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760317 - Lecture SB 07.09.39 - Mayapur

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

760317SB-MAYAPUR - March 17, 1976 - 29.40 Minutes

Śāstrījī: (chants verse; Prabhupāda and devotees respond) (break)

naitan manas tava kathāsu vikuṇṭha-nātha
samprīyate durita-duṣṭam asādhu tīvram
kāmāturaṁ harṣa-śoka-bhayaiṣaṇārtaṁ
tasmin kathaṁ tava gatiṁ vimṛśāmi dīnaḥ
(SB 7.9.39)

Puṣṭa Kṛṣṇa: Translation: (00:38) "My dear Lord from the Vaikuṇṭha planets, where there is no anxiety, my mind is extremely sinful and lusty. It is sometimes so-called happy and sometimes so-called distressed. It is full of lamentation and fear and always anxious to get more and more money. In this way my mind has become most polluted. It is never satisfied, and therefore I am very fallen and poor. In such a status of life, how will it be possible for me to discuss Your activities?"


naitan manas tava kathāsu vikuṇṭha-nātha
samprīyate durita-duṣṭam asādhu tīvram
kāmāturaṁ harṣa-śoka-bhayaiṣaṇārtaṁ
tasmin kathaṁ tava gatiṁ vimṛśāmi dīnaḥ
(SB 7.9.39)

This is our position. This material world and the spiritual world, the difference is very nicely explained here. One place is no anxiety; in another place it is simply full of anxiety. This is the difference. (aside) Ask them.

So Prahlāda Mahārāja in another place has said also the same thing. When his father asked him, "What is the best thing you have learned, my dear boy, from your school?" So he immediately addressed his father as asura-varya. Why? Now, because this thing, free of anxiety, is not understandable by the asuras. They want anxiety. They'll create such situation, they'll put themselves in anxiety and try to come out of it. That is their heroic activities. This is the difference between the asura and the sura, devatā. The devatās, or the devotees . . . there are two different types of men. One is asura, and the other is devotee, just like Prahlāda Mahārāja and his father Hiraṇyakaśipu. These two types of men are there in this world. And the difference we can see, that Prahlāda Mahārāja is simply satisfied with Kṛṣṇa. Prahlāda Mahārāja says, naivodvije para duratyaya-vaitaraṇyās tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ (SB 7.9.43). Prahlāda Mahārāja, when he saw Nṛsiṁha-deva, very fierceful . . . even mother Lakṣmī, the goddess of fortune, who is constant companion of the Lord, she also became afraid, and what to speak of other demigods like Brahma, Lord Śiva and Indra and so many others? All of them became afraid. Nobody could approach Him, He was so angry. But Prahlāda Mahārāja said that, that "I am not afraid." He said, "I am not afraid." Naivodvije para duratyaya-vaitaraṇyās tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ.

A devotee who is always absorbed in the thought of Kṛṣṇa and His activities . . . we are therefore presenting Kṛṣṇa and His activities. This is our Kṛṣṇa consciousness movement. All these books which we are distributing and publishing, what is this? This is Kṛṣṇa and His activities, that's all. Tvad-vīrya-gāyana-mahāmṛta-magna (SB 7.9.43). So if you simply read our books very carefully, then immediately this disease of heart palpitation, anxiety, will cease. Because on account of the dirty things, product of this tamo-guṇa and rajo-guṇa . . . that is disturbing us. We are covered by the tamo-guṇa and rajo-guṇa, rajas-tamaḥ. So rajas-tamaḥ means greediness and lusty desires. This is rajas-tamaḥ. So we have to . . . if we actually want to become free from anxieties, then we have to learn how to kill this, or how to avoid this anxiety due to rajas-tamo bhāvaḥ (SB 1.2.19).

So first of all we have to try to come to the platform of goodness. There are three platforms: tamo-guṇa, rajo-guṇa and sattva-guṇa. So immediately we cannot come to the pure sattva-guṇa, śuddha-sattva. Sattvaṁ viśuddhaṁ vāsudeva-śabditam (SB 4.3.23), Vasudeva platform . . . just like Vasudeva is the father of Kṛṣṇa, so there is Vasudeva platform also. Unless one comes to the Vasudeva platform, there is no question of Kṛṣṇa. Vasudeva can beget Kṛṣṇa, or Vāsudeva. Vāsudevaḥ sarvam iti (BG 7.19). So actually we have to come to the platform of Vasudeva, vāsudeva-śabditam, and that is śuddha-sattva. But it is not immediately possible. Therefore gradually, from the platform of tamo-guṇa and rajo-guṇa, we have to come to the sattva-guṇa. Or in other words, we have to acquire the qualities of a brāhmaṇa. Therefore this is initiation, how to bring one to the platform of brāhmaṇa. Catur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). So this is necessary. From this material platform to come to the spiritual platform one has to become a qualified brāhmaṇa.

So this process, that we first of all accept anyone who is prepared to chant, we accept to give him hari-nāma—what is the idea? The idea is that he'll gradually become brāhmaṇa. Of course, chanting of Hare Kṛṣṇa mantra is beyond the position of brāhmaṇa. Nivṛtta-tarṣair upagīyamānāt (SB 10.1.4). This chanting of Hare Kṛṣṇa mantra is meant for the nivṛtta-tarṣaiḥ. Nivṛtta-tarṣaiḥ means one who has finished all kinds of desires, all kinds of material desires. For him. Nivṛtta-tarṣair upagīyamānāt. But for the ordinary man, bhavauṣadhi, even it is meant for the liberated person, chanting Hare Kṛṣṇa mantra, but still, those who are not liberated, if he chants, then he becomes cured from the material desires. Kāmāturam. Material desires . . . kāmāturaṁ harṣa-śoka-bhayaiṣaṇārtam (SB 7.9.39). This is material desires. We are full of lusty desires, kāma, kāmāturam, and therefore you are distressed. Our distressed condition is due to lusty desires, kāmāturam. And the result is harṣa-śokaḥ. When we can fulfill our desires—"I am very much inclined to a woman or a man"—kāmāturam, lusty desires, if we can fulfill, then it is very nice, harṣa: "Oh, I am very successful." And if you cannot fulfill, then śoka. The two things are there. Śoka, there are so many things. We have got practical examples. The so-called loving affairs of man and woman ends in even murder. We have got experience. So śokāturam. The lusty desires means for the time being it may be very happy condition, but the result is śoka. It will end. Either illicit sex or legal sex, the end is śoka, śoka, lamentation. There are many examples, practical.

So this kāmāturam, this lusty desire, is not good. Either you do it legally or illegally, the result is śoka. That we must understand. Unforunately, although the result . . . everyone knows practical experience, that nobody has become happy by these sex affairs. There is a Urdu word, they say dilli ka laddu, jo khāyā who bhi pachtāyā, jo na khāyā who bhi pachtāyā. The meaning is, "There is a laddu"—you know laddu, of course—"laddu which is known as dilli ka laddu. So this dilli ka laddu is so dangerous, one who has eaten it, he's also lamenting, and one who has not eaten it, he's also lamenting." (laughter) Dilli ka laddu, jo khāyā who bhi pachtāyā, jo na khāyā who bhi pachtāyā. So this man and woman connection is dilli ka laddu. One who has married, he's also lamenting, and who is not married, he's also lamenting. (laughter) So this is the thing. The śāstra also says . . . not only . . . any experienced man will say like that, that "Both ways, it is simply lamentation."

Therefore Prahlāda Mahārāja says that tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ (SB 7.9.45). Tṛpyanti neha kṛpaṇā. There are two classes of men: kṛpaṇa and brāhmaṇa. The opposite word of brāhmaṇa is kṛpaṇa. Brahma jānāti iti brāhmaṇaḥ. This life, human life, is meant for understanding Brahman, the Absolute Truth. So a person who has understood what is Brahman—ahaṁ brahmāsmi—so he is called brāhmaṇa. Anyone who understands Brahman, he is brāhmaṇa. Brahma jānāti iti brāhmaṇaḥ. And one who does not understand, he's kṛpaṇa. In the Upaniṣad also it is said, etad viditvā yaḥ prayāti sa brāhmaṇaḥ, etad aviditvā yaḥ prayāti sa kṛpaṇaḥ (Gargopaniṣad). This human life is meant for understanding Brahman—athāto brahma jijñāsā, Vedānta—simply meant for understanding Brahman, such a nice life, human life, not cats' and dogs' life. In everywhere the same thing is repeatedly said. Ṛṣabhadeva says, nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhati viḍ-bhujāṁ ye (SB 5.5.1): "This human life is not meant for acting like the pigs." Kaṣṭān kāmān arhati. So it is meant for becoming a brāhmaṇa. And one who does not become a brāhmaṇa—become a pig—he's kṛpaṇa, kṛpaṇa. Kṛpaṇa means he got the chance of becoming a brāhmaṇa, but he remained a cat and dog and pig. That's all. Kṛpaṇa. And if I give you, say, ten thousand rupees, that "You take this, do some business and be happy," but you could not do anything, simply kept the money and see it or spoil it, then you are kṛpaṇa. You could not use it. And there are others who can increase.

So we got this human form of life, we could . . . we are advanced in consciousness, and if we increase this consciousness to the ultimate goal, Kṛṣṇa consciousness, then our life is successful. And if we could not do it—we remain in the same cats' and dogs' consciousness, kāmāturam . . . just like a dog is lusty dog, one dog, one female dog, and dozen of dogs is after her . . . you have seen nature's instruction. So that is kṛpaṇa life. We should not spoil our life by becoming a kṛpaṇa. This Kṛṣṇa consciousness movement is trying to raise the standard of the human society to become brāhmaṇa from the position of kṛpaṇa. This is the attempt. It may be a teeny attempt, humble attempt, but our aim is how these dogs and cats will become brāhmaṇa. This is our aim. We do not want to keep them in the position of cats and dogs and pigs. This is our attempt.

So we may be successful or not successful, but our endeavor is very, very great. We should always remember that. Because these kṛpaṇas . . . na tṛpyanti. Kṛpaṇa . . . what is that?

yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ
kaṇḍūyanena karayor iva duḥkha-duḥkham
tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ
(SB 7.9.45)

The kṛpaṇā bahu-duḥkha-bhājaḥ, they know, "After the sex I'll have to meet so many botherations," either illicit or sex. Either you get so many diseases, syphilis and this, and from syphilis so many other disease, up to madness, up to leprosy, one disease after one disease, one disease. This sex . . . the sex syphilitic disease is called in India by the Āyurvedic physician as phairāṅga-roga. It has come from the Western country. I do not wish to discuss, but the point is that illicit sex has many, many aftereffects who is not very nice. And even it is legal sex, there is also botheration. If there is no botheration, why they are killing their own child? There is botheration. Sex life is botheration. Therefore it should be controlled, undoubtedly. And the last control is to become a sannyāsī, bas. Āra nare bāpa: "No more," that is called.

So whole Vedic civilization is to reduce this propensity, kāmāturam. That is Prahlāda Mahārāja's recommendation. Because if we remain kāmāturam, sexually inclined, then we'll be subjected only to these processes, harṣa-śoka-bhayaiṣaṇārta. In this way we shall be always disturbed. And it will be not . . . disturbed mind, you cannot think of the Absolute Truth. That is not possible. The mind must be peaceful. But there is one very easy method to control the mind from these disturbances. What is that? The yoga system means the control the disturbed mind. Yoga indriya-saṁyamaḥ. Real yoga means to control the mind and the senses. That is yoga. Because without controlling the mind and the senses, there is no question of spiritual advancement. That is not possible. Without controlling the mind, there is no question of spiritual advancement.

Therefore Kṛṣṇa advised to Arjuna that "You practice yoga," in the Sixth Chapter, "so that you'll be able to control the mind." But Arjuna said that "Control the mind is very difficult for me, Kṛṣṇa. I cannot practice this yoga system." Cañcalaṁ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham (BG 6.34): "Mind is very restless, and it is very difficult to control." Tasyāhaṁ nigrahaṁ manye vāyor iva su-duṣkaram (BG 6.34): "I think to control the mind is still more difficult than to control the wind." Nobody can control the wind. So Kṛṣṇa . . . Arjuna said, "Even though I am able to control the wind, I cannot control my mind, it is so strong." So Kṛṣṇa recommended . . . Kṛṣṇa not discouraged Arjuna. Arjuna is a family man, and he went to the war field to gain his victory. So everyone is engaged in some such engagement, occupational duty—brāhmaṇa, kṣatriya, vaiśya—in this world. And so mind is very difficult to control. But Kṛṣṇa gave the easy method:

yoginām api sarveṣāṁ
mad-gata āntarātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo (mataḥ)
(BG 6.47)

If you can keep Kṛṣṇa always in your mind, then the whole thing is solved. This is easiest. So chant always Hare Kṛṣṇa, Hare Kṛṣṇa . . .

Devotees: . . . Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

Prabhupāda: Then this kāmāturam mind will be controlled, and you'll not be subjected to this harṣa-śoka-bhaya. This is the secret. Caitanya Mahāprabhu has recommended that in the Kali-yuga it is very, very difficult to come out this kāmāturam position. It is not possible. But if you chant the holy name of the Lord Hari, harer nāma harer nāma harer nāma iva kevalam, kalau . . . (CC Adi 17.21)

Devotees: . . . nāsty eva nāsty eva nāsty eva gatir anyathā.

Prabhupāda: So the verdict of the śāstra is the same everywhere in a different way. The perfection of life is, Prahlāda Mahārāja says, that tava kathāsu vikuṇṭha-nātha (SB 7.9.39). One should be interested in kṛṣṇa-kathā. We are interested in so many kathās. Because we purchase newspaper in the morning, so big volume, so many kathās are there. And we read many material dramas and novels and fictitious stories and killing stories. We are very much attached to these. All these kathās, means stories, we are interested, but we are not interested in kṛṣṇa-kathā. Means I am interested in kathā, that is my nature, but it has become perverted on account of being contaminated by this material world. This is our position. Therefore Prahlāda Mahārāja said that naitan manas tava kathāsu vikuṇṭha-nātha samprīyate durita-duṣṭam asādhu tīvram (SB 7.9.39). Because it is so polluted, asādhu, dishonest and bad, everything, whatever . . . the mind is dirty, full of dirty things. So in another place it is said, śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ-stho abhadrāṇi (SB 1.2.17). This is abhadra. The hṛdy antaḥ-stho, within the core of heart, there, so many nasty, dirty things. That is the material contamination.

So it can be, I mean to say, avoided, or cleansed. Ceto-darpaṇa-mārjanam (CC Antya 20.12), Caitanya Mahāprabhu has assured. The whole process of education and advancement of civilization is how to cleanse the dirty mind. Why it is dirty? Kāmāturam: the lusty desire and greediness. So we should always remember this, that mind is the best friend and the worst enemy. If it remains kāmāturam, the worst enemy, and if it is Kṛṣṇa conscious, the best friend. So we have to control this mind. And that is very easy, as Ambarīṣa Mahārāja did: sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane (SB 9.4.18). We have to fix up. This arcana-vidhi for kaniṣṭha-adhikārī, everyone . . . the temple is meant for gradually making the mind thinking of Kṛṣṇa. You'll come to the temple, you'll see the Deity, you'll see Kṛṣṇa, you'll think of Kṛṣṇa, and if you increase . . . that is the system. Every man, every woman, used to go to the temple. This is our Vedic civilization, to make the mind Kṛṣṇa conscious, always Kṛṣṇa conscious. And then it will be possible to cleanse the mind from this . . . yadāvadhi mama cetaḥ kṛṣṇa-padāravindayor nava-nava-rasa-dhāmanudyata rantum āsīt. If you make your mind fixed up in Kṛṣṇa and think of Kṛṣṇa's activities—tadāvadhi mama . . .

yadāvadhi mama cetaḥ kṛṣṇa-padāravindayor
nava-nava-rasa-dhāmanudyata rantum āsīt
tadāvadhi smaryamāne nārī-saṅgame
bhavati mukha-vikāraḥ suṣṭu niṣṭhīvanaṁ ca
(Śrīla Yāmunācārya)

This kāmāturam mind will be cleansed. Not only be cleansed: if you think of sex, you'll spite on it. This is Kṛṣṇa consciousness movement.

Thank you very much.

Devotees: Jaya Prabhupāda! (end)