750903 - Lecture SB 06.01.67 - Vrndavana

Lectures by Date, 1975

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

 Listen to a 'Nectar Drop' created from this lecture

750903SB-VRNDAVAN - September 03, 1975 - 22:19 Minutes

Prabhupāda: Go on.

Nitāi: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. (devotees repeat) Sixth Canto Śrīmad-Bhāgavatam, First Chapter, verse number 67. (leads chanting of verse, etc.)

yad asau śāstram ullaṅghya

svaira-cāry-ati-garhitaḥ

avartata ciraṁ kālam

aghāyur aśucir malāt

(SB 6.1.67)

(break) (02:29)

Prabhupāda:

yad asau śāstram ullaṅghya

svaira-cāry-ati-garhitaḥ

avartata ciraṁ kālam

aghāyur aśucir malāt

(SB 6.1.67)

Degradation. The first degradation is undesirable association, the first degradation; then no more respect for scriptural injunction, second degradation; and then the third step, that aghāyur aśuciḥ, you become infected with the low-grade quality. Jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ (BG 14.18). The first-grade qualification is sattva-guṇa; second, rajo-guṇa; and the third, tamo-guṇa. So they believe in the evolution. Now, in this human form of life, what is further evolution? The further evolution is that if you are keeping in sattva-guṇa, in goodness, then you can be promoted, elevated, to the higher planetary system. Ūrdhvaṁ gacchanti sattva-sthāḥ (BG 14.18). And if you keep yourself in the rajo-guṇa, then you will keep within this Bhūrloka. And if you are infected with the tamo-guṇa, then you again go to lower-grade life, again animal life, plant life. This is the nature's process. You cannot avoid it. You may be very much proud falsely, but after death, after giving up this body, you are completely . . . You are already completely under the regulative principle of nature. You cannot violate even. But if you foolishly violate, then you are preparing your next life according to your karma. Karmaṇā daiva-netreṇa (SB 3.31.1).

So this man, Ajāmila, by his association with the prostitute he degraded. Therefore it is the duty of the guardians, of the government, of the father to protect the civilization from degradation. But nobody cares for that. Therefore, at the present moment everything is chaotic. They are degraded. Prostitution is allowed freely, bad association, and they are encouraging by opening liquor shop, brothel, restaurant, meat-eating. So how you can expect a very nice civilization? That is not possible. We are suffering the consequence of our own degraded life. So how we can protect ourself from degradation? The śāstra is there. Śāstra, the scriptures, are there. Never mind whatever scriptures you have got—Hindu, Muslim, Christian, Buddha, or any. Every religion has got scripture. Just like the Christians have got Bible, the Muslims have got Koran, and Hindus, they have got Vedas. They should abide by the injunction of the śāstra.

Lord Kṛṣṇa also recommends that you must follow the śāstric injunction. So Kṛṣṇa says,

yaḥ śāstra-vidhim utsṛjya

vartate kāma-kārataḥ

na siddhim avāpnoti

na sukhaṁ na parāṁ gatim

(BG 16.23)

If you do not follow the injunction of the śāstra, then your human life is unsuccessful. Na siddhim. Human life means that you stop the process of transmigration from one body to another. That is human life's mission. Tyaktvā dehaṁ punar janma naiti (BG 4.9). One should endeavor in such a way that you do not take again birth in this material world. Tyaktvā dehaṁ punar janma naiti. Because as soon as you accept any material body, either the material body of Lord Brahmā or the material body of an ant, most inignificant, the trouble is there. You will have to suffer. You cannot escape it. Nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4). Irresponsibly, we, if we act, pramattaḥ, like madman, without following the śāstric injunction . . . That is a madman. Just like a madman does not care for any instruction. He acts according to his own whim. That is described here: svaira-cāri. Svaira-cāri. Svaira-cāri means "I will act according to my whims. I don't care for any authority." That is called svaira-cāri. No. The laws are meant for human beings. Even on the street, as soon as you go out on the street, immediately the law is there: "Keep to the right. Keep to the left." And if you violate, immediately you'll be punished, immediately become criminal. Similarly . . . This is government law. Similarly, law given by the Supreme Lord.

So we must follow the rules and regulations as given by God. That is religion. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Religion means the law which is given by God, and if you follow, then your life is successful. This is religion. Religion is not that concocted, you manufacture some religion. That is not religion. Just like you cannot manufacture law. The law is given by the state, by the government. That is law. Similarly, religion means the law given by God. So therefore, in the Bhagavad-gītā the real religion means sarva-dharmān parityajya mām ekam śaraṇaṁ vraja (BG 18.66). Don't manufacture concocted religion—this samāj, this religion, that—all nonsense. The only religion is how to surrender to Kṛṣṇa, or God. That is religion. But nobody will surrender to God, and they will manufacture religion. So what is the meaning? Therefore Bhāgavata has rejected all this cheating type of religion. Dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇām (SB 1.1.2). Religion means for the paramhaṁsa. Paramo nirmatsarāṇāṁ. Nirmatsarā. Matsarāta means envious. Everyone is envious of his friend, of his neighbor, even of his father or son. This is material nature.

So this bhāgavata-dharma is meant for the first-class, nonenvious person. Because everyone is envious, and the enviousness begins by envying Kṛṣṇa or God. Then other enviousness begins. And he becomes svaira-carī, living whimsically. This kind of living is condemned herewith. Aghāyuḥ. Aghāyuḥ means sinful life. Āyuḥ means life; agha means sinful life. Aghāyur aśuciḥ, impure. Malāt. Malāt means material infection, especially rajo-guṇa, tamo-guṇa, dirty things. So one is expected to go above these dirty things. Dirty things means greediness and lusty desires. These are dirty. Tato rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye (SB 1.2.19). Rajas-tamaḥ, these are the dirty qualities, and sattva-guṇa is pure quality, and you have to go above sattva-guṇa. Then your life is perfect. Even if you rise, elevate yourself to sattva-guṇa, means a pure brahminical stage—śama dama sataṁ śaucaṁ titikṣa ārjavaṁ, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42)—still, you have to go further, śuddha-sattva. Sattvaṁ viśuddhaṁ vasudeva-śabditam. Then you can understand what is Kṛṣṇa.

So this devotional service means to go above sattva-guṇa. Sa guṇṇ samatītyaitān brahma-bhūyāya kalpate (BG 14.26). You have to transcend all the material qualities, even sattva-guṇa. Therefore a Vaiṣṇava is above sattva-guṇa. So his brahminical qualities is supposed to be included. A Vaiṣṇava is already a brāhmaṇa. We give a Vaiṣṇava the sacred thread, the mark of becoming a brāhmaṇa, because without becoming a brāhmaṇa, nobody can come to the platform of Vaiṣṇava. That is the idea. Nobody should come to the platform of śuddha-sattva without being elevated to the sattva-guṇa platform. So this man . . . Sattva-guṇa . . . He was already sattva-guṇa. He was son of a brāhmaṇa. He was being trained up very nicely. But because it was not śuddha-sattvata, therefore he fell down, even on the sattva-guṇa platform. But when one is on the śuddha-sattva . . . Just like Haridāsa Ṭhākura. This man was brahminically qualified, but as soon as he saw that a śūdrāṇī and śūdra were engaged in lusty affairs, he fell down. But see the behavior of Haridāsa Ṭhākura. Because he was situated on the śuddha-sattva-guṇa and, although he was young man, one, another young prostitute came to deviate him, and he remained in his position. Rather, he converted the prostitute to become a devotee. This is the difference between sattva-guṇa and śuddha-sattva-guṇa. If you keep yourself on the śuddha-sattva-guṇa, then you will be able to convert others to become devotees.

Therefore it is not difficult. It is very easy also. Kṛṣṇa says,

māṁ cavyabhicāriṇi

bhakti-yogena yaḥ sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

(BG 14.26)

This brahma-bhūyāya means śuddha-sattva. Śuddha-sattva. That is also, in śuddha-sattva-guṇa, that is liberated stage. If you do not stick to devotional service, then there is chance of falldown also. So without taking to the devotional service, life is very, very risky. Risky means now we can dance and laugh because we have got this human form of life. But after death we do not know. We do not know, unless we are very much cautious. That is . . . Here it is said aghāyuḥ. Aghāyuḥ. This Ajāmila lived for more than eighty-eight years, but what is the use of prolonged life? Aghāyuḥ. Just like trees, they are standing for thousands of years. Taravaḥ kiṁ na jīvanti (SB 2.3.18). You are trying to prolong your life by scientific method, but what is the use of such life? This material life, there is suffering. Just like the tree: it does not do any harm to anyone. Rather, it is very hospitable. It gives shelter to the people. They are taking fruits, they are taking branches, leaves, sometimes cutting. They are very harmless, but still, there is harm, suffering. Must stand there for five thousand years and scorching heat and pinching winter, storm, and sometimes fall down. The suffering is there. Even if we become a nonviolent . . . Even Gandhi, he was nonviolent, very moralist. Still he was killed. Just see. This is material world. He was killed by bullet. So the material world means suffering. So what is the use of making a prolonged life? Prolonged suffering. Therefore it is said, aghāyuḥ. If you live for a moment as a devotee, your life is successful. And if you live for many thousands of years without any Kṛṣṇa consciousness—aghāyuḥ, useless life, useless. Aghāyur aśucir malāt, because the desire is there, kāma and lobha, greediness and lusty desire.

So this Kṛṣṇa consciousness movement is very important, scientific movement. Take to it. Stick to the principles. Don't live uselessly like a tree or cats and dogs. They have also sense pleasure. It is not that because in human life we have got full opportunity for sense pleasures . . . Well, sense pleasure is offered to the monkeys and pigs and dogs more leniently. So that is . . . means that is life? No. That is not life. This has been discussed in the Śrīmad-Bhāgavatam. Bhastrāḥ kiṁ na śvasanty uta, taravo kiṁ na jīvanti (SB 2.3.18). They have been analyzed. No, the real life is Kṛṣṇa conscious life. That is success of life. So some way or other, you have come to this platform of Kṛṣṇa conscious life. Stick to the principle carefully. Don't fall down. Then try to understand Kṛṣṇa. Then life is successful.

Thank you very much.

Devotees: Jaya Prabhupāda. (end).