul is longing life after life. The government officials are like carnivorous Rākṣasas who
exact heavy taxes for the maintenance of the government. The hard-working conditioned soul is very
saddened due to these heavy taxes.

He is not in any way able to obtain actual happiness, and he does not know what it
is to be free from anxiety.
SB 5.26.36, Purport: 
One who in this world or this life is very proud of his wealth always thinks, "I am so rich. Who can equal
me?" His vision is twisted, and he is always afraid that someone will take his wealth. Indeed, he even
suspects his superiors. His face and heart dry up at the thought of losing his wealth, and therefore he
always looks like a wretched fiend. He is not in any way able to obtain actual happiness, and he does not
know what it is to be free from anxiety. Because of the sinful things he does to earn money, augment his
wealth and protect it, he is put into the hell called Sūcīmukha, where the officials of Yamarāja punish him
by stitching thread through his entire body like weavers manufacturing cloth.
SB Canto 6

The actual happiness of a king and his dependents is described in this verse.
SB 6.14.18, Translation and Purport: 
O King, O lord of humanity, when a king directly depends upon his associates and follows their
instructions, he is happy. Similarly, when his associates offer their gifts and activities to the king
and follow his orders, they are also happy.
The actual happiness of a king and his dependents is described in this verse. A king should not simply
give orders to his dependents because he is supreme; sometimes he must follow their instructions.
Similarly, the dependents should depend on the king. This mutual dependence will make everyone happy.

SB Canto 7

The happiness and distress derived from the activities of the material senses are not
actual happiness and distress.
SB 7.2.48, Translation and Purport: 
It is fruitless to see and talk of the material modes of nature and their resultant so-called happiness
and distress as if they were factual. When the mind wanders during the day and a man begins to
think himself extremely important, or when he dreams at night and sees a beautiful woman
enjoying with him, these are merely false dreams. Similarly, the happiness and distress caused by
the material senses should be understood to be meaningless.
The happiness and distress derived from the activities of the material senses are not actual happiness and
distress. Therefore Bhagavad-gītā speaks of happiness that is transcendental to the material conception of
life (sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam (BG 6.21)). When our senses are purified of
material contamination, they become atīndriya, transcendental senses, and when the transcendental senses
are engaged in the service of the master of the senses, Hṛṣīkeśa, one can derive real transcendental
pleasure. Whatever distress or happiness we manufacture by mental concoction through the subtle mind
has no reality, but is simply a mental concoction. One should therefore not imagine so-called happiness
through mental concoction. Rather, the best course is to engage the mind in the service of the Lord,
Hṛṣīkeśa, and thus feel real blissful life.

The other students were very much advanced in enjoying materialistic life through
religion, economic development and sense gratification, but Prahlāda Mahārāja
laughed at them, knowing that this was not actual happiness, for real happiness is
advancement in Kṛṣṇa consciousness.
SB 7.5.55, Translation and Purport: 
Prahlāda Mahārāja, who was truly the supreme learned person, then addressed his class friends in
very sweet language. Smiling, he began to teach them about the uselessness of the materialistic way
of life. Being very kind to them, he instructed them as follows.
Prahlāda Mahārāja's smiling is very significant. The other students were very much advanced in enjoying
materialistic life through religion, economic development and sense gratification, but Prahlāda Mahārāja
laughed at them, knowing that this was not actual happiness, for real happiness is advancement in Kṛṣṇa
consciousness. The duty of those who follow in the footsteps of Prahlāda Mahārāja is to teach the entire
world how to be Kṛṣṇa conscious and thus be really happy. Materialistic persons take to so-called religion
to get some blessings so that they can improve their economic position and enjoy the material world
through sense gratification. But devotees like Prahlāda Mahārāja laugh at how foolish they are to be busy
in a temporary life without knowledge of the soul's transmigration from one body to another. Materialistic
persons are engaged in striving for temporary benefits, whereas persons advanced in spiritual knowledge,
such as Prahlāda Mahārāja, are not interested in the materialistic way of life. Instead, they want to be
elevated to an eternal life of knowledge and bliss.

SB Cantos 10.14 to 12 (Translations Only)

SB 11.3.20, Translation: 
One cannot find permanent happiness even on the heavenly planets, which one can attain in the
next life by ritualistic ceremonies and sacrifices. Even in material heaven the living entity is
disturbed by rivalry with his equals and envy of those superior to him. And since one's residence in
heaven is finished with the exhaustion of pious fruitive activities, the denizens of heaven are
afflicted by fear, anticipating the destruction of their heavenly life. Thus they resemble kings who,
though enviously admired by ordinary citizens, are constantly harassed by enemy kings and who
therefore never attain actual happiness.

SB 11.9.2, Translation: 
Once a group of large hawks who were unable to find any prey attacked another, weaker hawk who
was holding some meat. At that time, being in danger of his life, the hawk gave up his meat and
experienced actual happiness.

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

There is an immense literature dealing with the transactions between the gopīs and
Kṛṣṇa, and anyone who takes shelter of this literature or of the stories about Rādhā
and Kṛṣṇa can enjoy actual happiness.
Teachings of Lord Caitanya, Chapter 32: 
"And out of all songs, what song do you think is the best of all?" Caitanya Mahāprabhu asked. And
Rāmānanda replied that any song which describes the pastimes of Rādhā and Kṛṣṇa is the best song. In
conditional life, the soul is captivated by sex. All fictions—dramas and novels—and material songs
describe love between men and women. Since people are so attracted to this kind of literature, Kṛṣṇa
appeared in this material world and displayed His transcendental loving affairs with the gopīs. There is an
immense literature dealing with the transactions between the gopīs and Kṛṣṇa, and anyone who takes
shelter of this literature or of the stories about Rādhā and Kṛṣṇa can enjoy actual happiness. In Śrīmad-
Bhāgavatam (10.33.36) it is said that the Lord displayed His pastimes in Vṛndāvana in order to reveal His
actual life. Any intelligent person who tries to understand the pastimes of Rādhā and Kṛṣṇa is most
fortunate. The songs that tell of those pastimes are the greatest songs in the world.

Lectures
Bhagavad-gita As It Is Lectures
As in the shadow there cannot be any reality, but at the same time, from the
shadow we can understand that there is reality. The example of shadow in the,
shadow of water in the desert, suggests that in the desert there is no water, but
there is water. Similarly, in the reflection of the spiritual world, or in this material
world, there is undoubtedly, there is no happiness, there is no water. But the real
water, or the actual happiness, is in the spiritual world.
Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the
Bhaktivedanta Archives): 
Now, this material world is described in the Fifteenth chapter of the Bhagavad-gītā as a tree which has got
its root upwards, ūrdhva-mūlam. Have you experience of any tree which has its root upwards? We have
got this experience of a tree, root upwards by reflection. If we stand on the bank of a river or any reservoir
of water, we can see that the tree on the bank of the reservoir of water is reflected in the water as trunk
downwards and the root upwards. So this material world is practically a reflection of the spiritual world.
Just like the reflection of the tree on the bank of a reservoir of water is seen downwards, similarly, this
material world, it is called shadow. Shadow. As in the shadow there cannot be any reality, but at the same
time, from the shadow we can understand that there is reality. The example of shadow in the, shadow of
water in the desert, suggests that in the desert there is no water, but there is water. Similarly, in the
reflection of the spiritual world, or in this material world, there is undoubtedly, there is no happiness,
there is no water. But the real water, or the actual happiness, is in the spiritual world.

What is the actual happiness? That is beyond your senses.

Lecture on BG 4.9 -- Bombay, March 29, 1974: 
What is the actual happiness? That is beyond your senses. Not sense gratification. But because we are
materially absorbed, we think indriyāṇi parāṇy āhur (BG 3.42). Indriya. the senses, always all. To satisfy
the senses that is sukh. That is happiness. And those who are a little disgusted with sense gratification,
indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ (BG 3.42). They are mental speculators. They write
poetries and utopian theories, "This philosophy, that philosophy." In this way they satisfy the mind. But
that is also not happiness. Mental happiness.

What is actual happiness, ātyantikam, that is atīndriya.

Lecture on BG 4.26 -- Bombay, April 15, 1974: 
So the real purpose is, yoga practice means, to control the senses.
indriyāṇi parāṇy āhur
indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir
yo buddheḥ paratas tu saḥ
(BG 3.42)
This is the study of the whole structure. Grossly, our body means the senses. We are, everyone, animal
and less intelligent men, they are busy only for sense gratification. Indriyāṇi parāṇi... They think the sense
gratification, "This is enjoyment, this is happiness." But actually that is not happiness. Sukham
ātyantikaṁ yat tad atīndriyam (BG 6.21). What is actual happiness, ātyantikam, that is atīndriya.
Atīndriya means beyond the senses. But because we have no such knowledge, because we are in the
bodily concept of life, "I am this body," so I am interested in the matter of gratifying me senses. Indriyāṇi
parāṇy āhuḥ.
Atyānande means "in actual happiness." Because the living entity, he is, I mean,
sac-cid-ānanda-vigraha, happiness—his prerogative.
Lecture on BG 5.14-22 -- New York, August 28, 1966: 
Yoginaḥ means those who are advancing in spiritual science and advancing in Kṛṣṇa consciousness. They
are called yogi. So ramante yoginaḥ. The yoginaḥ, they take pleasure, satyānande. Satyānande means
"in actual happiness." Because the living entity, he is, I mean, sac-cid-ānanda-vigraha (Bs. 5.1), happiness
—his prerogative. He cannot... Why shall he be put into miseries? That is not his position. He should be
always in happiness. So their happiness they do not know here. In the material conception of life we do
not what is happiness. So those who are yogi, those who are transcendentalists, advanced in spiritual life,
they know what is happiness. So ramante yoginaḥ anante (CC Madhya 9.29). Anante... Happiness mean
which has no end. That is happiness. According to Vedic literature, happiness has no end. Unlimited
happiness. Here in the material world whatever we consider happiness, that is limited. That has its end.
But spiritual happiness is calculated... Just like spirit is unlimited, similarly spiritual happiness is also
unlimited.

So this material life experience—chasing after woman and drinking and sense
gratification and so many things, spending like anything—we have seen it, but we
have not experienced any actual happiness.
Lecture on BG 9.18-19 -- New York, December 4, 1966: 
So this material life experience—chasing after woman and drinking and sense gratification and so many
things, spending like anything—we have seen it, but we have not experienced any actual happiness. Still,
I am trying to induce my son, my dependent, into that way. The foolish people do not think that "I have
already experimented all these things. What benefit, what happiness, I have got?" This is called punaḥ
punaś car..., repeatedly chewing the chewed, repeatedly. This is going on. Nobody thinks that "I have
already experimented all these things. What benefit I have got? What happiness I have got? I am
frustrated in my life. So why shall I induce my son? If I at all love my son, why shall I induce my son into
that? Let him experiment this, Kṛṣṇa consciousness." No. Because adānta-gobhir viśatāṁ tamisram.

The actual happiness is of the soul. Unless you satisfy the soul, you cannot be happy
because my real identity is the soul, not this body.
Lecture on BG 13.4 -- Miami, February 27, 1975: 
Those who are in the bodily concept of life they are thinking, "The senses are everything. So let us enjoy
the senses. That is our happiness." No, that is not. Therefore we are not happy actually. Although we are
trying to gratify our senses profusely, still, we are unhappy because that is not actually happiness.
The actual happiness is of the soul. Unless you satisfy the soul, you cannot be happy because my real
identity is the soul, not this body.

After worshiping goddess Durgā, we ask all these benedictions: "Give me money,
give me beautiful wife, give me reputation, give me strength, give me victory."
Durgā-devī gives you. But that is not actual happiness.
Lecture on BG 18.67 -- Ahmedabad, December 10, 1972: 
There are some people, they think, "By satisfying Durgā, we shall be happy." That is also mentioned in
the śāstras, but that happiness is only within this material world. Dhanaṁ dehi rūpaṁ dehi rūpavatī-
bhāryāṁ dehi yaśo dehi, dehi, dehi. After worshiping goddess Durgā, we ask all these benedictions: "Give
me money, give me beautiful wife, give me reputation, give me strength, give me victory." Durgā-devī
gives you. But that is not actual happiness.

Srimad-Bhagavatam Lectures

Suppose by intoxication you feel happy. Oh, that is not your actual happiness.
Suppose by chloroform I am unconscious; I don't feel the pains of operation. Oh,
that does not mean that I am out of these pains and pleasures. This is artificial.
Lecture on SB 1.2.17 -- San Francisco, March 25, 1967: 
There is no happiness in material life. It is impossible to get happiness. Then we do not know meaning of
happiness. Therefore this very word is used, manīṣiṇaḥ. We want to happy, to become by some
extraneous, artificial means. And how long it will stand? It will not stand. You'll again come back.
Suppose by intoxication you feel happy. Oh, that is not your actual happiness. Suppose by chloroform I
am unconscious; I don't feel the pains of operation. Oh, that does not mean that I am out of these pains
and pleasures. This is artificial.

In the village you will find, they are so poverty-stricken. But still, they are following
the Vedic principles, taking bath early in the morning, going to their business,
whatever they get, eating, husband, wife, children. They are happy. People say
"Primitive." But you want, after all, happiness. Primitive or advanced, what is that?
In advanced civilization, if you commit suicide, why not primitive? So they do not
know. They do not know what is actual happiness.
Lecture on SB 1.3.23 -- Los Angeles, September 28, 1972: 
Duḥkha-nivṛtti means avoiding painful situation. So everyone is trying to avoid painful situation. That's a
fact. We are struggling. I have got income, say two hundred dollars, so that is not sufficient for me. So I
am struggling hard to get five hundred dollars, to avoid this painful situation. Again when in five hundred
dollars I feel another pain, so I try for one thousand dollar. In this way go on increasing, and the painful
situation will never be mitigated. That will continue. Otherwise, why millionaires are committing suicide?
He has got money. But they do not know that any amount of material comforts will not make them happy.
That is not possible. So we have repeatedly discussed this fact that other countries... Like India is
advertised very poor country. But still, majority of the people in India, they are happy. People do not
know. Although materially they haven't got possession... They have got only two cloth or even one cloth.
In the village you will find, they are so poverty-stricken. But still, they are following the Vedic principles,
taking bath early in the morning, going to their business, whatever they get, eating, husband, wife,
children. They are happy. People say "Primitive." But you want, after all, happiness. Primitive or
advanced, what is that? In advanced civilization, if you commit suicide, why not primitive? So they do
not know. They do not know what is actual happiness. Therefore the struggle is going on. They do not
know. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). These rascals, they do not know that real
happiness is Viṣṇu, God, Lord Viṣṇu.

Actual happiness is not sense gratification.

Lecture on SB 1.15.37 -- Los Angeles, December 15, 1973: 
The whole target is how to train the citizens, go back to home, back to Godhead. Because they have come
from God. Kṛṣṇa-bahirmukha hañā bhoga vāñchā kare. He has come to this material world to enjoy false
gratification, and he is loitering throughout the whole universe, simply "Where is better sense
gratification, better sense gratification?" But he will never be happy by sense gratification. That is not
possible. He has forgotten what is actually happiness. Actual happiness is not sense gratification. That is...
They are described in the Bhagavad-gītā. Sukham ātyantikaṁ yat tad atīndriyaṁ grāhyam: (BG 6.21)
"What is real happiness, that is to be understood beyond sense gratification." Not sense gratification.
Therefore you will find nobody is happy, even he has got facility for sense gratification. Ask anybody, "If
you are satisfied fully?" No, that is not possible. Because that is not happiness. That is illusion. That is
illusion. We are accepting false thing as happiness. That is not happiness.

Actual happiness is there when we surpass this process of repetition of birth and
death, old age and disease.
Lecture on SB 5.5.1 -- London, August 30, 1971: 
For a sane man, does he enjoy birth, death, old age and disease? Therefore Bhagavad-gītā points out that
you may feel very happy with your so-called material senses, but you should see to the real problem of
life, janma-mṛtyu-jarā-vyādhi: birth, death, old age and disease. So therefore, actual happiness is there
when we surpass this process of repetition of birth and death, old age and disease. Because we are spirit
soul. As God is spirit soul, we are also spirit soul. About God it is stated that advaitam acyutam anādim
ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). Purāṇa-puruṣa means the oldest
living entity, but still, He's nava-yauvana, young. Just like Kṛṣṇa. You have seen the picture of Kṛṣṇa.
You'll find Him always a young boy, from sixteen to twenty years old. You have seen the picture of
Kṛṣṇa in the Bhagavad-gītā. We have got the picture, Arjuna. Kṛṣṇa had at that time great-grandsons, but
you see His picture just like a boy, young boy, very nice. So the spirit is never old. Never old. Always
young. You'll find, those who are studying the Vedic literatures, that in the Vaikuṇṭhalokas the
inhabitants are always young, exactly like God. God is always young, fifteen to twenty years old, just like
boy. So Ṛṣabhadeva says that "You are wanting happiness..." And happiness... Death does not mean
happiness, disease does not mean happiness, birth does not mean happiness, old age does not mean
happiness.

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: 
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."

If you want actual happiness, then you have to undergo austerity, tapasya.
Lecture on SB 5.6.3 -- Vrndavana, November 25, 1976: 
Kṛṣṇa said, "This is duḥkhālayam aśāśvatam. This place is for miseries," and these rascals are trying to
adjust things. Bahir-artha-māninaḥ. These rascals, they are trying to bring peace by material arrangement,
mūḍha. Therefore they are mūḍha. It is not possible. Kṛṣṇa has made it suffering. How you can become
happy here? But these rascals will not understand. Within the suffering they will try to become happy.
That is not possible. The toilet room he wants to make a Deity room. How it is possible? That is not
possible. So it is duḥkhālayam aśāśvatam (BG 8.15), and you have to practice tapasya if you want to get
out of it. Tapo divyaṁ putrakā yena śuddhyet sattva (SB 5.5.1). We are now accustomed to this miserable
condition of life. If you want actual happiness, then you have to undergo austerity, tapasya. Tapo divyaṁ
putrakā yena śuddhyet yasmād brahma-saukhyam anantam. You are hankering after happiness. That
happiness, brahma-sukha, eternal happiness, you will get by practicing tapasya. So don't believe, don't
make friendship with your restless mind.

Nivṛtti-mārga means a little more advanced, when one understands that there is no
actual happiness in this way, then he says, "This is all false."
Lecture on SB 6.1.15 -- London, August 3, 1971: 
Religious system, there are two kinds of religious systems. Some of them are pravṛtti-mārga, increasing
the path of enjoyment, sense enjoyment. That dictates that "You come to the heavenly planet. You'll have
ten thousands of years duration of life and very beautiful women to enjoy. Very nice garden, and drinking
soma-rasa." So this is called pravṛtti-mārga. And nivṛtti-mārga means a little more advanced, when one
understands that there is no actual happiness in this way, then he says, "This is all false." Brahma satyaṁ
jagan mithyā: "The world is false. Now let me search out Brahman." Athāto brahma jijñāsā. But... That
sort of brahma-jijñāsa is called nivṛtti-mārga, negativating this path of enjoyment. But śāstra says that
simply by understanding that "This is false, and I'll have to become away from these false engagements,"
so without knowledge of Kṛṣṇa, such elevators, they become impersonalists and voidists, to make
negative this material enjoyment.

Kṛṣṇa says that "If you want actual happiness, liberation, then follow what I say."
Lecture on SB 6.1.37 -- Los Angeles, June 3, 1976: 
So the Kṛṣṇa conscious life is not very difficult. It is very easy. In one second, if he agrees: "Yes, Kṛṣṇa,
whatever You say, I shall do..." That Arjuna did at last, after hearing the whole Bhagavad-gītā. When
Kṛṣṇa asked, inquired from him, "Now, what is your decision...?" Kṛṣṇa never interferes with your
decision. You have got little independence. Kṛṣṇa has given you. But if you use your independence, do
not like to obey the orders of Kṛṣṇa, that is your business. You can do that. Kṛṣṇa will not interfere with
you. But Kṛṣṇa says that "If you want actual happiness, liberation, then follow what I say." That is
Kṛṣṇa's request. As we are subordinate, Kṛṣṇa can order that "You must do it." That Kṛṣṇa does not say,
never. Kuru. He says sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), "You do it." He
doesn't say "You must." That is your option. You can deny it. That is going on. Kṛṣṇa is instructing
everything perfectly, but why people are not doing? That is his discretion. That Kṛṣṇa gives always. After
teaching Bhagavad-gītā thoroughly, He asked Arjuna: "Now, Arjuna, I have spoken to you everything.
Now it is up to you to do it or not to do it." Yathecchasi tathā kuru (BG 18.63). Yathā-icchasi: "Whatever
you like, you do." He doesn't force, but Arjuna, that is, means knowledge, Arjuna said naṣṭo mohaḥ: "My
illusion is now over." Naṣṭo mohaḥ smṛtir labdhā: "Now I am remembering, I am memorizing my
position," tvat-prasādād, "by Your grace." So kariṣye vacanaṁ tava (BG 18.73): "Now I shall act as You
desire." This is perfection of life. Whenever we decide that "Now we shall act as Kṛṣṇa says," then our
life is perfect. Vāsudeva-uktaḥ kāriṇaḥ.

So unless we go to the spiritual platform, we cannot have actual happiness.

Lecture on SB 7.6.3 -- Montreal, June 16, 1968: 
So unless we go to the spiritual platform, we cannot have actual happiness. That is the instruction
Prahlāda Mahārāja is giving, that sukham aindriyakaṁ daityā deha-yogena dehinām. The happiness
perceived by contact of senses or contact of body, sukham aindriyakam... Our present appreciation of
happiness is due to the senses, and these particular senses are according to the particular body. Deha-
yogena dehinām. The other day we have explained that a hog, because he has got a particular type of
body, his sense gratification is to eat stool. His body is so made that he will feel happy by eating stool.
Similarly, another man, his body is so made that he will be happy to have kṛṣṇa-prasāda. So that we can
make by Kṛṣṇa consciousness (break) ...change the habit of the body. That is possible. How it is possible?
By knowledge. The hog cannot be educated. His body is so condemned that it is not possible to educate
the hog or the dog or the cat or the animal. Here is a body—by education, one can become from doggish
habit to goddish habit. That is possible.

Nectar of Devotion Lectures

This is the instruction, that "Don't try to get happiness like the dogs and hogs." That
is not actual happiness. That will simply entangle you.
The Nectar of Devotion -- Bombay, January 7, 1973: 
If you want happiness, then you have to establish your relationship with Kṛṣṇa in, by any of these rasas.
Then you'll be, feel happy. Therefore Bhāgavata instructs,
nāyaṁ deho deha-bhājāṁ nṛloke
kaṣṭān kāmān arhate viḍ-bhujāṁ ye
tapo divyaṁ putrakā yena śuddhyed
sattva yasmād brahma-saukhyaṁ tv anantam
(SB 5.5.1)
This is the instruction, that "Don't try to get happiness like the dogs and hogs." That is not actual
happiness. That will simply entangle you. Just like I am now human being. Due to my material rasas,
because I want to enjoy material rasas... Because enjoyment means sense gratification.

There are, people are generally after four principles of happiness: being religious,
being economically developed, being very good candidate for satisfying senses, and
when one is frustrated to derive any happiness from these three principles, he
wants liberation, nirbheda-brahmānu-sandhana. That is also not actual happiness.
The Nectar of Devotion -- Vrndavana, November 10, 1972: 
There are, people are generally after four principles of happiness: being religious, being economically
developed, being very good candidate for satisfying senses, and when one is frustrated to derive any
happiness from these three principles, he wants liberation, nirbheda-brahmānu-sandhana. That is also
not actual happiness, because, as I was explaining this morning, that even one merges into the Brahman
effulgence after severe penances and austerity, there is chance of falling down. There is chance. Āruhya
kṛcchreṇa paraṁ padaṁ tataḥ patanti (SB 10.2.32). Paraṁ pada is to merge into the Brahman effulgence
existence. But from there also, one falls down, as I was giving the example of many big sannyāsīs in the
modern age. They are very learned scholar. They took to sannyāsa, giving up this world as false, but
again, after some time, they come to politics, sociology. That means that is their falldown. Because they
could not actually taste the Brahman, brahmānanda, for which they sacrificed everything... So
brahmānanda is not such a thing that one will come again to this false platform which they rejected as
brahma satyaṁ jagan mithyā. If jagat is mithyā, then why such exalted persons, who gave up everything
for brahmānanda... That means they could not taste brahmānanda. Therefore they fell down.

General Lectures
No amount of material comforts or happiness, so-called happiness, can give us the
actual happiness that we are hankering. That is not possible.
Lecture -- Seattle, September 27, 1968: 
So our program is to worship the original Supreme Personality of Godhead, Kṛṣṇa. Govindam ādi-
puruṣaṁ tam ahaṁ bhajāmi. In this material world everyone is trying to get happiness and to get relief
from distress. Two things are going on, attempt. There are different processes. Material process is
completely absurd. That is already proved. No amount of material comforts or happiness, so-called
happiness, can give us the actual happiness that we are hankering. That is not possible.

Actual happiness is how you learn to love God.

Lecture Excerpt -- Boston, May 5, 1969: 
Just try to understand what sort of service is this Kṛṣṇa consciousness: no more hunger, no more demand.
Svāmin kṛtārtho 'smi: "Oh, I am fully satisfied." Varaṁ na yāce: "I have no more demand. Finish." And if
you go materially, satisfy your hunger, this, that, this, that, this, that, oh, it is simply illusion. It will never
be finished. Just like you are advanced in material prosperity than other country. Does it mean that you
are satisfied? Why there are hippies? Why there are so many frustrated youngsters? The richest country in
the world. That, this richness of material world, the rascals, they are following that "If we become like
America and some industrial, we shall become happy." That is rascaldom. Actual happiness is how you
learn to love God. Then you get happy. That can be achieved without any material advancement.
Anywhere you can have, without any expenditure, without any effort, without any education, without any
knowledge. Simply chant Hare Kṛṣṇa and you develop that love. This is the highest service to the human
society. Just try to understand. Everyone will say, "Oh, I am now satisfied, fully satisfied. I don't want.
No more stealing, no more pick-pocketing, no more cheating, because I have no want. Why shall I cheat?
Why shall I cheat?" Everything will be complete, fully satisfied. Yayātmā suprasīdati. Suprasīdati, this
very word, Sanskrit word, is there. You have to make yourself fully satisfied. Then there will be no more
want.

"This process of sense gratification cannot give me actual happiness,"

Lecture to International Student Society -- Boston, December 28, 1969: 
People are engaged in various types of occupational duties for sense gratification. Sometimes in religion
they say you'll go to heaven. What is that heaven? That is also sense gratification. You'll live so long
years, you'll have so many beautiful wives and so many things, so many things. All flowery language.
What is the basic? Sense gratification. That's all. This is one way. Another way is nivṛtti-mārga. When
one has seen perfectly that "This process of sense gratification cannot give me actual happiness," then
they began to give it up. Just like the Māyāvādī philosophy. They say brahma-satyaṁ jagan mithyā: "This
world is false." Just like in your country, a section of youngsters, they're disgusted with this materialistic
way of life. They have taken to the hippies' path. Why? It does not give satisfaction, but they do not know
the right way. They have taken a wrong way, hippies. So this is called accepting and rejecting. So Kṛṣṇa
says, "You have to give up all this nonsense accepting and rejecting. You have to take to Me, then you'll
be happy."

Conversations and Morning Walks

1977 Conversations and Morning Walks

Evening Darsana -- May 9, 1977, Hrishikesh:

Prabhupāda: This is the first time in the history of the world that foreigners, they are becoming devotees
of Kṛṣṇa. Now, in the history of the world there was no temple outside India, neither devotee also.
Indian man (1): The entire credit goes to you, sir.
Prabhupāda: Yes. From historical reference it is so, but it can go still farther, and in that way India's
glories will be magnified. But unfortunately our leaders and government are callous. They do not know
what is India's glory and how India's glory can be distributed. They are trying that India's glory will be
magnified by imitating Western way of life. This is the defect. They can understand that the Western way
of life has not given them actual happiness. Otherwise why these boys, they are coming to India? They
are young boys, and they are coming from very respectable family, rich family, rich nation. They have no
economic problem. They have not come here to earn their livelihood, as we go to England to learn
something, technology, and earn our livelihood. They have not come here for that purpose. They have
enough food, enough everything, material. They are hankering after some spiritual...

Correspondence
1968 Correspondence

The material advancement cannot give actual happiness to the people and the
Krishna Consciousness movement will surely quench the parched throat of all
materialistic persons.
Letter to Tamala Krsna -- Montreal 19 August, 1968: 
The society, friendship and love as we materially experience have got some fascination, but such
fascination is compared by the poet Vidyapati as a drop of water of the ocean. His purport of singing is
that, My dear Lord, this drop of water which we derive from the association of society, friendship, and
love, what it can do in the desert of my heart? But unfortunately, I am attached to this drop of water only
and have forgotten You. Therefore my future is very much hopeless, and I am seeking you, My Master, as
the only solution. So this is the process. The material advancement cannot give actual happiness to the
people and the Krishna Consciousness movement will surely quench the parched throat of all materialistic
persons, if they are properly administered under the guidance of disciplic succession of previous acaryas,
beginning from Lord Caitanya intermediated by the Goswamis, and followed by us. So my request to you
is that you are doing very nicely, I have heard from other students that your attempt to spread Krishna
Consciousness movement in San Francisco is very laudable, please continue your energy in that way.
 Devotee [Reads from The Nectar of Devotion]: “There are three kinds of happiness: material, spiritual, and
devotional. Devotional service and the happiness due to its execution are not possible as long as one is materially affected.
The desire for material enjoyment and the desire for becoming one with the Supreme are both considered material
concepts.”
Srila Prabhupada: In Sanskrit the three kinds of happiness are called bhoga, tyaga, and seva. The ordinary fruitive
workers are after bhoga, the happiness of sense enjoyment. And the jnanis, the seekers of knowledge, are after the
happiness that comes from negating sense enjoyment. One who is fed up with sense enjoyment will sometimes give it up
and feel relief. For example, in America young boys are fed up with the kinds of sense enjoyment experienced by their
fathers and grandfathers. So in the name of tyaga, renunciation, many of them have left home and become hippies. But
because they cannot give up enjoyment entirely, they have taken to other kinds of sense enjoyment—intoxication and
unrestricted sex.

So, beyond bhoga and tyaga is real enjoyment—seva, or the happiness of devotional service to Krsna. Here is a
practical example: Suppose all of a sudden you see a one-hundred-rupee note lying on the street. If you pick it up and keep
it, your conscience will beat you, because you know the money does not belong to you. You’ll always think, “I have taken
somebody else’s money. I’m doing something sinful.” In this way your mind will disturb you. So, that is bhoga. And if
you don’t take the money—if you leave it lying in the street—you’ll also be disturbed. You’ll think, “Somebody left that
money there. I did not pick it up, but somebody else will find it and take it away. That is not good. “This is tyaga. But the
best thing is that you pick up the hundred-rupee note and return it to the person who lost it. Then your mind will be happy
and at peace. This is seva, devotion.

Everything belongs to Krsna. As He says in the Bhagavad-gita [5.29], bhoktaram yajna-tapasam sarva-loka-

mahesvaram: “I am the maha-isvara, the supreme proprietor.” Everyone is an isvara to some extent, but nobody except
Krsna is the supreme proprietor. Unfortunately, this is unknown to the nondevotees. They think that the resources of the
world have been given by nature for our enjoyment. This is the modern theory of economic development. Someone is
thinking, “By the gift of nature we have a gold mine, so let us take the gold and enjoy.” This is the view of the fruitive
workers.
And when one nation has a large quantity of gold, every other nation is hankering to take it. Why is there struggle in
this world? Because when one nation becomes wealthy, the people in the other nations think, “How can I take the
wealth?” or “How can my nation take the wealth?” This is nationalism, which is simply expanded selfishness. That’s all.
People are fond of nationalism, but it’s simply collective selfishness. In our country, Mahatma Gandhi is known as the
father of nationalism. But what is that nationalism? Mahatma Gandhi thought, “The Britishers must go so my countrymen
can enjoy.” This is simply extended selfishness.

The basic principle of material life is “I want to enjoy.” Then, even if I extend my enjoyment familywise,
communitywise, or nationwise, that does not change the quality of selfishness. Big leaders are glorified in the name of
nationalism, but actually neither the nation nor the community nor the person is the proprietor of anything. Krsna is the
proprietor of everything (isavasyam idam sarvam [Iso mantra 1]). Therefore, whether on the individual level, the
community level, or the national level, anyone who uses Krsna’s property selfishly is a thief, just as a pickpocket, a gang,
and an organization of gangsters are all thieves.

Once there was a conversation between Alexander the Great and a thief. Alexander had arrested him and was going to
punish him. So, the thief protested, “Why are you punishing me? You are a great conqueror and I am only an ordinary
thief, but actually you are simply a greater thief. That’s all.” Alexander the Great was very intelligent, and he immediately
released the thief. “Yes,” he said, “you are right. I am also a thief. Why should I punish you?”

So, everyone in this material world who is not Krsna conscious is a thief and a rogue. For example, the Americans
occupied the land of America by killing the red Indians, and now they claim proprietorship. The immigration department
declares, “Nobody can come here. It is our land.” In this connection, there is another story about a group of thieves who
stole some things and then divided them up. One of the thieves said, “Kindly divide everything honestly.” The things were
taken dishonestly, and he wanted them to be divided honestly. This is going on throughout the whole world. Everything
has been stolen from Krsna dishonestly, and when there is conflict or a question of division, the United Nations tries to
settle it “honestly.” All the nations are full of plunderers, rogues, thieves—yet they have made an association called the
United Nations to approve their rascaldom. You see? As soon as there is an opportunity, they’ll commit all kinds of
criminal activities. This we are actually seeing.

So, happiness that comes from material possessions is the happiness of rogues and thieves. And one who renounces
everything, declaring, brahma satyam jagan mithya—“Only Brahman is real; this world is false”—he is a fool. What can
you renounce? If you possess something, you can renounce it. But if you don’t possess anything, what’s the question of
renunciation?

The jnanis, or impersonalists, are fed up with so-called material happiness, so in the name of brahmananda, so-called
spiritual happiness, they say, “This world is false; I renounce it.” The grapes are sour. You know the story of the jackal
and the grapes? He wanted to get the grapes from a high place, so he was jumping, jumping, jumping. When he couldn’t
get them, he said, “Oh, the grapes are sour. I have no need for these grapes.” Similarly, these rascal impersonalists
renounce the world. This is also wrong, because what do they actually have to renounce?

Real happiness comes from seva, devotional service to Krsna. When one knows, “Everything is Krsna’s and must be
used for His purpose,” that is real happiness. Not this false renunciation—jagan mithya. Srila Rupa Gosvami says,

prapancikataya buddhya
hari-sambandhi-vastunah
mumuksubhih parityago
vairagyam phalgu kathyate

Those who are after liberation from birth and death give up this world and become
Mayavadi sannyasis [impersonalistic renunciants]. But Rupa Gosvami says this is phalgu-vairagya, incomplete
renunciation. The word phalgu means “incomplete,” and it also refers to the river Phalgu, near Gaya. This river is called
“Phalgu” because if you come to it you’ll find only a riverbed of sand. But if you push your hand within the sand, you’ll
find water. Similarly, the Mayavadi sannyasis have taken the dress of the renounced order, but within their hearts they
have all kinds of desires to fulfill. If you “push your hand” within their hearts, you’ll find unlimited desires for material
enjoyment. They give up this world, but at heart they think, “I shall become God.” Just see! An ordinary fruitive worker
may try to become a king or a president, but the Mayavadis are trying to become God. How much greater desire they have,
although outwardly they appear renounced.

But a devotee’s happiness is different. As Sri Caitanya Mahaprabhu said,

na dhanam na janam na sundarim

kavitam va jagad-isa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi

“O my Lord, O Lord of the Universe, I do not want wealth, I do not want many followers, I do not want a nice wife.
All I want, birth after birth, is to engage in Your unalloyed devotional service.”

A devotee of Krsna does not desire even liberation, what to speak of wealth, followers, and so on. He simply wants to
serve Krsna. That is real renunciation. And that is also perfect happiness and peace. As said in the Caitanya-caritamrta,
bhukti-mukti-siddhi-kami sakali asanta:

“Those who are after sense enjoyment, liberation, or mystic perfection can never enjoy real peace.”

The fruitive workers undergo great struggle to possess wealth. So they’re never peaceful. And those who are after
liberation generally want to become God or to become one with God. They must perform severe austerities and penances
—very troublesome. So where is santi, peace? Then the yogis—they must also perform difficult practices: asanas [sitting
postures], pranayama [breath control], dharana [concentration], dhyana [meditation], and so on. Where is santi?
The yogi has to keep his head down for so long in sirsasana [the headstand]. That is one asana. Then he has to show some
magic; otherwise he’ll not be recognized as advanced in yoga practice. Sometimes the yogis will produce a piece of candy
by magic. These are all troublesome things.

So, neither the fruitive worker, the impersonalist, nor the yogi is peaceful. But krsna-bhakta niskama ataeva
santa: “Because a devotee of Krsna does not need to possess anything or renounce anything or show some magic power,
he is perfectly peaceful.”
 Therefore, one should concentrate upon devotional service. Everything is included. A devotee of Krsna does not
renounce anything of this world or accept anything of this world outside of Krsna’s service. If he accepts something, it is
for Krsna, and if he rejects something, that is also for Krsna. For example, in our society we advise, “Give up illicit sex,
intoxication, gambling, and meat-eating.” So, this is tyaga, renunciation. Why? For Krsna.

Our business is to accept that by which Krsna is pleased and to reject that by which Krsna is displeased. Our central
point is Krsna’s pleasure. In everything we do, we have to see whether Krsna or His representative is pleased. Yasya
prasadad bhagavat-prasadah: “By the mercy of the representative of Krsna, one gets the mercy of Krsna.” If we live in
this way, we shall be happy; we shall enjoy the happiness of devotional service. Go on reading.

Devotee: “Because the impersonalists cannot appreciate the devotional happiness produced by the exchange of loving
affairs with the Supreme Personality of Godhead, their ultimate goal is to become one with the Lord.”
Srila Prabhupada: The impersonalists have no conception of the Personality of Godhead, so they say the Supreme
is nirakara, without form. How can there be loving affairs with nirakara? I cannot love the air. Love can exist only for a
person. Krsna has form and personality, so we can love Him. But we cannot love the sky. Therefore, because the
impersonalists have no conception of God as a person, their “love of God” is all fictitious.

The impersonalists will pray, tvam eva mata tvam eva pita: “You are my mother, You are my father.” But who is that
mother, who is that father? That they do not know. We say, “Here is your mother and father—Krsna.” Krsna is a tangible
fact, not some fictitious, impersonal void.

Go on reading.

Devotee: “Their ultimate goal is to become one with the Lord. This concept is simply an extension of the material
idea.”

Srila Prabhupada: Our concept is also to become one with God—but one in interest, not in identity. Krsna
says, sarva-dharman parityajya mam ekam saranam vraja: “Give up all other activities and just surrender unto Me.” To
become one with Krsna means that we agree, “Yes, Sir. For so long I acted foolishly. Now I surrender unto You.” As Srila
Bhaktivinoda sings, manasa deha geha yo kichu mora arpilum tua pade nanda-kisora: “O my dear Lord, whatever I
possess—my mind, my body, my home—I surrender unto Your lotus feet.” This is oneness. Marabi rakhabi jo iccha
tohara: “You may kill me or protect me—whatever You like.” But nitya-dasa prati tua adhikara: “I will remain Your
eternal servant.” This is oneness.

I keep my individuality, but I am so surrendered to Krsna that I have no disagreement with Him. Not that I mix
myself up with Him and lose my individuality. I have individuality now, so my individuality must go on. As Krsna says in
the Bhagavad-gita [2.12]: “These kings, you, and I—all of us existed in the past, we are existing now, and in the future we
shall also exist.” There is no question of intermingling one’s individuality with Krsna. Individuality is sacrificed only in
the sense of being in full agreement with Him. That is oneness.

For example, in our Society I am the head. So, everyone is in agreement with me. But it is not that my disciples, my
students, have lost their individuality. They’re using their individuality to propagate the Krsna consciousness movement,
as sanctioned by me. So, by our devotional service, by the varieties of work we do, we must see whether or not Krsna is
satisfied. That’s all. Sv-anusthitasya dharmasya samsiddher hari-tosanam: “The perfection of all activity is to please
Krsna.” This is our philosophy.

Whatever we do must satisfy Krsna or His representative. In an office, the clerks work for the superintendent. If he’s
pleased, the proprietor is pleased. The clerks do not have to engage in a separate endeavor to please the proprietor. If the
man in charge is pleased, the proprietor is pleased.

Similarly, we have to please our spiritual master. And if he’s pleased, Krsna is pleased and my life is successful.
Others may be displeased or pleased; it doesn’t matter. We should simply see that Krsna is pleased. Then what we are
doing is all right. That is oneness—not losing our individuality. Continue.

Devotee: “In the material world, everyone is trying to be the topmost head man amongst all his fellow men or
neighbors. Whether communally, socially, or nationally, everyone is competing to be greater than all others in the material
concept of life. This competition can extend to the unlimited, so that one actually wants to become one with the greatest of
all, the Supreme Lord. This is also a material idea, although maybe a little more advanced.”
 Srila Prabhupada: This kind of conception—”I shall become God”—is a material conception, not a spiritual one.
Nobody can become God, because God already is. But one who has no actual knowledge of God may think that he has
become God (vimukta-mani). He thinks, “I have become liberated; I have become God.” Then he advertises himself as
God, and some foolish people adore him: “Oh, here is God—here is an incarnation of God,”

We do not accept such a cheap God. At the age of seven, Krsna lifted Govardhana Hill. So, if you are actually God,
then show me that you can lift a hill. Then I will accept you. Go on reading.

Devotee: “However, the perfect spiritual concept of life is complete knowledge of one’s constitutional position, in
which one knows enough to dovetail himself in the transcendental loving service of the Lord.”

Srila Prabhupada: Yes, this is the sum and substance of Krsna consciousness. Thank you very much. Hare Krsna.

THREE TYPES OF HAPINESS

Three types of HappinessMode of Goodness, Passion and Ignorance

.1. Happiness in the mode of Goodness :-
Beginning like poison and like nectar in the end and wakes one to self-realization.- There are
many activities which appear like poison in the beginning.One may ask is it something like a
child who restricts his playtimebecause he wants to study and then gets good grades. Is this
happinessin goodness? - NO. Krishna explains, this must wake one up toself-realization.- Vedas
means knowledge. We all operate under the influence thatknowledge is only found in schools
and colleges and vedas is forreligious knowledge. But Vedas is real knowledge. One should
cultivatespiritual and material knowledge together.- Sadly, education has become one of most
successful commercialbusinesses. We may decorate and ornament a cage but if we don't feedthe
bird inside the cage, what good will the bird do living in a goodenvironment?- kamasya nendriya
pritir: We should not utilize the body like cats and dogs.- Hearing about the instructions might be
painful when one is asked tosacrifice the object of senses, but when one uses his intelligence
andgets the higher taste, he is benefitted

.2. Happiness in the mode of Passion:

Derived from contact of senseswith sense objects and is like nectar in beginning and posion in
theend.- If we analyze the process of sense enjoyment which people arepromoting actively, we
will see that we are painful.- Everyone is worried of Cancer, AIDS. These diseases are a result
ofsinful life.- So, today 99.9% of the population is interested in pursuinghappiness in mode of
passion. Just like instant tea, coffee. Just forthis instant sense gratification, we indulge in
unlimited senseenjoyment.- When we run after wealth, we engage in any activities

.3. Happiness in mode of Ignorance:

That happiness which is blind toself realization, all illusion and is due to sleep and ignorance.- In
Kali-yuga people are spiritually lazy and very few are awake toself-realization.- There is no
understanding to God and no desire to even understand.So, why is Krishna explaining all this?So
that we can be educated and can make the decision.If Krsna wants us to surrender to Him, how
do we develop that love and devotion?Rupa Goswami explains that:- One must have a desire to
establish a relation with Krsna and serveHim. When Krsna understands this desire, then Krsna
will arrange asituation where you come in contact with a Sadhu & with Prabhupada'sbooks. Then
we will recieve knowledge. As a result of chanting,bhajana-kriya, the result is that the unlimited
material desires thatwere stopping us to come to Krsna get eliminated. Just like if we takea
medicine, it cures us of the germs in the body. We should neverforget that the Supreme Lord is
very unhappy when He sees that Hisparts and parcels are trying to be happy without Him.-
Service to the Lord starts with chanting His names & cleanses theheart and it is an ancient
system of self-realization.- Jump at the opportunity of becoming spiritually happy. Chant
HareKrsna, read Bhagavad-Gita and Srimad Bhagavatam and associate withdevotees.Follow this
simple philospohy and there is nothing to lose but only to gain.- Notes from a lecture by HH
Gopal Krishna Goswami Maharaj