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<div class="center">[[File:speaker-icon-50px.png|link=]][[Vanipedia:760522 - Lecture - Srila Prabhupada Speaks a Nectar Drop in Honolulu|<big><big>'''Listen to a 'Nectar Drop' created from this Lecture'''</big></big>]]</div>
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Prabhupāda: (leads chanting, etc.)


<div class="lec_verse">
<div class="code">760522SB-HONOLULU - May 22, 1976 - 25.42 Minutes</div>
bandy-akṣaiḥ kaitavaiś cauryair<br />
garhitāṁ vṛttim āsthitaḥ<br />
bibhrat kuṭumbam aśucir<br />
yātayām āsa dehinaḥ<br />
[[SB 6.1.22]] </div>




So in this way, Ajāmila, he practiced this unfair way of livelihood, bandy-akṣaiḥ kaitavaiś cauryair garhitāṁ vṛttim āsthitaḥ. So vṛtti means livelihood. If one adopts abominable livelihood, there is no, I mean to say, hope of spiritual advancement. Finished. Because we have learned from Bhagavad-gītā, Arjuna says Kṛṣṇa, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān: [[BG 10.12]] "Kṛṣṇa, You are the Supreme Brahman," paraṁ dhāma, "the supreme resort to everything," and pavitraṁ paramaṁ bhavān, "and the supreme pure." So nobody can approach Kṛṣṇa if he is impure. That is not possible. In the Bhagavad-gītā here it is said yeṣāṁ anta-gataṁ pāpam: one who is free from all contamination of sinful activities. Yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmāṇām: simply engaged in pious activities. Te, such persons, dvanda-moha-nirmuktā, nirmuktā, without any doubt and duality, bhajante māṁ dṛdha-vratāḥ, with fixed-up mind we can become Kṛṣṇa conscious. So this Ajāmila, he learned all this nonsense, abominable way of livelihood, therefore his example is there: how he was downtrodden and fallen, still by the grace of Nārāyaṇa, how he was elevated. That is the history which is Sūta Goswami is citing. How Kṛṣṇa consciousness is powerful, that is the motive of narrating Ajāmila uddha, delivering Ajāmila.
<mp3player>https://s3.amazonaws.com/vanipedia/full/1976/760522SB-HONOLULU_mono.mp3</mp3player>


So here it is said, evaṁ nivasatas tasya lālayānasya tat-sutān. Everyone is tat-sutān, with children. Even one big economics professor, Professor Marshall, he says... I was student of economics, the Marshall book. He says that economic development begins out of family affection, family affection. That is the basis. That was his understanding, that nobody would work for livelihood unless he is attached in family. That is his proposition. So here he was attached to the family. Lālayānasya tat-sutān. Atha gṛhas kṣetra-sutāpta-vittair. Material bondage is that family affection. It is not that one has to give up this procedure. No. That is not. The Vedic civilization is so nice that you accept the platform which is suitable. The brahmacārī, gṛhastha, vānaprastha, sannyāsa... The spiritual... These are called āśrama. Āśrama means where spiritual culture is practiced. That is called āśrama. Perhaps you know this āśrama word. Āśrama means it is not a place for sense gratification; it is a place for advancing in Kṛṣṇa consciousness. That is āśrama.


So there are four āśramas for your spiritual cultivation: brahmacārī, gṛhastha... Gṛhastha is also āśrama, family. That is also āśrama. If the gṛhastha life is meant for cultivating Kṛṣṇa consciousness, it is all right. This is āśrama. Gṛhastha-āśrama. Then retired life, vānaprastha. Although gṛhastha-āśrama is allowed, but not the for all the time that up to the death. No. That is not allowed after fiftieth year. Twenty-five years, to fifty year, fiftieth year the young man's spirit is there, the sex power is strong, so this gṛhastha-āśrama is a concession for satisfying sex, that's all. But not more than fifty years. Then you must give up. That is the Vedic civilization. We accept gṛhastha-āśrama. Up to twenty-fifth year you remain a brahmacārī, learn from guru how to become brahmacārī, gurukula. Brahmācāri gurukule vasan dānta: how to practice self control, sense control. A brahmacārī is forbidden to see even young girl, even the spiritual master's wife is young. Sometimes spiritual master's wife is considered as mother. Ādau mātā guru-patni. There are seven mothers. So real mother, ādau mātā, guru-patni, the spiritual master's wife, she is also mother. Ādau mātā guru-patni brāhmaṇi, the wife of a brāhmaṇa is mother. Actually every woman is mother. That is moral instruction. Mātṛvat para-dāreṣu. Anyone, any woman who is not your wife, except your wife, everyone, every woman is to be considered as mother. This is education. And that (indistinct) of education is defined by Cāṇakya Paṇḍita, that who is paṇḍita, learned.
Prabhupāda: ''Śrīmad-Bhāgavatam'', Sixth Canto, Chapter One, text number 22. (aside:) Is that twenty two?


So he does not say that one who has passed M.A., Ph.D., D.A.C. No, he doesn't say that. He says any person who has learned to see like this. What is that? Mātṛvat para-dāreṣu. Everyone's wife should be considered, para-dāra, para means other's wife, mātṛvat, mother. Therefore the Vedic system is when we address another woman, "Mother." No other address. "Mother, can I do this? Would you like this?" The address should be "mother." Practice, this is practice. A brahmacārī is practiced. He goes to every householder's wife, "Mother, give me some..." Just like this child, if he is taught from the very beginning of his life that "Address all woman as mother," that training and intermingling with anyone, that is a different way. That is brahmacārī.  
Devotee: Yes.


So brahmacārī is taught that how he should behave in society, what is the aim of life. That is brahmacārī. Mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat. And other's property just like garbage. Nobody goes... But that I have seen nowadays garbage is also tackled(?). I have seen in Hong Kong one woman is finding out something valuable from the garbage. This is Kali-yuga. It is untouchable, but still people are trying to get something from the garbage. So downtrodden, this Kali-yuga. So mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat ātmavat sarva-bhūteṣu. All other living entities think like yourself. That means your pains and pleasure that you feel, you should take others pains and pleasure. Not that you protect yourself from all danger and you cut the throat of the poor animals on the plea that it has no soul. This is not education. This is education, that whether the animal has soul or not soul, we shall consider later on. But when knife is on my throat I cry, and he also cries. Why shall I say that it has no soul and let me kill it? So that means he does not know how to see other living entity like himself. Buddha philosophy is based on this, that whatever you feel pain you should not inflict to others. This is education. Mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat.
Prabhupāda: ''Oṁ namo bhagavate vāsudevaya''. ''Oṁ namo bhagavate vāsudevaya''. ''Oṁ namo bhagavate vāsudevaya''. (devotees repeat) (leads devotees in chanting)


So this is moral education, and in the śāstra it is also said that there are seven mothers:
:''bandy-akṣaiḥ kaitavaiś cauryair''
:''garhitāṁ vṛttim āsthitaḥ''
:''bibhrat kuṭumbam aśucir''
:''yātayām āsa dehinaḥ''
:([[SB 6.1.22|SB 6.1.22]])
(02:10)


<div class="lec_verse">
So gradually the history of Ajāmila. We have already narrated, he was inhabitant of Kānyakubja. It is historical incidence. It is not a fiction, manufactured something. No. History, itihāsa. So in the Vedic literature they are . . . Everything is ''itihāsa'', history. Just like in the park we were talking of the Milk Ocean. The Milk Ocean is there in some part of the universe, top, near Brahmaloka. So it is not fiction; it is ''itihāsa'', means history. We do not know the universal history. We may know some history of our country or this planet. That's all. But there are millions and trillions of planets. So that history is recorded in the Vedic literature.
ādau mātā guru-patni<br />
brāhmaṇi rāja-patnikā<br />
dhenur dhātrī tathā pṛthvī<br />
saptaitā mātaraḥ</div>


There are different varieties of planets, there are different standard of comfort, different standard . . . It is stated in the ''Brahma-saṁhitā ''that ''yasya prabhā prabhavato jagad-aṇḍa-koṭi ''(BS 5.40). The ''brahma-jyotir'', the effulgence of Kṛṣṇa's body . . . Just like effulgence of the sun-god's body is the sunshine. We can very easily understand. This is a material thing. There is sun god. The sun god, his name is Vivasvān. Everything is there. ''Imaṁ vivasvān ''. . . ''imaṁ vivasvān yogaṁ proktavān aham avyayam ''([[BG 4.1 (1972)|BG 4.1]]). Kṛṣṇa says that "I spoke this philosophy of ''Bhagavad-gītā ''to Vivasvān." Vivasvān is the name of the person who is predominating in the sun globe. So we have to know from Kṛṣṇa that sun globe is not vacant. When the king is there, the other things are also; the kingdom is also there. That is a planet with fire, just like this planet is earth predominant, and that planet is fire predominant. And there are five elements: earth, water, fire . . . Somewhere the water predominates, somewhere the fire predominates, somewhere . . . We can experience. Just like on the sea, beach, we go. We are standing where the earth is predominant, but just a few yards after, the water is predominant. But as on the earth there are so many living entities—birds, beasts, human being—why not in the water? Where is the wrong there? It is also one of the five elements. You cannot live in the water; that does not mean others cannot live. This is common sense. They have got different body. They can live . . . Fish, you take out of the water—it will die. And if you are put into the water, so long you can swim . . . Otherwise you'll die.


Real mother and guru-patni, the wife of spiritual master or teacher. Ādau mātā guru-patni, brāhmaṇi, the wife of a brāhmaṇa, and rāja-patnikā, the queen, she is also mother, rāja. Dhenu, cow. Dhenu, dhātrī, nurse. Dhenur dhātrī tathā pṛthvī, as well as the earth. Earth is mother because she is giving us so many things, fruits, flowers, grains for our eating. Mother gives for eating, cow gives us milk. This is sense. But if one becomes addicted to prostitute hunting then he will be fallen. That is the example. Then he'll become thief, rascal, cheater, drunkard, and so on, so on, so on. Why? Now, only for maintaining the family. The family maintenance, the cats and dogs, they also do, the birds also do, but they do not do anything unnatural. The bird maintains his children, brings some fruit or something in the mouth and push into mouth of the small kiddies. That is natural. But why one should take unfair means for maintaining family? This is culture. This is culture. But nowadays they have manufactured "Necessity has no law." "I require money, somehow or other I must have it and let me adopt this means, that means." No. So evaṁ nivasatas tasya lālayānasya. Lālayānasya tat-sutān. So without understanding what is the duty of human being, because he is fallen... We should not bother for maintaining our family and children till the time of death. No. Up to twenty-five years. A brahmacārī is trained to refrain from sex life, that is brahmacārī, celibacy. But if he is still not able, then he is allowed to accept gṛhastha life. There is no cheating, hypocrisy, that I proclaim myself as brahmacārī or sannyāsī and I secretly do all nonsense. This is hypocrisy. The hypocrisy life will not make one advanced in spiritual life.
Therefore in the ''Brahma-saṁhitā ''it is said that ''yasya prabhā prabhavato jagad-aṇḍa-koṭi ''(BS 5.40). On the effulgence, shining of Kṛṣṇa's body, there are innumerable universes. ''Jagad-aṇḍa''. ''Jagad-aṇḍa'', this ''aṇḍa'', you were talking of that egg. ''Aṇḍa ''means egg, egglike, ''jagad-aṇḍa''. ''Yasya prabhā jagad-aṇḍa koṭi'', and ''koṭiṣu vasudhādi-vibhūti-bhinnam ''(BS 5.40). In each universe there are millions and trillions of planets, each one different from the other. ''Vibhūti-bhinnam''. ''Bhinnam ''means separate. As here earth is prominent, somewhere the fire is prominent, somewhere the air is prominent, but the whole thing is made of these five elements—earth, water, air, fire—that's all. So why should you deny that "Fire—no living entities"? You cannot live in the fire; you cannot live in the water. Does it mean others cannot? This is foolishness. This is foolish. And Kṛṣṇa says that ''imaṁ vivasvate yogaṁ proktavān aham avyayam ''([[BG 4.1 (1972)|BG 4.1]]): "I spoke this philosophy, ''Bhagavad-gītā'', to sun god." His name is, name is also given, Vivasvān. So Vaivasvata Manu. So either Kṛṣṇa is talking lies . . . How Kṛṣṇa spoke unless he's a person, living there? Everything is there. We cannot conjecture from here that "Because I cannot live in such atmosphere, therefore others cannot live." No. There are different varieties of living entities, 8,400,000 varieties. How many you have seen?


That is the example given by Śrī Caitanya Mahāprabhu. His personal associate, you know, Choṭa Haridāsa, Junior Haridāsa. He was a very nice singer, so he was singing in the assembly of Caitanya Mahāprabhu. One day he went to beg some rice from Śikhi Māhiti's sister, and there was a young woman and he lustfully saw her. That is sometimes natural. But Caitanya Mahāprabhu understand that, just to teach us, while He was eating He said, "Who brought this rice?" "Choṭa Haridāsa." "So ask him not to see Me anymore, finished." Everyone was surprised: "What happened?" Then by inquiry it was found that he lustfully saw one young woman. So just Caitanya Mahāprabhu is so strict that rejected him from His associates. Then other big, big devotees requested Him that "He has committed some mistake. Please excuse him. He is Your servant." Caitanya Mahāprabhu said, "All right, then you bring him back, you live here. I am leaving this place. I am leaving this place." Then they said, "No, Sir, we shall not raise this question anymore." So when Choṭa Haridāsa found it impossible to again go into the assembly of Caitanya Mahāprabhu he found it a hopeless life. Then he went to Triveṇī and committed suicide. So Caitanya Mahāprabhu knows everything. Sometimes afterward He inquired that "What about Choṭa Haridāsa?" Somebody said, "Sir, You rejected him. Out of disappointment he has committed suicide." "Oh, that's nice." Just see how strict. "That's nice." He never expressed any sympathy: "Oh, I rejected this person and he has committed suicide. Oh." No. He said, "Oh, that's nice. That's all right." He said like that. This is one thing.
Therefore you have to take knowledge from the perfect source. Then you can understand. ''Tad-vijñānārthaṁ gurum eva abhigacchet ''(MU 1.2.12). This is Vedic injunction. If you want to know perfectly everything, then you must go to the proper teacher. Then you will learn. But how you can imagine from here? A dwarf is trying to touch the moon. How it is possible? That is not possible. The Vedic injunction is, in order to . . . ''Tad-vijñānārtham''. Higher science. ''Vijñāna ''means science. If you want to know higher science—not this science, simply filling of the belly; not this science—higher science, which is above the fulfilling the belly, that, for that purpose, you have to go to ''guru''. ''Guru ''means who knows more than you. That is ''guru''. So who can know more than Kṛṣṇa? Therefore we have to accept Kṛṣṇa as ''guru ''and learn from Him. Then you'll get perfect knowledge. And Kṛṣṇa also says that ''tad viddhi''. Here ''Veda ''says, ''tad-vijñā ''. . . ''Tat'', ''tat'', ''sat'', the real knowledge, transcendental knowledge, ''tat sat'', which is eternal. So here ''Vedas ''says that ''tad viddhi'', ''tad-vijñānārtham'', and Kṛṣṇa also says ''tad viddhi'': "You try to understand this transcendental knowledge." ''Tad viddhi praṇipātena ''([[BG 4.34 (1972)|BG 4.34]]). Don't go to a ''guru ''to challenge him: "I shall see how much my ''guru ''knows." Then it will be useless. ''Praṇipātena''.


Another thing: Śivānanda was a very exalted devotee. He was taking care of all devotees who were coming to Caitanya Mahāprabhu to live during Ratha-yātrā. So his wife came and offered Caitanya Mahāprabhu obeisances, and He saw that the wife is pregnant. So He immediately asked Śivānanda, "Your wife is pregnant?" "Yes." 'All right. When she will give birth to a child you keep his name like this." Just see. One man, simply saw with lusty desire to a young woman, he was rejected. And one man has his wife pregnant, He adored him, "That's all right." So sex life is not forbidden in this movement but hypocrisy is forbidden. If you become hypocrite, then there is no (indistinct). That is Caitanya Mahāprabhu's teaching. Choṭa Haridāsa, he represented himself as a brahmacārī and he was looking after a young woman. Then He understood, "He is a hypocrite. Reject him." And Śivānanda Sena, he was gṛhastha, gṛhastha must have children. What is wrong there? He said, "Yes. My remnants of foodstuff should be given." This is Caitanya Mahāprabhu's movement. So our request is, don't be hypocrite. There are four āśramas: brahmacārī, gṛhastha, vānaprastha, sannyāsa. Whichever āśrama is suitable for you, you accept, but sincere. Don't be hypocrite. If you think that you want sex, all right. You marry and remain like a gentleman. Don't be hypocrite. This is Caitanya Mahāprabhu's movement. He did not like hypocrisy. Nobody likes. But for a person who is seriously engaged in Kṛṣṇa consciousness movement, for him sex life and material opulence is not very good. That is Caitanya Mahāprabhu opinion. Parāṁ paraṁ jigamiṣor bhava... Niṣkiñcanasya bhajanonmukhasya parāṁ param... Therefore voluntarily Caitanya Mahāprabhu accepted sannyāsa. He was very nicely situated in his family life, and He was family man, He married twice. One wife died and He married again. So Caitanya Mahāprabhu taught us not to become, but when He took sannyāsa He was very, very strict. No woman could come very near to Him. From distance. This is Caitanya Mahāprabhu's teaching.
Rūpa Gosvāmī, when he was in Vṛndāvana, he was known, the most learned scholar. So one mundane scholar came, and he approached Rūpa Gosvāmī and said, "Sir, I want to talk with you on ''śāstras''." So Rūpa Gosvāmī said, "Why talking with me about ''śāstras''?" "Now, you are well known, so well known about ''śāstra'', Vedic literatures. So I want to test you." "So what is the purpose?" "Now, if I can defeat you, then I will be renowned." "All right. I am defeated." So there is no question of talking, because Rūpa Gosvāmī saw, "What is the use of talking with this rascal? He is for material name and fame." "So what do you want?" "Now, if you think that you are less intelligent, then give me in writing." "All right, I am giving in writing that 'This scholar has defeated me.' " So he gave him. (laughs) But Jīva Gosvāmī, his nephew, at the same time disciple, he was standing outside, that . . . He said, "What is that?" "Now your uncle has already given me in writing that he is defeated." "Let me see." So he took the paper. So he said, "All right, let us talk now." So when he talked with Jīva Gosvāmī, what is his learning? He became defeated. So sometimes, if somebody goes to challenge the ''guru'', the real ''guru ''will say, "What is the use of talking with this nonsense? Better say that 'You know better than me.' That's all. 'Go away.' " ''Upekṣa''. ''Upekṣa''. Neglect him, because he has no intention to learn. He has come to simply waste time.


So you have to follow strictly the rules and regulations if you are serious. This is Caitanya Mahāprabhu's movement.
So a person like Rūpa Gosvāmī, why he will waste time talking with a nonsense? No. Actually, teaching is for the student, not for outsiders. All these talks should be between . . . The student means who has surrendered. That . . . he is student. Otherwise, what is the use of wasting time? There is no use. Therefore Kṛṣṇa said that ''tad viddhi praṇipātena ''([[BG 4.34 (1972)|BG 4.34]]). ''Praṇipātena ''means fully surrendering. If you have still doubts to surrender, then don't waste time. Don't waste time. That is not the way. ''Tad viddhi praṇipātena paripraśnena sevayā''. ''Guru ''has to be given service, that ''nīcavat''. That ''nīcavat''. ''Nīcavat ''means menial servant. Whatever ''guru ''will say . . . ''Guru ''says, "Just brush my shoes." "Yes, sir." You cannot think, "Oh, I am coming from such a respectable person, I am so much learned, and my ''guru ''is asking me to 'Brush my shoe'? No, I am not doing it." No, then you are not disciple. ''Nīcavat''. That is the training.


<div class="lec_verse">
So ''praṇipāta'', if you find out somebody where you can fully surrender, then accept ''guru''. Don't make ''guru ''a fashion, just like you keep a dog, fashion, pet dog. People, they generally do that, that "Everyone has a ''guru''. Let me collect. Let me pick up some ''guru ''who will be dancing dog." That kind of ''guru ''will not help you. You must be convinced that "Here is a ''guru ''where I can surrender." So then you can make ''praśna'', or question. Then the question will be answered. Otherwise it is waste of time. That is not the Vedic system, simply waste of time. And if there is really talk between one philosopher to another philosopher . . .  
niṣkiñcanasya bhagavad-bhajanonmukhasya<br />
parāṁ paraṁ jigamiṣor bhava-sāgarasya<br />
viṣayināṁ sandarśanam atha yoṣitāṁ ca<br />
hā hanta hanta viṣa-bhakṣanato 'py asādhu<br />
[[CC Madhya 11.8]] </div>


Just like Sārvabhauma Bhaṭṭācārya and Caitanya Mahāprabhu. Sārvabhauma Bhaṭṭācārya was a great scholar, and Caitanya Mahāprabhu . . . Who can speak about scholarship? So Sārvabhauma Bhaṭṭācārya was defeated by Caitanya Mahāprabhu. He was el . . . (break) There may be talks on philosophy, but if one party is defeated, the defeated person, he must be disciple of the winning, victorious party. But at the present moment we'll go on talking for years together, and nobody is defeated; nobody is going to be disciple. Then what is the use of talking like that? So this kind of things will not do. We have to follow the Vedic principle that either remain without guru . . . And if you want to make a ''guru'', first of all be convinced that "He is fit to become my ''guru''." But generally people, they don't want transcendental knowledge. They want some material profit. So if the guru can give him some gold—not all—then he accepts him ''guru ''or the God or something like that. So this way will not help us.


Those who are determined that in his life we shall finish this material way of life... That is real struggle for existence. Actually everyone is trying. Material life means it is full of distress. Duḥkhālayam, Kṛṣṇa says. So, so long you prolong this material way of life, that is called struggle for existence. The struggle for existence, as I have repeated, this word is very common, but nobody knows what is that struggle for existence and what is the platform of becoming fittest. Nobody knows. It is we are preaching. If you remain in this material world, then struggle for existence will continue. And fittest means one who has come to the spiritual platform. He is fittest to survive. What is survival? Who is going to survive? Do you mean to say that by cultivating health culture, big, strong, and you will survive? Nobody will survive. So who will survive? Only Kṛṣṇa conscious. If he is strictly Kṛṣṇa conscious, then he will survive. Tyaktvā dehaṁ punar janma naiti mām eti [[BG 4.9]] . The Kṛṣṇa conscious person who has studied Kṛṣṇa only (?) perfectly, then he is fit. This body is also... This body is not permanent, that's a fact. But tyaktvā dehaṁ, after giving up this body, no more material body—spiritual body. Sat-cit-ānanda-vigraha.  
So here this Ajāmila . . . Ajāmila was trained up, the son of a ''brāhmaṇa''. ''Dvija'', this very word is used. ''Kānyakubje dvijaḥ kaścid āsīd dāsī-patir ajāmilaḥ ''([[SB 6.1.21|SB 6.1.21]]). But unfortunately he became the husband, or keeper, of a prostitute. ''Dāsī-pati''. ''Pati ''means husband, or ''pati ''means the chief. So ''dāsī-pati''. ''Dāsī-pati ''means . . . Formerly, if one is prostitute-hunter, then the maidservant . . . Still in India the lower class, the servant class, they become prostitute. First of all no gentleman is prostitute-hunter, but if he is . . . He cannot make in the society innocent girl a prostitute. That is a . . . There is no possibility in India still, because no respectable man's daughter will mix with any unknown young man. Still. So how he can become prostitute? There is no possibility. So if anyone wanted prostitute, there is this professional. The prostitute . . . Even in Kṛṣṇa's time there were prostitute. You have seen. When Kṛṣṇa came from, came back from Hastināpura, many prostitute devotee went to receive Him. So that means in the Vedic society prostitutes are allowed. Those who are not satisfied with one wife or legitimate wife, they can go to the prostitute. But they cannot intermingle in the society and spoil the society. So this rascal became a prostitute-hunter, ''dāsī-pati''. Therefore it is called ''dāsī-pati''. ''Dāsī ''means ''śūdra'', ''śūdra'', fourth class. The first class, ''brāhmaṇa''; second class, ''kṣatriya''; third class, ''vaiśya''; and the ''śūdra'', the fourth class, the servants, they are women.


So we should be very serious. We should not fall down from the standard of Vedic culture. If you are actually serious about stopping this, manaḥ ṣaṣṭhāni indriyāṇi prakṛti-sthāni karṣati. This is struggle for existence. In this material world everyone is struggling to survive. But who is surviving? That way, materialistic way of life will not help you to survive. That is prakṛteḥ kriyamāṇāni [[BG 3.27]] . Nature is so strong that you must die. "I am very strong." You may be very strong, that's all right. There is a, I mean to say, joking story that one man thought how to avoid death—Hiraṇyakaśipu. So he thought that the Yamarāja is the superintendent of death, he comes to take. So I shall make such policy that he may not come to me. What is that policy? "Bring some stool. I shall smear over my body, and out of bad smell he will not come." So he began to smear stool on his body at the time of death. So this is going on. They are making body very stout and strong so they will survive. Nobody will survive, sir, unless he is Kṛṣṇa conscious.
So he became a ''dāsī-pati'', Ajāmila, ''nāmnā'', by the name. And what was the result? ''Naṣṭa-sadācāraḥ''. ''Sadācāra ''means well behavior, gentleman's behavior. And ''ācāra''. ''Ācāryavān puruṣo veda ''(''Chāndogya Upaniṣad''). ''Ācāra''. One who teaches ''ācāra'', ''sadācāra'', he is ''ācārya''. ''Ācārya ''means one who teaches ''sadācāra''. Just like in our society we teach, "No illicit sex." This is ''sadācāra''. "No gambling. No drinking or intoxication." This is ''sadācāra'', gentleman, how to become gentleman. If one is prostitute-hunter, drunkard, meat-eater, gambler, he's not even a gentleman, what to speak of becoming a devotee and philosopher? Impossible. Those who are addicted to these bad habits, in their hundreds and thousands of life they will never be able to understand what is God. The door is locked for them. So ''naṣṭa-sadācāra''. As soon as you become illicit sex hunter, prostitute-hunter, addicted, then you will lose your ''sadācāra''. All good behavior finished. ''Naṣṭa-sadācāra''. Why? ''Dāsyāḥ saṁsarga-duṣitaḥ''. On account of association with the prostitute, one will lose all his good qualities.


Thank you very much.
In this way the next stage is, as soon as he lost all ''sadācāra'', then his profession became ''bandy-akṣaiḥ kaitavaiś cauryair garhitāṁ vṛttim āsthitaḥ''. ''Bandy-akṣaiḥ''. Just like it is very common thing, nowadays especially, that as soon as you find somebody solitary: "Yes, what you have got? Give me. Otherwise I kill you. Here is knife." This is called ''bandy-akṣaiḥ''. Arrest somebody and take whatever he has got. This is called ''bandy-akṣaiḥ''. And ''kaitavaiḥ'', cheating: "I shall give you this. I shall . . ." There are so many cheating processes. ''Bandy-akṣaiḥ kaitavaiś cauryaiḥ''. ''Cauryaiḥ ''means stealing. ''Cauryair garhitām''. All these are condemned things. ''Vṛttim āsthitaḥ''. He became situated in this profession for earning his livelihood. Because he lost ''sadācāra'', he must be coming . . . You'll find this. As soon as there is no ''sadācāra'', people will be addicted to all these means. Any way get money. ''Bandy-akṣaiḥ kaitavaiś cauryair garhitāṁ vṛttim āsthitaḥ''. Why? Now, ''bibhrat kuṭumbam''. He is thinking that "I have to maintain my family, my children, so any way I must get money." So ''bibhrat kuṭumbam''. ''Kuṭumbam aśuciḥ'', unclean. This is unclean method, ''aśuci''. And ''yatayām āsa dehinaḥ''. And as soon as one takes all this profession, it means his business will be to give trouble to the all living entities. ''Yatayām āsa dehinaḥ''. ''Dehinaḥ ''means one who has accepted this material body. So he will not hesitate to kill anyone because he is practiced to give pains and misery to other living entities, and what to speak of killing animals, under the plea, "The animal has no soul"? This rascaldom will go on.


Devotees: Jaya Śrīla Prabhupāda!
So the civilization is how to make human being elevated to the standard of becoming a ''brāhmaṇa'', ''dvija''. And if one ''dvija ''falls down by bad association, especially by prostitution, then he comes to this. This is Ajāmila's life.


Puṣṭa Kṛṣṇa: Please bring the children forward. ( kīrtana ) (end)
Thank you very much.  


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Devotees: ''Jaya ''Śrīla Prabhupāda. (end).

Revision as of 00:57, 17 October 2021

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada


Listen to a 'Nectar Drop' created from this Lecture


760522SB-HONOLULU - May 22, 1976 - 25.42 Minutes



Prabhupāda: Śrīmad-Bhāgavatam, Sixth Canto, Chapter One, text number 22. (aside:) Is that twenty two?

Devotee: Yes.

Prabhupāda: Oṁ namo bhagavate vāsudevaya. Oṁ namo bhagavate vāsudevaya. Oṁ namo bhagavate vāsudevaya. (devotees repeat) (leads devotees in chanting)

bandy-akṣaiḥ kaitavaiś cauryair
garhitāṁ vṛttim āsthitaḥ
bibhrat kuṭumbam aśucir
yātayām āsa dehinaḥ
(SB 6.1.22)

(02:10)

So gradually the history of Ajāmila. We have already narrated, he was inhabitant of Kānyakubja. It is historical incidence. It is not a fiction, manufactured something. No. History, itihāsa. So in the Vedic literature they are . . . Everything is itihāsa, history. Just like in the park we were talking of the Milk Ocean. The Milk Ocean is there in some part of the universe, top, near Brahmaloka. So it is not fiction; it is itihāsa, means history. We do not know the universal history. We may know some history of our country or this planet. That's all. But there are millions and trillions of planets. So that history is recorded in the Vedic literature.

There are different varieties of planets, there are different standard of comfort, different standard . . . It is stated in the Brahma-saṁhitā that yasya prabhā prabhavato jagad-aṇḍa-koṭi (BS 5.40). The brahma-jyotir, the effulgence of Kṛṣṇa's body . . . Just like effulgence of the sun-god's body is the sunshine. We can very easily understand. This is a material thing. There is sun god. The sun god, his name is Vivasvān. Everything is there. Imaṁ vivasvān . . . imaṁ vivasvān yogaṁ proktavān aham avyayam (BG 4.1). Kṛṣṇa says that "I spoke this philosophy of Bhagavad-gītā to Vivasvān." Vivasvān is the name of the person who is predominating in the sun globe. So we have to know from Kṛṣṇa that sun globe is not vacant. When the king is there, the other things are also; the kingdom is also there. That is a planet with fire, just like this planet is earth predominant, and that planet is fire predominant. And there are five elements: earth, water, fire . . . Somewhere the water predominates, somewhere the fire predominates, somewhere . . . We can experience. Just like on the sea, beach, we go. We are standing where the earth is predominant, but just a few yards after, the water is predominant. But as on the earth there are so many living entities—birds, beasts, human being—why not in the water? Where is the wrong there? It is also one of the five elements. You cannot live in the water; that does not mean others cannot live. This is common sense. They have got different body. They can live . . . Fish, you take out of the water—it will die. And if you are put into the water, so long you can swim . . . Otherwise you'll die.

Therefore in the Brahma-saṁhitā it is said that yasya prabhā prabhavato jagad-aṇḍa-koṭi (BS 5.40). On the effulgence, shining of Kṛṣṇa's body, there are innumerable universes. Jagad-aṇḍa. Jagad-aṇḍa, this aṇḍa, you were talking of that egg. Aṇḍa means egg, egglike, jagad-aṇḍa. Yasya prabhā jagad-aṇḍa koṭi, and koṭiṣu vasudhādi-vibhūti-bhinnam (BS 5.40). In each universe there are millions and trillions of planets, each one different from the other. Vibhūti-bhinnam. Bhinnam means separate. As here earth is prominent, somewhere the fire is prominent, somewhere the air is prominent, but the whole thing is made of these five elements—earth, water, air, fire—that's all. So why should you deny that "Fire—no living entities"? You cannot live in the fire; you cannot live in the water. Does it mean others cannot? This is foolishness. This is foolish. And Kṛṣṇa says that imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1): "I spoke this philosophy, Bhagavad-gītā, to sun god." His name is, name is also given, Vivasvān. So Vaivasvata Manu. So either Kṛṣṇa is talking lies . . . How Kṛṣṇa spoke unless he's a person, living there? Everything is there. We cannot conjecture from here that "Because I cannot live in such atmosphere, therefore others cannot live." No. There are different varieties of living entities, 8,400,000 varieties. How many you have seen?

Therefore you have to take knowledge from the perfect source. Then you can understand. Tad-vijñānārthaṁ gurum eva abhigacchet (MU 1.2.12). This is Vedic injunction. If you want to know perfectly everything, then you must go to the proper teacher. Then you will learn. But how you can imagine from here? A dwarf is trying to touch the moon. How it is possible? That is not possible. The Vedic injunction is, in order to . . . Tad-vijñānārtham. Higher science. Vijñāna means science. If you want to know higher science—not this science, simply filling of the belly; not this science—higher science, which is above the fulfilling the belly, that, for that purpose, you have to go to guru. Guru means who knows more than you. That is guru. So who can know more than Kṛṣṇa? Therefore we have to accept Kṛṣṇa as guru and learn from Him. Then you'll get perfect knowledge. And Kṛṣṇa also says that tad viddhi. Here Veda says, tad-vijñā . . . Tat, tat, sat, the real knowledge, transcendental knowledge, tat sat, which is eternal. So here Vedas says that tad viddhi, tad-vijñānārtham, and Kṛṣṇa also says tad viddhi: "You try to understand this transcendental knowledge." Tad viddhi praṇipātena (BG 4.34). Don't go to a guru to challenge him: "I shall see how much my guru knows." Then it will be useless. Praṇipātena.

Rūpa Gosvāmī, when he was in Vṛndāvana, he was known, the most learned scholar. So one mundane scholar came, and he approached Rūpa Gosvāmī and said, "Sir, I want to talk with you on śāstras." So Rūpa Gosvāmī said, "Why talking with me about śāstras?" "Now, you are well known, so well known about śāstra, Vedic literatures. So I want to test you." "So what is the purpose?" "Now, if I can defeat you, then I will be renowned." "All right. I am defeated." So there is no question of talking, because Rūpa Gosvāmī saw, "What is the use of talking with this rascal? He is for material name and fame." "So what do you want?" "Now, if you think that you are less intelligent, then give me in writing." "All right, I am giving in writing that 'This scholar has defeated me.' " So he gave him. (laughs) But Jīva Gosvāmī, his nephew, at the same time disciple, he was standing outside, that . . . He said, "What is that?" "Now your uncle has already given me in writing that he is defeated." "Let me see." So he took the paper. So he said, "All right, let us talk now." So when he talked with Jīva Gosvāmī, what is his learning? He became defeated. So sometimes, if somebody goes to challenge the guru, the real guru will say, "What is the use of talking with this nonsense? Better say that 'You know better than me.' That's all. 'Go away.' " Upekṣa. Upekṣa. Neglect him, because he has no intention to learn. He has come to simply waste time.

So a person like Rūpa Gosvāmī, why he will waste time talking with a nonsense? No. Actually, teaching is for the student, not for outsiders. All these talks should be between . . . The student means who has surrendered. That . . . he is student. Otherwise, what is the use of wasting time? There is no use. Therefore Kṛṣṇa said that tad viddhi praṇipātena (BG 4.34). Praṇipātena means fully surrendering. If you have still doubts to surrender, then don't waste time. Don't waste time. That is not the way. Tad viddhi praṇipātena paripraśnena sevayā. Guru has to be given service, that nīcavat. That nīcavat. Nīcavat means menial servant. Whatever guru will say . . . Guru says, "Just brush my shoes." "Yes, sir." You cannot think, "Oh, I am coming from such a respectable person, I am so much learned, and my guru is asking me to 'Brush my shoe'? No, I am not doing it." No, then you are not disciple. Nīcavat. That is the training.

So praṇipāta, if you find out somebody where you can fully surrender, then accept guru. Don't make guru a fashion, just like you keep a dog, fashion, pet dog. People, they generally do that, that "Everyone has a guru. Let me collect. Let me pick up some guru who will be dancing dog." That kind of guru will not help you. You must be convinced that "Here is a guru where I can surrender." So then you can make praśna, or question. Then the question will be answered. Otherwise it is waste of time. That is not the Vedic system, simply waste of time. And if there is really talk between one philosopher to another philosopher . . .

Just like Sārvabhauma Bhaṭṭācārya and Caitanya Mahāprabhu. Sārvabhauma Bhaṭṭācārya was a great scholar, and Caitanya Mahāprabhu . . . Who can speak about scholarship? So Sārvabhauma Bhaṭṭācārya was defeated by Caitanya Mahāprabhu. He was el . . . (break) There may be talks on philosophy, but if one party is defeated, the defeated person, he must be disciple of the winning, victorious party. But at the present moment we'll go on talking for years together, and nobody is defeated; nobody is going to be disciple. Then what is the use of talking like that? So this kind of things will not do. We have to follow the Vedic principle that either remain without guru . . . And if you want to make a guru, first of all be convinced that "He is fit to become my guru." But generally people, they don't want transcendental knowledge. They want some material profit. So if the guru can give him some gold—not all—then he accepts him guru or the God or something like that. So this way will not help us.

So here this Ajāmila . . . Ajāmila was trained up, the son of a brāhmaṇa. Dvija, this very word is used. Kānyakubje dvijaḥ kaścid āsīd dāsī-patir ajāmilaḥ (SB 6.1.21). But unfortunately he became the husband, or keeper, of a prostitute. Dāsī-pati. Pati means husband, or pati means the chief. So dāsī-pati. Dāsī-pati means . . . Formerly, if one is prostitute-hunter, then the maidservant . . . Still in India the lower class, the servant class, they become prostitute. First of all no gentleman is prostitute-hunter, but if he is . . . He cannot make in the society innocent girl a prostitute. That is a . . . There is no possibility in India still, because no respectable man's daughter will mix with any unknown young man. Still. So how he can become prostitute? There is no possibility. So if anyone wanted prostitute, there is this professional. The prostitute . . . Even in Kṛṣṇa's time there were prostitute. You have seen. When Kṛṣṇa came from, came back from Hastināpura, many prostitute devotee went to receive Him. So that means in the Vedic society prostitutes are allowed. Those who are not satisfied with one wife or legitimate wife, they can go to the prostitute. But they cannot intermingle in the society and spoil the society. So this rascal became a prostitute-hunter, dāsī-pati. Therefore it is called dāsī-pati. Dāsī means śūdra, śūdra, fourth class. The first class, brāhmaṇa; second class, kṣatriya; third class, vaiśya; and the śūdra, the fourth class, the servants, they are women.

So he became a dāsī-pati, Ajāmila, nāmnā, by the name. And what was the result? Naṣṭa-sadācāraḥ. Sadācāra means well behavior, gentleman's behavior. And ācāra. Ācāryavān puruṣo veda (Chāndogya Upaniṣad). Ācāra. One who teaches ācāra, sadācāra, he is ācārya. Ācārya means one who teaches sadācāra. Just like in our society we teach, "No illicit sex." This is sadācāra. "No gambling. No drinking or intoxication." This is sadācāra, gentleman, how to become gentleman. If one is prostitute-hunter, drunkard, meat-eater, gambler, he's not even a gentleman, what to speak of becoming a devotee and philosopher? Impossible. Those who are addicted to these bad habits, in their hundreds and thousands of life they will never be able to understand what is God. The door is locked for them. So naṣṭa-sadācāra. As soon as you become illicit sex hunter, prostitute-hunter, addicted, then you will lose your sadācāra. All good behavior finished. Naṣṭa-sadācāra. Why? Dāsyāḥ saṁsarga-duṣitaḥ. On account of association with the prostitute, one will lose all his good qualities.

In this way the next stage is, as soon as he lost all sadācāra, then his profession became bandy-akṣaiḥ kaitavaiś cauryair garhitāṁ vṛttim āsthitaḥ. Bandy-akṣaiḥ. Just like it is very common thing, nowadays especially, that as soon as you find somebody solitary: "Yes, what you have got? Give me. Otherwise I kill you. Here is knife." This is called bandy-akṣaiḥ. Arrest somebody and take whatever he has got. This is called bandy-akṣaiḥ. And kaitavaiḥ, cheating: "I shall give you this. I shall . . ." There are so many cheating processes. Bandy-akṣaiḥ kaitavaiś cauryaiḥ. Cauryaiḥ means stealing. Cauryair garhitām. All these are condemned things. Vṛttim āsthitaḥ. He became situated in this profession for earning his livelihood. Because he lost sadācāra, he must be coming . . . You'll find this. As soon as there is no sadācāra, people will be addicted to all these means. Any way get money. Bandy-akṣaiḥ kaitavaiś cauryair garhitāṁ vṛttim āsthitaḥ. Why? Now, bibhrat kuṭumbam. He is thinking that "I have to maintain my family, my children, so any way I must get money." So bibhrat kuṭumbam. Kuṭumbam aśuciḥ, unclean. This is unclean method, aśuci. And yatayām āsa dehinaḥ. And as soon as one takes all this profession, it means his business will be to give trouble to the all living entities. Yatayām āsa dehinaḥ. Dehinaḥ means one who has accepted this material body. So he will not hesitate to kill anyone because he is practiced to give pains and misery to other living entities, and what to speak of killing animals, under the plea, "The animal has no soul"? This rascaldom will go on.

So the civilization is how to make human being elevated to the standard of becoming a brāhmaṇa, dvija. And if one dvija falls down by bad association, especially by prostitution, then he comes to this. This is Ajāmila's life.

Thank you very much.

Devotees: Jaya Śrīla Prabhupāda. (end).

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