Śrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 7.6.11–13

Puṣṭa Kṛṣṅa: Translation: "How can a person who is most affectionate to his family, the core of his heart being always filled with their pictures, give up their association? Specifically, a wife is always very kind and sympathetic and always pleases her husband in a solitary place. Who could give up the association of such a dear and affectionate wife? Small children talk in broken language, very pleasing to hear, and their affectionate father always thinks of their sweet words. How could he give up their association? One's elderly parents and one's son and daughters are also very dear. A daughter is especially dear to her father, and while living at her husband's house she is always in his mind. Who could give up that association? Aside from this, in household affairs there are many decorated items of household furniture, and there are also animals and servants. Who could give up such comforts? The attached householder is like a silkworm, which weaves a cocoon in which it becomes imprisoned, unable to get out. Simply for the satisfaction of two important senses—the genitals and the tongue—one is bound by material conditions. How can one escape?"

Prabhupāda: Purport also read.

Puṣṭa Kṛṣṅa: Purport by His Divine Grace Śrīla Prabhupāda: "In household affairs the first attraction is the beautiful and pleasing wife, who increases household attraction more and more. One enjoys his wife with two prominent sense organs, namely the tongue and the genitals. The wife speaks very sweetly. This is certainly an attraction. Then she prepares very palatable foods to satisfy the tongue, and when the tongue is satisfied one gains strength in the other sense organs, especially the genitals. Thus the wife gives pleasure in sexual intercourse. Household life means sex life [yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]].

[Sex life is compared to the rubbing of two hands to relieve an itch. Gṛhamedhīs, so-called gṛhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The kṛpaṅas, the fools who are just the opposite of brāhmaṅas, are not satisfied by repeated sensuous enjoyment. Those who are dhīra, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals.]

This is encouraged by the tongue. Then there are children. A baby gives pleasure by speaking sweet words in broken language, and when the sons and daughters are grown up one becomes involved in their education and marriage. Then there are one's own father and mother to be taken care of, and one also becomes concerned with the social atmosphere and with pleasing his brothers and sisters. A man becomes increasingly entangled in household affairs, so much so that leaving them becomes almost impossible. Thus the household becomes gṛham andha-kūpam, a dark well into which the man has fallen. For such a person to get out is extremely difficult unless he is helped by a strong person, the spiritual master, who helps the fallen person with the strong rope of spiritual instructions. A fallen person should take advantage of this rope, and then the spiritual master, or the Supreme Personality of Godhead, Kṛṣṅa, will take him out of the dark well."

Prabhupāda: So two ways. One way is this entanglement, this kind of happy life, household life. People, 99.9%, they are after this happiness. It is described very nicely in this verse, ato gṛha-kṣetra-sutāpta-vittair janasya moho 'yam ahaṁ mameti [SB 5.5.8]. The idea is that this material world, we are entangled with this body and anything belonging to the body. We are misconceiving, that "This body I am, and anything in relation with the body is mine." That is going on in different name—family, society, community, nation, so on, so on, country. The basic principle is that "I am this body," and anything in relationship with this body, we are concerned with these two things. There are thousands and thousands of women, but one woman or one man with whom I have got bodily relationship, I think, "She is my wife," "He is my husband." This is due to bodily relationship. And the attachment increases the more...

The basic principle of instruction of Prahlāda Mahārāja began that kaumāram ācaret prājño dharmān bhāgavatān iha [SB 7.6.1]. From the very beginning of life, the children should be educated about bhāgavata-dharma. If they are not educated from the very beginning of life, these are the chances of forgetting. Forgetting means to be subjected to the waves of māyā. There are different phases of māyā. One is attached to the family or he's attached to the animals; one is attached to the country, society, so on, so on. The attachment of this material world, it may be in different names. But the Kṛṣṅa consciousness means detachment. Therefore they are so nicely described here by Prahlāda. The real business is detachment of this material world. So long we'll have a pinch of attachment with this material world enjoyment, there is no possibility of perfection. For that pinch of little attachment, we have to accept a body. Nūnaṁ pramattaḥ kurute vikarma [SB 5.5.4]. And as soon as we get body we become involved with so many things that we are preparing another, next life.

So here the verse is given,

yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ kaṅḍūyanena karayor iva duḥkha-duḥkham [SB 7.9.45]

The real purpose of life is how to become detached from this material life. That is perfection. But people are being educated how to become attached. That is the difference between Kṛṣṅa consciousness and so-called human civilization. But the thing can be made easy if we attach our mind to Kṛṣṅa, just like we are actually doing. It is not that we are all liberated person. We have got so many attachment with family, my wife, with country. But along with it, if we try to increase our attachment for Kṛṣṅa, automatically there will be detachment. Automatically, without endeavoring separately. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ [SB 1.2.7].

[By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṅa, one immediately acquires causeless knowledge and detachment from the world.]

Vāsudeva, Kṛṣṅa... If we become engaged in bhakti-yoga... Bhakti-yoga means,

śravaṅaṁ kīrtanaṁ viṣṅoḥ smaraṅaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam [SB 7.5.23]

[Prahlāda Mahārāja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viṣṅu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words)—these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Kṛṣṅa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.]

Iti puṁsārpita, all for Kṛṣṅa. Hear about Kṛṣṅa, chant about Kṛṣṅa, śravaṅaṁ kīrtanaṁ viṣṅoḥ, not for others. Hearing and chanting Viṣṅu. Smaranam, remembering Kṛṣṅa. Arcanam, this is arcanam. Vandanam, offering prayers. Dāsyam, to act as His servant, to spread His glories, that is vandanam, dāsyam. Sakhyam, to take Kṛṣṅa as most dear friend. For a friend, one friend can do anything. So dāsyam, sakhyam, ātma-nivedanam. And Bali Mahārāja gave everything for Kṛṣṅa. Bali Mahārāja conquered even up to the heavenly kingdom. So Kṛṣṅa or Viṣṅu is always in favor of the demigods. They were in difficulty. So Vāmanadeva went to Bali Mahārāja for begging some land. So Bali Mahārāja agreed to give him land. In other words, by trick, Vāmanadeva took everything of Bali Mahārāja. He also gave everything.

So this is bhakti-mārga. If we follow these principles of bhakti-mārga we do not require to endeavor separately how to become detached. The detachment automatically follows. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ janayati āśu vairāgyam [SB 1.2.7]. Vairāgyam means detachment. The bhakti-yoga is known also as vairāgya. Vairāgya. Sārvabhauma Bhaṭṭācārya wrote verses about this vairāgya.

vairāgya-vidyā-nija-bhakti-yogam- śikṣārtham ekaḥ puruṣaḥ purāṅaḥ śrī-kṛṣṅa-caitanya-śarīra-dhari kṛpāmbudhir yas tam ahaṁ prapadye [Cc Madhya 6.254]

Here is Śrī Kṛṣṅa Caitanya Mahāprabhu, who is Kṛṣṅa Himself. He has come to teach us vairāgya-vidyā. It is little difficult. It is very difficult for ordinary person to understand this vairāgya-vidyā. Their business is how to increase attachment for this body, and Kṛṣṅa consciousness movement is how to increase detachment for this material life. Therefore it is called vairāgya-vidyā. Vairāgya-vidyā can be very easily achieved, just like it is recommended, vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ janayati āśu vairāgyam [SB 1.2.7], very soon, very soon. Janayati āśu vairāgyaṁ jñānaṁ ca. Two things required in human life. One thing is jñānam, jñānaṁ-vijñānam āstikyaṁ brahma-karma sva-bhāva-jam. This jñānam means, beginning of jñāna means, "I am not this body. I am spirit soul." That is jñāna. And as soon as one is situated in that platform of jñānam, it is easy. People are engaged everywhere for the benefit of this body. But if one understands, he comes to the platform jñānam, then naturally he becomes detached, that "I am not this body. Why I am working so hard for this body?" Jñānaṁ ca yad ahaitukam [SB 1.2.7].

[By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṅa, one immediately acquires causeless knowledge and detachment from the world.]

Automatically. Two things are required. Caitanya Mahāprabhu has in many places, He has stressed on this, and by His life He is teaching jñānam and vairāgyam. One side jñānam, in His teaching to Rūpa Gosvāmī, one side, teaching to Sanātana Gosvāmī, teaching to..., talking with Sārvabhauma Bhaṭṭācārya, Prakāśānanda Sarasvatī, talking with Rāmānanda Rāya. We have given all these things in our Teachings of Lord Caitanya. So that is jñānam. And by His example in His own life, taking sannyāsa, He is teaching vairāgya. Jñāna and vairāgya, these two things are required.

So not all of a sudden we can be situated on the platform of jñānam and vairāgyam, but if we practice, it is possible. It is possible. Not that it is impossible. That is recommended:

vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ janayaty āśu vairāgyaṁ jñānaṁ ca yad ahaitukam [SB 1.2.7]

[By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṅa, one immediately acquires causeless knowledge and detachment from the world.]

That is required. So the Kṛṣṅa consciousness movement is for achieving jñānam and vairāgyam. If we become too much attached to this material world... And how we become attached? The vivid description is given by Prahlāda Mahārāja. The wife, the children, the house, the animals and servants, the furniture, the dress, and so on, so on, so on, so many things. People are working so hard, day and night, only for these things. Is there not nice bungalow, nice animal, nice..., so many things we see? What for? So increase attachment. If we increase attachment, there is no question of being freed from this material bondage. So we have to practice this detachment. So this practicing, there are many recommendations, vairāgya.

tapasā brahmacaryeṅa śamena ca damena ca tyāgena satya-śaucābhyāṁ yamena niyamena vā [SB 6.1.13]

[To concentrate the mind, one must observe a life of celibacy and not fall down. One must undergo the austerity of voluntarily giving up sense enjoyment. One must then control the mind and senses, give charity, be truthful, clean and nonviolent, follow the regulative principles and regularly chant the holy name of the Lord. Thus a sober and faithful person who knows the religious principles is temporarily purified of all sins performed with his body, words and mind. These sins are like the dried leaves of creepers beneath a bamboo tree, which may be burned by fire although their roots remain to grow again at the first opportunity.]

There are recommendations. Tapasya, this is called tapasya. To achieve vairāgya it requires tapasya. But the one thing is there, vāsudeva parayana.

kecit kevalayā bhaktyā vāsudeva-parāyaṅāḥ dhunvanti aghaṁ nīhāram iva bhāskaraḥ [SB 6.1.15]

The example is very... In the morning we see here, every day, mist. And as soon as the sun rises, immediately we think finished, clear. Nīhāram iva bhāskaraḥ. Kecit kevalayā bhaktyā, dhunvanti aghaṁ pāpaṁ nīhāram iva bhāskaraḥ.

So there are so many items to understand this vairāgya-vidyā, or to practice. The first practice is brahmacarya, celibacy. Tapasā brahmacaryeṅa [SB 6.1.13]. So many items. But if one takes to vāsudeva bhakti... Vāsudeve bhagavati, kecit kevalayā bhaktyā [SB 6.1.15]. Kevalayā means only by bhakti process one can attain all success, jñāna-vairāgya. So you are situated, you are at least being trained up in bhakti-yoga, and if you strictly follow, dṛḍha-vratāḥ... Dṛḍha-vratāḥ, that is the word, dṛḍha-vratāḥ, with firm determination, then in one life we can learn this vairāgya-vidyā nija-bhakti-yogam [Cc Madhya 6.254], and go back to home, back to Godhead. That is possible. It is not impossible. But ordinarily it is very, very difficult. Therefore Prahlāda Mahārāja is giving so many description, in detail, how we are becoming attached. But our real business is how to become detached. Unless we give up, paraṁ dṛṣṭvā nivartate [Bg 2.59],

[The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.]

unless we have got the taste for the better thing, the inferior things we cannot give up. By cultivation of bhakti-yoga, by this process, śravaṅaṁ kīrtanaṁ viṣṅoḥ [SB 7.5.23],

we can get the taste of bhakti-yoga. Then it is possible to give up this attachment for this material world. This is possible.

adau śraddhā tataḥ sādhu- saṅgo 'tha bhajana-kriyā tato 'nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ athāsaktis... athāsaktis tato bhāva

sādhakānām ayaṁ premnaḥ prādurbhāve bhavet kramaḥ [Cc Madhya 23.14-15]

[In the beginning there must be faith. Then one becomes interested in associating with pure devotees. Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and attachment. This is the way of sādhana-bhakti, the execution of devotional service according to the regulative principles. Gradually emotions intensify, and finally there is an awakening of love. This is the gradual development of love of Godhead for the devotee interested in Kṛṣṅa consciousness.]

The real business is how to increase our love, proportional love for Kṛṣṅa. Then everything, proportionately, will come, and then our life will be successful.

Thank you very much.

Devotees: Jaya Śrīla Prabhupāda. [end]

Śrīmad-Bhāgavatam 7.6.11–13

Referenced verses