741122 - Lecture SB 03.25.22 - Bombay
Nitāi: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. (devotees repeat) (leads chanting of verse, etc.)
- mayy ananyena bhāvena
- bhaktiṁ kurvanti ye dṛḍhām
- mat-kṛte tyakta-karmāṇas
- (SB 3.25.22)
"Such a sādhu engages in staunch devotional service to the Lord without deviation. For the sake of the Lord he renounces all other connections, such as family relationships and friendly acquaintances within the world."
- mayy ananyena bhāvena
- bhaktiṁ kurvanti ye dṛḍhām
- mat-kṛte tyakta-karmāṇas
- (SB 3.25.22)
This is the explanation of the last version of Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). We have got so many obligations. As soon as we take birth—human being, not cats and dogs—we are immediately indebted to so many persons: devarṣi-bhūtāpta-nṛṇāṁ pitṟṇām (SB 11.5.41). We are indebted to the demigods. The body, the material body which we have got, it is running by the direction of the demigods. There are different demigods controlling different parts of the body. So that means as soon as we get a body, we become indebted to the demigods. Then, when we are educated, we take knowledge. Then we become indebted to the great sages, saintly persons, who have given us all the direction how to live comfortably, sinlessly. Then devarṣi-bhūta. Bhūta, ordinary, general living being. Just like we are taking milk from the cows, service from the bull, from the horse, from the ass—even cats and dogs. So we are also indebted to them. Devarṣi-bhūta-āpta: relatives. We get so many help from relatives. Bhūta-āpta. Devarṣi-bhūtāpta-nṛṇām: general public. Devarṣi-bhūtāpta-nṛṇāṁ pitṟṇām: and the forefathers. So a ṛṇī we are immediately. But if we renounce everything for the sake of Kṛṣṇa, then we are not ṛṇī, or indebtor. That is the injunction of the śāstra.
- devarṣi-bhūtāpta-nṛṇāṁ pitṟṇāṁ
- na kiṅkaro nāyam ṛṇī ca rājan
- sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
- gato mukundaṁ parihṛtya kartam
- (SB 11.5.41)
So Kṛṣṇa also says, all śāstra says, that our only obligation is to the Supreme Personality of Godhead, and if we take to that process, then we are no more obliged to anyone. We are free. That is really freedom. How it is done? That is the almighty God's power. He can do that. Just like we have got practical experience: If a man is condemned to death, nobody can save him, by law. But if the president or the king excuses him, then he is saved. That we have got practical experience, king's mercy or the president's mercy. So if you actually surrender your everything, your life . . . prāṇair arthair dhiyā vācā (SB 10.22.35). We can sacrifice our life, our wealth—prāṇa, artha. We can sacrifice the intelligence. Everyone is intelligent. If he sacrifices . . . this is called yajña. If you sacri . . . you have got some intelligence. Everyone is intelligent how to make his sense gratification very nice. Even an ant knows how to gratify his senses. So you have to sacrifice that. Don't gratify your senses, but try to gratify Kṛṣṇa's senses. Then you are perfect.
Then you are perf . . . that you have to learn from the sādhu. Because it is recommended in the . . . that sa eva sādhuṣu kṛtaḥ (SB 3.25.20). As much we are trying to gratify our senses and we have become attached to this material world—prasaṅgam ajaraṁ pāśam. We are becoming more and more entangled. The same thing, if we do for a sādhu or Kṛṣṇa . . . sādhu-guru-kṛṣṇa. Sādhu-śāstra-guru. So sādhu is representative of Kṛṣṇa. Or Kṛṣṇa directly . . . sādhu will never say that, "You serve me." Sādhu will say: "Serve Kṛṣṇa." Therefore we have to approach Kṛṣṇa through sādhu, not directly. That is not . . . that is confirmed by Vaiṣṇava ācārya, Narottama dāsa: chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā. You cannot directly approach Kṛṣṇa. You have to go through the media, the transparent via media of his representative. Therefore Kṛṣṇa, Mahā . . . Sādh . . .
- ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva
- guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja
- (CC Madhya 19.151)
Caitanya Mahāprabhu says to Rūpa Gosvāmī that we are wandering in this way, brahmāṇḍa, whole universe. There are different types, or forms, of body, 8,400,000. And there are millions and trillions of planets, up and down. Oṁ bhūr . . . bhūr bhuvaḥ svaḥ. Bhūrloka, Bhuvarloka, Svarloka, Janaloka, Maharloka, Tapoloka. Then Tala, Atala, Vitala, Pātāla, Rasātala . . . there are so many planetary system. Caturdaśa-bhuvana. This universe is called fourteen different planetary system, and we are wandering in these different planetary system. If we are pious, then we are promoted to the higher planetary system, Svargaloka, Janaloka, Maharloka, Tapoloka, Brahmaloka, Satyaloka. There are so many . . . Siddhaloka. And if we are impious, then we are downtrodden. We go down more and more. Ūrdhvaṁ gacchanti sattva-sthāḥ (BG 14.18). If you are situated in sattva-guṇa, then you are promoted to the higher planetary system: adho gacchanti tāmasāḥ. Jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ. If you are infected with tamo-guṇa, then you go down, down, down, down. Madhye tiṣṭhanti rājasāḥ: and if we are infected by the modes of passion, then we keep ourself in the middle. But Kṛṣṇa says in the Bhagavad-gītā, ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna (BG 8.16). Even if you go to the highest planetary system—it is called Brahmaloka—where the duration of life is very, very long . . . that is described in the Bhagavad-gītā, sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ (BG 8.17).
So the . . . sādhu. We are to take shelter of sādhu. Sādhu-guru, the same thing. Guru means sādhu. A sādhu . . . one . . . sādhu means the devotee of the Lord. If one is not sādhu, then he cannot become guru. And sādhu means . . . this is the description given. What is that? Mayy ananyena bhāvena bhaktiṁ kurvanti ye dṛḍhām. He's sādhu. Not that anyone with a saffron cloth and having a long beard. That is not sādhu. Sādhu means the devotee of the Lord. That is his first qualification. Kṛṣṇa says, api cet su-durācāro bhajate mām ananya-bhāk. The same thing. As it is . . . Kapiladeva says, mayy ananyena bhāvena. Kapiladeva is also Kṛṣṇa, incarnation of Kṛṣṇa. The same thing. The Bhagavad-gītā, Kṛṣṇa svayam says, bhajate mām ananya-bhāk. Ananya, "Not being deviated." Mām ekam, "Only unto Me." This is ananya-bhāva. Not that sometimes take from here something, take from here something, whatever is available. Those who are after material concession, they go different demigods: take something from Śiva, take something from Durgā, take something from Kālī, take this, that, that. So many, there are different demigods, especially Goddess Durgā, Lord Śiva and Gaṇeśa and Sūrya, they are . . . and Viṣṇu. The Viṣṇu worship is the best. Ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param (Padma Purāṇa). That is said by Lord Śiva to Goddess Pārvatī. Pārvatī asked Lord Śiva, "What is the best type of worship?" There are so many. It is amongst the demigods. So Lord Śiva advised, ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param. "My dear Pārvatī, amongst all kinds of different types of worship, Viṣṇu worship is the best." And then again he said, tasmāt parataraṁ devi: "And there is still better worship." What is that? Tasmāt parataraṁ devi tadīyānāṁ ārādhanānāṁ. Then . . . "Viṣṇu worship is the best. And more than that: to worship Vaiṣṇava." Tadīyānāṁ ārādhanānāṁ.
So therefore . . . here also the same thing: sa eva sādhuṣu kṛtaḥ. Begin. The spiritual life begins from the association of sādhu, or devotee. You cannot progress a pinch only without the mercy of sādhu. Naiṣāṁ mat . . . Prahlāda Mahārāja said like that:
- naiṣāṁ matis tāvad urukramāṅghriṁ
- spṛśaty anarthāpagamo yad-arthaḥ
- mahīyasāṁ pāda-rajo-'bhiṣekaṁ
- niṣkiñcanānāṁ na vṛṇīta yāvat
- (SB 7.5.32)
His father, Prahlāda Mahārāja's father, asked—after all, he's son—"My dear son, Prahlāda, how you became so much advanced in Kṛṣṇa consciousness?" Although he was demon, still, he was inquisitive. So Prahlāda Mahārāja said: "My dear father . . ." He used to address his father as asura-varya, "the best of the asuras." Tat sādhu manye asura-varya. Asura-varya. Asura means demon, and varya means "The best," varīyān. So he . . . because he asked that, "How you have advanced in Kṛṣṇa consciousness, Prahlāda? What is the process?" After all, he was a learned scholar. He inquired out of joking or something like that.
So Prahlāda Mahārāja plainly said, matir na kṛṣṇe parataḥ svato vā: "My dear asura-varya, father, this Kṛṣṇa consciousness . . ." Na matiḥ. Matir na kṛṣṇe. "One cannot get Kṛṣṇa consciousness," matir na kṛṣṇe parataḥ, "by the instruction of other or guru," parataḥ, svataḥ, "by speculating oneself," mitho 'bhipadyeta, "or by assembly, conference. For them . . ." Who? Who are they? Gṛha-vratānām. Gṛha . . . Matir na . . .
- matir na kṛṣṇe parataḥ svato vā
- mitho 'bhipadyeta gṛha-vratānām
- adānta-gobhir viśatāṁ tamisraṁ
- punaḥ punaś carvita-carvaṇānām
- (SB 7.5.30)
"This class of men, punaḥ punaś carvita-carvaṇānām . . ." Punaḥ punaś carvita-carvaṇānāmv means sense gratification. We can see in the Western countries how they are, everywhere, how they are attached to sense gratification. Punaḥ punaḥ . . . the same thing. Just like sex life. Everyone has sex life. Still, they are not satisfied. And . . . our country it is not yet introduced, but they go to see naked dance. The same thing which he sees every night, he goes to see by paying some fees. This is called punaḥ punaś carvita-carvaṇa, "Chewing the chewed." This class of men. Punaḥ punaś carvita-carvaṇānām, matir na kṛṣṇe parataḥ svato vā mitho 'bhipadyeta gṛha-vratānām. And gṛha-vrata means those who have made their determination that, "We shall remain in this material world, or in this family life, and we are not prepared to accept any other thing."
The Vedic principle is that you remain family life for some time, not for all the days. Pañcāśordhvaṁ vanaṁ vrajet. As soon as you're fifty years old, you must give up family life. Compulsory. Therefore we have got . . . Vedic religion means varṇāśrama-dharma: brahmacārī, gṛhastha, vānaprastha, sannyāsa, and brāhmaṇa, kṣatriya, vaiśya, śūdra. So for brāhmaṇa, the four āśramas are compulsory. He must become a brahmacārī. Then from brahmacārī he becomes gṛhastha. Then from gṛhastha he must become vānaprastha. Then he must become a sannyāsī. But when he becomes a sannyāsī, that is the . . . tyakta-karmāṇa tyakta-svajana-bāndhavāḥ. Tyakta-karmāṇaḥ. So long we are in this material world we have to work. Karma. Karma means to gain some profit. Karma, akarma, vikarma. Vikarma means against the law. Just like ordinary laws: If you are working honestly, business or karma, that's all right. But if you do something wrong, then you are punishable. So karma and vikarma. Vikarma is punishable. Karma you can do. You ripe (reap) your own fruit by working. You become big man, you become rich man, and you become poor man also, by your karma. If you cannot handle your business nicely, then you become poor man. And if you can handle your business nicely, you become rich man. That is karma. Karma means you have to enjoy the result, fruitive result. That is called karma. And vikarma means punishable, pāpa. And akarma means you do something, but you are neither punishable nor rewardable. It is rewardable, practically. And that is bhakti, or satisfying Kṛṣṇa. There is no result. There is result: ultimate result is go back to home, back . . . but the material . . . materially, if you expect some material profit by becoming a devotee, that is not possible. That is not possible. Māṁ ca 'vyabhicāreṇa bhakti-yogena yaḥ sevate (BG 14.26). Then you become above all the resultant action of karma.
So tyakta-karma. Sannyāsī means tyakta-karmāṇas tyakta-svajana-bāndhavāḥ. You cannot give up karma if you live with your relatives, svajana, and bāndhavāḥ, society, friendship and love. If you live, then you cannot give up karma. You have to do, either karma or vikarma. But if you become sannyāsī, then you become akarma. Whatever you do, it is for Kṛṣṇa, and there is no reaction. Yajñārthe karmaṇo 'nyatra karma-bandhanaḥ. Karma is bandhanaḥ, vikarma is bandhanaḥ, but akarma is not bandhanaḥ. Bandhanaḥ means bondage. So we have to act for Kṛṣṇa. Yajñārthe. Yajña means Kṛṣṇa. Yajña means Viṣṇu. But people . . . Prahlāda Mahārāja said, na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31): "These ordinary men, they do not know that their ultimate destination of life is to go back to Viṣṇu, go back to home, back to Godhead." Na te viduḥ. Why they do not know? Durāśayā. Their hope is dura, very, I mean to say . . . what is called?
Prabhupāda: No. Durāśayā means which cannot be fulfilled. You can hope something, you can . . . but it is hoping against hope. It will never be fulfilled. That is called durāśā. Durāśayā ye bahir-artha-māninaḥ. Persons who are trying to become happy by adjustment of this bahir-artha, external energy, or the material energy, they do not know that happiness cannot be achieved without approaching Viṣṇu, or God. They do not know it. Na te viduḥ svārtha-gatiṁ. Everyone is thinking, "I must first of all see my own interest." That's all right. But what is your interest, that you do not know. First of all try to understand what is your interest. But that you do not know, because you are thinking falsely that, "By adjustment of this material atmosphere I shall be happy." Everyone is trying. Nationally, individually, collectively, everyone is trying. But it is not possible. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). It will be frustration. Therefore it is called bahir-artha-māninaḥ.
So why they are attempting this process, which will meet with frustration? That is also said: adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṇānām (SB 7.5.30). Because they cannot control their senses, adānta . . . adānta-gobhiḥ. Go means indriya, senses, and adānta means uncontrolled. Adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṇānām. So in this way we are being baffled in so many ways. The only rescue is Kṛṣṇa. Therefore it is said, ananya-bhāvena, mayi ananya bhāvena bhaktiṁ kurvanti ye dṛḍhām. That is wanted. Dṛḍha-vrata. That is stated in Bhagavad-gītā. You'll find parallel passages, the same thing, because Kṛṣṇa, or God, cannot say anything contradictory. Whatever He has said . . . therefore Bhagavad-gītā is the preliminary study of spiritual life. If you can understand Bhagavad-gītā, then you can begin Śrīmad-Bhāgavatam. If you have not understood Bhagavad-gītā, it is useless. You cannot understand Bhagavad-gītā (Śrīmad-Bhāgavatam).
Just like Bhagavad-gītā ends with the assertion of the Lord: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Sarva-dharmān. We have created so many dharmas. But dharma cannot be so many. Dharma is one. Or religious system . . . what is that, religious system? The all religious system, the author of religion, author of religion . . . just like author of law is government, similarly, author of religion is God, Kṛṣṇa. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). You cannot manufacture dharma, just like you cannot manufacture law at your home. That will be not feasible. That will be not useful for anyone. You can make thousands of law, "I think this should be done . . ." That is the fashion now. Everyone thinks in his own way. That is not philosophy. That is not law, "I think . . ." "We think . . ." no. You cannot think. What is your value? You are imperfect. Your senses are imperfect. How you can think perfect things? No, that is not possible. Therefore we have to . . .
- tad viddhi praṇipātena
- paripraśnena sevayā
- upadekṣyanti te jñānaṁ
- jñāninas tattva-darśinaḥ
- (BG 4.34)
You have to take knowledge from the tattva-darśī, one who has seen the truth. Otherwise, you'll be frustrated. Similarly religion. Religion you cannot manufacture, "This is our religion. This is this religion, that religion, that religion." So that is not religion. Religion is this: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Mayy ananyena bhāvena bhaktim. This is religion. Anything else, that is cheating. That is not religion.
Therefore if one can understand Bhagavad-gītā perfectly, and he takes to this system of religion, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja, then he can understand Śrīmad-Bhāgavatam. Because where Bhagavad-gītā is ended, Śrīmad-Bhāgavatam begins from that point. Because in the Śrīmad-Bhāgavatam, in the introductory verses, Vyāsadeva says, dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇām (SB 1.1.2): "This, this Śrīmad-Bhāgavatam is not ordinary type of religious system, because from this Bhāgavatam, kaitava, cheating type of religion, is completely swept away, kicked out, thrown away." Dharmaḥ projjhita-kaitavo 'tra. And upon this, the great commentator Śrīdhara Svāmī, he says, atra mokṣa-vāñchā api nirasta. Because we know dharma-artha-kāma-mokṣa (SB 4.8.41, CC Adi 1.90). So Śrīdhara Svāmī says that dharmaḥ projjhita . . . because people are becoming religious for mokṣa, liberation. So Śrīdhara Svāmī says that up to the end of mokṣa-vāñchā, desire for liberation, that is also rejected. The . . . because mokṣa is also not our ultimate goal of life. Mokṣa means to get relief from the material bondage. But if you do not get engagement of spiritual life, then mokṣa is also cheating because you'll fall down again.
I have repeatedly said that cure of disease is all right, but after curing, if you are not engaged in your healthy activities, then means . . . that means that your disease is again, will be relapsed. The śāstra says therefore, āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). One sometimes, after practicing much severe austerities and penances, he can approach the Brahman, paraṁ padam, that is Brahman realization, or Brahmaloka. Patanty adhaḥ. But from there also you will fall down. Why? Anādṛta-yuṣmad-aṅghrayaḥ. Because they did not care to worship the lotus feet of the Supreme Personality of Godhead. Therefore Māyāvādīs, the impersonalists, they fall down. Because they cannot stay. It is not possible. Simply impersonal effulgence, Brahman effulgence, you cannot stay. You can . . . that example I have given many times, that you can go very high in the sky by your very powerful sputnik and airship, but if you have no place to stay there, then you'll come back again. You'll come back again. Similarly, you can go to the Brahman effulgence, but within the Brahman effulgence there are Vaikuṇṭha planets, or the spiritual world, there is Vaikuṇṭha planet. If you have no stay in the Vaikuṇṭha planets, then you'll come down again to this material world.
Therefore ananya bhāvena bhaktiṁ kurvanti ye dṛḍhām. Dṛḍha-vratam.
- ananyāś cintayanto māṁ
- ye janāḥ paryupāsate
- teṣāṁ nityābhiyuktānāṁ
- yoga-kṣemaṁ vahāmy aham
- (BG 9.22)
Ananyāś cintayantaḥ, simply thinking of Kṛṣṇa. That will help you. Ananya-bhāvena. This is sādhu. These are de . . . sādhu. In the previous verse also, there were several description:
- titikṣavaḥ kāruṇikāḥ
- suhṛdaḥ sarva-dehinām
- ajāta-śatravaḥ śāntāḥ
- sādhavaḥ sādhu-bhūṣaṇāḥ
- (SB 3.25.21)
This is the beginning of sādhu. Because to come to this stage, ananya-bhāvena bhakti-yogena, you have to tolerate so many things. Just like Prahlāda Mahārāja. Ananya-bhāvena yogena. He was simply thinking of Nārāyaṇa. How much trouble he had to undergo, even by, offered by his father. So we should be very much . . . titikṣavaḥ. The matter . . . this material nature will not give you freedom so easily. It will not give so much freedom . . . daivī hy eṣā guṇamayī mama . . . mām eva ye prapadyante (BG 7.14). If you become strong enough to capture the lotus feet of Kṛṣṇa, then mām eva ye prapadyante māyām etām . . . then māyā will give you, "No, he's very strong. I cannot any more keep him under my clutches." So that is ananya-bhāvena. That is described. Ananyena bhāvena bhaktiṁ kurvanti ye dṛḍhām, mat-kṛte. For the sake of Kṛṣṇa, one can give up everything. That is ananya-bhāva. The first-class example is the gopīs. They gave up everything. Their family, their relatives, their husband, their sons, their father, their prestige, their honor—everything sacrificed, simply for Kṛṣṇa. That is the highest perfection. That is not possible for ordinary . . . but we can, if we follow the gopīs' way of loving Kṛṣṇa, then . . .
Just like the Gosvāmīs. They used to . . . gopī-bhāva-rasāmṛtābdhi-laharī-kallola-magnau muhur vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau. It is possible if we follow the Gosvāmīs. The Gosvāmīs were ministers, minister of Nawab Hussain Shah in the Bengal government in those days. Sanātana Gosvāmī and Rū . . . very, mean, prime, finance minister, chief minister, very important minister, and they gave up everything, everything. Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tuccha-vat. By their determination to worship Kṛṣṇa they gave up everything. Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇī . . . maṇḍala-pati means very big, big leaders. When one is minister, certainly he is connected with so many big, big men. So they were actually connected with them, but they gave up, sadā tuccha-vat, as most insignificant thing. And what was their next adoption? Now, tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tuccha-vat bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau. Kaupīna, a, simply a loincloth and underwear, kaupīna-kanthāśritau, and one quilt. That's all. Minimum. Minimum necessities of the body.
But how they lived? They were so big men. How they adopted such life and lived? Because if a man, rich man, adopts immediately renunciation, that affects his material condition of life. That we have seen. Just like in Bengal, C. R. Das, he had fifty thousand rupees' income in those days, and he gave up everything and joined Gandhi's movement. He died within one year, because he could not tolerate. So without spiritual engagement, one cannot give up this material engagement. That is the real fact. One must . . . tyaktvā tūrṇam aśeṣa-maṇḍala-pati . . . they gave up this material enjoyment. That's all right. How they lived? Gopī-bhāva-rasāmṛtābdhi-laharī-kallola-magnau muhuḥ. They dipped into the ocean of the transcendental loving affairs of the gopīs with Kṛṣṇa. That was their asset. Therefore they lived very peacefully and very happily.
So we have to . . . we, we cannot simply give up. As it is said, that tyakta-karmāṇaḥ, give up everyone, engagement, and tyakta-svajana-bāndhavāḥ . . . you'll become mad if you give up all these things, unless you have got staunch faith in Kṛṣṇa. Then you cannot give up. It is not possible. Paraṁ dṛṣṭvā nivartate (BG 2.59). If you find Kṛṣṇa's association is so nice, then you can very easily give up your opulent position, svajana, bāndhavāḥ, family, business and everything. If you . . . that requires sādhu-saṅga, sādhu-saṅga (CC Madhya 22.83), to associate with sādhu, devotees. Then you can develop such thing when day will come you'll be able to give up everything and you'll become liberated person, quite fit for going back to home, back to Godhead. Unless you are completely free . . . if you have got a tinge of attachment for material enjoyment, Kṛṣṇa will give you chance: "All right, you enjoy. You enjoy, to the fullest extent." Because we have come to this material world for enjoying sense gratification. Kṛṣṇa bhuliyā jīva . . . that is called māyā, illusory. It is not enjoyment; it is simply struggle. But one who comes to the senses that, "This is simply struggle. Life after life, there is no enjoyment," then he can become a devotee of Kṛṣṇa. So that requires knowledge, association of sādhu, devotee. That is being explained by Kapiladeva.
Thank you very much. Hare Kṛṣṇa.
Devotees: Jaya Śrīla Prabhupāda. (end)