Last night we discussed about, that a dog is running from this side to that side. So he's feeling some pleasure. Similarly, we also, so-called civilized man, we are also running on a car, this side and this side. So the same thing—the dog's race. But we are thinking, because we are running on a car, we are civilized. But the business is that dog's race. So Prahlāda Mahārāja's point is that we should try to understand the value of life. We should not waste our time by dog's race, either on four legs or on four wheels. That is the point. Therefore he says, sukham: the happiness is due to the senses. Sukham aindriyakam. Aindriyakam means, indriya, indriya means senses. Daityā. He's addressing his friends. They're all born of daitya family. Daitya family means they're simply after sense gratification. That is called daitya family. And human family, or devata family... There are two classes: daitya and devatā. Daitya means they do not know anything, just like animals, simply after sense gratification. They are called daityas. And devatā means they are fully aware of the existence of God, their relationship with God, duty with reference to God, they are called devatās. That is the difference between daityas... So Prahlāda Mahārāja, circumstantially, because he was to deliver the daityas, so he took his birth, by the will of the Supreme Lord, he took birth in a daitya family. Sometimes devotees come in a particular type of family to deliver the community or the society. So here the class friends were all daityas, born of daitya family. They are not born of very enlightened family. So therefore he's addressing, daityā. Sukham aindriyakaṁ daityā deha... (aside:) Sit properly.
So this sukham, indriya-jam (indistinct), sense gratification. Here it is said deha yogena dehinam. Dehī, this is not understood. The dehī and deha. Dehī yogena dehinām. Dehī means the person who possesses this deha. That is not understood. That is the beginning of spiritual education in the Bhagavad-gītā. Dehino 'smin yathā dehe (BG 2.13). You ask anybody, I think 99.9% will be unable to understand what is dehī and deha. This is our modern education. Dehina and deha. Dehī, the Sanskrit word, that is called inprotra (indistinct) a state in. (indistinct) When you possess something, then in Sanskrit, I means to say, prota. Just like gunī. Guṇa means gua, and you add in, then guṇin. Similarly, deha, and you add in, then dehin. The real meaning is, deha means this body and dehī means the possessor of the body. So actually in the modern age, the so-called civilization, they do not understand what is deha and dehī. They think this deha is everything, the body is everything. But that is not the fact. So dehī, the possessor of the body. So there are so many different types of body. But it is possessed, each and every deha, or body, is possessed by the dehī. So dehī, in a particular possession of deha. Dehī means the spirit soul. When he is within the encagement of a particular body, then his standard of happiness and distress is particular. Just like the hog, he's in a particular type of body, and a human being is in a particular type of body. Deha-yogena dehinām. This dehī, the spirit soul, he's encaged in a particular type of body. Therefore the happiness of the hog is different from the happiness of a man because he has got a particular type of body. A man, if you give him nice halavā, he'll be pleased. And the hog, if you give fresh stool, he'll be pleased. Why? The hog will not protest; rather he will like: "Oh, it is very nice." And a man will hate to even stand there. So why this difference? Deha-yogena dehina. The dehī, the spirit soul has a particular type of body and he's taking pleasure in particular type of food.
So we have to understand this, that the sense gratification... In English it is called "One man's poison is another man's food." Why this difference? A particular type of body. Although we are all human being, but every one of us is under the control of the laws of nature. Kāraṇaṁ guṇa saṅgo 'sya sad-asad-yoni-janmasu (BG 13.22). Sad-asad-yoni-janmasu. We are born in a particular family, particular circumstances, particular taste. Everything. That is kāraṇam. What is the..., why there are differences? Kāraṇaṁ guṇa saṅgo 'sya. The kāraṇa, the reason is because we are associated with a particular type of modes of nature. Just like a person, at this time he'll be pleased to come here to understand this Bhāgavata-dharma. At the same time, another person will be pleased to go to a brothel or to a liquor shop. Why? The kāraṇaṁ guṇa-saṅgo 'sya. The reason is that he's interested with the particular modes of nature. So Bhāgavata-dharma means, even one is in the most lower stage of association, he can be raised to the highest stage. That is called bhāgavata-dharma.