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761026 - Lecture SB 05.05.04 - Vrndavana
Pradyumna: Translation: "When a person considers sense gratification the aim of life, he certainly becomes mad after materialistic living and engages in all kinds of sinful activity. He does not know that due to his past misdeeds he has already received a body which, although temporary, is the cause of his misery. Actually, the living entity should not have taken on a material body, but he has been awarded the material body for sense gratification. Therefore I think it not befitting an intelligent man to involve himself again in the activities of sense gratification, by which he perpetually gets material bodies, one after another." (break)
- nūnaṁ pramattaḥ kurute vikarma
- yad indriya-prītaya āpṛṇoti
- na sādhu manye yata ātmano 'yam
- asann api kleśada āsa dehaḥ
- (SB 5.5.4)
So it is recommended that mahat-sevāṁ dvāram āhur vimuktes (SB 5.5.2). Mahat-sevā..., we have described the symptoms of mahātmā. The sum and substance of mahātmā is mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). That is mahātmā. Otherwise durātmā. Simply putting on a saffron dress and having a big beard, he's not mahātmā. Mahātmā is he who is cent percent engaged in Kṛṣṇa's service. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim. He's not in the control of this material nature. He's completely under the direction of spiritual nature. Daivīṁ prakṛtim āśritāḥ. And what is the sign? What is the difference between a person under material nature and spiritual nature? The difference is that one who is under spiritual nature, he is cent percent engaged in the service of the Lord. This is the sign.
- mahātmānas tu māṁ pārtha
- daivīṁ prakṛtim āśritāḥ
- bhajanty ananya manaso...
- (BG 9.13)
- bhajate mām ananya-bhāk
- sādhur eva sa mantavyaḥ
- (BG 9.30)
These things are there. So bhajana wanted. Bhajana means these nine kinds of activities:
- śravaṇaṁ kīrtanaṁ viṣṇoḥ
- smaraṇaṁ pāda-sevanam
- arcanaṁ vandanaṁ dāsyaṁ
- sakhyam ātma-nivedanam
- (SB 7.5.23)
This is bhajan, bhajana-kriyā. Atho bhajana-kriyā. Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā (CC Madhya 23.14-15). Sadhu-sanga (CC Madhya 22.83). So mahat-sevā means sādhu-saṅga. If you associate with devotees, that is called sādhu-saṅga, mahat. Each devotee is mahātmā. And the signs are given there: mahat-sevāṁ dvāram āhur vimuktes mahāntas te sama-cittāḥ praśāntā (SB 5.5.2), we have already discussed. And another mahātmā is also ye vā mayīśe kṛta-sauhṛdārthā (SB 5.5.3).
The main business is how far one is devoted to Kṛṣṇa. That is wanted. It doesn't mean that one has to become a sannyāsī or one has to remain a gṛhastha. There are four āśramas. You should accept whichever is suitable for you, but the business is how to serve Kṛṣṇa. That's it. If you find that remaining as a gṛhastha you can serve more Kṛṣṇa, that's all right. Caitanya Mahāprabhu has accepted this. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir (SB 10.14.3). Sthāne, sthāne means everyone has got some position. So it doesn't require that you have to change your position. But the real business is you have to see how far you are making progress in Kṛṣṇa consciousness. That is wanted. Caitanya Mahāprabhu says,
- kibā vipra, kibā śūdra nyāsī kene naya
- yei kṛṣṇa-tattva-vettā sei 'guru' haya
- (CC Madhya 8.128)
He never says that only the sannyāsīs should be guru. Kṛṣṇa bhajanete nāhi yāti-kulādi-vicāra. Or becoming Kṛṣṇa conscious... There is no such distinction of caste, creed, position. No.
- yei bhaje sei baḍo abhakta hi cāra
- kṛṣṇa-bhajanete nāhi yāti-kulādi-vicāra
- (CC Antya 4.67)
Anyone who is advanced in Kṛṣṇa consciousness, he is great, sei baḍo. Āra saba cār: and others, they are all rotten. This is Caitanya Mahāprabhu's division. Simply we have to see how one is advanced in Kṛṣṇa consciousness.
The same thing as Kṛṣṇa says in the Bhagavad-gītā:
- na māṁ duṣkṛtino mūḍhāḥ
- prapadyante narādhamāḥ
- āsuriṁ bhāvam āśritāḥ
- (BG 7.15)
If one is not Kṛṣṇa conscious, then he is either duṣkṛtina, mūḍhāḥ, narādhamāḥ, māyā-pahṛta-jñānā, āsuriṁ bhāvam āśrita. This is the test. Take this simple test. Just like test tube. A chemical analyzer examines chemicals in the test tube, a small nozzle, and he tests what it is. You can also test. Just like big pot of rice boiling, you can test. Take one grain of the rice and press it. If it is properly boiled, then you can understand the whole thing is boiled. Similarly, there are everything a test tube. So for us, Kṛṣṇa conscious people, there is a test tube. What is that test tube? If one does not accept Kṛṣṇa as the Supreme Personality of Godhead, then he should be rejected immediately. It is not sectarian; it is test tube. Kṛṣṇa says that if you do not find anyone fully surrendered to Kṛṣṇa, then he must belong to these groups. What is that? Duṣkṛtina, simply sinful. That's all. Always engaged. Because nobody can become Kṛṣṇa conscious cent percent unless he's free from sinful life. Kṛṣṇa said,
- yeṣāṁ tv anta-gataṁ pāpaṁ
- janānāṁ puṇya-karmaṇām
- te dvandva-moha-nirmuktā
- bhajante māṁ dṛḍha-vratāḥ
- (BG 7.28)
This is the test if one has taken to Kṛṣṇa, that "Kṛṣṇa is my only worshipable Deity."
- 'śraddhā' śabde-visvasa sudṛḍha niścaya
- kṛṣṇe bhakti kaile sarva-karma kṛta haya
- (CC Madhya 22.62)
This is śraddhā, ādau śraddhā. Beginning of spiritual life is śraddhā. Just like you have come here. It is based on śraddhā, a little faith. Otherwise, there are millions of people, why they are not coming? There is no śraddhā. But anyone who comes, it means there is ādau śraddhā. This śraddhā has been Śraddadhānāḥ. Kṛṣṇa said. So what is that verse? Aśraddadhānāḥ. Śraddhā, and the opposite word is aśraddhā. So what Kṛṣṇa said, if one has no faith, aśraddadhānāḥ puruṣā dharmasya asya parantapa (BG 9.3). What Kṛṣṇa said... Kṛṣṇa personally comes to enlighten us, that "This is your life. You should do like this. You should live like this. You should act like this. Why you are rotting in this material world?"
So the same thing is repeated in different way in different places. Here also it is said, nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4). These rascals have become so mad, pramattaḥ. Prakṛṣṭha rūpena mattaḥ. Mattaḥ means mad, intoxicated. And one, another, pra. Pra means prakrṣṭha, sufficiently mad. So these materialistic persons, you will see everywhere. They're running here and there. Especially in the Western countries, from the early morning, from five o'clock or still earlier, the whole street is full of motorcars. They are going to their work. Those who have gone to foreign countries, you have seen. In every big, big city of the Western countries they are always busy. They work. Now we are also imitating them. Our leaders are advertising, "Work hard. Work hard. That you are pulling on rickshaw, that is not sufficient. Still you have to work hard. You are pulling on ṭhelā? That is not sufficient. You have to still..." "What I can do more?" This is going on. This is material civilization, mad. Nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4). And what for they're doing? Yad indriya-prītaya āpṛṇoti. The aim is how to satisfy senses: eat, drink, be merry and enjoy, that's all. I get money, go to the restaurant, go to the liquor house, go to the prostitute house and nightclub and so on, so on, so on. Because they have no other business. They do not know anything more than that. Indriya-prītaya. A little sense gratification.
So they are all mad. So nūnaṁ pramattaḥ kurute vikarma. And they are implicating so many sinful activities. Legally and virtually, they are becoming implicated. Yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ (BG 3.9). If you don't act only for yajña, then you become implicated. The evidence is, the proof is, I am implicated that there are different varieties of life. You should know that "Why there are so many varieties of life?" That is explained here. The varieties of life is na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ (SB 5.5.4). Here, anyone who has got this material body... Material body means kleśada, different degrees of kleśada. Somebody is millionaire—but don't think that his body is not kleśada. His body is also kleśada, giving some pain. Nobody is free from kleśa.
There was a very big, rich man in Calcutta. So he could not eat. His appetite, there was no appetite. So he's rich man. So he was given sufficient foodstuff, and simply show; he could not eat. But a big, rich man. And one poor man was passing on the street, taking a fish and chanting very... Not chanting; singing very jubilantly. So this gentleman saw. He said that "I have become so rich man, but I have no appetite in spite of so many nice foodstuff before me. And that poor man is carrying one fish. He's thinking that he'll go and cook it and eat it very nicely. He is so jubilant. So if I would have become a poor man like him I could have enjoyed some food." He was wishing that. Because real business is sense gratification. So in spite of his becoming so rich, he could not gratify his senses. But he was satisfied.
So this is the position. Everyone has got a certain type of body on account of different types of sense gratification. Otherwise, why there are so many varieties? Why one is human being? Why one is a pig? Why one is a demigod? Why one is a tree? Why one is a fish? Why...? So many—8,400,000. This is all due to our desire for sense gratification, these varieties. Otherwise, one variety would have been there, existing. Why there are so many varieties? And that is not my creation. Kṛṣṇa says in the Bhagavad-gītā that īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Īśvara, the Supreme Lord, Paramātmā, is situated in everyone's heart. And we are always praying. Even we do not pray, we are: "If I would have been like this, if I would have got this opportunity, then I would have eaten like this, I would have done like this." This is going on continually. Continually. Indriya-prītaya apṛṇoti. We are simply desiring one after another. And it is God's business, thankless business, that He is noting down, "All right, I will give you facility like this."
- īśvaraḥ sarva-bhūtānāṁ
- hṛd-deśe 'rjuna tiṣṭhati
- bhrāmayan sarva-bhūtāni
- yantrārūḍhāni māyayā
- (BG 18.61)
So His business is that "This rascal wants like this," and still He's so merciful, He asks māyā, the material nature, "Give him a body like this. He wants like this." So therefore you have got varieties. Because we have got varieties of desires we have got varieties of bodies. This is the explanation. Otherwise who will explain why there are so many varieties of bodies? The varieties of bodies means varieties of desire.
So if you want to stop these varieties of body, then you should give up all these nonsense desires. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Bhakti-rasāmṛta-sindhu 1.1.11). You are jñānī, you are karmī, you are yogī, but your desires are all different. One yogī wants that "I shall fly in the sky." One yogī wants, "I shall walk on the water." One yogī thinks, "I shall create gold and show magic to the rascal people that I am God." This is going on. One jñānī, he is speaking something; one karmī... This is going on. Therefore there are varieties, varieties of desires. You have to stop these nonsense desires. That is wanted. Otherwise, you are implicated. You are implicated. So therefore you can stop your desires only by becoming Kṛṣṇa conscious. Otherwise they will go on.
Svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42). This is Dhruva Mahārāja said. He had desires, very, very great desires, that "I shall have..., I shall possess a kingdom greater than Brahmā, greater than my father." He was insulted by his stepmother. This is desire. This is... We are... Action and reaction. So he desired that "I shall have a great kingdom—greater kingdom than my father." He went to the forest and he underwent very severe austerities, a five-years-old boy. He saw, Kṛṣṇa came. So when He wanted to give him, fulfill his desires, he said, svāmin kṛtārtho 'smi varaṁ na yāce: "No, no, no. I have nothing to ask from You." This is Kṛṣṇa consciousness. No more desires. Otherwise, karmī, jñānī, yogī and bhakta. Akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ (SB 2.3.10). Mokṣa-kāma: the jñānīs, they want mokṣa, to merge into the existence of Brahman. The yogīs, they want siddhis, some perfection, material perfection, to show some magic. And the karmīs, they want sense gratification. Therefore Caitanya Mahāprabhu said that karmī jñānī yogi sakali aśānta. Aśānta, they cannot be at peace, because they are desiring. So long you want, you desire, there will be no peace. Kṛṣṇa-bhakta-niṣkāma, ataeva śānta (CC Madhya 19.149).
So this is the recommendation, nūnaṁ pramattaḥ kurute-vikarma (SB 5.5.4). They are mad after sense gratification and doing everything nonsense which is forbidden in the śāstra. You know, those who are too much after fulfilling desires, they even kill his own men. He'll kill his own child. Because the mother desiring that "I have become pregnant. It is botheration. It will check my sense gratification. Kill." Vikarma. Nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4). He doesn't see that what will be the result of it. Vikarma. Karma, vikarma, akarma. Karma means prescribed duties, according... Just like law. "You keep to the right," this is law. And as soon as you keep to the wrong side, left, it is vikarma. This is karma and vikarma. But for sense-gratification we execute vikarma. So therefore we are implicating, and we are preparing for the next life. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6): at the time of death these desires become prominent. Even without desire we get so many ideas and dream at night. So at the time of death, on account of our vikarma, we shall create a situation, and the next life we get a similar body. That's all. Nūnaṁ pramattaḥ kurute. Na sādhu manye yata ātmano 'yam.
I have got already one body which is kleśada. Everyone has got experience. Nobody is here who can say that "My body is very nice. There is no kleśa. There is no pains and pleasure. I am very perfect." That is not possible. As soon as you get a material body, it must be subjected to so many sufferings: adhyātmika, adhibautika, adhidaivika. Tribulations. There must be. Material body means kleśada. Therefore the Vedic civilization is to stop getting this material body. That is Vedic civilization. Not that increase. That is explained in the Bhagavad-gītā. Two things are there. You must accept..., you must get the service of Kṛṣṇa. Otherwise you go on in this way, mṛtyu-saṁsāra-vartmani. Aśraddadhānāḥ puruṣā dharmasyasya parantapa māṁ aprāpya (BG 9.3). If you don't get Kṛṣṇa, then there is no other way. There is no other alternative. The only alternative is mṛtyu-saṁsāra-vartmani (BG 9.3): you get one body and again you die, again get another body. This will go on. Therefore we should not... Na sādhu manye. Ṛṣabhadeva, boys(?), said, "This is not good." Na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ (SB 5.5.4).
So this culture, this education, is practically nil, especially in Kali-yuga. It is very regrettable. But the informations are there, the science is there. If one is intelligent, he can take advantage of this science, Kṛṣṇa consciousness, and mold his life accordingly so that he can stop this process of accepting a body which is kleśada. Kleśada. That is the perfection of life. And that can be simply done very easily if you simply study Kṛṣṇa, if you come in this temple and see Kṛṣṇa. Very simple method. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. These are not our manufacture; Kṛṣṇa says. You come here. The temple is meant for this purpose, that you come, see Kṛṣṇa and be attached to Kṛṣṇa. The more you become attached to Kṛṣṇa, that is called bhakti-yoga.
- mayy āsakta-manāḥ pārtha
- yogaṁ yuñjan mad-āśrayaḥ
- asaṁśayaṁ samagraṁ māṁ
- yathā jñāsyasi...
- (BG 7.1)
Then what will be the benefit? Suppose I understand you very perfectly. Then what will be the result? The result is,
- janma karma ca divyam
- me yo janati tattvataḥ
- tyaktvā dehaṁ punar janma
- naiti mām eti
- (BG 4.9)
Simply. If you simply know Kṛṣṇa, then this business, repetition of birth and death, will stop. It is so simple thing. So we should take advantage of it and utilize our human form of life perfectly.
Thank you very much.
Devotees: Jaya Prabhupāda. (end)