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ELEVEN OM PRAYERS FROM THE SRIMAD BHAGAVATAM. The Complete Science of Bhakti-Yoga. AND SRILA PRABHUPADA`S LECTURES.



oḿ namo bhagavate narasiḿhāya
namas tejas-tejase āvir-āvirbhava
vajra-nakha vajra-daḿṣṭra karmāśayān
randhaya randhaya tamo grasa grasa oḿsvāhā;
abhayam abhayam ātmani bhūyiṣṭhā oḿ kṣraum

I offer my respectful obeisances unto Lord Nṛsiḿhadeva, the source of all power. O my Lord who possesses nails and teeth just like thunderbolts, kindly vanquish our demonlike desires for fruitive activity in this material world. Please appear in our hearts and drive away our ignorance so that by Your mercy we may become fearless in the struggle for existence in this material world.

oḿ hrāḿ hrīḿ hrūḿ oḿ namo bhagavate hṛṣīkeśāya
sarva-guṇa-viśeṣair vilakṣitātmane ākūtīnāḿ
cittīnāḿ cetasāḿ viśeṣāṇāḿ cādhipataye
ṣoḍaśa-kalāyacchando-mayāyānna-mayāyāmṛta-mayāya
sarva-mayāya sahase ojase balāya
kāntāya kāmāya namas te ubhayatra bhūyāt

Let me offer my respectful obeisances unto the Supreme Personality of Godhead, Lord Hṛṣīkeśa, the controller of all my senses and the origin of everything. As the supreme master of all bodily, mental and intellectual activities, He is the only enjoyer of their results. The five sense objects and eleven senses, including the mind, are His partial manifestations. He supplies all the necessities of life, which are His energy and thus nondifferent from Him, and He is the cause of everyone's bodily and mental prowess, which is also nondifferent from Him. Indeed, He is the husband and provider of necessities for all living entities. The purpose of all the Vedas is to worship Him. Therefore let us all offer Him our respectful obeisances. May He always be favorable toward us in this life and the next.

oḿ namo bhagavate mukhyatamāya
namaḥ sattvāya prāṇāyaujase
sahase balāya mahā-matsyāya nama iti

I offer my respectful obeisances unto the Supreme Personality of Godhead, who is pure transcendence. He is the origin of all life, bodily strength, mental power and sensory ability. Known as Matsyāvatāra, the gigantic fish incarnation, He appears first among all the incarnations. Again I offer my obeisances unto Him.

oḿ namo bhagavate akūpārāya
sarva-sattva-guṇa-viśeṣaṇāyānu-palakṣita-sthānāya
namo varṣmaṇe namo bhūmne
namo namo 'vasthānāya namas te

O my Lord, I offer my respectful obeisances unto You, who have assumed the form of a tortoise. You are the reservoir of all transcendental qualities, and being entirely untinged by matter, You are perfectly situated in pure goodness. You move here and there in the water, but no one can discern Your position. Therefore I offer my respectful obeisances unto You. Because of Your transcendental position, You are not limited by past, present and future. You are present everywhere as the shelter of all things, and therefore I offer my respectful obeisances unto You again and again.

oḿ namo bhagavate mantra-tattva-lińgāya
yajña-kratave mahā-dhvarāvayavāya
mahā-puruṣāya namaḥ karma-śuklāya tri-yugāya namas te

O Lord, we offer our respectful obeisances unto You as the gigantic person. Simply by chanting mantras, we shall be able to understand You fully. You areyajña [sacrifice], and You are the kratu [ritual]. Therefore all the ritualistic ceremonies of sacrifice are part of Your transcendental body, and You are the only enjoyer of all sacrifices. Your form is composed of transcendental goodness. You are known as tri-yuga because in Kali-yuga You appeared as a concealed incarnation and because You always fully possess the three pairs of opulences.

oḿ namo bhagavate uttamaślokāya
nama ārya-lakṣaṇa-śīla-vratāya
nama upaśikṣitātmana upāsita-lokāya
namaḥ sādhu-vāda-nikaṣaṇāya
namo brahmaṇya-devāya
mahā-puruṣāya mahā-rājāya nama iti

Let me please Your Lordship by chanting the bīja-mantra oḿkāra. I wish to offer my respectful obeisances unto the Personality of Godhead, who is the best among the most highly elevated personalities. Your Lordship is the reservoir of all the good qualities of Āryans, people who are advanced. Your character and behavior are always consistent, and You always control Your senses and mind. Acting just like an ordinary human being, You exhibit exemplary character to teach others how to behave. There is a touchstone that can be used to examine the quality of gold, but You are like a touchstone that can verify all good qualities. You are worshiped by brāhmaṇas who are the foremost of all devotees. You, the Supreme Person, are the King of kings, and therefore I offer my respectful obeisances unto You.

oḿ namo bhagavate upaśama-śīlāyoparatānātmyāya
namo 'kiñcana-vittāya
ṛṣi-ṛṣabhāya nara-nārāyaṇāya
paramahaḿsa-parama-gurave
ātmārāmādhipataye namo nama iti

Let me offer my respectful obeisances unto Nara-Nārāyaṇa, the best of all saintly persons, the Supreme Personality of Godhead. He is the most self-controlled and self-realized, He is free from false prestige, and He is the asset of persons who have no material possessions. He is the spiritual master of all paramahaḿsas, who are the most exalted human beings, and He is the master of the self-realized. Let me offer my repeated obeisances at His lotus feet.

oḿ namas te 'stu bhagavan
nārāyaṇa vāsudevādi-puruṣa mahā-puruṣa
mahānubhāva parama-mańgala
parama-kalyāṇa parama-kāruṇika
kevalajagad-ādhāra lokaika-nātha
sarveśvara lakṣmī-nātha paramahaḿsa-parivrājakaiḥ
parameṇātma-yoga-samādhinā
paribhāvita-parisphuṭa-pāramahaḿsya
-dharmeṇodghāṭita-tamaḥ-kapāṭa-dvāre citte 'pāvṛta
ātma-loke svayam upalabdha-nija-sukhānubhavo bhavān

O Supreme Personality of Godhead, O Nārāyaṇa, O Vāsudeva, original person! O most exalted person, supreme experience, welfare personified! O supreme benediction, supremely merciful and changeless! O support of the cosmic manifestation, sole proprietor of all planetary systems, master of everything and husband of the goddess of fortune! Your Lordship is realized by the topmost sannyāsīs, who wander about the world to preach Kṛṣṇa consciousness, fully absorbed in samādhi through bhakti-yoga. Because their minds are concentrated upon You, they can receive the conception of Your personality in their fully purified hearts. When the darkness in their hearts is completely eradicated and You are revealed to them, the transcendental bliss they enjoy is the transcendental form of Your Lordship. No one but such persons can realize You. Therefore we simply offer You our respectful obeisances.

oḿ namas tubhyaḿ bhagavate
vāsudevāya dhīmahi
pradyumnāyāniruddhāya
namaḥ sańkarṣaṇāya ca
namo vijñāna-mātrāya
paramānanda-mūrtaye
ātmārāmāya śāntāya
nivṛtta-dvaita-dṛṣṭaye

O Lord, O Supreme Personality of Godhead, who are addressed by the oḿkāra [praṇava], I offer my respectful obeisances unto You. O Lord Vāsudeva, I meditate upon You. O Lord Pradyumna, Lord Aniruddha and Lord Sańkarṣaṇa, I offer You my respectful obeisances. O reservoir of spiritual potency, O supreme bliss, I offer my respectful obeisances unto You, who are self-sufficient and most peaceful. O ultimate truth, one without a second, You are realized as Brahman, Paramātmā and Bhagavān and are therefore the reservoir of all knowledge. I offer my respectful obeisances unto You.

oḿ namo bhagavate mahā-puruṣāya
mahānubhāvāya mahā-vibhūti-pataye
sakala-sātvata-parivṛḍha-nikara-kara-kamala
-kuḍmalopalālita-caraṇāravinda-yugala
parama-parameṣṭhin namas te

O transcendental Lord, who are situated in the topmost planet of the spiritual world, Your two lotus feet are always massaged by a multitude of the best devotees with their lotus-bud hands. You are the Supreme Personality of Godhead, complete in six opulences. You are the supreme person mentioned in thePuruṣa-sūkta prayers. You are the most perfect, self-realized master of all mystic power. Let me offer my respectful obeisances unto You.

oḿ namo bhagavate tubhyaḿ
puruṣāya mahātmane
haraye 'dbhuta-siḿhāya
brahmaṇe paramātmane

O my Lord, full of six opulences, O Supreme Person! O Supreme Soul, killer of all miseries! O Supreme Person in the form of a wonderful lion and man, let me offer my respectful obeisances unto You.

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"All Wrapped Up in Matter"  BY SRILA PRABHUPADA.

Nitai: "The subtle body endowed with the five knowledge-acquiring senses, the five working senses, the five objects of sense gratification, and the mind, altogether sixteen parts, which is the effect of the three modes of material nature and is composed of very strong, insurmountable desires, causes the living entity to transmigrate from one body to another within the kingdom of human life, animal life, or higher demigod life. When he gets the body of a demigod he is certainly very jubilant. When he gets the body of a human being he is always in lamentation. When he gets the body of an animal he is always afraid. In this way, in all conditions he is miserable. This miserable condition is called samsrti, or transmigration in material life."

Prabhupada:


tad etat sodasa-kalam
lingam sakti-trayam mahat
dhatte 'nusamsrtim pumsi
harsa-soka-bhayartidam
 [SB 6.1.51]


This is called sankhya-yoga, to understand the analytical process of this body. In the Bhagavad-gita you have learned that,


dehino 'smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati
 [Bg. 2.13]


So with this combination of sixteen elements, within that there is the soul. He is enwrapped in so many wrappers, mana, buddhi, ahankara and... Altogether twenty-four wrappers, and within that wrappers there is the living soul. The modern science, they cannot understand this. They are searching after the active principle or living force within this body, but they have no information. But here, in the Srimad Bhagavatam, you get the full analysis. Tad etat sodasa-kalam. The analysis is that the living entity is enwrapped first all with sixteen wrappers, sodasa-kalam. What are those? Now, ten senses: five working senses and five knowledge-gathering senses. We are experience... We are perceiving by using our five knowledge-gathering senses, just like eyes, ear, caksu, karna, smell, nose. Caksu, karna, nasika, jihva, tongue, touch, hand... In this way we get knowledge experience. Sometimes we stress on the knowledge experienced by the eyes: "I want to see." But that is not the only source of knowledge. There are many blind men who cannot see, but he has got full knowledge. There are other sources of knowledge. Just like a mango. You see the mango, but you cannot experience the full knowledge unless you use the tongue. Then you can say whether it is good mango or bad mango, not by seeing.

So these are our knowledge-gathering senses, and there are working senses, just like hand, leg, the stomach, the rectum, the genital. These are working senses. In this way, ten senses and five sense objects. We have got eyes, so there must be object of seeing. Panca-tanmatra, rupa, rasa. With eyes we can see the form. With tongue we can taste. Rupa, rasa, sabda. With the ear we can hear the sound. In this way, five sense objects of three, five, means fifteen, and the mind. The mind is the center of directing the senses. Indriyani parany ahuh indriyebhyah param manah. The senses are there, sense objects are there, but without mind it cannot work. Therefore the mind is the sixteenth item. And everything is being used by whom? By the soul. Therefore seventeenth. And in this gross body there are five elements and three subtle elements. Bhumir apo 'nalo vayuh kham mano buddhir eva ca [Bg. 7.4]. In this way there are twenty-four elements which is covering the twenty-fifth, living entity, and he is packed up in this way.

Then tad etat sodasa-kalam lingam. Lingam means the form. Lingam sakti-trayam mahat. Just like we have got this microphone, so the machine is made of these elements. That is analyzed. Then how it is working? Sakti-traya. The sattva-guna, rajo-guna, tamo-guna, mahat-tattva, the material elements... In this way the living entity is under the full control of material nature. And everything is coming out swiftly by our desire. These desires are also being generated from the soul, but by the infection of three qualities: sattva-guna, rajo-guna, tamo-guna. So just try to understand how the nature's law is working very finely and immediately. Parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. And above all these things, the nature's working, there is Krsna. Mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10]. The prakrti, nature... Prakrteh kriyamanani gunaih karmani sarvasah [Bg. 3.27]. Everything is being done. Just like the big airship is floating in the sky, but the pilot is pushing the button, similarly, the whole cosmic manifestation is working, but the button-pusher is Krsna. Parasya saktir vividhaiva sruyate. His knowledge is so perfect, and He has made this machine so perfect. A man can make so nice perfect machine, so what to speak about God? So mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10].

So the basic principle... We are under these laws of material nature only for our desire. That is the basic principle. So the Krsna consciousness movement means we have to change the desire. Anyabhilasita-sunyam [Brs. 1.1.11]. Sunyam means zero. As soon as we make all other desires... Other means there are two things: Krsna and maya. So this material world means maya. Maya means which is not fact. It is an illusion. Just like we dream at night. It is no fact, but it works. Similarly, this material world is called maya, means it is not factually in existence, but it is working, hallucination. So if we want to be really... Because we are within this entanglement, twenty-four elements, as we have analyzed, within this, the result is that, being influenced by this maya or mahat-tattva, who is working with the three modes of material nature, and I am desiring, my basic principle of my material existence is my desire, and as soon as I desire, by the order of Krsna, immediately the instruments and facilities are given to me. In this way, dhatte anusamsrtim pumsi. As I desire, immediately the instrument... This body is instrument. Isvarah sarva-bhutanam hrd-dese arjuna tisthati [Bg. 18.61]. (child making noise) (aside:) Stop this child. Isvarah sarva-bhutanam hrd-dese 'rjuna tisthati. Krsna is situated everyone's heart, and as I am desiring, He has given us full freedom, not full freedom, but freedom. Krsna is so kind that just like father, mother, gives the child little freedom and it moves here and there, but always looking after -- may not catch up any fire, for may not fall down in the water, or some animal may not attack -- so similarly, we are desiring and Krsna is giving us facilities. But if we want to stop this repetition of birth and death and change of different atmosphere, as it is said, harsa-soka-bhaya arti. This material existence means sometimes we are very jubilant: "Oh, I have got this. Now I have got in America, I have got so many cars." Now harsa, jubilant. Then soka. And you take birth in some other place, lamentation, scarcity: "This is not. This is not." And bhaya. So there are 8,400,000 species of forms of life, and by this process we are entering into different types of atmosphere and subjected to sometimes harsa, jubilation, sometimes lamentation, sometimes fear. Even in this life we are undergoing such changes.

So if one is actually intelligent, then he should consider that "I don't want this lamentation. Why it is forced upon me?" It is forced upon me -- on my desire, on my desire. It is not forced by any external thing. It is my desire. I wanted this position, and I got it by the grace of Krsna, but when I got it, then again... Because the nature is like that, material nature... Duhkhalayam asasvatam [Bg. 8.15]. You can place yourself in any position -- the whole thing is duhkhalayam; it is miserable. We are simply changing, that "If I am posted in this position, then I will be happy. If I am posted in this position, then I will..." And we are changing different positions. Harsa-soka-bhayapaha. But if we want to stop this, if we want to come to our original position... Original position means we are part and parcel of God. So qualitatively the same position... It may be small, but the position is sac-cid-ananda-vigrahah [Bs. 5.1], eternal life of bliss and knowledge. If we want to come to that, then the process is that we should not any more desire or manufacture some ideas for becoming happy in this material world. This is intelligence.

Therefore Rupa Gosvami says, anyabhilasita-sunyam [Brs. 1.1.11]. You have to make zero all material desires. Anyabhilasita-sunyam means zero. So zero, that is Buddhist philosophy to make zero, sunyavadi, to make everything void. No. That cannot be. I cannot make my desires zero. That is not possible because I am living being. I may select what kind of desires I will have. That is intelligence. But desirelessness is not possible. Therefore the next item is that anyabhilasita-sunyam [Cc. Madhya 19.167]. You make your material desires zero, void. "Then? What shall I do next? Shall I become void and finish?" No. Then your real life begins. What is that? Anabhilasita-sunyam jnana-karmady-anavrtam, anukulyena krsnanusilanam. Anukulyena krsnanusilanam. We have desires, many types of desires, jnana and karma. Karma platform is foolishness. Just like everywhere they are very busy, karmi, but they do not know what is the aim of life. That is called karma, acting something and suffering again. This is called karma. And jnana means one who understands that, by analysis, that "These wrappers, material wrappers, these fifteen, five, five, five -- five sense organs, five object of sense enjoyment -- in this way twenty-four wrappers, so how I am to get out of these wrappings?" That is intelligence. That is jnani. But a jnani does not know that "I get out from this entanglement. Then where I stay?" That they do not know. So that information is given by Krsna, that "Give up this, and take up Me," negative and positive, both. Sarva-dharman parityajya: [Bg. 18.66] "Give up this nonsense desires." Then? What to do? Now, mam ekam saranam vraja: "Come to Me, under Me." This is required. Anukulyena krsnanu. Mam ekam saranam vraja. That is not varietyless, that "I surrender unto You; then business finished." No. Saranam vraja means anukulyena krsnanusilanam: [Cc. Madhya 19.167] what Krsna says, you do that. Just like Arjuna. Arjuna was not willing to fight, but when he listened Bhagavad-gita from Krsna, then he agreed to fight.

So our first business is that if we want to stop this repetition of birth and death -- and sometimes we are very happy, sometimes we are very unhappy, sometimes we are in fearfulness, sometimes in so many other calamities -- then our first business is that we shall stop all these material desires. Anyabhilasita-sunyam [Brs. 1.1.11]. To stop means... The desire cannot be stopped. Because we are living entities, life, we are not dead stone, that desires will be stopped. No. Desires are to be purified. Sarvopadhi-vinirmuktam tat-paratvena nirmalam [Cc. Madhya 19.170]. Desires to purified... Everyone is working under some impure consciousness, just like nationalism: "I am American," "I am Indian," "I am Englishman," "I am German." This desire is polluted, because I am spirit soul, part and parcel of Krsna. What is the benefit, my identifying with America or India or...? This is called purification of the desire. Everyone is working under national, and they are fighting with one another because the desire is impure.

So the problem, the whole problem of the material world, can be solved only when we purify our desires. Anyabhilasita-sunyam jnana-karmady-anavrtam, anukulyena krsna [Cc. Madhya 19.167]. Anukula, what Krsna says. Krsna is not dead. Therefore anukulyena. What Krsna says, we have to do that. Krsna says to Arjuna to fight. So we have to meet the situation as Krsna desired by. Sometimes He may say, "You sit down." So we have to carry out only. The Krsna is not dead. He can give us varieties of order, and our position is that we shall simply carry out the order. That is life. Otherwise we are under the clutches of maya, or material nature. Prakteh kriyamanani gunaih karmani sarvasah. We are thinking that "I am the lord of everything." That is not the fact. The fact is that we have to work under somebody. That is our real position. Jivera 'svarupa' haya nitya krsna dasa [Cc. Madhya 20.108-109]. We are workers. We are not enjoyer. But unfortunately we are trying to take the position of enjoyer. That is maya. That is maya. And if we agree to work under the direction of Krsna, then our original life is revived. That is wanted. The Krsna consciousness movement means that we are trying to educate people to change the consciousness. We have got so many desires under different consciousness. So one desire, that "I am eternal servant of Krsna," this is called mukti, as soon as Krsna says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. This is mukti. If we give up all other desires and agree to accept Krsna's desires, that mam ekam saranam vraja, "You surrender unto Me," that is mukti; that is liberation. Otherwise, under the influence of these twenty-four elements and the material nature and the three gunas, infection, dhatte anusamsrtim pumsi harsa-soka-bhayartidam, you go on changing any body. The subject matter is very difficult, but we have to learn it from sastra what is our position. Otherwise, to realize these things, it is not very easy. But if we accept the direction of the sastra, that this is our position We cannot know what is my disease, but if I go to a doctor, physician, he can feel the pulse and he can recommend, "This is your disease. You do like this."

So if we want to avoid the tiresome, troublesome, miserable condition of this material world, then we have to accept the direction given in the sastras. But we are so dull, we cannot even understand what is the miserable condition of our life. [break] ...dead stone life or animal life. The animal cannot understand. But there is possibility. Sometimes when the miserable condition is very acute, we feel: "How to get out of it?" That is intelligence. But if we take the direction of the sastras-sadhu guru sastra vakya; guru mukha padma vakya, cittete kariya aikya, ara na kariya mane asa **, then there is possibility of getting out of these clutches, entanglement, and become free again and go back to home, back to Godhead.

Thank you very much. (end)
Srimad-Bhagavatam 6.1.51 -- Detroit, August 4, 1975

"No Hard Labor-Only Light"  BY SRILA PRABHUPADA.

Nitai: "The foolish embodied living entity, inadept at controlling his senses and mind, although he does not desire to, he is forced to act by the different influences of the modes of material nature. He is just like the silkworm, who by the thread created from his own saliva creates a cocoon and becomes encaged in it without any possibility of getting out. The living entity has similarly engaged himself in a network of his own different fruitive activities and cannot find a way to get out of it. In that condition, he is always bewildered and repeatedly dies."

Prabhupada:


dehy ajno 'jita-sad-vargo
necchan karmani karyate
kosakara ivatmanam
karmanacchadya muhyati
 [SB 6.1.52]


This is the position of all of us living entities. Because we cannot control the mind and the senses, especially karmendriya, the eyes, the ear, the tongue, the touch, the udara upastha... Pani, pada, payu, udara, upastha, these five karmendriya Pani means hand, payu means rectum, and pada means leg. Udara means belly, and upastha means genital. And these are karmendriya, and mind So mind dictates, "Oh, let me see this beautiful thing" -- immediately eyes act. "Let me hear this sweet song" -- immediately ear is engaged. So of all, the jihva, the tongue, is very strong. Therefore Bhaktivinoda Thakura has sung, ta'ra madhye jihwa ati, lobhamoy sudurmati. Amongst all the senses, the tongue, taste, it is very strong. In your country especially, for the tongue so many advertisement: this wine, that wine, varieties of cigarettes, restaurants, roasted beef, so many things, just attracting the tongue, "Please come here. Please come here and be entangled." This advertisement. So one has to control the tongue. Ta'ra madhye jihwa ati, lobhamoy sudurmati. This is very secret science that you have to clear out your path of liberation by controlling the tongue. Then other things will be controlled, the straight line: tongue, then belly, then genital. Therefore in our society we have restricted the tongue: "Don't eat meat. Don't take intoxication." And then, the straight line: "No free use of the genital, illicit sex." These things are required if you want to be free from this material entanglement. This is called tapasya.

Human life is meant for tapasya, not to live like cats and dogs and hogs. That is not human life. Nayam deho deha-bhajam nrloke kastan kaman arhate vid-bhujam ye [SB 5.5.1]. This body, all bodies, are there in the darkness. Therefore it is said, dehy ajnah. The lower animals, they are ajnah. They cannot control. But human body is meant for controlling. Na ayam deho deha-bhajam nrloke. Nrloke means "in the human society." Na ayam deha. Everyone has got body. Cats and dogs, they have got body. The trees also have body. The worms have body. All living entity, anyone who has come into this material world, under different body or different dress, they are suffering in this material world. Therefore the sastra is meant for the human being so that he can understand his awkward position. So everywhere this is advised, ayam deha: "You had many other bodies in your past lives' evolution. Now, this body," ayam deha, nayam deho deha-bhajam nrloke, "one who has got this human form of body," nayam deho deha-bhajam nrloke kastan kaman arhate vid-bhujam [SB 5.5.1], "don't engage yourself for simply for eating, sleeping, in very hard labor." Just like at the present moment huge, big, big industries, karma It is called ugra-karma. Ugra-karma means ferocious activities. Anyone who has gone into the factories, it is ferocious activities, unnecessarily economic development. So this is kastan, so much laboring. Even the animals, they do not undergo so much laboring. And a human being is engaged in so much laboring? Kastan kaman. And what for, laboring, working? Now, kaman, to sense gratify, that's all. This is the highest state. Whole day and night, night shift, day shift, and -- who was telling? Upendra -- that our next door neighbor, he wanted to sleep up to ten o'clock. So when they were, I mean to say, sweeping the floor he became disturbed because last night he had drunk and sense gratification, now, little disturbance, he cannot sleep. You are creating in this way entanglement, ajnah, dehy ajnah, on account of his ignorance. And this education system is keeping him more and more in ignorance. Mudha.
So this principle they do not know, that this human life, actually the desire is like that, that "Let me earn some money. Then I shall go in a village or in a secluded place I shall live very peacefully." And those who have got money, at the weekend they go out for peaceful living. So that is the tendency, not to work hard, but live peacefully. That can be done. Everyone can do that, provided he lives in the village, he lives in the village and produces his own food, little labor, vegetable, food grains. Anyone can produce. This is human civilization. Therefore... Not that all, everyone has to do. The third class... First-class men, they should cultivate knowledge to guide the human society, brahmana. Sama dama titiksa... [Bg. 18.42]. They should learn, ideal men. Under their advice... Brahmana is considered to be the guru of other sections: ksatriya, vaisya, sudra. So anyone can live very peacefully without any hard labor. What is this civilization? For getting foodstuff one has to go hundred miles away from home, daily passengers. And some of them are going in the foreign countries also. Recently there was news that in Africa, Uganda, that, the President Amin, he asked some very respectable English gentleman to carry his palanquin just to insult them. But the Englishmen, now they are in a precarious condition. The British Empire is now finished. Now they had to carry this man. And under protest they could not go away because they have got business. So why one should go so far distance? Everyone can produce his foodstuff at home. Nature's arrangement is so nice. If not, little trade. So it is not meant for so much hard labor. Sastra says, "This kind of laboring hard simply for satisfaction of senses is the business of the hog and pig. It is not the business of the human being." Nayam deho deha-bhajam nrloke kastan kaman arhate vid-bhujam ye [SB 5.5.1].

So human society, they should rectify their mode of civilization by taking this Krsna consciousness movement. Then they will be happy. Otherwise, if they keep themself in ignorance, ajnah, dehy ajnah, then ajita-sad-varga: he will never be able to control the senses. The yoga system, hatha-yoga system, is meant for this class of rascals, ajita. Yoga indriya-samyamah. Real meaning of yoga means controlling the senses. So because everyone is ajita-sad-varga-ajita means not conquered -- so those who are too much addicted in the bodily concept of life, for them this hatha-yoga is prescribed. The purpose is to control the senses, not that to reduce fat or something else. No. Real purpose is yoga indriya-samyamah because unless we control the senses, we remain in ignorance, blind, and go on. Ajita-sad-vargo necchan. Necchan. Na icchan. If we do not try, then even though I do not want to do something, even I... On the cigarette package there is, that "It is not good for health." So I do not like that my health should be ruined, but necchan, I am compelled to smoke. This is our position. It is written, warning there. Government has written. What is the written there?

Satsvarupa: "The surgeon general has determined that smoking may be hazardous to your health."

Prabhupada: "May be." Not assured. (laughter) Therefore they take it, "may not be." But we don't say "may be." We say "No intoxication," because it is actually harmful to the health and in every respect. We see so many places in airplane, "No smoking. No smoking." But the rascal will not stop that... Nobody can smoke, but allowed, "Now you can smoke." They say also. First of all write, "No smoking," then, as soon as the plane is running, they say, "Now you can smoke." So this is going on. This is education. This is education. And blind, simply blind rascals. I always say that, the strong word, rascal, because blind, ajnah, anicchan. They hear that smoking is not good, "determined," but as soon as the cigarette packet is there, "Give me a cigarette." Necchan. This is called tapasya, that you have to beat your mind with shoes at least twice. My Guru Maharaja used to say that "When you get up, your first business is to beat the mind with shoes. And when you go to bed, you have to beat the mind with broomstick." (laughter) Then you will be able to control the mind.

So all catastrophes are happening on account of this rascal mind. Mind is not rascal; I am rascal. I am using my mind in a different way. So this can be stopped. You can control the mind if you place your mind always at the lotus feet of Krsna. Then it is possible. Sa vai manah krsna-padaravindayor vacamsi vaikuntha-gunanuvarnane. Ambarisa Maharaja, he practiced it. He was very responsible emperor of the world. He had many responsible duties, but he was a great devotee. How? This is the process, sa vai manah krsna-padaravindayoh [SB 9.4.18], always thinking of Krsna. Sa vai manah krsna-padaravindayoh. When the mind is controlled, if you fix up your mind on the lotus feet of Krsna, then this maya cannot touch your mind.
 
yahan krsna, nahi tahan
mayara adhikara. Maya andhakara.
krsna surya-sama; maya andhakara,
yahan krsna, tahan nahi mayara adhikara
 [Cc. Madhya 22.31]


Krsna surya-sama. Krsna is just like sun. If you want that "In the sunshine or in the sun globe I shall inject darkness," it is not possible. It will be a failure. Sun is so bright that even a big darkness cannot enter. At night it is big darkness, but sun is so strong that as soon as there is glimpse of the sun, immediately whole darkness gone. You haven't got to drive the darkness by separate endeavor. Simply await for the sun rising. Immediately finish. So maya is darkness. So if you bring Krsna within your heart, all maya will be finished. No more maya. This is the process. That is called Krsna consciousness. Maya can act only when there is no Krsna. So therefore Gosvami, sad-gosvami, Rupa Gosvami, advises, yena tena prakarena manah krsne nivesayet sarve vidhi-nisedha syur etayor eva kinkarah. Somehow or other, you fix up your mind on Krsna.

So when I started this movement, somehow or other, I tried to fix up the mind of these boys in Krsna. In the beginning I never said that "You have to do this. You have to do that." But somehow or other, they are very nice boys, so they fixed up their mind in Hare Krsna chanting. Krsna and chanting Hare Krsna -- the same thing. Therefore we... Our process is to chant, kirtaniyah sada harih [Cc. Adi 17.31], chant Hare Krsna always. Then the mind becomes... Chant and hear. Yena tena prakarena. Then everything will be complete. It is so... As we are fallen at the present moment in this age, the remedy is also very effective. Kirtanad eva krsnasya param vrajet [SB 12.3.51]. Kirtanad eva krsnasya nitya-muktah param vrajet. This is the special advantage of this Kali-yuga, because people are so fallen that it is very difficult to raise them to the standard of spiritual understanding by the prescribed method. Prescribed method means tapasa brahmacaryena samena damena niyamena tyagena [SB 6.1.13]. It is very difficult. Therefore Caitanya Mahaprabhu has given us His blessings, kirtaniyah sada harih [Cc. Adi 17.31].


harer nama harer nama harer namaiva kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha
 [Cc. Adi 17.21]


That's a fact. So if we want to come to the light... Because our qualification is, not only in this age, any living being who has accepted this material body, he is ajnah; he is a rascal. He is a rascal, in ignorance, and he cannot control the senses. This is his qualification. Dehy ajno ajita-sad-vargo. And on account of this ignorance and being unable to control the senses, then he unwillingly, he is being forced by nature to act sinful activities, unwillingly. Necchan. Necchan means unwilling. He doesn't like it. Just like even a thief: he is practiced to steal, so he knows that "I will be arrested again." He has had experience. He knows that "I will be again arrested, and I will go again to the jail, and will suffer there." But he is still forced to commit stealing again. A man suffering from venereal disease, he goes to the doctor, injection, so much painful. Still, he acts the same way. Necchan. Practice. "Habit is the..." What is called? "Second nature." So practice.

So necchan karmani karyate. And as soon as you act, immediately the reaction is there. That you cannot avoid. If you have touched fire, it must burn. The action is touching fire, and the result is burning. So necchan. We do not know. We are ignorance. We are committing so many abominable things, and we are becoming entangled like that silkworm. He is making a bag without knowledge, and gradually he becomes entangled within this and dies. That is our position. Bhutva bhutva praliyate [Bg. 8.19]. We entangle ourself in a different activities and create another result, and according to the result... Because it is infection... Karanam guna-sangah asya sad-asad-janma-yonisu. We are getting different types of body. Why? The cause, karanam, guna-sango 'sya [Bg. 13.22]. In ignorance... Just like we are infecting different types of disease -- we have to suffer -- similarly, we, under ignorance we are infecting the modes of material nature and different types of bodies. Today I am Indian or American, and tomorrow I may be a cat, a dog. That these people, they do not know. Ajnah. These rascals, they do not know. At least one should know that "I am going to die." That's a fact, inevitable. You may be very intelligent, but Krsna says, "You don't like Me. All right, I shall come to you as death. Then you will understand. And at that time I shall take away whatever you have accumulated." Mrtyu aham. Krsna says in the Bhagavad-gita that "I come as death and take away everything, whatever you have earned or collected in this life." Mrtyuh sarva-haras caham [Bg. 10.34]. Sarva-hara: "I will take. I will take all: your bank balance, your skyscraper building, your nice family. Your everything will be finished. I will take it away." Mrtyuh sarva-haras ca aham. So after death I may be very proud of my intelligence and power and talking, completely under the laws of material nature. Then nature... Karmana daiva-netrena [SB 3.31.1], by superior supervision, as you have acted, jantur deha upapatti, then you will have to accept one body.

So in this way, life after life, we are changing the body. In this planet, in other planet, in this variety, in that variety, we are wandering. Therefore Caitanya Mahaprabhu says,


ei rupe brahmanda brahmite kono bhagyavan jiva
guru krsna krpa paya bhakti-lata-bija


In this way we are wandering, life after life. But somehow or other, if he becomes fortunate, fortunate Unless one becomes fortunate, one cannot take to Krsna consciousness. It is not possible. So we are trying to make this fallen soul fortunate. Be fortunate and take to Krsna consciousness.


ei rupe brahmanda brahmite kono bhagyavan jiva
guru krsna krpaya paya bhakti-lata-bija
  [Cc. Madhya 19.151]


By Krsna's mercy, by guru's mercy, both... Don't try to take mercy of one. Guru krsna krpaya paya bhakti-lata-bija. By guru's mercy one gets Krsna. And krsna sei tomara, krsna dite paro. To approach a guru means just to beg from him Krsna. Krsna sei tomara. Because Krsna is devotee's Krsna. Krsna is the master, but who can control Krsna? His devotee. Krsna is the supreme controller, but He is controlled by devotee. That is, Krsna is bhakti-vatsala. Just like a big father, a high-court judge and There is a story that the Prime Minister Gladstone, somebody came to see him. And the Mr. Gladstone informed that "Wait. I am busy." So he was waiting for hours, then he became inquisitive: "What this gentleman is doing?" So he wanted to see within that He had become a horse, and taking his child on the backside. That business he was doing. You see? The prime minister, he is controlling the British Empire, but he is controlled by a child out of affection. This is called affection.

So similarly, Krsna is the supreme controller.


isvarah paramah krsnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam
 [Bs. 5.1]


He's the supreme controller, but He is controlled by His devotee, Srimati Radharani. He is controlled. So it is not to be easily understood what is the pastimes between... But Krsna is willingly agreed to be controlled by His devotee. That is Krsna's nature. Just like mother Yasoda. Mother Yasoda is controlling Krsna, binding Him: "You are very naughty? I will bind you." Mother Yasoda has a stick, and Krsna is crying. Krsna is crying. These things you study. It is stated in the Srimad-Bhagavatam, Kunti's prayer, how she is appreciating that "My dear Krsna, You are the Supreme. But when under the stick of mother Yasoda you are crying, that scene I want to see." So Krsna is so bhakta-vatsala that He is the supreme controller. But a devotee like mother Yasoda, a devotee like Radharani, devotees like gopis, devotees like the cowherds boy, they can control Krsna. That is Vrndavana life.

So this Krsna consciousness movement is trying to take you there. The foolish persons, they are being deviated. They do not know what is the value of this Krsna consciousness movement. They are trying to give the human society the topmost benefit, position. They don't want to become one with God, but they are giving the right to control God. This is Krsna consciousness movement. What is the use of becoming one with God? Nobody can become. But Krsna is willing to be controlled by the devotee. This is Krsna consciousness movement. So from this position, ajno ajita-sad-varga, forced to work by the spell of material energy, from this rotten condition of life, we are trying to raise him to the platform where he can control Krsna.

Thank you very much.

Devotees: Jaya! (end)
Srimad-Bhagavatam 6.1.52 -- Detroit, August 5, 1975

Prabhupada:


esa prakrti-sangena
purusasya viparyayah
asit sa eva na cirad
isa-sangad viliyate
 [SB 6.1.55]


Viparyaya, in the reverse condition, unfavorable condition... So... (aside:) Stop.

Hamsaduta: The children should go out.

Prabhupada: Purusa. Purusa means enjoyer, and prakrti means enjoyed, or, in simple word, purusa means male, and prakrti means female. So this material world is called prakrti, and the living entities who are struggling in this material world to enjoy it, they are called purusa. Of course, purusa is Krsna only. Purusa means enjoyer. Nobody is enjoyer; therefore nobody is purusa. And in the Bhagavad-gita, the living entities have been described also as prakrti-apareyam itas tv bhinnam me prakrti..., apareyam itas tv bhinnam me prakrtim para-superior prakrti, not purusa. But because we are conditioned, we are under illusion. Although we are prakrti, we are thinking that we are purusa. But actually we are not purusa. We are also prakrti. So this living entity, on the false understanding of becoming a purusa, they have come to this material world to enjoy the material nature.


krsna bhuliya jiva bhoga vancha kare
pasate maya tare japatiya dhare


Just like a male and female. That movement is very strong now in America. The female wants to become male, or equal rights. This is maya. How woman can become in equal with man? Of course, we are not going to study the social welfare activities or something like that, but purusa and prakrti, they are different. Purusa means enjoyer, and prakrti means enjoyed. So here the prakrti, this material nature -- earth, water, air, fire, sky, mind, intelligence, and ego, egotism -- these are eight material things. So in the Bhagavad-gita it is said, bhumir apo 'nalo vayuh kham mano buddhir eva ca, bhinna prakrtim me astadha [Bg. 7.4]. These are eight kinds of material energy. Material energy is one, mahat-tattva, but they have been divided. Mahat-tattva, when it is separated... Just like some philosopher says, "There was a chunk, and it became broken, and the creation took place." This can be applicable... The mahat-tattva, the total material energy, by, when the three gunas break them, they become twenty-four elements, five material, and three material, subtle, and the ten senses, and the ten object of senses. In this way twenty-four elements is become.

So we living entities, we are part and parcel of Krsna. Just like fire and the small fragments of fire, sparks, our position is like that. Or the sun and the small particles of shining elements combined together becomes the sunshine. The sunshine which we daily see, it is not a homogeneous mixture. There is molecules, very small, shining particle. So we are like that, a very small... As there are atoms, material atoms -- nobody can count -- similarly, we are atomic sparks of God. How many we are, there is no count. Asankhya. Asankhya means we cannot count. So many living entities. So we are very small particle, and we have come here in this material world. Just like the Europeans especially, they go to other countries for colonizing to use the material resources for their sense gratification. The America was discovered, and the Europeans went there. The idea was to go there and... Now they are trying to go to the moon planet to find out if there is any convenience. This is the tendency of the conditioned soul. So they have come to this material world. Krsna bhuliya jiva bhoga vancha kare. Means purusa is bhokta.

Bhokta. Krsna is actually bhokta. Bhoktaram yajna-tapasam [Bg. 5.29]. So we are imitating Krsna. This is our position. Everyone is trying to become Krsna. The Mayavadis, although they have undergone penances, austerities -- very strictly they follow the principles of spiritual life -- but because they are under maya, at the end they are thinking that "I am God, Purusa," the same disease, purusa. Purusa means bhokta. That "I am Krsna..." Bhoktaram yajna... And even after advancing so much by austerities, penances, following regulative principle, the maya is so strong that still, he is under this impression that "I am purusa." Not only ordinary purusa, but the Supreme Purusa, as Krsna is described in the Bhagavad-gita. Param brahma param dhama pavitram paramam bhavan, purusam sasvata: [Bg. 10.12] "You are purusa." So maya is so strong that after being kicked so many lives, life after life, still he is thinking, "I am purusa. I am enjoyer." This is the disease.

Therefore here it is said that esa prakrti-sangena purusasya viparyayah. His material life begun from this conception, that "I am purusa. I am enjoyer." And because he cannot give up this idea that "I am enjoyer," life after life he is viparyayah, reverse condition. Reverse condition means... Because the living entity is part and parcel of God and God is sac-cid-ananda-vigrahah [Bs. 5.1], so we are also sac-cid-ananda-vigrahah, a small sac-cid-ananda-vigrahah, but our position is prakrti, not purusa. Both of them... Just like Radha and Krsna, They are of the same quality. Radha-krsna-pranaya-vikrtir hladini-saktir asmat. They are one, but still, Radha is prakrti, and Krsna is purusa. Similarly, we are, although part and parcel of Krsna, but we are prakrti, and Krsna is purusa. So by falsely, when we think of becoming purusa, this is called maya or viparyayah. That is stated here. Evam prakrti-sangena purusasya viparyayah. Viparyayah means he is meant for actually enjoying with the purusa. When the purusa and prakrti, male and female, enjoy, they enjoy, they get the same pleasure, but one is purusa; one is prakrti. Similarly, Krsna is purusa, and we are prakrti. If we enjoy with Krsna, then the ananda, sac-cid-ananda, is there. That we have forgotten. We want to be purusa. So some way or other, this condition has come into existence, a false conception of becoming purusa, enjoyer. Then what is the result? The result is that we are trying to be enjoyer life after life, but we are being enjoyed; we are not enjoyer. We are simply struggling to become enjoyer. This is our position.

So how you can stop this struggling and come to your original position? That is stated here. Sa eva na cirad isa-sangad viliyate. This false conception of life, that "I am purusa," it can be vanquished completely. How? Isa-sanga, by association with God, Isa. Isa means the supreme controller. Isa-sanga. "So where is Isa? I cannot see Isa. I cannot see... Even Krsna is Isa, the Supreme, but I cannot see Him." Now, Krsna is there. You are blind. Why don't you see Him? Therefore you cannot see. So you have to open your eyes, not close. That is the business of guru. The guru opens the eyes.


ajnana-timirandhasya
jnananjana-salakaya
caksur unmilitam yena
tasmai sri-gurave namah


So how Krsna opens the eyes? By jnananjana-salakaya. Just like in the darkness we cannot see anything. But if there is matches or candle, if the candle is ignited, then we can see. Similarly, guru's business is to open the eyes. To open the eyes means to give him knowledge that "You are not purusa. You are prakrti. Change your views." That is Krsna consciousness. When one is in his original position that "I am not bhokta. Krsna is bhokta. We are helping-beings for enjoyment of Krsna. This is our actual position," this is Krsna consciousness. Therefore isa-sangat, "by association with Bhagavan." So in this condition when I am so much fallen, how I can associate with Krsna? So that is isa-sangat. Isa is absolute. Everything has emanated from Isa, God. So in that way everything is Isa. There is nothing but Isa, but we haven't got the eyes to see. Antar-bahir-avasthitah. Kunti said, "My dear Krsna, You are situated outside and inside. Still, we are so rascal, we cannot see You." We cannot see You. How we can see? Isa-sangat, association. Sangat sanjayate kamah.

So with whom associate? Now, Isa. These are... Isa means His name, His form, His attributes, His, so many things. You see? Nama, rupa, rasa -- everything is Isa. So this temple means to give chance to people for associating with Isa, with Krsna. So therefore, according to Vedic civilization, everyone is advised to go to the temple. Still people are going to the church, to the temple, to the mosque, to the synagogue. Why? Isa-sangat, isa-sangat, just to associate with God. That is the purpose. So if you actually search after Isa, Krsna, or God, you can get it. There is arrangement. Just like this temple. This temple, if you come, if you make association with this temple, immediately you will be benefited by hearing the glories of the Lord this, every subject matter pertaining to God. We are reading Bhagavatam or Bhagavad-gita. That is also Isa. Because these are the words of Isa, therefore, Isa being absolute, there is no difference between His words and Him. Krsna, five thousand years ago He spoke Bhagavad-gita. That Bhagavad-gita is the same Bhagavad-gita which He spoke five thousand years ago, and it is not different from Krsna because Krsna is absolute. Whatever, His words, His form, His name, His quality, everything, His temple, His activities, His books -- everything Isa.

So if we associate with all these things, sravanam kirtanam visnoh [SB 7.5.23], hearing and chanting about Visnu, then this misconception of life, that "I am purusa," will vanquish. Then you become liberated. Isa-sangad viliyate. So take chance of this isa-sanga very vigorously. Tivrena bhakti-yogena. That is recommended. Anyone who is... There are two classes of men. One class of men, they are trying to enjoy this material world. Another class of men, they are rejecting -- brahma satyam jagan mithya -- Mayavadi. They say, "We have no use for this material world." And the karmis... Those who are rejecting, they are jnanis. And those who are karmis, they want more material enjoyment, more money, more money, more assets. The two classes of men. But a devotee is neither this class or that class. A devotee is neither karmi nor jnani. Therefore bhakti means jnana-karmady-anavrtam [Cc. Madhya 19.167]. If one is involved in jnana and karma he cannot become bhakta.

Bhakta means anyabhilasita-sunyam jnana-karmady-anavrtam [Brs. 1.1.11]. The bhakta has nothing to do with this jnana and karma. Jnana means to understand. So you understand simply that "I am part and parcel of Krsna, and Krsna is the Supreme Personality of Godhead." Then your jnana is full. Your knowledge is full. These two words, that "Krsna is the Supreme Personality of Godhead, and I am Krsna's part and parcel," if we realize these things only, then our jnana, our knowledge, is perfect. And then, as soon as knowledge is perfect, then next is vairagya. Jnana-vairagya-yuktaya [SB 1.2.12]. Two things required. But if you remain in the jnana platform, do not come to the actual spiritual platform, then srama eva hi kevalam [SB 1.2.8]. It is simply waste of... Jnana means to have knowledge. What knowledge? This knowledge, that "Krsna is the Supreme Person, bhokta, purusa, and we are just part and parcel of Krsna to fulfill the desire of Krsna." This is jnana. Just like the hand is part and parcel of my body, so what is the duty of this hand? The duty is to fulfill the desire of the person. Similarly, we are part and parcel of God, or Krsna. Or only business is to fulfill the desire of Krsna, not to fulfill our desire. That is... That is not bhakti. That is jnana or karma. But fulfill the desire of Krsna, that is bhakti. Anukulyena krsnanusilanam bhaktir uttama [Cc. Madhya 19.167]. This is first-class bhakti.

So this philosophy is spoken by the Yamaduta that one has become conditioned on this false conception of life, that "I am purusa," but this misconception can be vanquished. It is not very easy to vanquish, but it can be. How? Isa-sanga. Associate with Krsna consciousness movement and you will be able to give up this false misconception of life. The whole world, material world, is going on. You can see any city, any big town you go, or even in the village in these countries. Everyone, from the morning to night, they are simply trying how to enjoy the material world: "How to enjoy? How to enjoy?" This is called karma-jnana. When they are fed up, then "the grapes are sour." They give up: brahma satyam jagan mithya. But that will not stay. If you... Even if you give up for the time being, that jagat mithya -- "We have no business with the jagat" -- it may be sentimentally enduring for some time, but because you are not purified, therefore Bhagavata says, ye 'nye 'ravindaksa vimukta-maninas tvayy asta-bhavad avisuddha-buddhayah [SB 10.2.32]. Simply to understand that "I am not this material body, so I have nothing to do with this body, and I am spirit soul," simply this much knowledge is not perfect.

Therefore, sometimes the Mayavadis, they think, "Now we have understood that I am not this body. I have nothing to do with the material world. Aham brahmasmi: I am Brahman," but they do not understand the Supreme Brahman, Parabrahman, Krsna. They do not understand. Therefore sastra says, ye 'nye 'ravindaksa vimukta-maninah. Because they have understood what is the difference between spirit and matter, that knowledge is not perfect. He aravindaksa. Anye. They are thinking, "Now we have understood what is spirit and what... Therefore we are liberated. We are the... Aham. So 'ham: I have become the same." So for them the sastra says, ye 'nye 'ravindaksa vimukta-maninas tvayy asta-bhavad [SB 10.2.32]. Tvayy means "unto You, Krsna." They have not understood yet what is Krsna, the Purusa, the Supreme Purusa. Tvayy asta-bhavad avisuddha-buddhayah. Therefore their intelligence is not yet clear. Simply understanding that "I am not this material body; I am spirit soul," is not sufficient because unless you come to the point to understand Krsna, this will not stand.

Therefore many sannyasis, they give up the brahma satyam jagan mithya. I mean to... Mayavadi sannyasi. Again they fall down in this mithya jagat. They come for political work, they come for social work, daridra-narayana-seva and this and that. That's all. Because they are not pure. If jagat is mithya, why you again so much anxious for serving the jagat? This misconception is going on. Everyone asks us that, "Krsna consciousness movement, why not serve the suffering humanity?" They say always. And what you can do? You are... Simply like a madman you are thinking that you can serve the humanity. You cannot serve the humanity. You have no such power. What you can do? The example was... I was giving that if you want to give help a suffering in disease man, and bring some nice doctor, medical man to help him and bring some nice medicine, that is good work, but does it mean that it is guaranteed that he will be cured? No. Therefore you cannot do anything. You may think like that. Or you may act like that. But unless the Supreme Person sanctions, you cannot do anything. One is sure to suffer the material pangs of life. Nobody can stop it. So therefore we should not try. It will be automatically tried.

Just like we are distributing prasadam. Not that because he is poor man and we are giving prasada, no. This is not our idea. To our eyes, the so-called poor man and rich man, they are all suffering, not that the simply poor man suffering and the rich man is not suffering. Therefore we give them prasadam or isa-sanga. That prasadam is also Isa. The prasadam accepted by Krsna, offered to Krsna, is also Krsna. So if we give prasadam, then he is getting the opportunity of associating with Krsna. This is our idea. But people very much appreciate poor-feeding. So that, you can take it, that. But everyone is poor. Who is rich? Unless one has got knowledge of Krsna, he is poor. Bahunam janmanam ante jnanavan mam prapadyate [Bg. 7.19]. So-called knowledge has no value. Therefore a jnanavan, a man of knowledge, after many, many births he comes to Krsna consciousness. Vasudevah sarvam iti sa mahatma su-durlabhah [Bg. 7.19]. So this is the process. Isa-sangat. So this prasada distribution means giving chance to the people, those who are poor in knowledge, to awaken their Krsna consciousness. This is our policy. Otherwise we cannot do any good to any others.

Prakrteh kriyamanani gunaih karmani sar... [Bg. 3.27]. Everyone is going on under the stringent laws of material nature. We cannot help. The same example: If a man is diseased, you can try to bring to him nice physician, nice medicine, but that is not guarantee that he will be cured. That depends on Krsna. Therefore Krsna is the ultimate, I mean to say, beneficiary, or benevolent. Krsna is the ultimate bene... If He likes, He can. So take Krsna's shelter, and whatever He likes, accept that. This is full surrender. Just like Bhaktivinoda Thakura --


manasa deha geha, yo kichu mora,
arpilun tuwa pade nanda-
kisora


"Nanda-kisora, what I have got? I have got this body, and I have got some mental speculation, and maybe I have got some house and family. So everything I surrender unto You." This is called full surrender.


manasa deha geha, yo kichu mora,
arpilun tuwa pade nanda-kisora


That is wanted. If we can do that, then we shall be happy. Otherwise there is no question of happiness. Viparyayah: always reverse condition, miserable condition. Thank you very much. (end)
Srimad-Bhagavatam 6.1.55 -- London, August 13, 1975

"Dangerous Yogis"  BY SRILA PRABHUPADA.

Prabhupada: (leads chanting line by line:)


esa prakrti-sangena
purusasya viparyayah
asit sa eva na cirad
isa-sangad viliyate
 [SB 6.1.55]


Hm. In the previous verse it has been discussed, na hi kascit ksanam api jatu tisthaty akarma-krt. Nobody can... (child making sounds) Just like this child. He wants to do something. (laughter) He does not know that he is doing something nonsense. (devotee translates throughout) Similarly, the child's father also, he wants to do something although it is nonsense. Therefore, here it is mentioned, na hi kascit, "Anyone," ksanam api, "even for a moment," na hi kascit ksanam api jatu tisthaty akarma, "he must do something." This is the tendency. How? Karyate hy avasah. Avasah means being forced. He has no control. He must do something and he has no control over it. So why no control? No control means he is controlled by somebody else. He is not in his own control. And what is that controller? Gunaih svabhavikair balat. He has infected some type of material modes of nature and he has to act accordingly. Prakrteh kriyamanani. The similar verse is there in the Bhagavad-gita. Prakrteh kriyamanani gunaih karmani sarvasah [Bg. 3.27].

So we are under the control of the modes of material nature. Now, the next verse says, esa prakrti-sangena. Esa means all these living entities. In this way, on account of association with this material nature... Prakrti-sangena purusasya viparyayah. Purusasya means the living entities; viparyayah, entanglement. Asit: "In this way he is involved." Sa eva na cirad isa-sangad viliyate. So he is involved in this way, but if he associates with Isa, the Supreme Lord, then na cirad, very soon, all these things, entanglement, can be finished. This is also confirmed in the Bhagavad-gita: daivi hy esa gunamayi mama maya duratyaya [Bg. 7.14]. One who is entangled with these modes of material nature, it is very difficult to come out of it. But mam eva ye prapadyante: "Anyone who takes My shelter, he can get out." And practically you have got all experience that our regulative principle is very difficult to give it up, but those who have become devotee, they have easily given up. That is also confirmed in another place, vasudeve bhagavati bhakti-yoga-prayojitah. If we engage ourself in devotional service of Vasudeva, Krsna, janaty asu vairagyam, then very soon he become detached to these material activities. Vairagyam jnanam ca yad ahaitukam [SB 1.2.7]. These two things required: knowledge and detachment. Knowledge means that "I am not this body," and detachment means "I am not this body; therefore I have nothing to do with this material world." [break]

...of Yamaraja, came to take him to Yamaraja. In the meantime, because he uttered the name of Narayana, the order-carriers of Narayana also came there. So while the Yamadutas were dragging this Ajamila to take him to Yamaraja, the Narayana-dutas warned, "Don't touch him." So Yamadutas complained that "This man was very sinful. We must take him to Yamaraja." But the Narayana-dutas said, "No, you cannot take because he has uttered the holy name of Narayana." So the discussion was going on, "Now who will take him." In the meantime the Narayana-dutas challenged the Yamadutas that "Do you know the principles of religion?" And so they were explaining.

Now, these Yamadutas explained about the past life of Ajamila. His past life is described in this way, ayam hi sruta-sampannah: "This man, Ajamila, was formerly, was a very learned scholar, brahmana." Sruta. Sruta means Vedic knowledge, and sampannah means accomplished. So ayam hi sruta-sampannah sila-vrtta-gunalayah. "And very well behaved, properly situated in his position," dhrta-vrata, "and avowedly following the regulative principles." So he was learned, he was well-behaved, and he was avowedly, strictly following the regulative principles. Mrduh. Mrdu means very gentle. Dantah: he had control over his senses. Satya-van: he was very truthful. Mantra vit sucih: and he knew all the Vedic mantras and he was very clean. Then gurv-agny-atithi-vrddhanam. Guru, spiritual master; agni, sacrificial fire; vrddha, aged person; and atithi... Atithi means guest without invitation. This is the Vedic culture, that these men should be well received. Guru means spiritual master; agni, fire; atithi... Atithi. Atithi means without any fixed-up invitation if somebody comes at your place. And old men, they should be respectful. Not very long ago, when we were young men, say thirty years old, that time we have seen that a young man would not smoke before an old man. This was the etiquette. Now they have all forgotten this cultural civilization. They have no respect for old men. And the time is coming when old men will be killed as mercy?

Brahmananda: Mercy-killing.

Prabhupada: Mercy-killing. Sarva-bhuta-suhrdam. Not only these particular persons, but he was friendly to all living entities, sarva-bhuta-suhrdam. Sadhu, very honest devotee, sadhu. And mita-vag: did not speak more than required. This is also good qualification: don't talk nonsense. Unless you are required to speak, don't speak. This is also another good feature. Mita-vag anasuyakah: and not envious to anyone. These were his qualification when he was young man. Up to the age of, say, twenty, he was like this.

Ekadasau vanam yatah pitr-sandesa-krd dvijah. Once upon a time, he was passing through the forest to collect flowers, dry wood, by the order of his father for performing sacrifices, worshiping the Deity. He asked his son, "Please collect all these things and bring it." Ekadasau vanam yatah pitr-sandesa-krd dvijah. He is explained as dvija. Dvija means twice-born. So this dvija He was a brahmana, dvija. He was initiated for the second time, dvija. So about his going to the forest for collecting all these things he was going. Yes. Adaya tata avrttah phala-puspa-samit-kusan. In this way he collected all the things required for sacrifice, yajna. Sacrifice, yajna is It doesn't require any money. You can collect. Just like flowers you can collect, leaves you can collect, kusa, a kind of grass, you can collect, and nobody will object. Even you collect from a nice garden nobody will object. So while he was coming back home with all these things, what happened? Dadarsa kaminam kancic chudram saha bhujisyaya. Kama, a lusty s\ udra. There are four classes -- brahmana, ksatriya, vaisya, and sudra. So he saw one lusty sudra, fourth class. Dadarsa kaminam kancic chudram saha bhujisyaya. What he saw? That this sudra was embracing another sudrani, woman sudra. So nowadays it has become a fashion -- young man is kissing another young woman on the street. So this embracing of young man and young woman on the public street was strictly prohibited, especially for the higher castes. But the sudras, the lower class, fourth-class men, they used to do such things sometimes, not always. And what was their position? Pitva ca madhu maireyam madaghurnita-netraya. They were not only embracing but they were drunken. And their eyes were rolling in a different way. Mattaya, and being mad, almost mad, mattaya, or intoxicated, vislathan nivya vyapetam nirapatrapam, the dress of both of them were loose and they did not care for it. So in this posture -- kridantam, doing their own business; anugayantam, singing; hasantam, laughing, cheering, hasantam; anayantike, in a place in the forest -- so he saw, this young man. So after seeing that, he also become inclined, lusty, and that will be explained next, that he became a victim of this lusty woman and then he lost his good character and left home and his young wife, coming of very respectable family. He forgot everything. Then, in association with this prostitute, he gradually became degenerated, degraded. He became a thief. He became a rogue. He became a cheater. That will be explained later on.

The purport is: human life is not meant for these things. Human life is meant for being elevated to the highest platform of good character and controlling the senses, controlling the mind, remain very clean. Then you can make progress and your life can become successful. So because they are not accustomed already to follow this, therefore so many rascals and dangerous yogis are advertising that "There is no need of control. You can join this yoga system and give me money. I shall give you mantra, and you become God." Be careful of these dogs.

Thank you very much. (end)
Srimad-Bhagavatam 6.1.55 -- Paris, August 11, 1975

Prabhupada:


ayam hi sruta-sampannah
sila-vrtta-gunalayah
dhrta-vrato mrdur dantah
satya-van mantra-vic chucih


gurv-agny-atithi-vrddhanam
susrusur anahankrtah
sarva-bhuta-suhrt sadhur
mita-vag anasuyakah
 [SB 6.1.56-57]


These are qualifications of the most exalted person. In the society the brahmana is the topmost division of human society, not by caste or by birth but by qualification. These things are spoken about Ajamila. These are ajamila-upakhyana, the history of Ajamila. Ajamila, although he was a very well trained brahmana boy at the beginning of his life, but later on, on account of bad association he became the most sinful man in the world. But at the end of his life he chanted the holy name of Narayana, not meaning Narayana the Supreme Personality of Godhead, but his youngest son's name was Narayana. He called the holy name of Narayana, calling his son. He did not know that he is chanting the holy name of Narayana, and still, he got salvation. That is the purport of this history, that the holy name of God, Narayana, Krsna, Rama... There are many names of the Lord. Namnam akari bahudha. He has got thousands of names, and you can chant any one of them, either Krsna or Rama, Govinda, Narayana, like that. So you get the result.

So here the example is that Ajamila, although he had forgotten Narayana, but on account of his chanting the holy name of Narayana, although he meant his son, it was effective. We have to understand like this. Somehow or other, if you chant the holy name of the Lord, knowingly or unknowingly, it will have its effect. Just like you touch fire knowingly or unknowingly, it will burn; similarly, if you chant Hare Krsna maha-mantra knowingly or unknowingly, it will be effective on your life. Therefore we see it practically that in the Western countries, although they did not know who is Narayana or Krsna... It is dictionary, the English dictionary, there is statement, "Krsna is the name of Hindu god." So, but nobody is consulting dictionary for chanting Hare Krsna. But the sastra says that somehow or other, if you chant the holy name of God, then you gradually become purified. Ceto-darpana-marjanam bhava-maha-davagni-nirvapanam sreyah-kairava-candrika-vitaranam vidya-vadhu-jivanam [Cc. Antya 20.12]. So this history of Ajamila's life is described in the Srimad Bhagavatam to show the importance of chanting the holy name of God. That is the purpose.

So the Ajamila later on became a great sinful person. Therefore he was to be taken to Yamaraja. But because he chanted at the end of his life "Narayana," he became purified from all sinful activities. So the order-carriers of Narayana came to deliver him, save him from the hands of the Yamaduta. So the Yamaduta is describing the history of Ajamila in the past, how he was in the beginning. Because he was the son of a brahmana, his father trained up the brahmana boy like a brahmana. So as such, he got this training. What is that? Ayam hi sruta-sampannah: "This boy got training to become expert in Vedic knowledge." Sruta-sampannam. Sruta means Vedic knowledge, and sampannah means finished. Within twelve years a brahmana's son is supposed to finished all the studies of Vedas, vyakarana, grammar. That was education. From five years he is trained up. He goes to... Nowadays also, the children are sent to school at five years age, but the mode of education, different. Formerly, within twenty years a student, a brahmacari, was trained up with all these qualifications, as it is described. What is that? The first is sruta-sampannah, "expertly aware of Vedic knowledge." Ayam hi sruta-sampannah, sila, sila-vrtta-gunalayah. Sila means suddhacara, cleansing. Because brahmana's qualification is samo damo satam. What is that? Samo damo... Tapo satyam. Cleanliness. So this is also trained up, how to become clean, to rise early in the morning, take bath, wash mouth, feet. Guna-sampannah. Then take to mangala-aratika. In this he was also trained up. Ayam hi sruta-sampannah sila-vrtta-gunalayah. Guna means sad-guna, this samo damo titiksa arjava, jnanam vijnanam astikyam. These are gunalayah, reservoir of all good qualities. Dhrta-vrata. These things not occasionally but regularly, dhrta-vrata. "I must rise early in the morning" -- that is called dhrta-vrata, vow. "I must do it." Dhrta-vrato mrduh, mild, gentleness. This is human life, not to live like cats and dogs. That is not human life. Real human life, the picture is here. One must be trained up to all these qualifications. Just like nowadays we send our boys to school, college, for being trained up as a technician, formerly the boys were sent for education... These are the effects of education.

Education means to become human being. Canakya Pandita, he also, although he was a politician, but brahmana, he also says who is educated, pandita. The brahmana is known as pandita. So what is the sign of pandita? He has summarized,


matr-vat para-daresu
para-dravyesu lostra-vat
atma-vat sarva-bhutesu
yah pasyati sa panditah


Pandita means matr-vat para-daresu: "to accept all women as mother," para-daresu. Dara means wife, and para means others'. Except his own wife, he should treat all women outside, taking them as mother. Therefore, still in Hindu society, every woman is addressed by an unknown man, "mother." It doesn't matter if a person is unknown. He can speak with another woman, addressing him first..., addressing her first, "mother," "mataji." Then nobody will be offended. This is the etiquette. That is taught by Canakya Pandita. Matr-vat para-daresu. Woman should be addressed as "mother." And para-dravyesu lostra-vat: and others' property should be accepted as some pebbles on the street -- nobody cares for it. If some pebbles, some stones, are thrown on the street, nobody cares for it. Garbage. So nobody should touch others' property. Nowadays the education is how to make friendship with others' wife and how to take away others' money by tricks. This is not education. The education is here: Matr-vat para-daresu para-dravyesu lostra-vat, atma-vat sarva-bhutesu. Sarva-bhutesu: in all living entities... There are 8,400,000 different forms of living entities. The grass is also a living entity, and Brahma is also a living entity. So a pandita accepts everyone as living entity, and he deals with them-atma-vat: "What I feel, pains and pleasure, I must deal with others by the same sentiment." Therefore modern days' nationality means human being. But actually the animals, they are also national. National means one is born in the same country according to their definition. The "national" word is never found in the Vedic literature. This is modern invention. So here atma-vat sarva-bhutesu. It doesn't matter whether one is national or outsider national. Sarva-bhutesu. Here is also... It is said, sarva-bhuta-suhrt. Suhrt, friend, well-wisher, sarva-bhuta. Why I shall think only well for my relatives or my family members? That is krpana, miser. A broad-minded brahmana should be engaged for doing good to all, everyone.

Therefore Caitanya Mahaprabhu's mission is prthivite ache yata nagaradi-grama. Caitanya Mahaprabhu never instructed that "You should limit your preaching within your society or within your country." He is asking, prthivite ache yata nagaradi-grama: "As many villages and towns are there on the surface..." (aside:) That's all right. Don't be disturbed. Sarvatra pracara haibe mora nama. This is the mission. This is Vedic knowledge. Sarva-bhuta-suhrt. You should become... (pause)

Devotee: (indistinct)

Prabhupada: Why you are speaking? They can come inside. So we should be engaged, sarva-bhuta-hite ratah. Everyone should be taken as friend. Suhrdam sarva-bhutanam [Bg. 5.29]. This is the qualification of an advanced Krsna conscious person. So this qualification...


ayam hi sruta-sampannah
sila-vrtta-gunalayah
dhrta-vrato mrdur dantah...


Dantah means self-control. Santa, danta. Santa means how to become self-controlled, not to become disturbed by the senses. These are training for a first-class human being. But there is no class human... Nowadays it is said "classless." First class and last class, all one. This is the modern philosophy. But that is not very scientific proposal. The scientific proposal is that there is first class man and there is tenth class man, but everyone can be utilized for the ultimate goal of life. That is classless. And that means everyone can become Krsna conscious. It doesn't matter whether by his qualification he is first class or last class. Krsna consciousness is transcendental. First class, last class is considered in the material world. But so long one is not on the platform of Krsna consciousness, for him this training is required to become a first-class man. And for a Krsna conscious person, if he simply becomes Krsna conscious, then automatically he becomes a first-class man. This is the secret of success. Kevalaya bhaktya vasudeva-parayanah, dhunvanty agham niharam iva bhaskarah. It is said, dhunvanti Every sinful reaction becomes washed away if one becomes vasudeva-parayanah, kevalaya bhaktya. All these qualities can be attained by a devotee automatically. Yasyasti bhaktir bhagavaty akincana sarvair gunair tatra samasate surah [SB 5.18.12]. Sarvair gunaih, all good qualities As it said, gunalayah, the reservoir of all good qualities. This can be attained, this stage can be attained, only by training in Krsna consciousness.

So about Ajamila, the Yamadutas, they said, "We know that this man Ajamila was fully qualified before." Dhrta-vrato mrdur dantah satya-van: truthful, never speaks untruth. Satya sama dama, satya. Or satya-van means param satyam dhimahi. Param satyam is Krsna, Vasudeva. Who is only speaking about Krsna, the Supreme Truth, he is called satya-van. He does not speak anything... Kirtaniyah sada harih [Cc. Adi 17.31]. He is simply glorifying. If one's life is dedicated to preach about Krsna, then he is also satya-van. He does not speak anything else. So our, these Krsna conscious members, they are simply trained up to go and speak about Krsna. Therefore they are satya-van. They do not speak anything else. They do not waste their time by speaking anything which has no relation with Krsna. That is satya-van. Satya-van mantravit. Mantravit means Vit means one who knows, and mantra means Vedic hymns. Mantravit. So therefore Hare Krsna maha-mantra... Hare Krsna, this chanting, is called maha-mantra. So if anyone chants Hare Krsna, then he is not only mantravit but he is maha-mantravit because the Hare Krsna chanting is called maha-mantra. Mantravit. Mantravit and suci. Suci means brahmana, and muci means non-brahmana.

There are two words still current in the Hindu society: suci and muci. Muci means cobbler, dealing with skin. "I am this skin," "I am white skin," "I am black skin," "I am American skin," "I am Indian skin" -- this understanding means muci. And muci is skin expert. "This is cow skin. This is goat skin. It is lamb skin." This is... He is called muci, skin expert. Modern technology has given the title "tannery expert." So this "tannery expert," if you become tannery expert, then you are muci. So there is a Bengali proverb, muci haya suci haya, yadi krsna bhaje. Every one of us, we are all tannery expert and we have created so many "isms" on the basis of becoming a tannery expert. Therefore they are called muci. So muci haya suci haya. And suci means brahmana, pure. He has no such sense of becoming a tannery expert. He is brahmana, brahma-vit. One who knows Brahman, he is called brahmana. He is suci. He is not more tannery expert. So therefore, it is said, if from the muci platform if you want to become suci, really brahmana, purified, then you have to take to Krsna conscious. Muci haya suci haya, yadi krsna bhaje. If one becomes Krsna conscious, then from the platform of becoming a muci, one becomes suci. Therefore we have no caste distinction because our process is to elevate the muci to the platform of suci, this Krsna consciousness movement. Actually that is the fact. We are unnecessarily becoming tannery expert. That is not the aim of life. The aim of life is to become suci, to become brahmana, or the person who is aware of Brahman. Brahma janati iti brahmanah. This is the philosophy. But nobody is interested to become a brahmana. Everyone is interested to remain a muci and tannery expert. That is not the aim of life. So this is training. Muci haya suci haya. One can be trained up to become a suci from the platform of muci. And even though one is born of a suci family, if by practice he is not Krsna conscious, then he automatically becomes a muci. Suci haya muci haya, yadi krsna tyaje. If one gives up Krsna consciousness, even though he is born in a brahmana family or even though he has practiced brahmanism, still, on account of his not accepting Krsna consciousness, he is accepted as muci. Suci haya muci haya, yadi krsna tyaje. And muci haya suci haya, yadi krsna bhaje: if one is Krsna conscious, then he is suci. This is.

So this Ajamila became suci, brahmana. Then guru, agni. Guru, the spiritual master; agni, the fire; and atithi. Atithi means uninvited guest, hospitality. If somebody comes at your home without your invitation, he is called atithi. Tithi means particular time and date. But a person arrives at your home without any invitation on particular time and date, he is called atithi. Atithi-satkara. This is also one of the items of Vedic culture. Atithi-satkara. So the sannyasis especially, they are begging from door to door. So they have no fixed up program in which door he will go on which date. No. Anywhere they approach. Therefore atithi means generally the brahmacari and the sannyasa. Brahmacari is also begging alms from door to door, and a sannyasi also allowed, but door to door does not mean that he would collect more than is necessity. But he does not cook. A sannyasi goes to a pure householder's life, er, home, because generally in a brahmana's house or ksatriya or vaisya... But not to a sudra. This is restriction. Why? Because the three upper classes, brahmana, ksatriya, vaisya, especially the brahmana -- they are considered the topmost -- they have got Visnu worship at home. Still in all brahmana's family, ancestral salagrama-sila is worshiped in a brahmana family. So also in ksatriya family also. So these sannyasis go to a brahmana family because it is known fact the brahmanas are engaged in worshiping Visnu.

Brahmana means Vaisnava. Brahmana means pandita. Therefore two words are used along with the word brahmana: brahmana-vaisnava, brahmana-pandita. Sruta-sampannah. The first qualification is sruta-sampannah. He must be learned scholar in Vedic... Vedic knowledge means sruti. So that is the first qualification. Ayam hi sruta-sampannah. So therefore brahmana is pandita. Without becoming a pandita, how one can become brahmana? Sruta-sampannah. Sruta-sampannah, then guru, agni, very respectful to spiritual master, agni, the fire... Because a brahmana has to make fire sacrifice every day. Guru, agni, and atithi. Atithi is a sannyasis. They are coming to a brahmana's house for one capati. They don't want more. They are called madhu-kari. Madhu-kari means madhu... Madhu is collected by drops, not in lump. The, what is called, bees? Honey bees? What is called? No, honey, and bees, what is called? Madhumaksi? Bumblebees. Yes. So they collect a drop -- from this flower, drop; that flower, drop; that flower, drop. In this way they make a big honeycomb. So a brahmanas and ksatriya, er, sannyasis, although they are meant for collecting, they do not collect heavy at a place. Little. Because they are collecting not for his sense gratification. He is collecting for satisfying Krsna. So everyone is given chance, that "You give little. You give little. You give little," and whole thing is engaged in Krsna's service. And just like here we have got the container of flour and container of rice. So although we are feeding two hundred men daily, still, it can be collected by musti. Everyone, grhastha, can come and place one musti attar. That is not difficult for him. He has got children, family. He is consuming five kilos of attar daily. Out of that, little, if it is put into the temple, he does not feel any burden. Therefore the collection... Sannyasi, brahmacari collects little, little, little from everywhere. That is called madhukari, exactly following the footsteps of madhukara, bumblebees.

So they are very... Householder, this is meant for the householder especially. This is ideal householder, that guru, agni, atithi, vrddhanam. Old man also should be taken care of. Nowadays the philosophy is coming: "mercy-killing." "Old men should be killed to show him mercy." Because he is burden in the society, the communistic theory "Old man does not do anything and simply eats; therefore to show him mercy he should be killed." "Mercy-killing." Just see the philosophy: "Killing is mercy." But this is going on. "Mercy-killing." Is that? "Mercy-killing"? What is that?

Brahmananda: They kill someone for that person's benefit.

Prabhupada: Benefit. So the man killer, will he take that benefit? If somebody comes that "I shall kill you for your benefit," that he will be afraid of. But he is philosophizing, "mercy-killing." This is going on. So one should be respectful also to the old men. According to Vedic knowledge, brahmana, old men, child, woman, and cow -- they have no fault. They are free. They are not within this jurisdiction of law. So therefore cow-killing, brahmana-killing, woman-killing, and elderly-person-killing, they are accepted as the great sinful activities. So gurv-agny-atithi-vrddhanam susrusur anahankrtah. Anahankrtah, not with any pride or puffedness, anahankrtah, very humbly. Sarva-bhuta-suhrtam. This is the most exalted qualification, to become well-wisher of all living entities, not that we open hospitals for the human being and we send the cows to the slaughterhouse or poor animals should be slaughtered. That is not suhrt sarva-bhutanam. That is partiality and it has no meaning. If you become envious to other living entities and if you become friend of particular living entity, that is not good qualification. Suhrdah sarva-bhutanam. Sarva-bhutah-suhrt sadhu. He is sadhu. Sadhavah sadhu-bhusanah. These are the qualification of a sadhu. Suhrdah sarva-bhutanam. Sadhavah sadhu-bhusanah. Everything is described in the Vedic literature, all description.

So this Ajamila's past qualification is described in this, that he was well qualified brahmana, well trained, because these qualification became manifested in his life. Then his degradation began.


ekadasau vanam yatah
pitr-sandesa-krd dvijah
adaya tata avrttah
phala-puspa-samit-kusan
 [SB 6.1.58]


dadarsa kaminam kancic
chudram saha-bhujisyaya
 [SB 6.1.59]


That, this, we may describe later on and how degradation begins even to exalted person, as described, Ajamila. So the degradation began -- dadarsa, he saw on the way... Kaminam kancic chudram. Chudram, these male-female behavior... Nowadays, not so much in India, but in the Western countries it is very usual thing -- a young man is embracing another young woman or kissing. So there is no fault. But according to Vedic civilization, this is fault because it will give chance to others. Nowadays in picture they are also shown to enthuse others to become lusty, and that is the beginning of his falldown. But there is no restriction. The young men, they are seeing daily in the cinema, on the road, in their school, college. But this Ajamila, although he was so exalted a brahmana, simply by seeing one sudra... Sudra means who has no training, fools, rascals. So he was embracing another woman, and that became attractive to this Ajamila, and then he wanted to do the same thing and he became degraded. This will be described later on.

Hare Krsna. (end)
Srimad-Bhagavatam 6.1.56-57 -- Bombay, August 14, 1975
Prabhupada:


drstva tam kama-liptena
bahuna parirambhitam
jagama hrc-chaya-vasam
sahasaiva vimohitah
 [SB 6.1.61]


So in the morning we shall speak in Hindi for the foreign students. In the evening there will be Hindi. Morning, seven up to eight or little more, and similarly in the evening.

So we are talking about Ajamila. He was a nice brahmana boy executing the duties of a brahmana, but one day, when he was passing, he saw one sudra and one sudrani embracing, kissing, talking, laughing -- all lusty affairs. So it is mentioned here, sudra.


ekadasau vanam yatah
pitr-sandesa-krd dvijah
adaya tata avrttah
phala-puspa-samit-kusan
 [SB 6.1.58]


Dadarsa kaminam kancic chudram. Sudram. This business on the public way, kissing, embracing, this is meant for the sudras. Therefore it is said, kalau sudra-sambhavah: "In the Kali-yuga the population is all sudra." There is no brahminical culture. Brahminical culture means sama, dama, controlling the mind, controlling the senses. A real brahmana will never agree to embrace the opposite sex in public way. No. That is not brahmana's business. He has been trained up how to become controller of the mind, controller of the senses. That is the first business of a brahmana. Sama, dama, satyam. He is truthful, saucam, clean, thrice taking bath. So you should always... You are given the chance of becoming brahmana. You should not become again sudras or mlecchas or candalas. Be careful. This is brahmana business. If we again come back to candalas or sud... Candala means less than the sudras. Even sudras, they eat meat under control. But candalas, they eat meat without any control. So just like in the Vedic society, although there are meat-eaters, they would eat meat after offering sacrifice to Goddess Kali. Restriction. Restriction. Because if you eat meat from the slaughterhouse there is no restriction. You can go and purchase at any time. But if you follow the scriptural regulation, they say, "Yes..." It is restriction. It is indirectly saying, "Don't eat," but because this less intelligent person will not be able to understand, therefore they are given some permission under certain restriction. This is restriction, that "If you want to eat meat, then you must offer sacrifice to Goddess Kali and then you can." And the Goddess Kali is worshiped once in a month. That means by restriction he will come to his senses; he will give it up. So sudra, up to sudra, there is possibility of raising him. Although he can see ideal character, it is not that anyone be ideal character like a brahmana. That is not possible. But still, in the society there must be an ideal person who is actually brahmana.

So sudra... This kind of business on the public street... Just like cats and dogs, they have sex pleasure without any shame on the street. Similarly, the sudras, they embrace the opposite sex in the public street, and sometimes they have got sex also. I have seen in the Western countries -- without any shame... So he saw, this brahmana boy. The brahmana boy saw. He is young man. Although he is qualified with the brahmana... Not exactly qualified; otherwise he would not have fallen. He was on the neophyte stage. Therefore we restrict, "No illicit sex." Completely forbidden. Otherwise it will be very difficult to keep oneself in the brahminical standard and make spiritual progress. Without being in the platform of brahmana, you cannot make any spiritual progress. That is not... A sudra, a vaisya... But they can be trained up. Therefore Krsna said,


mam hi partha vyapasritya
ye 'pi syuh papa-yonayah
striyo sudras tatha vaisyas
te 'pi yanti param gatim
 [Bg. 9.32]


In Krsna consciousness, a sudra, a candala, the lowborn, he can be elevated to the highest stage of Vaisnava. Vaisnava is higher stage than brahmana.

So this boy, Ajamila, he was passing, he saw that the sudra was embracing another sudrani. Drstva tam kama-liptena. When he saw that this man and woman is embraced with one another with lusty desire... Embracing woman or man, this is kama, lust. There is no question of any other thing. Kama-liptena. Drstva tam kama-liptena bahuna. The man was embracing the woman, and the woman was embracing, pari-liptena, very closely attached, and everything was going on. Then... We have got lusty desires. Everyone's heart... Hrd-roga-kama. The material world means there is a heart disease which is called kama, hrd-roga-kama. So hrc-chaya-avasam. If we... This is called impetus. If I see one engaged in lusty or sex affairs, naturally my sex desire also becomes awakened. Even though I am trying to control in the neophyte stage, still, if I see in my front something, lusty affairs, naturally I will be inclined to such. Therefore it is called avasam. He was student, brahmacari, practicing sama, dama, satyam, saucam. He was not very old man; he was young man. But he could not control. Therefore it is said hrc-chaya-avasam. Avasam sahasaiva: "all of a sudden," vimohitam, "he became very much attracted."

So this is the social condition. If in society we have no restriction, then naturally those young boys and girls, they will be inclined. And as soon as one is sexually inclined, he forgets all other culture and gradually becomes down fallen, as you will see from the life of Ajamila. Although he was trained up... So similarly, this is a warning to our students that they are learning how to become Krsna conscious. It is very difficult job. To become Krsna conscious is not very easy thing. But by the grace of Lord Caitanya Mahaprabhu, we are trying to teach that, and it is becoming effective. Otherwise how you all European and Americans can give up these four sinful activities? So try to preserve. And it can be preserved only by remaining in the devotional service. It can be. Sa gunan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26].


mam ca vyabhicarini
bhakti-yogena ya sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate
 [Bg. 14.26]


As soon as you come on the platform of Brahman, brahma-bhutah prasannatma na socati na kanksati [Bg. 18.54], then you will be able to. Otherwise you will not be able to. If you don't come on the transcendental platform, then you will not be able to.

So we have to stick to these principles to keep ourselves on the transcendental platform, rising early in the morning, offer mangala arati, then gradually, one after another, attending class, guru-puja, and so on, so on. Up to till you go to bed, you should always be engaged. Then you will be above these three gunas. Just like this boy, Ajamila. He is attracted because all of a sudden he fell down on the platform of passion. There are three platforms: sattvic, rajasic, tamasic. So if you keep yourself on the sattvic platform, there is also chance to falling down on the passion and ignorance. But if you keep yourself in the suddha-sattva platform... Suddha-sattva platform means devotional service. Sattvam visuddham vasudeva-sabditam. Suddha platform means... That is called vasudeva. As Vasudeva can beget a child whose name is Krsna, similarly, if you keep yourself on the vasudeva platform, sattvam visuddham vasudeva-sabditam, then Krsna will take birth. Krsna will take birth. So our these rules and regulation, restriction, means to keep one on the vasudeva platform. We should remember always that. And if you keep yourself on vasudeva platform, these things will not entice you. Otherwise we shall be enticed and fallen down. Agama hrc-chaya-vasam sahasaiva vimohitah.

Sometimes we go to hear or see rasa-lila. But unless we are advanced in spiritual consciousness, this hearing of or seeing some rasa-lila, sometimes it brings us down. If one is actually seeing rasa-lila, the result will be hrd-roga-kamam apahinoty acirena dhirah. This is the injunction in the Srimad Bhagavatam. If one has actually heard from a realized person about vikriditam idam vraja-vadhubhir visnoh, Visnu and vraja-vadhu, the gopis, vikrtam, their lila, their pastime Sraddhanvita anusrnuyad atha varnayed yah. One who is actually advanced in spiritual consciousness, sraddhanvita, anusrnuyat, and hears from the realized person -- anu, anu means parampara, not from ordinary person, professional reciter, but from a realized person -- the result will be hrd-roga-kamam apahinoti. Then the, our natural lusty desires will disappear. That is the result. But in spite of disappearing our, this lusty desire, if we increase our lusty desire, that means we are spoiling our life. Therefore it is forbidden that neophyte students, they should not indulge in these affairs of rasa-lila. You should be very careful. People are very much accustomed to see rasa-lila in Vrndavana. Maybe they are advanced, but the test is whether he has given up his lusty desire. That is the test. If he has given up, then, after seeing rasa-lila, he should not have returned to home. My Guru Maharaja used to say, "Do not go to Vrndavana with return ticket." So therefore it is very confidential. There are ten cantos in Bhagavatam. Nine cantos are devoted to understand Krsna, nine cantos. Then tenth canto begins. Then Krsna's birth and pastimes are mentioned there. So we should not jump over the tenth canto all of a sudden. People are very much anxious to jump over the tenth canto. No. Tenth canto is the mukharavinda. It is the face of Krsna, smiling. But Krsna worship begins from the lotus feet of Krsna. Nobody offers flowers and tulasi on the face of Krsna. They offer on the feet. That is the beginning, the first and second canto of Srimad Bhagavatam, two lotus feet. So we have to go by and by. And when we are actually experienced devotional servant, then you try to understand the tenth canto. This is the way. Otherwise there may be fall down, as this Ajamila fell down. He was neophyte, and as soon as he saw the sudra and sudrani embracing, he became victmized.

So we should be very... Brahmacari, there are so many restrictions. Even to see woman -- "A beautiful woman is going, let me see" -- that is also forbidden. That is also subtle sex enjoyment. Gross and subtle, there are so many subtle sex enjoyments -- to think of woman, to see a beautiful woman going on the street, or to talk about woman, to read about woman. There are eight kinds of subtle sexual intercourse. So it is restricted. But in the Kali-yuga it is very difficult to follow all the rules and regulation. One is not trained up. Even up to ripe old age, one becomes attracted by beautiful women. Especially in the Western countries. I have seen in Paris, old man, seventy-five years old, eighty years old, they are going to the brothel. They are going to the night club. They are purchasing ticket to enter into the club-fifty dollars. Then they have to pay for the woman and wine and everything. In this way...

So hrd-roga-kama, this hrd-roga, hrc-chaya, is a heart disease. It is very, very difficult to avoid unless one is fully Krsna conscious. And that is stated by Yamunacarya:


yadavadhi mama cettah krsna-padaravinde
nava-nava-rasa-dhamany udyatam rantum asit
tadavadhi bata nari-sangame smaryamane
bhavati mukha-vikarah sustu nisthivanam ca


This is the test. Yadavadhi krsna-padaravinde. "Since I have learned how to take transcendental bliss from the lotus feet of Krsna..." He is explaining. He was an emperor. He had ample opportunity of enjoyment, material enjoyment. He was enjoying it. But he said, "Since I have become Krsna conscious and I am taking pleasure in Krsna consciousness, from that time," bata nari-sangame smaryamane, "whenever I think of enjoying with woman, I spite on it." This is the test. This is the test, how I am becoming advanced. You do not require any certificate from anyone. You can learn yourself. Just like when you are eating, you do not require any certificate from others, "Whether I am feeling all right?" Eating means you are hungry, so if you eat, you will feel satisfied. Your hunger will be satisfied. You will be getting strength. These are the symptoms that have eaten. Similarly, when you'll no longer be attracted by this sex desire, then you should understand that "I am now making progress in Krsna consciousness." This is the test.

So this boy became victimized. Although he was under training, he was not completely fit. Therefore he fell victimized by seeing this affair, lusty affairs. So at that time might be one or two cases. Now the whole world is full with all of these lusty desires, especially in the Western country. Here also now it has come. No more they are following the Vedic principles. But it is not so deteriorated as in the Western countries, and so we should be very, very careful. Not only... Simply becoming careful will not. We must advance in Krsna consciousness, and that is very easily done by chanting Hare Krsna mantra. If you keep yourself always engaged in chanting Hare Krsna, Hare Krsna, Krsna Krsna, then it will be... Ceto-darpana-marjanam [Cc. Antya 20.12]. This is hrc-chaya-vasam. The lusty desire is a disease of the heart. It is... Practically it has no value. So therefore Caitanya Mahaprabhu says, ceto-darpana-marjanam. They cleanse the heart with all dirty things. Ceto-darpana-marjanam. How? Param vijayate sri-krsna-sankirtanam. This is confirmed in Bhagavatam, kirtanad eva krsnasya mukta-sangah param vrajet [SB 12.3.51] Simply by chanting, you can keep. If you follow the rules and regulation and chanting, then you will not be victimized. You'll make your progress without any fear.

Thank you very much. Hare Krsna. (end)
Srimad-Bhagavatam 6.1.61 -- Vrndavana, August 28, 1975

"The Agitated Mind"  BY SRILA PRABHUPADA.

Prabhupada:


stambhayann atmanatmanam
yavat sattvam yatha-srutam
na sasaka samadhatum
mano madana-vepitam
 [SB 6.1.62]


So his mind became very much agitated, young man, and he is seeing in his front that another young man and woman embracing and kissing. It is very difficult to restrain. Unless one is very advanced, it is not possible. That I was reciting, the verse by Yamunacarya, yadavadhi mama cettah padaravinde, krsna-padaravinde nava-nava-dhaman rantum asit, tadavadhi bata nari-angame bhavati sustu nisthi... Unless one is very strong in Krsna consciousness, it is very difficult to restrain the mind and the senses. It is very difficult. Here it is said, mana madana-vepitum. Madana means Cupid, or the lusty desires. So he was agitated. His mind was agitated by lusty desires. Therefore we have to be very careful for the association. Sangat sanjayate kamah. We develop different consciousness by particular association. Therefore, for advancing in Krsna consciousness, we must associate with the devotees. You cannot advance in Krsna consciousness without being in the association of devotees. Sri Narottama dasa Thakura says... (aside:) Tell them that Hindi will be in the evening. Tell them that Hindi will be evening. They are going away. Yes. Between half past seven to half past eight. So mano madana-vepitam. Cupid is always disturbing. This material world means this Madana, Cupid, whole material world. Yan maithunadi-grhamedhi-sukham hi tuccham [SB 7.9.45]. Grhamedhi means those who have decided to prolong this body for sense enjoyment. That is going on. Everyone is trying so hard. In big, big cities they are working so hard like hogs and dogs, not for... They say that "We are hungry. We must work very hard." But that is not the fact. The real fact is that "We want to enjoy sex." So far hunger is concerned, you can control, but sex desire, it is very difficult to control.

So this material world means that maithunadi. Maithuna means sex intercourse. That is the beginning of material life. You know very well how strong is sex desire in the Western countries. Even old man, going to die, he has also. Although he cannot enjoy sex, still, he is trying his best by medicine, by other means, by intoxication, by stimulant. So that is the only happiness of this material world.


yan maithunadi-grhamedhi-sukham hi tuccham
kanduyanena karayor iva duhkha-duhkham
trpyanti neha krpana bahu-duhkha-bhajah
kandutivan manasijam visaheta dhirah
 [SB 7.9.45]


The human civilization means to create the population dhira, not to be disturbed by sex impulse. This is human civilization, not that so many so-called sadhus and... They are now preaching openly the yoga by sex. Yoga by sex. They have invented. Yoga means to find out the Supreme Lord within one's self, within the core of the heart. That is real yoga. Yoga means to connect. To connect with whom? With sex life? No. The sex life connection is there even in the birds, beast, ants, animals, worms -- everywhere -- because the whole world is going on on sex life. Does it require any yoga system? But people are fallen so down that they have invented because people want it, and these rascals, they exploit. This is going on. So real yoga system means to control the senses, not to increase or indulge. They are clearly advertising in the Western countries, "Transcendental meditation. There is no restriction. There is no question of faith," and so many things, means as people want it. They want money, and they advertise like that. People do not want to follow the religious principles. People do not want any restriction. They advertise, "Yes. You haven't got to follow any restriction. You haven't got to believe in some religion. You simply pay me $127, and I give you mantra, and you become happy." This is going on.

But that is not the fact. Real fact is how to control the mind. Here we see that mana madana-vepitam. Na sasaka samadhatum mano madana-vepitam. Our mind is always agitated for sense enjoyment. Mind is the master of the senses, or the chief man, just like superintendent. Mind is dictating, and the senses The mind is dictating, "You go there"; immediately the legs go. "You see here"; the eyes see. So mind is the center. Manah-sasthanindriyani prakrti-sthani karsati [Bg. 15.7]. Bhagavad-gita. This living entity, mamaivamso Krsna says, "All these living entities, they are My part and parcel." So question may be, "Then why they are rotting here? If the living entities are part and parcel of Krsna, or God, so why does he not live with God?" The immediate answer is manah-sasthanindriyani prakrti-sthani karsati [Bg. 15.7]. These living entities, these conditioned souls who has come to this material world -- the only reason is that they want to satisfy the senses, manah-sasthanindriyani. Therefore there is struggle for existence. He wants to enjoy. He wants to become the enjoyer. But he is not enjoyer. That is called illusion. He is enjoyed. He cannot enjoy. Enjoyer is only Krsna, purusa. Purusah sasvatam.

In the Bhagavad-gita it is said, param brahma param dhama pavitram paramam bhavan, purusam sasvatam adyam [Bg. 10.12]. Krsna, the Lord, is described as purusa, and living entities are described as prakrti. Apareyam itas tu viddhi me prakrtim para, jiva-bhuto maha-baho yayedam dharyate jagat [Bg. 7.5]. Krsna has explained. There is material energy and spiritual energy. So jiva-bhuta. Jiva-bhuta, the living entities, they have been described as prakrti, and prakrti means females. And Krsna has been described as purusa. So purusa is the enjoyer, and prakrti is the enjoyed. Don't think that "enjoyed" means simply sex. No. "Enjoyed" means subordinate, to carry out the order of the purusa. This is the position of Krsna and ourself. We are part and parcel, just like the hands and legs are my part and parcel of the body. So the duty of the hands and legs are that carry out my order. I say my legs, "Carry me there." He will... It will do immediately. My hand -- "Just take it." I'll take it. The hand will take it. So this is prakrti and purusa. The purusa orders, and the prakrti performs the duty. This is the real..., not that as soon as we say prakrti and purusa, immediately there is question of sex. No. Means... Prakrti means obedient, obedient to the purusa. This is natural way. In the Western countries they are artificially trying to become equal, but that is not possible by nature. And there is no such question, inferiority or superiority. There is no such question. Such like the begin, in the beginning, yato va imani bhutani jayante. Janmady asya yatah [SB 1.1.1]. Wherefrom this purusa and prakrti relationship begun? Janmady asya yatah. It has begun from the Absolute Truth. Therefore Absolute Truth is Radha-Krsna, the same purusa and prakrti. But Radharani is the servitor, serving. Radharani is so expert that She always attracts Krsna by Her service. This is Radharani's position. Krsna is called Madana-Mohana. Here in Vrndavana there is Madana-Mohana, and Radharani is called Madana-Mohana-Mohini. Krsna is so attractive that we are attracted by Cupid, and Krsna attracts Cupid. Therefore His name is Madana-Mohana. And Radharani is so great that She attracts Krsna. Therefore She is the greatest. In the Vrndavana, therefore, people are accustomed to chant Radharani's name more than Krsna's name -- "Jaya Radhe." Yes. If you want Krsna's favor, you just try to please Radharani. So this is the way.

Now here it is said, mana madana-vepitam: "Mind was agitated." So this mind agitation will go on unless one is attracted by Madana Mohana. If we do not be attracted by the Madana Mohana, so long we are not attracted by Madana Mohana we must be attracted by Madana, madana-vepitam. This is the process. And unless you can control your mind, unless you are able to control your mind not to be disturbed by Madana, there is no question of liberation or salvation. The ultimate goal of life is how to become free from this material engagement, repetition of birth, death, and threefold miseries. That is the perfection. They do not know what is the goal of life, what is the perfection of life, the whole world. Especially in this age they are so fallen that they do not know what is the goal of life. All these big, big political parties, philosophers, scientists, they have no knowledge. They are in the darkness. Therefore it is called illusion, in the darkness. But we understand that krsna surya sama: "Krsna is just like sun." Krsna surya-sama; maya andhakara: "And this darkness means maya."


krsna surya-sama; maya andhakara
yahan krsna, tahan nahi mayara adhikara
 [Cc. Madhya 22.31]


Mam eva ye prapadyante mayam etam taranti te [Bg. 7.14]. This is the process.

So it is a great science. Krsna consciousness movement is most scientific movement to get the whole human society from the pitch of darkness. Grham andha-kupam. Grham andha-kupam. The Prahlada Maharaja was asked by his father, "What you have learned most...," I mean to say... I forget. Yes, "The best thing, what you have learned?" He said, hitvandha kupam, hitvatma-ghatam grham andha-kupam vanam gato yad dharim asrayeta [SB 7.5.5]. Tat sadhu manye asura-varya dehinam sada samudvigna-dhiyam asad-grahat. The same thing. Sada samudvigna-dhiyam asad-grahat. The materialistic persons, they are always in anxiety. Tat sadhu manye asura-varya dehinam. Dehinam means not only human society. Anyone who has accepted this material body, even a small ant, and a big, the demigods, Indra and Lord Brahma, such big, big They are also living entities, and the ant is also living entity. By their pious activities they have got big, big post as demigods, prolonged life and many other facilities. But they are all living entities. So these living entities means everyone has got a material body. Material body means it will end. Antavanta ime deha [Bg. 2.18]. In the Bhagavad-gita it is said. However strong you may be for one, antavanta ime deha, it will end. You cannot You may run in the morning three miles and then take very stimulative foodstuff, and Everyone is trying to become very strong. That is good, but however strong we may be, even Hiranyakasipu, it is not possible to stay here. Hiranyakasipu became very, very strong. He insured that he would not die in daytime, at nighttime, and in the water, in the land, on the sky, not by any human being, not by any demigods, not by any animal, not by any weapon. Everything he insured there. That's all right. But God's policy is so nice that, all his insurance keeping aside, He killed him not by weapon -- by the nails. He forgot this, that "I may be killed by the nails." Then he thought, "I shall not be killed by any animal or man." So Nrsimhadeva -- you cannot say it is lion or man-mixed. And he thought that he would not die in daytime or nighttime, but he was killed in the evening. It is neither day nor night. So he would not be killed in the sky, in the water or in the land, so he was killed on the threshold. Therefore we should always remember that we cannot cheat God. He is always at least little more intelligent.

So the conditioned soul, they want to cheat God. They want to deny God. They want to cheat God. That is not possible. In spite of all your insurance and cheating policy, you must have to die. That is stated in the Bhagavad-gita. Mrtyuh aham, sarva-haram: "You do not accept Me. That's all right. You are collecting things for your enjoyment. But I shall... When I shall come as death, not only you shall be killed, but I shall take away whatever you possess." So this is intelligence, that... They say, "There is no God," and God says, "Yes, you see Me at the time of death." But you cannot avoid death. So before meeting death... Just like Hiranyakasipu. Prahlada Maharaja so many times requested, "My dear father, why you are becoming atheist? By His grace you have got so much power. Just submit to Him." "No. There is no God. I am God." So this is called demon. In spite of being punished in so many ways, they will deny the existence of God. So they are... Those who are not devotee, they will be agitated by the maya, by Madana, by Cupid, by so many other illusory things. But if one becomes Krsna conscious, then nothing can. Because Krsna conscious person is not in want. He is not in want. So long we will be in want, our mind will be agitated. Therefore Prahlada Maharaja advised that, sada samudvigna-dhiyam: "Those who are always agitated..." Everyone is agitated. Samudvigna. Tat sadhu manye asura-varya dehinam. Anyone who has accepted this material body must be always agitated in mind, sada. Why? Asad-grahat. Because he has accepted this temporary body, he must be full of anxiety. It cannot be avoided. Asad-grahat. Asato ma sad gama. The Vedic injunction is "Don't keep yourself in this temporary world or temporary body. Must go to the spiritual world, back to home, back to..." This is Vedic injunction. Sad gama. Asato ma sad gama. Asad-grahat. If you accept this temporary material world, means temporary body... Dehino 'smin yatha dehe kaumaram yauvanam... [Bg. 2.13]. We are transmigratng from one body to another. This is asad-grahat. Why I shall transmigrate if I am eternal? Na hanyate hanyamane sarire [Bg. 2.20]. I am eternal. So this is intelligence: "How I can get permanent body so that I may not have to change bodies one after another." This is intelligence.

So this person... There are many important words in this verse, and it can be explained for a long time. The one word is that stambhayann atmana atmanam. Just like a thief is going to steal. He also tries to control him: "I am going to steal. The after-effect will be that I will be arrested, and I will have to go to jail, and it is forbidden by sastra and human laws also, state laws. So I am going to steal. There is risk." Actually there is risk. But this consciousness beats him, but he cannot control. This is the position. He cannot control. He knows everything, but still, he steals. The same thing happened here. Here it is said, na sasaka samadhatum. He was a brahmana, learned brahmana. He knew that "I am being agitated by these sex desires. It is not good. It is not good." Yatha-srutam. Sruta. Sruta means Vedic knowledge. He had sufficient education in Vedic knowledge. Yatha-srutam and yavat sattvam, as far he could control... Stambhayann atmana atmanam. He tried to control the mind as far as intelligence concerned, but na sasaka -- he could not control. Na sasaka samadhatum. Why? The mind was too much agitated. This is the point. This is the point, that his mind was too much agitated, madana-vepitam, by lusty desire. Lusty desire is very strong. Therefore it is in the injunction of the sastra,


matra svasra duhitra va
naviviktasane vaset
balavan indriya-gramo
vidvamsam api karsati
 [SB 9.19.17]


That is vidvamsam api karsati. This Ajamila is a learned brahmana. He is vidvan. He is not a fool. But vidvamsam api karsati. Therefore it is forbidden, matra svasra duhitra va: "Don't keep yourself in a lonely place and talk 'pish pish' with woman, even she is mother, daughter, or sister." Strictly forbidden. That "pish pish" will kill you. Therefore it is forbidden that "Don't talk in solitary place with woman even she happens to be your daughter, your mother, and your sister." Generally one is not agitated in sex with mother, with sister, with daughter. But it is forbidden up to death. Even Brahma became agitated by seeing his daughter. There is instances. Even Brahma, and what to speak of others?

So mind is so susceptible that... But this mind can be controlled only by Krsna consciousness. Yoginam api sarvesam mad-gata anantaratmana [Bg. 6.47]. Mad-gata, thinking of Krsna, antaratmana, within the core of heart. Mad gata anantaratmna, sraddhavan bhajate yo mam sa me yuktatamo matah: "He is first-class yogi." So unless we can control the mind, we cannot become yogi. Yoga means indriya-samyamah. Yoga means not reducing fat or this or... No. Yoga means controlling the mind, controlling the senses, and concentrate it upon Visnu, Krsna. Mat para. Yogam yunjan mad-asrayah. That is yoga. When we take shelter of Krsna and practice yoga, then it will be successful, not that transcendental meditation, this, all foolish things. No. So we have to control the mind. If you want liberation from this material world, you have to control your mind. Therefore Ambarisa Maharaja, he showed us example that sa vai manah krsna padaravindayor vacamsi vaikuntha-gunanuvarnane [SB 9.4.18]. Simply engage your mind thinking of Krsna and talk of Krsna. Then this agitation will not disturb you.

Thank you very much. (end)
Srimad-Bhagavatam 6.1.62 -- Vrndavana, August 29, 1975

"Haunted Enjoyment"  BY SRILA PRABHUPADA.

Prabhupada:


tan-nimitta-smara-vyaja
graha-grasto vicetasah
tam eva manasa dhyayan
sva-dharmad virarama ha
 [SB 6.1.63]


So the one word is very significant in this connection: graha-grasto vicetasah. Graha-grasto means ghostly haunted or influenced by bad star, graha-grasto. Sometimes we become... We are always graha-grasto in this material world. It is said by some Vaisnava poet, pisaci paile yena mati-cchana haya mayar grasta jivera sei dasa upajaya. Pisaci, ghostly haunted or inspired by the witches, when one becomes so, mati-cchana, he becomes bewildered and his intelligence becomes scattered. Mati-cchana. That is the condition of all living entities within this material world in different degrees. Everyone is ghostly haunted. And what is that ghostly haunted? That ghostly haunted, tan-nimitta-smara-vyaja. This Ajamila had seen one sudra and one sudrani were embracing, kissing, laughing, enjoying in lusty affairs. So he became tan-nimitta. By seeing these activities of the sudra and the sudrani, naturally the lusty desire is there, which I explained yesterday. It is called hrd-roga-kama. This kama, lusty desire, is a heart disease. So he was infected by the heart disease by seeing the scene, that one woman and man is embracing kissing, immediately.

So the nature's law is so nice or so perfect that by seeing only, you will be infected, by seeing only. Prakrteh kriyamanani gunaih karmani sarvasah [Bg. 3.27]. We are put into such a position that every moment we are being affected by the three modes of material nature. Prakrteh kriyamanani. The prakrti, the nature, is working so expertly. Prakrteh kriyamanani. And karanam guna-sango 'sya sad-asad-yoni-janmasu [Bg. 13.22]. In this way our transmigration from one body to another, tatha dehantara-praptih [Bg. 2.13], it is due to this infection of contacting different material modes of nature. The whole world is going on. So therefore our business of human life is how to protect ourself from this infection of material nature. That should be the aim of human life, not that allow us to be infected more and more and become implicated in the cycle of birth and death, sometimes lower, sometimes higher. This is not intelligence. The intelligence is how to get out of it. In the lower animal forms of life the nature takes care. Jalaja nava-laksani sthavara laksa-vimsati, krmayo rudra-sankhyakah. From the aquatics to the plant life, then insect life, then bird life, then beast life, then we come to the human life. And that is also When we come to the civilized life we should not waste our time like animals or lower creatures.

Therefore another important thing is that those who are born in India, Bharatabhumi, they are to be considered the topmost. Therefore Caitanya Mahaprabhu has said,


bharata-bhumite manusya-janma haile jara
janma sarthaka kari kara para-upakara
 [Cc. Adi 9.41]


This is Caitanya Mahaprabhu's mission. Those who have taken birth in India, Bharatabhumi, they should make their life perfect by understanding the Vedic knowledge. And the Supreme Lord Krsna comes here to teach the Vedic knowledge. He left Bhagavad-gita. Then Vyasadeva developed the idea of Krsna consciousness from Bhagavad-gita, Vedanta-sutra, into Srimad Bhagavatam. Bhasyayam brahma-sutranam. So we have got this advantage, and we are giving up these advantages. First of all, the advantage is that we are born in India, and we have got the stock of knowledge left by great sages, rsis and the Supreme Personality of Godhead. And you are not taking advantage of it. How much foolish we are becoming by so-called education, we should understand that. It is graha-grasta. We are thinking that... Our leaders are thinking that India, becoming too much religiously conscious, they have been poverty-stricken. No. That is not the fact. By Krsna's desire, by Krsna's will, everyone is provided. In the Vedas it is said, yo eko bahunam vidadhati kaman. The Supreme Lord is quite competent to provide, to supply the necessities of life to millions and millions of living entities. There is no question of scarcity of supply. Eko yo bahunam vidadhati kaman. In the forest there are millions of elephants. Who is supplying them food? Krsna is supplying. So there is no question of overpopulation. Overpopulation, there is no question of. If Krsna has overpopulation, He is competent to supply them food. But it is the nature's restriction. When we become godless, the nature's trouble will be there. Daivi hy esa gunamayi mama maya duratyaya [Bg. 7.14]. Just like the flood is going on in many parts of the world. So this is due to our sinful life. Nature is punishing. Adhidaivika. You cannot control. Nature will punish. Why nature is punishing? Because we are godless. That is nature's business. The more we become godless, the more we'll be punished by the laws of nature. Therefore in the Bhagavad-gita it is said, daivi hy esa gunamayi mama maya duratyaya. You cannot surpass. You make many scientific plans to overcome -- it is not possible. Then how it is possible? Mam eva ye prapadyante mayam etam taranti. Unless you surrender to Krsna That is your business.

Therefore Krsna openly says, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. The Ajamila, he was brahmana, undoubtedly, but he fell a victim to maya. But you know the story of Haridasa. He was young man at that time, and one man instigated a prostitute, young prostitute, to deviate him, but she was unable. On the other hand, the prostitute became a Vaisnavi. This is the difference between a devotee and a nondevotee. A nondevotee cannot surpass the stringent laws of material nature. But a devotee can do that because a devotee is not affected by the influence of material nature. It is stated in the Bhagavad-gita that,


mam cavyabhicarini
bhakti-yogena yah sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate
 [Bg. 14.26]


"Anyone who is strictly engaged in devotional service, he surpasses the influence of the laws of material..." Sa gunan samatitya etan. He can surpass. Sa gunan samatityaitan brahma-bhuyaya kalpate. This is the only way. Otherwise how these European and American boys and girls, they are living strictly under regulative principle -- no illicit sex, no meat-eating, no intoxication up to drinking tea, and no gambling? How they can surpass them? It is possible when one is a devotee, pure devotee. That is possible.

So this is the example. The Ajamila was trained up as a nice brahmana, but he was not still expert to become Vaisnava. Therefore... But still, the seed of Vaisnavism was there because a brahmana is trained up how to worship Visnu, how to worship Narayana. That is essential. So this boy was also trained up how to worship Narayana, Visnu. And it was beneficially at the last stage of his life. Svalpam apy asya dharmasya trayate mahato bhayat. Even if you practice little of devotional service, it can save you from the greatest danger of life. That actually happened in the life of Ajamila. So tan-nimitta. So in this age, especially Kali-yuga, it is very, very difficult to save oneself from these infections of life. We have got already... We have come to this material world to fulfill our lusty desires. Naturally whenever there is any lusty activities, our heart disease immediately becomes impeted, and the same thing happened to Ajamila. And graha-grasto vicetasah. Graha-grasta. Just like when we are haunted by ghost -- a ghost captures, then vicetasah, we are lost, lost of our our consciousness, our intelligence -- he became like that. Tam eva manasa dhyayan. Then, instead of meditating on Krsna, he began to meditate on the lusty affairs of the sudra and the sudrani.

Therefore, in the Kali-yuga the so-called meditation is a farce. Because we are always seeing these lusty affairs before our eyes, naturally when we close our eyes and meditate, instead of thinking of Krsna or Visnu, we shall think of woman and other things. Therefore it is not possible. In the Kali-yuga it is not possible. Krte yad dhyayato visnum [SB 12.3.52]. In the Satya-yuga it was possible, meditation on Visnu, not on other things. But now, in this Kali-yuga, we are infected with so many lusty desires that it is not possible. Therefore sastra said, krte yad dhyayato visnum tretayam majato makhaih. You can realize Visnu because Visnu is the ultimate goal of life. But we do not know it. Na te viduh svartha-gatim hi visnum [SB 7.5.31]. So that Visnu meditation was possible in the krte, in the Satya-yuga, when a man used to live for hundred thousands of years. And then reduce. The next age it is ten thousand of years. Then again, in the next age, it is one thousands of years. And now it is reduced to one hundred years. So therefore it is said that,


krte yad dhyayato visnum
tretayam majato makhaih
dvapare paricaryayam
kalau tad dhari-kirtanat
 [SB 12.3.52]


In the Kali-yuga you perform perfect meditation by loudly chanting, Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. This is the recommendation of the sastra -- not only one, but many sastras. In the Bhagavata also it is said,


kaler dosa-nidhe rajan
asti hy eko mahan gunah
kirtanad eva krsnasya
mukta-sangah param vrajet
 [SB 12.3.51]


So there are dangers in this material world. It is very dangerous place, padam padam yad vipadam [SB 10.14.58], every step, not only spiritually, materially also. Suppose you are out of this temple, there is every chance you may be dashed by a motorcar and die. So it is dangerous. Padam padam yad vipadam. So our motive of life should be how to get out of this dangerous position of life. How to get out of it, that should be the aim, not that to become more and more implicated in with this dangerous situation of life. That is not intelligence. The intelligence is how to get out of it. That is this movement, Krsna consciousness movement, how to get out of this dangerous position and go back to home, back to Godhead -- this is the mission. It is not that by spiritual advancement one gets material facilities to increase the income and increase the standard of sense enjoyment. This is karma-kandiya-vicara karma, to get the resultant action of our fruitive activities. And that is not very... They are called mudha. Those who are engaged in karma-kandiya entanglement, they are called mudha. Srila Visvanatha Cakravarti Thakura has commented on the word mudha described in the Srimad Bhagavad-gita. The mudha means karmis. Karmis, they work day, day and night, very hard. What is their aim? The aim is sense gratification. That is done by animals like dogs and hogs and asses. Nayam deho deha-bhajam nrloke kastan kaman arhate vid-bhujam ye [SB 5.5.1]. This is the recommendation, that this life, human life, ayam deha, nrloke, in this Everyone has got a material body, but one who has got a material body in the human society, nrloke Kastan kaman na arhati. To work so hard simply to satisfy the senses is not desirable.

So modern civilization means that increase the activities of sense gratification. And especially... Of course in India, still there are peaceful land. But in the Western countries, from five o'clock in the morning we see on the streets thousands and thousands of motorcars. They are going to work, thousands and thousands. And they will come at night. This has begun also in India. We see in big, big cities like Calcutta and Bombay, they are coming early in the morning from home, and going, night, going at home at night, ten o'clock, eleven o'clock, and then sleep for two or three hours and again go to work. So there is a story. Just like a little child, because when his father comes back, he is asleep, and when the father goes out of home, he is asleep. So one night he saw one man is lying there. So he is asking his mother, "Who is this man? Who is this man?" Actually this is the position, that we are working day and... Bombay and Calcutta we have seen that they are hanging on the, what is called, local trains, and there are sometimes accidents.

So in this way, gradually, we are coming to very dangerous, I mean to say, pattern of living condition with the age, with the advancement of this age of Kali. And it is said that for earning our bread we have to work like an ass in this Kali-yuga. This is not civilization. The civilization is... That is really Vedic civilization, that ayam deha. Nayam deha nrloke kastan kaman. We should make our life so simple and easy that we can get our necessities of life without any hard labor and save time to advance in Krsna consciousness. That is perfect civilization. This is not perfect civilization. There is every chance of being influenced by these lusty desires, and that is going on, especially in the Western country. They lusty for fulfilling these lusty desires there are so many clubs at night, nightclubs, bottomless and topless and so many advertisements. This is not civilization. Civilization is peaceful life, and we should be satisfied in simple mode of life and always think of Krsna. Therefore Vrndavana life is like that, Vrndavana life, especially those who are engaged in devotional service. So we have opened this temple to give facility to the elderly section of the human being to come and live with us. We invite all elderly persons, especially retired person. They should come and live with us. We have got a nice guesthouse, and if required, we can construct many other guesthouses. At least those are retired Everyone should retire after fiftieth year. That is the injunction of the sastras, that pancasordhvam varam vrajet. After fifty years one should give up family life and vanam vrajet. Pancasordhvam vanam. Vanam means Vrndavana. Vanam vrajet. Similarly, Prahlada Maharaja has advised,


tat sadhu manye asura-varya dehinam
sada samudvigna-dhiyam asad-grahat
hitvatma-ghatam grham andha-kupam
vanam gato yad dharim asrayeta
 [SB 7.5.5]


Vanam gato. One should go in the vana, in Vrndavana. Then what to do there? Harim asrayeta. Otherwise, if we live in Vrndavana like monkeys and other animals, that will not be beneficial. Harim asrayeta. Come here, live here and take shelter of Hari. That is the ultimate goal. Therefore Hari personally says, Krsna, sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. Harim asrayeta.

So we are not only inviting Indians throughout the whole world. Now we have got connection with the whole world. We invite everyone. At least after the age of fifty they should come here in Vrndavana. They should live peacefully and take shelter at the lotus feet of Krsna-Balarama and be happy in this life and get salvation in next life.

Thank you very much. (end)
Srimad-Bhagavatam 6.1.63 -- Vrndavana, August 30, 1975

"Above Material Nature"  BY SRILA PRABHUPADA.

Prabhupada:


tam eva tosayam asa
pitryenarthena yavata
gramyair manoramaih kamaih
prasideta yatha tatha
 [SB 6.1.64]


So after seeing the woman, he was meditating always, twenty-four hours, about the subject, lusty desires. Kamais tais tair hrta-jnanah [Bg. 7.20]. When one becomes lusty, then one becomes lost of all intelligence. The whole world is going on on the basis of these lusty desires. This is material world. And because I am lusty, you are lusty, every one of us, so as soon as my desires are not fulfilled, your desires are not fulfilled, then I become your enemy, you become my enemy. I cannot see you are making very good progress. You cannot see me making very good progress. This is material world, envious, lusty desires, kama, krodha, lobha, moha, matsarya. This is the basis of this material world.

So he became... The training was that he was training to become a brahmana, samo, dama, but the progress became checked on account of being attached to a woman. Therefore according to Vedic civilization, the woman is accepted as hindrance to spiritual advancement. The whole basic civilization is how to avoid... Woman... You do not think that only woman is woman. The man is also woman. Don't think that the woman is condemned; man is not. Woman means enjoyed, and man means enjoyer. So this feeling, this feeling is condemned. If I see one woman for enjoyment, so I am man. And if woman also sees another man for enjoyment, she is also man. Woman means enjoyed and man means enjoyer. So anyone who has got feeling of enjoyment, he is considered to be man. So here both sexes meant for... Everyone is planning, "How I shall enjoy?" Therefore he is purusa, artificially. Otherwise, originally, we are all prakrti, jiva, either woman or man. This is outward dress.

In the Bhagavad-gita it is said,


apareyam itas tv (anyam)
viddhi me prakrtim param
jiva-bhutah maha-baho
yayedam dharyate jagat
 [Bg. 7.5]


The prakrti... We are prakrti, nature, spiritual nature, para prakrti. The material nature is apara prakrti, and we living entities, we are trying to enjoy this prakrti. Therefore sometimes the living entity, either man or woman, he is described as purusa. Purusa means the one who keeps the feeling of becoming enjoyer. That is purusa. So this material world is prakrti and purusa. It is said in the Srimad Bhagavatam in the instruction of Rsabhadeva, pumsam striya mithuni-bhavam etat. The whole basic principle of materialistic civilization is the attachment between man and woman. Pumsam striya mithuni-bhava. Mithuni-bhavam is sex. And tayor mitho hrdaya-granthim ahuh. On account of this sex relationship, the man or woman is bound up. Hrdaya-granthi. Granthi means knot, and hrdaya means heart. So the man is thinking of the woman, and the woman is thinking of man. Hrdaya granthim ahuh. Then we require material possession. Atah grha-ksetra-sutapta-vittair janasya moho 'yam aham mameti [SB 5.5.8]. This is our material, conditional life.

So this man, although he was being trained up as a brahmana, his attention was diverted all of a sudden by seeing one sudra and sudrani embracing, kissing, talking. So that became his meditation. Instead of meditating on Visnu, he began to meditate on that sudrani. Svayam eva tosayam asa. In the first verse, tan-nimitta-smara vyaja-graha-grasto vicetasah. He became mad, vicetasa, bewildered, as if haunted by ghost. Tam eva manasa dhyayan. Always meditating, "How shall I get that woman? How shall I please that woman so that she may satisfy my lusty desires?" Therefore tam eva tosayam asa: "His only business was how to please her." Now they require money. So he was not earning money, but pitryena, whatever money he inherited from the father's earning... The son generally inherits father's property. He was the only son. So he was squandering the father's money in that way just to please that sudrani-tam eva tosayam asa pitryenarthena yavata -- as much as possible. If he could get more money, then he would have spent them only for that women. Gramyaih. Gramyair manoramaih. This word gramya is very significant. Gramya means external, material. Gramyair manoramaih. By the sense gratification, whatever we find very pleasing, that is called gramya manorama. Actually that is not pleasing. That is entangling. But he became entangled. So gramyair manoramaih kamaih. The basic principle is lust. Kamaih prasideta yah. Wanted to satisfy the woman here and there as soon as meets. We can see these examples very often. Then next step was,


vipram sva-bharyam apraudham
kule mahati lambhitam
visasarjacirat papah
svairinyapanga-viddha-dhih
 [SB 6.1.65]


There are three kinds of women: kamini, svairini, and pumscali. Pumscali. Svairini means free, freedom. Nobody is controller. That is called svairini. And kamini means to attract, very much attract. And another, pumscali -- living with woman, er, man for some time; giving up; again another; again another. That is exemplified by the lightning. You have seen the lightning -- immediately, within a second, from this cloud to that cloud, that cloud to that cloud. So they are called svairini. So three divisions. Similarly, there are divisions of men also.

So in this way the material world is very, very entangled. And if we become Krsna conscious, then we become free from this entanglement. All these criticisms or the divisions are there for gramyaih. Therefore Caitanya Mahaprabhu has advised, grama-katha na sunibe, bhala na khaibe na bhala na paribe. This is vairagya -- "Don't indulge in gramya-katha." Therefore we always advise, "Don't read newspaper. Don't read any other book," because it is full of gramya-katha, gramyaih. So to avoid it as far as possible. There is no need. What is the news of a gramya-katha newspaper? The same thing repeated. "Here there is flood, where there is train disaster, where there is accident, and political, and one politician is giving speech, another politician is giving speech." These are the gramya things. So we should save ourself. Gramyair manoramaih. These externally very attractive news, we should avoid it completely. We shall simply talk of Krsna. That is the safest method. We shall simply talk krsna-katha. And krsna-katha means what Krsna has said. That is krsna-katha. Or what is spoken about Krsna. So Bhagavad-gita means krsna-katha, what Krsna has said. And Srimad Bhagavatam is also krsna-katha because everything said about Krsna. So we don't We should not indulge in gramya-katha. That will mislead us. And if we do not indulge in gramya-katha, but if we make advancement on Krsna-katha, then we are always situated on transcendental position. We are no more affected by the modes of material nature. Sa gunan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26]. So we should stick to this principle. Then we shall be saved. Otherwise, either I become man or woman, we are all condemned because we are implicated with gramya-katha.

So gramya-katha should be avoided. The temple is specially meant for Krsna-katha. Here there is no other business than Krsna. Therefore a temple is always transcendental, nirguna. Nirguna. If you live in the forest, that is sattva-guna. If you live in the city, that is rajo-guna. And if you live in the brothel or liquor house or gambling house, that is tamo-guna. But if you live in the temple, that is nirguna. Traigunya-visaya-veda nistraigunyo bhavarjuna. This is advice of Krsna. The whole world is complicated with the three modes of material nature, and you have to become above this material nature. Nistraigunyo bhavarjuna. So nistraigunya, how you can become? Sa gunan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26]. Who... (end)
Srimad-Bhagavatam 6.1.64-65 -- Vrndavana, September 1, 1975

Prabhupada:


yatas tatas copaninye
nyayato 'nyayato dhanam
babharasyah kutumbinyah
kutumbam manda-dhir ayam
 [SB 6.1.66]

So this is the beginning of samsara. So there is attraction between man and woman, and as soon as the attraction becomes little intimate, they unite. Then they have children. Then they require money, apartment, so many things. This man became sinful. He gave up his real wife, married wife, coming from very good family, but he became attracted with that sudrani, fourth class. Sudra means fourth class, worker class. Brahmana, ksatriya, vaisya, sudra. So sudra women, they are not chaste. Some of them are practically professional prostitute. But that is not in higher caste family -- brahmana, ksatriya, vaisya. But at the present moment it is very difficult to distinguish who is brahmana and who is sudra. But formerly this is the system of Vedic civilization -- ideal character, ideal behavior of the brahmana; less, little less, ksatriya; little less, vaisya; and less than the vaisya, the sudra; and less than the sudras are called candalas. First class, second class, third class, fourth class, and then fifth class.

So this man, being attracted with the sudrani, naturally there was children. So he began to maintain them. This is natural affection. Even cats and dogs, they maintain their children. The birds also, they maintain their kiddies. So although children were born of sudrani, natural, there was affection. So he required money. But he became sinful; he could not earn money honestly. A sinful man cannot earn money honestly. Just like a thief: because he has adopted the means of earning money by sinful activities, he cannot take to honest work. He can work, but he is accustomed to steal. He knows that "This work is not good." If he is arrested, he will be punished. He has seen that one thief arrested and punished, and he has heard also that if one steals, he will be punished. And he has heard also from the sastra, either law book or Vedic literature, that "Stealing is not good. It is punishable." But still, he does it. That means a sinful man cannot restrain himself from sinful activity. He has to do it. Karanam guna-sango asya sad-asad-janma-yonisu [Bg. 13.22]. Unless you give up the particular situation with the modes of nature, it is not possible for him to restrain himself from committing sinful activities.

So he became sinful because he left his married wife and he became attracted with a sudrani immediately. That has been described in the previous verse. Visasarjacirat papah. Papah means sinful man. He became sinful immediately. Therefore we stress on marriage. They cannot understand why this association stresses so much for marriage, not to live... They live as friend. That is sudra. There is no legal marrige. Sudra and sudrani. Just like he was living with the sudrani -- he was not married -- as friend. So even sudra's marriage there is. For the sudra there is one asrama -- that is grhastha asrama. And for the brahmanas, four asramas: brahmacari, grhastha, vanaprastha, sannyasa. This is for the brahmanas. For the ksatriya: brahmacari, grhastha, and vanaprastha. For the vaisyas: brahmacari and grhastha. And for the sudras: no brahmacari, only family life, and that also sometimes without marriage. This is the low-grade, first-grade, second-grade. So now to live as friend, a sudra, that is now current all over the world. Now marriage is being forgotten. That is also written the sastra, that "There will be no more marriage. One man and woman should live together by agreement." That is going on now in Kali-yuga. Svikaram eva hy udvahe, it is stated. Simply agree: "Yes, you become my bedfellow; I become your bedfellow." That's all. Finished. Svikaram eva hy udvahe. That is marriage. No more that ceremonial marriage. That is being forgotten. This is Kali-yuga now. Dampatyam eva hi... Ratim eva hi dampatye: "And their so-called unity, man and woman, means sex." There is no other meaning. Dampatye, union of man and woman, means sex. There is no other religious system, that husband, wife, live together; they should cooperate for advancing in Krsna consciousness. These things are being forgotten.

So Kali-yuga, these things are very common, but in the previous yuga, Satya-yuga, they were not very common, but rare. This combination of the brahmana and the sudrani, this is accidental. It is not common. So anyway, accidental or organized, it doesn't matter. One who violates the rules and regulation, immediately he comes to the category of such classification. So he became a sudra. Although he was born in a brahmana family, he was being trained up, but on account of the association of a sudrani, prostitute, he fell down and he became a papah, most sinful man. So as a papah, he did not know how to earn money honestly. He is neither brahmana, nor ksatriya, nor vaisya. He is now not even sudra, less than that. Therefore it is said, yatas tatas ca upaninye: "Somehow or other..." According to classification, a brahmana has got specific function for earning his livelihood, a ksatriya has got a specific action for livelihood, a vaisya has got specific action for livelihood, and a sudra has got a specific action for livelihood. But he became less than sudra. Therefore yatas tatas ca -- "Somehow or other, bring money, bring money." This is called yatas tatas ca, no fixed up.

A brahmana... Everyone has to earn livelihood. That is a fact. Without working, you cannot live. So there are specific... Just like brahmana-yajan yajan pathan pathan danah pratigrahah. He must be very good worshiper of the Lord, and he must induce his yajamana, his dependent. Brahmana is the head, and the ksatriya, vaisya, they are yajamana. So they should induce, just like we are inducing all over the world, "Open temple. Worship Krsna." This is brahmana's business.

sri-vigraharadhana-nitya-nana
srngara-tan-mandira-marjanadau
yuktasya bhaktams ca niyunjato 'pi
vande guroh sri-caranaravindam

This is the duty of the guru. He worships himself. Unless he knows how to worship, how he will teach them? So he acts himself as brahmana, and he teaches the disciple how to work as a brahmana. Sri-vigraha. This is called yajana yajana. Pathana pathana. He must be a learned brahmana, and he must teach others how to become learned brahmana, pandita. Pathana pathana yajana yajana dana pratigraha. He can accept charity from others, and he will distribute it by temple worship, distribute. All that you have collected, worship the Deity and distribute prasadam. Distribute this. Distribute. Danah pratigrahah. This is brahmana's business. Pathana pathana yajana yajana. And ksatriya, they will be governor of certain villages or little extended, and they will give protection. Ksatriya means giving protection. If somebody is coming outside to attack you, the ksatriya kings will immediately come out and with sword they will give you protection. And because the ksatriya gives you protection, therefore you give him some tax. Unless the governor or the government does not give you protection, they have no place to tax. That is not. That is illegal. Therefore ksatriya can levy tax because he gives protection. And a brahmana, he elevates the society to spiritual standard. Then simply protection and advancing in spiritual life will not do. We must have food also. So that is vaisya's business. Krsi-goraksya-vanijyam vaisya-karma svabhava-jam [Bg 18.44]. The vaisyas should produce food. Annad bhavanti bhutani [Bg. 3.14]. Unless people eat, how they will live? Simply becoming king for levying tax and simply becoming brahmana to teach how to worship, but if you have no food, then what you will do? There must be arrangement for food. That is entrusted to the vaisyas. In this way this is classification. Not by birth one becomes brahmana, and working less than a sudra, and he is still brahmana. This is nonsense. One must be Guna-karma-vibhagasah [Bg. 4.13]. The society is divided. According to the quality, he is working accordingly.

So this is the Vedic society. Now it is all lost. But if you revive it, people will be happy, if you can revive it. There is no difficulty. But unfortunately, in this age everyone has become sudra, so it is little difficult to raise them again. But if everyone is engaged in chanting Hare Krsna mantra, then everything is possible. Without chanting Hare Krsna mantra they are all fallen. Artificially you cannot raise them to the standard of living. That is not possible. Ceto-darpana-marjanam [Cc. Antya 20.12]. They must be cleansed of the dirty things within the heart, and then it will. That is the instruction we are going... This man is falling down, and how he will be elevated by chanting the holy name of Narayana. That is the narration we are going to have. Now, how he is fallen down, now, that is now being described. And how he'll be raised, that will be also described.

So now it is falling down. His business... He has got family, wife, children, and he requires money because the economic development, economic impetus, begins from this family affection. It is fact. Nobody would earn money. Therefore, if one is not married, he does not like to earn money. This is natural. And if he has got family, wife and children, then he will try to earn money. So this man is a rogue, he is sinful, but because still he has got children and wife, therefore he has to earn money. But because he is sinful, he cannot earn money honestly. Yatas tatas ca upaninye. Yena tena prakarena: "Bring money. Somehow or other, bring money." Yatas tatas ca upaninye nyayatah anyayatah. Nyayatah means legally, lawfully. Nyaya means law. Anyayatah, "without legal..." Just like we can earn money by stealing, but that is anyayatah. You cannot touch others' property. Tena tyaktena bhunjithah ma grdhah kasya svid dhanam [Iso mantra 1]. This is Vedic instruction. Whatever you are allotted you can "A brahmana, you can earn like this. A ksatriya, you can earn like this. A vaisya, you can earn like this." But don't encroach upon others' property. But he became sinful, yena tena prakarena. Nyayatah anyayatah. Nyayatah is finished because he was a brahmana. No more he is brahmana. So anyayatah, simply unlawfully. Anyaya. Why? Babhara, maintaining, asyah kutumbinyah, the family members, wife and children. Kutumbam manda-dhir ayam. Manda-dhih. Manda means very bad, very bad intelligence. In this way he began to earn his money and gradually he degraded and that will be described, how he became degraded.

So beginning, his degradation, is the association. He was a brahmana, but by chance he became associated with a prostitute. So this association is very, very important. By association... Sangat sanjayate kamah. If you associate with good association, then you become good. And if you associate with bad association, then you become bad. Therefore we are establishing Krsna conscious society. A Krsna conscious man cannot be bad. Therefore, if people are given chance to associate with this society, automatically he'll become good. Otherwise there is no need of opening so many centers all over the world. But the idea is that to give the chance of good association. Therefore, those who are members of this society, they should be ideal. Simply by their association people will become good, very good responsibility. And if they become bad themselves, there is no possibility because we are giving instruction. We are behaving like that. Still, one becomes bad -- oh, that is very great misfortune. Therefore all our members, the members of the Krsna consciousness society, should be ideal. At least people may see that "Here is a class of men -- ideal character, ideal behavior, spiritual advanced, and very frugal and very nice." That is... Yasyasti bhaktir bhagavaty akincana sarvair gunais tatra samasate surah [SB 5.18.12]. That is natural. If one becomes a devotee... That is the certificate, that how one has achieved good qualities. That is the test of becoming a devotee. Yasyasti bhaktir bhagavaty akincana sarvair gunais tatra samasate surah. A devotee means he has, what is called, awakened all the good qualities. The good qualities are there. Because we are part and parcel of God, there is no bad quality in our constitutional position. We are godly. We may be small, but the same quality. So there cannot be originally. Asango 'yam purusah. This is Vedic instruction. A living entity means spiritually part and parcel of God. There cannot be any bad quality. Param brahma param dhama pavitram paramam bhavan [Bg. 10.12]. Arjuna said to Krsna that pavitram paramam bhavan: "You are the most pure." So how His part and parcel can be impure? Gold may be a small particle, gold, but it is gold. It cannot be otherwise. Similarly, we, being Mamaivamsah. Krsna says that "They are My living beings. They are My part and parcel." So there cannot be any bad thing. The bad thing is because we have accepted this material body.

So in order to come back to our original position -- completely good, no bad thing -- we must come to Krsna consciousness. Otherwise we are gone; we are condemned. This is the purpose of Krsna consciousness movement, to bring him again to the platform of complete goodness.


Thank you very much. (end)
Srimad-Bhagavatam 6.1.66 -- Vrndavana, September 2, 1975

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