720907 - Lecture SB 01.02.09 - New Vrindaban, USA
(Redirected from Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972)
Devotee: . . . ber 7th, 1972 at the new temple room at Bhahulavan, New Vrindavan, 7pm.
Prabhupāda: (prema-dhvani) Thank you very much.
Devotees: All glories to Śrī Guru and Gauranga. All glories to Śrīla Prabhupāda! (devotees offer obeisances)
Pradyumna: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya.
Canto One, Chapter 2, text 9. (leads chanting of verse) (Prabhupāda and devotees repeat)
- dharmasya hy āpavargyasya
- nārtho 'rthāyopakalpate
- nārthasya dharmaikāntasya
- kāmo lābhāya hi smṛtaḥ
- (SB 1.2.9)
Prabhupāda: Anyone else? (devotee chants) (lady devotee chants) Very good. Hmm. Recites nicely. Go on. Anyone else? (another devotees chants) Good. Anyone else? (another devotee chants) That's all right. Word meaning?
dharmasya—occupational engagement; hi—certainly; āpavargyasya—ultimate liberation; na—not; arthaḥ—end; arthāya—for material gain; upakalpate—is meant for; na—neither; arthasya—of material gain; dharma-eka-antasya—for one who is engaged in the ultimate occupational service; kāmaḥ—sense gratification; lābhāya—attainment of; hi—exactly; smṛtaḥ—is described by the great sages.
Translation: "All occupational engagements, or dharmas, are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, one who is engaged in the ultimate occupational service, or dharma, should never use material gain to cultivate sense gratification."
Prabhupāda: So dharma we have described. Dharma means occupational duty. Just like according to Vedic culture, we are supposed to follow the varṇāśrama-dharma. It has become very ambiguous at the present moment, "Hindu dharma." There is no such thing as Hindu dharma mentioned in the Vedic literature. We don't find either in the Bhagavad-gītā or Śrīmad-Bhāgavatam or any authorized Vedic literature "Hindu dharma." Unfortunately, in India it has become very prominent, Hindu dharma, something hodgepodge.
Real, our real Vedic dharma is varṇāśrama-dharma. That is mentioned in every Vedic literature—in Purāṇas, in Bhāgavatam and Bhagavad-gītā, in Rāmāyaṇa, Mahābhārata. So . . . just like in the Bhagavad-gītā it is said, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13).
Kṛṣṇa says, the Supreme Personality of Godhead that, "These four principles," cātur-varṇya, four varṇas: brāhmin, kṣatriya, vaiśya and śūdra, mayā sṛṣṭam, "it is created by Me." But people are not interested in God's creation.
But without this division of human society . . . a class of men should be brāhmin, simply interested in knowledge. Actually, that is going on. Some class of men in the human society, they are engaged in broadcasting knowledge, scientific knowledge. They are supposed to be on the brahminical qualification, because to distribute knowledge means must have good brain, must have good learning, education. Then there is question of distributing knowledge. A fool, rascal, cannot distribute.
Then next class, the politicians, administrative class, they are under the guidance of the intelligent class. They administer to keep the society in peaceful condition, in order. The next class, vaiśya, the productive class. There must be business, trade, production, agriculture; otherwise how man will live? And the śūdra class, general class, worker class, they have neither brain nor administrative power, nor can produce anything, but they can work under the direction of some higher authority. Paricaryātmakaṁ karyam śūdra-karma svabhāva-jam (BG 18.44). Śūdras.
So here we have discussed that everyone can cultivate his particular type of occupational duty with the aim for attaining ultimate salvation. Because the human life is meant for salvation, to get free from the bondage of repetition of birth, death . . . but the modern civilized men, or the so-called intelligent, intellectual class of men, they have no such information. Therefore they have been described in the Bhagavad-gītā as mūḍhāḥ, māyayāpahṛta-jñānāḥ.
- na māṁ prapadyante mūḍhāḥ
- duṣkṛtino narādhamāḥ
- āsuraṁ bhāvam āśritāḥ
- (BG 7.15)
Āsuri-bhāva, āsuri-bhāva means simply sense gratification. That is āsuri-bhāva. There is no other ambition.
So practically, modern society is going on on the āsuri-bhāva. They have rejected God consciousness, and they're simply interested in sense gratification. Āsuri-bhāvam āśritāḥ. Therefore, in spite of all educational advancement—they're very much proud of having big, big degrees—but Bhagavad-gītā says, māyayāpahṛta-jñānāḥ. Māyā has taken their knowledge, taken away. They have been stolen, because they have no real knowledge.
Real knowledge is how to get freedom from repetition of birth and death. They do not believe in the next life. They think simply . . . big, big professors, I have talked, especially in Russia. They think that "So long this body is there, you enjoy sense gratification to the utmost," the Cārvāka theory. This was also cultured long ago in India.
- ṛṇaṁ kṛtvā ghṛtaṁ pibet
- yāvaj jīvet sukhaṁ jīvet
- bhasmī-bhūtasya dehasya
- kutaḥ punar āgamano bhavet
"Why you are thinking of next birth? When this body is burnt into ashes, everything is finished." That is Cārvāka theory, atheistic. That is going on still. The Cārvāka class of men are always there.
So I have talked with so many big professors in Russia, and their theory is that "After finishing this body, everything is finished." But (if) everything is finished, then why you are working so hard, if everything will be finished? They . . . their, their theory is different. That is asuric theory, asuric theory. They do not believe in the self, they do not believe in God, they do not believe in the next birth, although these are facts. Simply a sober brain with cool head, one can understand. But these are facts. They're taking risk only.
Now, by ordinary common sense knowledge, if I say: "There is no next birth," that is not authoritative. Because authoritative knowledge is . . . suppose from Bhagavad-gītā, next life is accepted. Tathā dehāntara-prāptir dhīras tatra na muhyati (BG 2.13). The beginning of Bhagavad-gītā is to teach that soul is eternal, it is migrating from one body to another, so there is next life. That is authoritative knowledge. But if somebody says that, "There is no birth," that is not authoritative. That is a layman's statement.
So a layman can put up his own theory in so many ways. Then what shall be the conclusion? The conclusion should be to take authoritative knowledge from authorities—one who is beyond the four defects of common man: one who does not make any mistake, one who is not illusioned, one who does not cheat, and one whose senses are perfect. We are devoid of all these qualification. We commit mistake, we are illusioned, we cheat, and at the same time, our senses are imperfect. So how we can give by speculation perfect knowledge? That is not possible.
Therefore our principle, Vedic principle, is to receive knowledge from the perfect. So-called scientists, so-called philosophers . . . because basically they're imperfect, how they can give you perfect? They can speak something, "Perhaps it is like that," "Maybe like that," "Perhaps it was like that." All their theories are like that. But actual fact is different. Actual fact we get from the Supreme Person, Kṛṣṇa, that dehāntara-prāptiḥ, tathā dehāntara-prāptir dhīras tatra na muhyati (BG 2.13). Dhīra: one who is sober.
There are two classes of men: dhīra and adhīra. Dhīra means sober, and adhīra means mad after sense gratification. That is called adhīra. So our Kṛṣṇa consciousness movement is so nice, dhīrādhīra. What is that? Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī dhīrādhīra-priyau (Śrī Śrī Ṣaḍ Gosvāmy Aṣṭaka 1). Dhīrādhīra-priyau: it is pleasing both to the dhīra and the adhīra.
Those who are sober, they will understand how great this movement is. And even those who are adhīra, they will also appreciate, because our program is very nice, "Come here, chant Hare Kṛṣṇa, dance and take prasādam." Who will not accept this? And actually, everyone is liking, "All right, let us go to this Society, chant for some time, dance, and take prasādam." And gradually, he becomes spiritualized, then appreciates, then he becomes a member. So it is pleasing for the adhīra also.
So here, whatever is spoken in this Bhāgavata statement by Sūta Gosvāmī, dharmasya hy āpavargyasya . . . everyone is trying to become engaged in particular type of occupational duty. Suppose one man is professor or one man is engineer or one man is medical man. Anyone. Everyone has to do work for livelihood. That's a fact. You cannot live in this material world without working. In the Bhagavad-gītā Kṛṣṇa advised Arjuna that "You have to work. Without working, you cannot," I mean to say, "keep yourself, your life and soul and body together. You have to work." Śarīra-yātrāpi na prasiddhyet (BG 3.8). Śarīra-yātrā.
So you have to work. Kṛṣṇa never said . . . Kṛṣṇa is . . . Arjuna is a great devotee of Kṛṣṇa. Just imagine, he's talking personally with Kṛṣṇa, and Kṛṣṇa is personally helping him. How much exalted he is. But still, Kṛṣṇa is advising to work. Kṛṣṇa never said: "Oh, Arjuna, you need not fight. You sit down silently. I shall . . ." Actually, He was doing everything. At last He said, nimitta-mātraṁ bhava savyasācin (BG 11.33): "You are simply instrumental. I am doing everything." So Kṛṣṇa does for the devotee everything, but it does not mean that he will sit down. It is not. This is not our Kṛṣṇa consciousness movement, that idle, creating some idlement. You must work for Kṛṣṇa's sake. That is the program. Not for sense gratification. That is called dharma.
Here it is said, dharmasya hy āpavargyasya. Hy āpavargyasya. Apavarga. This pavarga I have explained several times. In Sanskrit grammar there are vargas, ka-varga, ca-varga, ṭa-varga, ta-varga, pa-varga—five vargas. So pa-varga means pa, pha, ba, bha, ma, five letters. Pa means pariśrama, hard labor. And pha means foaming. Because when you work very hard, from your mouth some foam comes out. Sometimes we see in the body of the horse, or any animal. Pa, pha, ba. Ba means vyarthatā, frustration. Instead of . . . in spite of working very hard, there is frustration in this material world. Pa, pha, ba, bha. Bha means bhaya, fearfulness. Although I am working very hard, still, I am fearful what will happen. I am not sure that things will be done properly, in spite of my working very hard. Pa, pha, ba, bha and ma. Ma means mṛtyu, death. Working so hard, day and night, and still there is death.
Working so hard . . . the scientific world is working so hard, but the scientist is dying himself. He cannot stop death. He can create some atom bomb to kill, but he cannot create anything which will stop death. That is not possible. Therefore, this pa, pha, ba, bha, ma, these five letters, represent five kinds of our activities in this material world. So apavarga, dharmasya hy āpavargyasya: to make it nullified—no more hard labor, no more frustration, no more fearfulness, no more death. That is real problem.
So to become religious, dharmic, means how to nullify these five principles of material existence. In the material world you have to work very, very hard. You cannot think that, "Oh, I am so great man. I'll not work." Na hi suptasya siṁhasya praviśanti mukhe mṛgāḥ. Suppose the lion . . . lion is supposed to be the king of the forest. Still, he has to work. It is not that a lion will sleep, and some animal will come, "My dear lion, please open your mouth. I shall enter." (laughter) That is not possible. Even he is most powerful, even if he is . . . just like your President. He is most powerful man, but he's working hard, more than asses and hogs, to get the post of presidency.
So pariśrama . . . so nobody can say that "Without working hard I shall achieve something." That is not possible. But our tendency is that we do not wish to work, therefore, at the end of the week, we take some, I mean to say, leisure, go out of the city and try to forget all our hard labor throughout the week. But on Monday, again we have to come back. This is going on. Nobody actually . . . because a living entity by nature, being part and parcel of God, he wants also enjoy life without work. That is his tendency.
Just like Kṛṣṇa. Kṛṣṇa is enjoying with gopīs, with Rādhārāṇī. But He's not working. He hasn't got to work. We don't hear from Bhāgavatam, any Vedic literature, that Kṛṣṇa has a great factory, and He has to go office at ten o'clock, and then bring money, and then enjoy with Rādhārāṇī. No. (laughter) We don't want that such kind of rascal God. (laughter) We want God who hasn't got to work anything. That is God. Na tasya kāryaṁ karaṇaṁ ca vidyate (Śvetāśvatara Upaniṣad 6.8). That is the Vedic information. God has nothing to do. Then what kind of God He is? He is simply for enjoyment.
One European gentleman went to Calcutta. He saw many temples, and when he came to our temple, he saw the Rādhā-Kṛṣṇa. He went to other temples also, Kālī's. So he remarked, "Here is God." His remark was that, "I saw in other temples, they are working. The Goddess Kālī is working. But here, He's enjoying." So God, that description is there in the Vedānta-sūtra, ānandamayo 'bhyāsāt. Sac-cid-ānanda-vigrahaḥ.
- īśvaraḥ paramaḥ kṛṣṇaḥ
- anādir ādir govindaḥ
- (Bs. 5.1)
Although He's cause of everything, but He hasn't got to work. Na tasya kāryaṁ karaṇaṁ ca vidyate. That is Vedic information; in the Upaniṣad you'll find. He has nothing to do.
- na tasya kāryaṁ karaṇaṁ ca vidyate
- na tat-samaś cābhyadhikaś ca dṛśyate
- (Śvetāśvatara Upaniṣad 6.8)
We do not find anyone equal to Him or greater than Him. That is God.
God is great. "Great" means nobody should be greater than Him. And God says in the Bhagavad-gītā, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7): "There is no other superior authority than Me." Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8): "I am the origin of everything." So other demigods like Lord Śiva, Lord Brahmā, even Lord Viṣṇu, mattaḥ sarvaṁ pravartate—everyone emanates from Him. And from them emanate so many things. Just like Brahmā, so many creatures have come out. But the original, ādyam, anādi . . . govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. Govinda is the original person.
So He hasn't got to do anything. Na tasya kāryaṁ karaṇaṁ ca vidyate. He has no duty. He hasn't got to go to office, fifty miles off, with a motorcar, running at seventy miles speed, and there is some accident, finished. He hasn't got to do like that, although He runs quicker than anyone. Just like in the Bhagavad-gītā it is said that:
- patraṁ puṣpaṁ phalaṁ toyaṁ
- yo me bhaktyā prayacchati
- tad ahaṁ . . .
- aśnāmi prayatātmanaḥ
- (BG 9.26)
So Kṛṣṇa is situated in the spiritual world, goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). But we are trying to offer Him some foodstuff, as far as possible with devotion and faith; Kṛṣṇa is eating, although He's far away. So this is God's position. At least, He hasn't got to work, He hasn't got to take the trouble to come. He's already here, although goloka eva nivasaty akhilātma-bhūtaḥ, although He's in the Goloka. It is not that Kṛṣṇa has gone somewhere, taken incarnation, therefore Goloka is vacant. No. In Goloka also, He's there, and He's everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). So this is God.
So as God hasn't got to do anything, we, being Kṛṣṇa's part and parcel, we have got that tendency that we don't want to do anything, but we want to enjoy. Because you are part and parcel, the same quality is there. But we have fallen under certain conditions that we have to work. This is our position. We have to work very hard, so that foam will come out of the mouth, and still, we are not assured success, always fearful. And after all, working hard like this, we die. This is our position.
So dharma means . . . to accept any kind of religion or faith means to nullify these five kinds of vargas: hard work, foaming, fearfulness, frustration, and ultimately death. That is the purpose of dharma. Dharmasya hy āpavargyasya.
(aside) Why you are making cut-cut? What is this sound? Who is doing that? Don't do it.
Dharmasya hy āpavargyasya. To become religious means how to counteract these five principles. That is dharma. Dharmasya hy āpavargyasya. Na arthāya hi upakalpate. Not that by executing dharma, "I shall go to temple . . ."
Everywhere, the Christians go to church to get their bread. "O God, Father, give us our daily bread." What is this demand? God is supplying bread to the cats and dogs and birds and beasts and everyone. Why He shall not give me? That means they do not know what to pray. Dharmasya hy āpavargyasya: "God, give me relief from these four kinds of tribulations." That should be prayed for.
Bread? What is this? Suppose if you go to a king and he says: "All right, you can ask anything from me," and if you say: "Give me bread, a piece of bread," (laughter) is that very intelligent? If you have approached a king, you should ask, "My dear lord, my dear your majesty, may give me something so that I may get free from all kinds of trouble." That should be the prayer. What is this prayer, "Give me a little bread"? Of course, it is better than the rascals who are atheists. They do not approach God. They say, "Oh, what is God? I am God. I shall, by economic development, I shall create so many breads. Why shall I go to church?"
So anyone who is going to church and asking God for bread, he's thousand times better than that rascal who is not going to church. Because he's, after all, approaching God. Maybe he does not know what to pray from God, but he's approaching God. Therefore, he's thousand times better than the rascal who is atheist, who does not care for church or temple. That is stated. Sukṛtinaḥ, he's pious, he's accepting God, that "God gives us bread." That principle he is accepting; therefore he is pious, he has been accepted as pious. Catur-vidhā bhajante māṁ sukṛtino 'rjuna: "Those who are pious, they come to Me." Ārto arthārthī jñānī.
So jijñāsu. There are four kinds of men who come to God. They are all pious. The first is ārta. A common man, if he's pious, if he's in distress, he prays to God, "My dear Lord, kindly rescue me from this difficulty." But he's to be considered as pious, because he's approaching God for relief. Arthārthī, those who are poor, they are going to temple or church for some money, praying to God. They are also pious. And jijñāsu: and one is philosopher, inquiring, "What is God? Let us study." Jñānī, those who are learned scholar.
So those who are searching after God, trying to understand God, who are approaching God for some difficulty, approaching for some relief, all these persons who are approaching God some way or other, they are pious. And one who is denying the existence of God, trying to make solution by his own knowledge, they are all called asuras. Duṣkṛtinaḥ, miscreants, narādhamāḥ, lowest of the mankind, mūḍhāḥ, rascals.
- na māṁ duṣkṛtino mūḍhāḥ
- prapadyante narādhamāḥ
- āsuraṁ bhāvam āśritāḥ
- (BG 7.15)
One can say, "There are so many big, big philosophers, scientists, they do not recognize existence of God. Then what about their knowledge?" They . . . Kṛṣṇa says, māyayāpahṛta-jñānāḥ, "Their knowledge has no value. Actual essence of knowledge has been taken away by the māyā."
So therefore dharma means one should be very serious to get out of this material conditional life. That is real dharma. Nārthāya upakalpate. Not that simply we go to temple or church and ask God for some material benefit. Arthāya: dharma, artha, kāma, mokṣa (SB 4.8.41, CC Adi 1.90). These are called catur-varga. That is . . . in the Vedic civilization a human body, or human being, is recognized when he's interested in these four things: dharma, artha, kāma, mokṣa.
First of all, dharma. Without religious life—animal. What is the value of? Dharmeṇa hīnāḥ paśubhiḥ samānāḥ (Hitopadeśa). Anyone who has no religion . . . it doesn't matter what religion he's following, he must follow some religion. It doesn't matter whether Christian religion, Hindu religion or Buddha religion and this religion. It doesn't matter. He must have some religion. Then he is human being. And religion means . . . generally, they understand, "If I become religious, pious, then my life will be nice. I'll get my subsistence." Actually, that's fact.
Dharma artha. And why do we want artha, money? Kāma, for sense gratification. We require money for sense gratification. And when we are baffled in sense gratification, then we want mokṣa. When one cannot get sufficiently by trying dharma, artha, kāma, economic development and sense gratification, still we are dissatisfied, then sometimes we give up this world: brahma satyaṁ jagan mithyā, "This world is mithyā, false."
That is not actually giving up the . . . renouncement, giving . . . or renunciation. Renunciation means you should give up your process of sense gratification and apply yourself very seriously in the service of the Lord. That is called renunciation. That is explained in the Eighteenth Chapter of the Bhagavad-gītā: karma-phalaṁ tyāgaṁ sannyāsam (BG 18.2). Sannyāsa means karma-phalaṁ tyāgam. Everyone is working in this material world to get some result. The result must be there. Either you work piously or impiously, there must be result. So those who are not devotees, they will enjoy the result. So they're entangled.
That is explained in the Bhagavad-gītā, yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ (BG 3.9): "If you do not work for Yajña, Viṣṇu, then whatever you are doing, you are being bound up by the reaction of such work." Suppose you have done pious work. Now you are elevated to the higher planetary system or you become rich man's sons. Because by pious activities we get four things: janmaiśvarya-śruta-śrī (SB 1.8.26). Janma, to get birth in nice family, rich family, aiśvarya, janma aiśvarya. Nice family means opulence, rich, riches, aiśvarya. Janma aiśvarya śruta, and learning, education also. This is also . . . not that everyone is becoming very learned. But one who was pious in his past life or in this life, they can be benefited, nice education also. And śrī, and beauty. These are the results of pious activities. And just the opposite is due to impious activities: no riches, no beauty, no knowledge, no good family.
So pious and impious activities, this is going on. Generally, people understand dharma by these. But here Bhāgavata says: "No. Dharma, religious principles, should be executed to nullify." Hy āpavargyasya. Dharmasya hy āpavargyasya na arthāya upakalpate. "Not for material benefit." Material benefit . . . either you become poor or rich, you have to undergo the tribulations of this material existence. Because you are rich man, you cannot avoid death. Because you are rich man, you cannot avoid hard working. Because you are rich man, you cannot avoid fearfulness. So the same thing is for the poor man. He's also working hard. It may be that he's not getting more money; you are getting more money. But getting more money, you have to work like ass and dog.
So you cannot get out of these principles, either you become rich or poor. Generally, they understand that, "By becoming religious, I shall be rich." That is fact, you can become. But what is the benefit? Suppose you are rich. Do you think that you will not die? Do you think that you will not be attacked by any disease? Do you think that you will not become old? So what is the benefit? But real religion means to nullify these principles. Dharmasya hy āpavargyasya nārtho 'rthāyopakalpate. Not that becoming religious I become richer, I become . . . I get so many material benefits. No. That is not.
But you can say that, "We require some money for existence." Yes, that's a fact. That's a fact. Therefore, our principle is yāvad artham. You can earn honestly as far . . . as much as you require for maintaining your body and soul together. Don't earn . . . don't work hard simply "Money, money, money, money, sweeter than honey." No. That is not life. That is cats' and dogs' life. They're simply working hard, just like ass, mūḍha. Mūḍha means ass. This mūḍha, this word is applicable to the worker, to the karmīs, because they are working very hard. But actually, what he's enjoying? When he lies down, he requires that six feet bedstead. That's all. Although he has got land . . . what you were saying? One person means they have owned the whole . . .?
Śyāmasundara: Twenty-five percent.
Prabhupāda: Twenty-five percent of the land. Suppose we owned the twenty-five percent of the whole world, but at the time of occupying the land I require only six feet? That's all. So they . . . is he not ass? He knows that, "I want only six feet land to lie down. Why I am trying to acquire the whole world? And working so hard?" That is ass.
Similarly, I'm so working hard. What I am eating? Perhaps I am not eating. When I come home, I take a piece of bread and a cup of tea, bās, finished. But he does not think, "Why am I working hard? I am not eating more. I am not occupying more place. I cannot enjoy fully sense gra . . ." Simply an idea: "More money, more money, more money." Therefore he's ass.
Ass does not enjoy life, but works very hard. We have got . . . I have several times explained, in India, the washermen keep an ass, and the ass bears ten tons of load on the back side and goes to the ghāṭa, for washing ghāṭa. And he is let loose there, and a morsel of grass, a little, few pieces of grass. And he's eating there, standing, for again returning with ten tons of load. He is given freedom. He does not think that, "Why shall I work so hard? This grass is available everywhere. I can go. Why I am working for this washerman?" But he has no sense. Therefore he is called ass. Similarly, all these karmīs, they are working so hard, but they are eating, say, two pieces of bread and a cup of tea or milk. That's all. Or something else. They have been collared.
But we must utilize our time, save our time, how to get out of these four . . . five principles of materialistic life. That is called dharma. And we should earn so much to keep the body and soul together. That's all. "Now, if I get more money?" If you get more money, then employ it for Kṛṣṇa. If you get more money, then engage it for Kṛṣṇa. Don't try to . . . therefore it is said, dharmasya, nārthasya dharmaikāntasya. Na arthasya, neither money, arthasya, dharmaikāntasya, one who is actually religious, dharma, kāmo lābhāya hi smṛtaḥ. The money you get, it is not for your sense gratification. Nārthasya dharmaikāntasya (SB 1.2.9). Actually, if you are dharmic, if you are religious, then suppose you have got money . . . you can get money because you are dharmic. So you can get money. But don't employ it kāmo lābhāya, for your sense gratification.
Therefore in any country, in the past, I mean to say, millenniums of years, in the days gone by, any rich man, if he has got some money, he would construct some church or some temple or some mosque. That was the system throughout the whole world. Because they knew that "I have got this extra money. I must employ it for God consciousness." But at the present moment, the churches are being transformed into factories, because they have lost religion. And because they have lost religion, they are animals. And how you can get peace and prosperity in the society of animals?
So dharmasya hi, arthasya . . . nārthasya dharmaikāntasya. One who is actually religious, he does not earn money for sense gratification. Na kāmo lābhāya hi smṛtaḥ. But at the present moment, the more we earn money, more we make prescription or program how to enjoy senses. Nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ. Kāmasya nendriya-prītiḥ. "But we have got some desires, fulfill the sense desire." Yes, that also you fulfill. Kāmasya nendriya-prītiḥ. But not for sense gratification. You apply your senses . . . just like sex life, there is no forbidding. But you can enjoy sex life for begetting nice children, that's all, not for sense gratification. This verse should be discussed later on.
So here, as it is described by Sūta Gosvāmī, that first thing is that dharma . . . first-class dharma means to become a devotee.
- sa vai puṁsāṁ paro dharmo
- yato bhaktir adhokṣaje
- ahaituky apratihatā
- yayātmā . . .
- (SB 1.2.6)
If you want peace of mind, if you want full satisfaction, then your dharmic life, your religious life, should be how to advance yourself in devotional service of the Lord. Then yayātmā suprasīdati. Then you will feel satisfaction. Then it is said that dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ (SB 1.2.8), "By executing your religious principle, if you do not develop your consciousness about God, then it is simply waste of time and labor." Then it is said:
- vāsudeve bhagavati
- bhakti-yogaḥ prayojitaḥ
- janayaty āśu vairāgyaṁ
- jñānaṁ ca yad ahaitukam
- (SB 1.2.7)
Then he says that, "If you devote yourself in the service of Vāsudeva, then you will get perfect knowledge and renunciation, without any doubt." And the next verse it is said:
- dharmasya hy āpavargyasya
- nārtho 'rthāyopakalpate
- nārthasya dharmaikāntasya
- kāmo lābhāya hi smṛtaḥ
- (SB 1.2.9)
So this Bhāgavata discourse is meant for giving enlightenment to the people of the world. It is not a sectarian religion; it is meant for all human beings. They should take advantage of the instruction of Śrīmad-Bhāgavatam, Bhagavad-gītā, and make their life perfect. That is our Kṛṣṇa consciousness movement.
Thank you very much. (devotees offer obeisances)
Puṣṭa Kṛṣṇa: Do you want questions, Prabhupāda? Questions from the guests?
Puṣṭa Kṛṣṇa: Are there any questions? You might have some questions about Śrīla Prabhupāda's lecture. (pause)
Prabhupāda: Hmm. Chant. (kīrtana) (break) (end)