View source for Deep-rooted

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[[Category:Deep-rooted|1]]
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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_1_-_6" class="sub_section" sec_index="1" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 1 - 6"><h3>BG Chapters 1 - 6</h3>
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<div id="BG526_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="220" link="BG 5.26" link_text="BG 5.26">
<span class="link">[[Vanisource:BG 5.26 (1972)|BG 5.26, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future.</p>
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<div class="purport text"><p>Of the saintly persons who are constantly engaged in striving toward salvation, one who is in Kṛṣṇa consciousness is the best of all. The Bhāgavatam (4.22.39) confirms this fact as follows:</p>
:yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā
:karmāśayaṁ grathitam udgrathayanti santaḥ
:tadvan na rikta-matayo yatayo 'pi ruddha-
:sroto-gaṇās tam araṇaṁ bhaja vāsudevam
<p>"Just try to worship, in devotional service, Vāsudeva, the Supreme Personality of Godhead. Even great sages are not able to control the forces of the senses as effectively as those who are engaged in transcendental bliss by serving the lotus feet of the Lord, uprooting the deep-grown desire for fruitive activities."</p>
<p>In the conditioned soul the desire to enjoy the fruitive results of work is so deep-rooted that it is very difficult even for the great sages to control such desires, despite great endeavors. A devotee of the Lord, constantly engaged in devotional service in Kṛṣṇa consciousness, perfect in self-realization, very quickly attains liberation in the Supreme. Owing to his complete knowledge in self-realization, he always remains in trance. To cite an analogous example of this:</p>
:darśana-dhyāna-saṁsparśair
:matsya-kūrma-vihaṅgamāḥ
:svāny apatyāni puṣṇanti
:tathāham api padma-ja
<p>"By vision, by meditation and by touch only do the fish, the tortoise and the birds maintain their offspring. Similarly do I also, O Padmaja!"</p>
<p>The fish brings up its offspring simply by looking at them. The tortoise brings up its offspring simply by meditation. The eggs of the tortoise are laid on land, and the tortoise meditates on the eggs while in the water. Similarly, the devotee in Kṛṣṇa consciousness, although far away from the Lord's abode, can elevate himself to that abode simply by thinking of Him constantly—by engagement in Kṛṣṇa consciousness. He does not feel the pangs of material miseries; this state of life is called brahma-nirvāṇa, or the absence of material miseries due to being constantly immersed in the Supreme.</p>
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB1534_0" class="quote" parent="SB_Canto_1" book="SB" index="165" link="SB 1.5.34" link_text="SB 1.5.34">
<span class="link">[[Vanisource:SB 1.5.34|SB 1.5.34, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Fruitive work which has perpetually engaged the living being is compared to the banyan tree in the Bhagavad-gītā, for it is certainly very deeply rooted. As long as the propensity for enjoying the fruit of work is there, one has to continue the transmigration of the soul from one body or place to another, according to one's nature of work. The propensity for enjoyment may be turned into the desire for serving the mission of the Lord. By doing so, one's activity is changed into karma-yoga, or the way by which one can attain spiritual perfection while engaging in the work for which he has a natural tendency. Here the word ātmā indicates the categories of all fruitive work. The conclusion is that when the result of all fruitive and other work is dovetailed with the service of the Lord, it will cease to generate further karma and will gradually develop into transcendental devotional service, which will not only cut off completely the root of the banyan tree of work but will also carry the performer to the lotus feet of the Lord.</p>
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<div id="SB_Canto_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
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<div id="SB242_0" class="quote" parent="SB_Canto_2" book="SB" index="99" link="SB 2.4.2" link_text="SB 2.4.2">
<span class="link">[[Vanisource:SB 2.4.2|SB 2.4.2, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Mahārāja Parīkṣit, as a result of his wholehearted attraction for Lord Kṛṣṇa, was able to give up all deep-rooted affection for his personal body, his wife, his children, his palace, his animals like horses and elephants, his treasury house, his friends and relatives, and his undisputed kingdom.</p>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB32417_0" class="quote" parent="SB_Canto_3" book="SB" index="974" link="SB 3.24.17" link_text="SB 3.24.17">
<span class="link">[[Vanisource:SB 3.24.17|SB 3.24.17, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">By mystic yoga and the practical application of knowledge from the scriptures, Kapila Muni, who is characterized by His golden hair, His eyes just like lotus petals and His lotus feet, which bear the marks of lotus flowers, will uproot the deep-rooted desire for work in this material world.</p>
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<div class="purport text"><p>In this verse the activities and bodily features of Kapila Muni are very nicely described. The activities of Kapila Muni are forecast herein: He will present the philosophy of Sāṅkhya in such a way that by studying His philosophy people will be able to uproot the deep-rooted desire for karma, fruitive activities. Everyone in this material world engages in achieving the fruits of his labor. A man tries to be happy by achieving the fruits of his own honest labor, but actually he becomes more and more entangled. One cannot get out of this entanglement unless he has perfect knowledge, or devotional service.</p>
<p>Those who are trying to get out of the entanglement by speculation are also doing their best, but in the Vedic scriptures we find that if one has taken to the devotional service of the Lord in Kṛṣṇa consciousness, he can very easily uproot the deep-rooted desire for fruitive activities. Sāṅkhya philosophy will be broadcast by Kapila Muni for that purpose. His bodily features are also described herein.</p>
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<div id="SB3306_1" class="quote" parent="SB_Canto_3" book="SB" index="1239" link="SB 3.30.6" link_text="SB 3.30.6">
<span class="link">[[Vanisource:SB 3.30.6|SB 3.30.6, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Such satisfaction with one's standard of living is due to deep-rooted attraction for body, wife, home, children, animals, wealth and friends. In such association, the conditioned soul thinks himself quite perfect.</p>
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<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
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<div id="SB42710_0" class="quote" parent="SB_Canto_4" book="SB" index="1149" link="SB 4.27.10" link_text="SB 4.27.10">
<span class="link">[[Vanisource:SB 4.27.10|SB 4.27.10, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">These sons and grandsons were virtually plunderers of King Purañjana's riches, including his home, treasury, servants, secretaries and all other paraphernalia. Purañjana's attachment for these things was very deep-rooted.</p>
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<div id="SB42710_1" class="quote" parent="SB_Canto_4" book="SB" index="1149" link="SB 4.27.10" link_text="SB 4.27.10">
<span class="link">[[Vanisource:SB 4.27.10|SB 4.27.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This bodily conception is due to false ego. Being deluded by false ego, one identifies himself with a certain family, nation or community. In this way one's attachment for the material world grows deeper and deeper. Thus it becomes very difficult for the living entity to extricate himself from his entanglement. Such people are graphically described in the Sixteenth Chapter of Bhagavad-gītā (16.13-15) in this way:</p>
:idam adya mayā labdham
:imaṁ prāpsye manoratham
:idam astīdam api me
:bhaviṣyati punar dhanam
:asau mayā hataḥ śatrur
:haniṣye cāparān api
:īśvaro 'ham ahaṁ bhogī
:siddho 'haṁ balavān sukhī
:āḍhyo 'bhijanavān asmi
:ko 'nyo 'sti sadṛśo mayā
:yakṣye dāsyāmi modiṣya
:ity ajñāna-vimohitāḥ
<p>"The demoniac person thinks: So much wealth do I have today, and I will gain more according to my schemes. So much is mine now, and it will increase in the future, more and more. He is my enemy, and I have killed him; and my other enemy will also be killed. I am the lord of everything, I am the enjoyer, I am perfect, powerful and happy. I am the richest man, surrounded by aristocratic relatives. There is none so powerful and happy as I am. I shall perform sacrifices, I shall give some charity, and thus I shall rejoice.' In this way, such persons are deluded by ignorance."</p>
<p>In this way people engage in various laborious activities, and their attachment for body, home, family, nation and community becomes more and more deep-rooted.</p>
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<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
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<div id="SB6249_0" class="quote" parent="SB_Canto_6" book="SB" index="106" link="SB 6.2.49" link_text="SB 6.2.49">
<span class="link">[[Vanisource:SB 6.2.49|SB 6.2.49, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One may atone for sinful life and vanquish all sinful reactions by chanting the holy name, although this is not called atonement. Ordinary atonement may temporarily protect a sinful person, but it does not completely cleanse his heart of the deep-rooted desire to commit sinful acts. Therefore atonement is not as powerful as the chanting of the holy name of the Lord. In the śāstras it is said that if a person only once chants the holy name and completely surrenders unto the lotus feet of the Lord, the Lord immediately considers him His ward and is always inclined to give him protection. This is confirmed by Śrīdhara Svāmī. Thus when Ajāmila was in great danger of being carried off by the order carriers of Yamarāja, the Lord immediately sent His personal order carriers to protect him, and because Ajāmila was freed from all sinful reactions, the Viṣṇudūtas spoke on his behalf.</p>
<p>Ajāmila had named his son Nārāyaṇa, and because he loved the boy very much, he would call him again and again. Although he was calling for his son, the name itself was powerful because the name Nārāyaṇa is not different from the Supreme Lord Nārāyaṇa. When Ajāmila named his son Nārāyaṇa, all the reactions of his sinful life were neutralized, and as he continued calling his son and thus chanting the holy name of Nārāyaṇa thousands of times, he was actually unconsciously advancing in Kṛṣṇa consciousness.</p>
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<div id="SB_Canto_8" class="sub_section" sec_index="8" parent="Srimad-Bhagavatam" text="SB Canto 8"><h3>SB Canto 8</h3>
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<div id="SB8735_0" class="quote" parent="SB_Canto_8" book="SB" index="222" link="SB 8.7.35" link_text="SB 8.7.35">
<span class="link">[[Vanisource:SB 8.7.35|SB 8.7.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When the demigods offered these prayers to Lord Śiva, their inner purpose was to please him so that he would rectify the disturbing situation created by the hālahala poison. As stated in Bhagavad-gītā (7.20), kāmais tais tair hṛta jñānāḥ prapadyante 'nya-devatāḥ: when one worships demigods, this is certainly because of deep-rooted desires he wants fulfilled by the mercy of those demigods. People are generally attached to the worship of demigods for some motive.</p>
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<div id="SB_Cantos_1014_to_12_Translations_Only" class="sub_section" sec_index="11" parent="Srimad-Bhagavatam" text="SB Cantos 10.14 to 12 (Translations Only)"><h3>SB Cantos 10.14 to 12 (Translations Only)</h3>
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<div id="SB1136_0" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="3178" link="SB 11.3.6" link_text="SB 11.3.6">
<span class="link">[[Vanisource:SB 11.3.6|SB 11.3.6, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Impelled by deep-rooted material desires, the embodied living entity engages his active sense organs in fruitive activities. He then experiences the results of his material actions by wandering throughout this world in so-called happiness and distress.</p>
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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
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<div id="KB84_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="88" link="KB 84" link_text="Krsna Book 84">
<span class="link">[[Vanisource:KB 84|Krsna Book 84]]: </span><div style="display: inline;" class="text"><p style="display: inline;">After first offering prayers to Lord Kṛṣṇa, the assembled sages wanted to take permission from King Dhṛtarāṣṭra and King Yudhiṣṭhira and then depart for their respective āśramas. At that time, however, Vasudeva, the father of Lord Kṛṣṇa and the most celebrated of all pious men, approached the sages and with great humility offered his respects by falling down at their feet. Vasudeva said, "My dear great sages, you are more respected than the demigods. I therefore offer my respectful obeisances unto you. I wish for you to accept my one request, if you so desire. I shall consider it a great blessing if you kindly explain the supreme fruitive activity by which one can counteract the reactions of all other activities."</p>
<p>The great sage Nārada was the leader of all the sages present. Therefore he began to speak. "My dear sages," he said, “it is not very difficult to understand that because of his great goodness and simplicity, Vasudeva, who has become the father of the Personality of Godhead by accepting Kṛṣṇa as his son, is inclined to ask us about his welfare. It is said that familiarity breeds contempt. As such, Vasudeva, having Kṛṣṇa as his son, does not regard Kṛṣṇa with awe and veneration. Sometimes it is seen that persons living on the bank of the Ganges do not consider the Ganges very important, and they go far away to take their baths at a place of pilgrimage. There is no need for Vasudeva to ask us for instruction when Lord Kṛṣṇa is personally present, because His knowledge is never second in any circumstance. His knowledge is not affected by the process of creation, maintenance and annihilation, nor is it ever influenced by any agency beyond Himself, nor is it agitated by the interactions of the material qualities or changed in the course of time. His transcendental form is full of knowledge which never becomes agitated by ignorance, pride, attachment, envy or sense enjoyment. His knowledge is never subject to the laws of karma regarding pious or impious activities, nor is it influenced by the three modes of material energy. No one is greater than or equal to Him, because He is the supreme authority, the Personality of Godhead.</p>
<p>"The ordinary conditioned human being may think that the conditioned soul, who is covered by his materialistic senses, mind and intelligence, is equal to Kṛṣṇa, but Lord Kṛṣṇa is just like the sun, which, although it sometimes may appear to be so, is never covered by the cloud, snow or fog, or by other planets during an eclipse. When the eyes of less intelligent men are covered by such influences, they think the sun to be invisible. Similarly, persons who are influenced by senses addicted to material enjoyment cannot have a clear vision of the Supreme Personality of Godhead."</p>
<p>The sages present then began to address Vasudeva in the presence of Lord Kṛṣṇa, Balarāma and many other kings, and, as requested by him, they gave their instructions: “To counteract the reactions of fruitive activities and the desires impelling one to fruitive activities, one must with faith and devotion execute the prescribed sacrifices meant for worshiping Lord Viṣṇu. Lord Viṣṇu is the beneficiary of the results of all sacrificial performances. Great personalities and sages who are able to see everything clearly through the eyes of the revealed scriptures and possess vision of the three phases of the time element, namely past, present and future, have unanimously recommended that to purify the dust of material contamination accumulated in the heart and to clear the path of liberation and thereby achieve transcendental bliss, one must please Lord Viṣṇu. For everyone living as a householder in one of the higher social orders (brāhmaṇa, kṣatriya and vaiśya), this worship of the Supreme Personality of Godhead, Lord Viṣṇu, who is known as Puruṣottama, the original person, is recommended as the only auspicious path.</p>
<p>“All conditioned souls within this material world have deep-rooted desires to lord it over the resources of material nature. Everyone wants to accumulate riches, everyone wants to enjoy life to the greatest extent, everyone wants a wife, home and children, and everyone wants to become happy in this world and be elevated to the heavenly planets in the next life. But these desires are the causes of one's material bondage. Therefore, to get liberation from this bondage, one has to sacrifice his honestly earned riches for the satisfaction of Lord Viṣṇu.</p>
<p>"The only process to counteract all sorts of material desires is to engage oneself in the devotional service of Lord Viṣṇu. In this way a self-controlled person, even while remaining in householder life, should give up the three kinds of material desires, namely the desire for the acquisition of material opulences, for the enjoyment of wife and children, and for elevation to higher planets. Eventually he should give up householder life and accept the renounced order, engaging himself completely in the devotional service of the Lord. Everyone, even if born in a higher status as a brāhmaṇa, kṣatriya or vaiśya, is certainly indebted to the demigods, to the sages, to the forefathers and to other living entities, and in order to liquidate all these debts, one has to perform sacrifices, study the Vedic literature and generate children in religious householder life. If somehow one accepts the renounced order of life without liquidating these debts, he certainly falls down from his position. Today you have already liquidated your debts to your forefathers and the sages. Now, by performing sacrifices, you can free yourself from indebtedness to the demigods and thus take complete shelter of the Supreme Personality of Godhead. My dear Vasudeva, certainly you have already performed many pious activities in your previous lives. Otherwise, how could you be the father of Kṛṣṇa and Balarāma, the Supreme Personality of Godhead?"</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB1848LosAngelesMay101973_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="256" link="Lecture on SB 1.8.48 -- Los Angeles, May 10, 1973" link_text="Lecture on SB 1.8.48 -- Los Angeles, May 10, 1973">
<span class="link">[[Vanisource:Lecture on SB 1.8.48 -- Los Angeles, May 10, 1973|Lecture on SB 1.8.48 -- Los Angeles, May 10, 1973]]: </span><div class="text"><p style="display: inline;">Prabhupāda: So Yudhiṣṭhira Mahārāja is very advanced devotee. He says that paśyata ajñānam: "Just see my ignorance. I have killed so many soldiers simply for this body." Paśyata ajñānaṁ me hṛdi rūḍhaṁ durātmanaḥ: "And this ignorance is deeply rooted in my heart." People are... Every step, they are being baffled; still, they will do the same thing. Punaḥ punaś carvita-carvaṇānām ([[Vanisource:SB 7.5.30|SB 7.5.30]]). No sense is coming. No sense is coming. Durātmanaḥ. Not mahātmanaḥ. Mahātmanaḥ means he is no more interested in this kind of business. That is called mahātmanaḥ. Those who are repeatedly engaged in this kind of business, they are called durātmanaḥ. Only for the body's sake working very hard. So if you analyze, the whole world is doing that. Durātmanaḥ.</p>
<p>Pārakyasyaiva dehasya bahvyo me akṣauhiṇīḥ. Now the akṣauhiṇī is mentioned here. One, what is the exact word, one group of soldiers?</p>
<p>Devotees: Phalanx.</p>
<p>Prabhupāda: Phalanx, another name?</p>
<p>Devotees: Regiment?</p>
<p>Prabhupāda: Regiment or something like..., composing. Just like in your country you have got. The Seventh Fleet or something like that was sent to India. They have got a group, so many ships, so many soldiers, so many... But formerly there was no ship, no aeroplane. They used to fight with horses, soldiers, elephants. So the estimation is there. You read the estimation.</p>
<p>Pradyumna: "A solid phalanx of 21,870 chariots, 21,870 elephants, 109,650 infantry and 65,000 cavalry is called an akṣauhiṇī. And many akṣauhiṇīs were killed on the Battlefield of Kurukṣetra."</p>
<p>Prabhupāda: So that's all right. Let us have kīrtana.</p>
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<div id="LectureonSB242LosAngelesJune251972_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="400" link="Lecture on SB 2.4.2 -- Los Angeles, June 25, 1972" link_text="Lecture on SB 2.4.2 -- Los Angeles, June 25, 1972">
<span class="link">[[Vanisource:Lecture on SB 2.4.2 -- Los Angeles, June 25, 1972|Lecture on SB 2.4.2 -- Los Angeles, June 25, 1972]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Bhaktir uttamā, that is pure bhakti. So a person who is thinking of Kṛṣṇa haphazardly, namely that "By executing Kṛṣṇa consciousness, I'll be materially happy," He can be materially happy because... As Śukadeva Gosvāmī says, akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ ([[Vanisource:SB 2.3.10|SB 2.3.10]]). His desire will be fulfilled. Just like Dhruva Mahārāja. He went to worship Kṛṣṇa in the forest with material desires, that "I may get the kingdom of my father or better kingdom." That was his determination. So he got it. But when he got it... By executing Kṛṣṇa consciousness, he was intelligent. He was very sorry that "What I have asked? This material happiness I have asked..." So when he actually saw Kṛṣṇa, Viṣṇu, he was offered, "Now you take benediction as you desire." He was very sorry. He said, "My Lord, I have no other desire now. I have finished all my desires." Svāmin kṛtārtho 'smi varaṁ na yāce ([[Vanisource:CC Madhya 22.42|CC Madhya 22.42]]). "I don't want any this, any kind of benediction. I have got You. I have no more necessity of any benediction."</p>
<p>But Kṛṣṇa is so kind, He gave him both, that "Dhruva, you desired for some material prosperity, a kingdom. So I have created one kingdom, Dhruvaloka, for you, which is so many times bigger than your father's kingdom. So you will... So that is especially for you. That is Vaikuṇṭha. You will go there. But you wanted your father's kingdom. So you take your father's kingdom also." So he enjoyed his father's kingdom for 35,000 years. In those days, a man used to live for 100,000's of years. Satya-yuga. So Kṛṣṇa is so kind that whatever desires you have got within, He'll give you all facilities. Akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ ([[Vanisource:SB 2.3.10|SB 2.3.10]]). But intelligent persons, they will not ask anything from Kṛṣṇa. Just like a dependent child, he's fully dependent on the father. So father knows how to raise him to be a perfect man. He knows what is his necessities. Similarly, we have to give up to the care of Kṛṣṇa, without any condition. That is perfection of life. That is perfection of life.</p>
<p>So sometimes Kṛṣṇa favors a devotee when He is in doubts, "Whether this or that? This or that?" So sometimes He takes away the sources of his material opulence and gives him shelter under His own lotus feet. So you can read the word meaning?</p>
<p>Pradyumna: (reads synonyms) Translation: "Mahārāja Parīkṣit, as a result of wholehearted attraction for Lord Kṛṣṇa, was able to give up all deep-rooted affection for his personal body, wife, children, palace, animals, horses, and elephants, treasury house, friends and relatives, and his undisputed kingdom."</p>
<p>Prabhupāda: So this is Kṛṣṇa consciousness. Upadhārya matiṁ kṛṣṇe. So it is a great sacrifice. It is not like that, dharmārtha-kāma-mokṣa. No. It is above. People are generally become religious to get some material benefit. Dharma artha. And as soon as he gets material benefit, he enjoys his senses, kāma. Dharma artha kāma. And when he fails to satisfy his senses, then he wants to become one with the supreme. That's mokṣa. So Kṛṣṇa consciousness is above these four principles, dharma, artha, kāma, mokṣa (SB 4.8.41, Cc. Ādi 1.90). Kṛṣṇa consciousness is transcendental. Therefore one can give up, immediately. Just like sometimes Bharata Mahārāja, under whose name India is called Bhārata-varṣa. He also gave up. He gave up his kingdom at the age of twenty-four years. Young wife, young, nice children, big, whole empire. And it is said that he gave up everything just like one gives up his stool, evacuates. Immediately goes away. So he gave up. So this is actually Kṛṣṇa consciousness, that we become completely free from any material possession, any material possession.</p>
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</div>
<div id="LectureonSB242LosAngelesJune261972_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="401" link="Lecture on SB 2.4.2 -- Los Angeles, June 26, 1972" link_text="Lecture on SB 2.4.2 -- Los Angeles, June 26, 1972">
<span class="link">[[Vanisource:Lecture on SB 2.4.2 -- Los Angeles, June 26, 1972|Lecture on SB 2.4.2 -- Los Angeles, June 26, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this virūḍhāṁ mamatām. Mamatā means "It is mine." That is called mamatā. Mamatā. Mama means "mine." The consciousness of "mine" and "I," this is called mamatā. "I am this body, and in relationship with this body, everything is mine. My wife, my children, my home, my bank balance, my society, my community, my nation, my country, my." This is called mamatā. So how this mamatā, or the consciousness of "my," grows? There is a machine, manipulated by māyā, illusory energy. The beginning. What is that? Attraction. A man is attracted by woman, and the woman is attracted by man. This is the basic principle. Here, in this material world, there is no attraction for God, but there is attraction. That attraction is, on the whole, sex attraction. That's all. The whole world, not only human society, animal society, bird society, beast society, any society, any living being, the attraction is sex. Puṁsaḥ striyā mithunī-bhāvam etam ([[Vanisource:SB 5.5.8|SB 5.5.8]]). The attraction here, the center of attraction, is sex. So, boys and girls or any, in younger age there is that sex impulse increase and want mating.</p>
<p>A female wants male, a male wants female. This is the attraction. This is the basic principle of binding the conditioned soul in this miserable life of repeated birth and death. This attraction. Therefore Vedic civilization is based on how to get out of this attraction. The varṇāśrama-dharma... There is attraction, you cannot avoid it. To best, to make the best use of a bad bargain. Therefore, from the very beginning, a child is trained how to become brahmacārī. Brahmacārī. No sex life. Up to twenty-five years. Throughout the whole life, but at least for twenty-five years. That is called brahmacārī-āśrama. But if one is still persistent for sex life after being trained for twenty-five years, he is allowed to marry. That is called gṛhastha-āśrama. And because he has been trained up to be detached from sex life, so, for some time he enjoys, then he gives it up. Just like Mahārāja Parīkṣit. Jahau. Virūḍhāṁ mamatāṁ jahau. There was training; therefore Parīkṣit Mahārāja could give up.</p>
<p>It is not so easy to give up attraction for kingdom, wife, children, and motorcar, and paśu, and animals, and so many... He was king, emperor. How much possessions he had! So it is not very easy to give up the attraction for these possessions. Therefore it is called virūḍhām, virūḍhāṁ mamatām. The attraction is so deep-rooted. The example is this, a tree standing. It does not want to give it up, capture. So the attraction begins from this sex attraction. Puṁsaḥ mithunī-bhāvam, puṁsaḥ striyā mithunī-bhāvam etaṁ tayor mitho hṛdaya-granthim āhuḥ ([[Vanisource:SB 5.5.8|SB 5.5.8]]). In the beginning there is attraction. A man wants woman, woman wants man. But as soon as they're united, that attraction becomes deep-rooted. First of all desire. At that time, the attraction is not deep-rooted, but as soon as they are united, either legally or illegally, that attraction becomes deep-rooted, virūḍhām. Puṁsaḥ mithunī-bhāvam, puṁsaḥ striyā mithunī-bhāvam etaṁ tayor mithaḥ, as soon as they unite, hṛdaya-granthim āhuḥ, is, they, now that attraction becomes a hard knot into the heart.</p>
<p>Always thinking of "Oh, he's my lover," "She is my lover," like that. That attraction. So then, after they're united... Just like one married couple. As soon as they're married or united, ataḥ gṛha. Gṛha. Gṛha means apartment, home. They must live very nicely. Then kṣetra. Kṣetra means field. Formerly there was no industry. The earning, means of livelihood, was agriculture. Everyone must have some land to produce grains, fruits. That's all. Milk. First of all, apartment; then, to maintain the expenditure, now we have invented industry or trade and so many things. Pickpocketing, killing. So many things. Formerly the means of livelihood was very simple. Take some land and work little, produce your grains, and the cows are there. You take milk. So milk, vegetables, grains, your economic question is solved. So first of all, gṛha, home, then kṣetra. Kṣetra means "field." I must produce my food. Ato gṛha-kṣetra, then child. Because married life without any issue, that is not very happy.</p>
<p>Cāṇakya Paṇḍita has said, putra-hīnaṁ gṛhaṁ śūnyam: "Family life without a child is zero." It is zero. There are... He has calculated some zeros. First zero is: avidyaṁ jīvanaṁ śūnyam: "One who is not educated, his life is zero." Avidyaṁ jīvanaṁ śūnyaṁ diśaḥ śūnyā abāndhavāḥ. You are going to some touring, visiting, but if where you are going, if there is no temple or friend, then your touring will be zero. Therefore Indian system is when they are tourist, they go to different pilgrimages, or some friends' house. Avidyaṁ jīvanaṁ śūnyaṁ diśaḥ śūnyā abāndhavāḥ putra-hīnaṁ gṛhaṁ śūnyam. And you have married, but if there is no issue, then it is zero. Putra-hīnaṁ gṛhaṁ śūnyam. Sarva-śūnyā daridratā. And if you have no money, then everything is zero. Even in spite of having a home or child or education... There are so many educated. If they have no employment, their life is zero. So, ato gṛha-kṣetra-sutāpta-vittaiḥ. As soon as we are united, male and female, then these things are required: nice home or apartment, some field for producing food, then some friends, suta, then children. Children, friends... Then money also. Without money... because without money, everything will be zero. In this way, just like a tree gradually expands his root, so our attraction, that male-female attraction, becomes deeply rooted by these things.</p>
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<div id="LectureonSB32626BombayJanuary31975_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="486" link="Lecture on SB 3.26.26 -- Bombay, January 3, 1975" link_text="Lecture on SB 3.26.26 -- Bombay, January 3, 1975">
<span class="link">[[Vanisource:Lecture on SB 3.26.26 -- Bombay, January 3, 1975|Lecture on SB 3.26.26 -- Bombay, January 3, 1975]]: </span><div class="text"><p style="display: inline;">Nitāi: "This false ego is characterized as the doer, as an instrument and as an effect. It is further characterized as serene, active or dull according to how it is influenced by the modes of goodness, passion and ignorance."</p>
<p>Prabhupāda:</p>
:kartṛtvaṁ karaṇatvaṁ ca
:kāryatvaṁ ceti lakṣaṇam
:śānta-ghora-vimūḍhatvam
:iti vā syād ahaṅkṛteḥ
:([[Vanisource:SB 3.26.26|SB 3.26.26]])
<p>So last night we discussed Saṅkarṣaṇa. Saṅkarṣaṇa, Pradyumna, Aniruddha. Vāsudeva, Saṅkarṣaṇa, Pradyumna, Aniruddha. Four expansion are there for taking charge of four kinds of different activities. So this false ego and the material world, "I am this body," they are also divided into three, śānta, ghora, and mūḍhatvam, according to the modes of material nature. Śānta means sober, serene. Persons who are in the modes of goodness, for them, this material world is manifest in the matter of its constituency. And those who are in modes of goodness, they can see things as they are. And the ghora, those who are in the modes of passion, they are unnecessarily going on, making plan and full of activities without any aim of life. And mūḍhatvam, that is like animal, do not know what is the aim of life, what for he is working, what is the value of life, nothing of the sort.</p>
<p>So this false ego, "I am this material body. I belong to this material world, I belong to this community, sect, or nation," so many, they are all based on ahaṅkāra. Ahaṅkāra-vimūḍhātmā kartāham iti manyate ([[Vanisource:BG 3.27 (1972)|BG 3.27]]). Actually, every one of us who are in this material world, they are, we are all under the full control of this illusory energy and working differently according to the influence of the different modes of material nature. I am not real kartā. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi ([[Vanisource:BG 3.27 (1972)|BG 3.27]]). Guṇaiḥ karmāṇi. I am under the influence of different guṇas, and still, falsely, I am thinking that "I am the doer. I have got the capacity of acting. And the effect, whatever I have produced, it is due to my labor." This is called illusion, moha. Mohaḥ ayam ahaṁ mameti ([[Vanisource:SB 5.5.8|SB 5.5.8]]). This conception of life is moha. Moha, delusion or illusion, just like a person in feverish convulsion is lying unconscious, thinking something else. This is our position. Moho 'yam. So our real business is how to get out of this moha.</p>
<p>So Vāsudeva, Saṅkarṣaṇa, Pradyumna, Aniruddha, They are controlling by different senses and the sense controller, different demigod. It is a very complicated situation, but we can get out of it by controlling the senses. That is also very difficult. At the present moment, especially in the Kali-yuga, that is also very difficult. The easiest way, as suggested by śāstras and great personality, is bhaja vāsudevam. Yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā karmāśayaṁ grathitam udgrathayanti santaḥ.</p>
:yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā
:karmāśayaṁ grathitam udgrathayanti santaḥ
:tadvan na rikta-matayo yatayo 'pi ruddha-
:sroto-gaṇās tam araṇaṁ bhaja vāsudevam
<p>Karmāśayam, this false ego—we are creating different hopes of activity: "I shall do this. I shall do that." Grathitam, they are very deep-rooted, grathitam. So we have to pluck out this karmāśayam, the root of karma. Kūṭa-stha, then phalonmukha, and phala-prāpti. There are three stages, karmāśayam: kūṭa-stha, in the seed form, kūṭa-stha; then phalonmukham, sprouting; then prāpta, prārabdha. In the beginning it is aprārabdha, not yet manifest, and prārabdha means manifest. The same example, as we have given several times, infection. We have infect... Suppose I have infected some chronic disease or infectious disease. It is not yet manifest, but it is kūṭa-stha. It is... In the seed form there is. Then, all of a sudden, we get some feverish condition. That is called phalonmukha. And when it is high fever and quite manifest, the delusion and so many other things, that is called prārabdha.</p>
<p>So we are all undergoing prārabdha-phalam, manifest phala, for our past deeds. So they are very deep-rooted. It is very difficult to uproot them. But there is one process. That is recommended: bhaja vāsudevam. Bhaja... The others... There are many yogis, jñānīs, they are trying to get out of the situation, kūṭa-stha, phalonmukha, prārabdha situation of our life. But Śrīmad-Bhāgavata says that the devotees, they can very easily uproot the causes of our material miserable condition of life. Yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā. Vilāsa. Vilāsa means enjoying, and bhaktyā means devotees. They are always attached to the lotus feet of the Supreme Personality of Godhead, Kṛṣṇa. Sa vai manaḥ kṛṣṇa-padāravindayoḥ ([[Vanisource:SB 9.4.18-20|SB 9.4.18]]). The devotees are always engaged, they are always attached, padāravindayoḥ. Aravinda, lotus flower and the lotus feet. So devotees, they are concerned, always seeing the lotus feet of the Lord. They do not try to see even the face. Beginning with the lotus feet. The devotee begins offering tulasī leaves with sandalwood pulp and offering to the lotus feet of the Lord. That is their vilāsa, enjoyment. Yad-pāda-paṅkaja-palāśa-vilāsa. They enjoy. That is transcendental bliss, offering a little sandalwood pulp and tulasī leaves on the lotus feet of the Lord. Yat-pāda-palāśa-vilāsa...paṅkaja-palāśa-vilāsa, vilāsa. That is their vilāsa.</p>
<p>Vilāsa means enjoyment. Bhoga-vilāsa. Devotees, they have no bhoga. They have vilāsa, enjoyment. And indirectly, this is also bhoga, transcendental bliss, ecstasy. Sometimes they are crying. Sometimes they are shivering. Sometimes they are laughing. There are eight kinds of sāttvika transformation. So when one is completely pure devotee, these symptoms are visible. That is called vilāsa, enjoyment. Yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā karmāśayam. When one is engaged in that vilāsa, enjoyment, spiritual blissful life, then the root cause of karma becomes vanished. Karmāṇi nirdahati kintu ca bhakti-bhājām (Bs. 5.54). In the Brahma-saṁhitā it is said. They are no more interested with the attraction of fruitive activities. Karmāśayaṁ grathitam, very deep-rooted. Yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā karmāśayaṁ grathitam udgrathayanti. Very easily they can uproot. Tadvan na rikta-matayaḥ. Rikta-matayaḥ, those who are attached to live in the forest, in the mountain, in the cave, alone in a secluded place, and with great endeavor trying to stop the agitation of the senses... Tadvan na rikta-matayo yatayo 'pi ruddha-sroto-gaṇāḥ. Ruddha means controlled. The yogis especially, they do that. And jñānīs also, they read philosophy, discuss philosophy. The yogis control the senses. Yoga indriya-saṁyamaḥ. In this way they are trying to get out of this chain of fruitive activities. Karmāśayaṁ grathitam.</p>
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<div id="LectureonSB6258CalcuttaJanuary101971_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="707" link="Lecture on SB 6.2.5-8 -- Calcutta, January 10, 1971" link_text="Lecture on SB 6.2.5-8 -- Calcutta, January 10, 1971">
<span class="link">[[Vanisource:Lecture on SB 6.2.5-8 -- Calcutta, January 10, 1971|Lecture on SB 6.2.5-8 -- Calcutta, January 10, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Everything is discussed in Śrīmad-Bhāgavatam, but people do not take advantage of all these instructions. They mean... Bhāgavatam means that rāsa-līlā, that's all. So many nice instructions are there in different cantos. Actually, the Kṛṣṇa is described in the Tenth Canto, and other nine cantos are specially meant for purifying the heart and understanding real Kṛṣṇa, tattvataḥ, as it is described in the Bhagavad-gītā. They do not know. Those who take advantage of Kṛṣṇa's rāsa-līlā only as ordinary story, they do not know Kṛṣṇa tattvataḥ. But even though they do not know, because they are hearing about Kṛṣṇa's pastimes, they are also becoming purified. But if they hear from authorized source, then the result will be bhaktiṁ parāṁ bhagavati bhagavati pratilabhya. They will be promoted to transcendental devotional platform, and the result will be that hṛd-roga-kāmam apahinoti.</p>
<p>Actually, by hearing about rāsa-līlā the result will be that one will be raised to the platform of transcendental service, and the disease of lust within the heart—that is material disease—that will be completely vanquished. Hṛd-roga-kāmam apahinoti aciram. Aciram, very soon, they will be able to eradicate the deep-rooted lusty desires in the heart of material existence. Material existence means lusty life. Kṛṣṇa-bahirmukha hañā bhoga vāñchā kare. Material life means simply to desire to enjoy. Of course, there is no enjoyment. That is... So if one hears rāsa-līlā from authoritative source, the result will be that he will be promoted to the transcendental platform of loving service to Kṛṣṇa. And the material disease, lusty desires, will be vanquished. But they do not hear from the authoritative source. Some professional reciters they hear; therefore they remain in the material existence of lusty affairs and sometimes they turn to be sahajiyā. When Kṛṣṇa had connection with so many women... You know that in Vṛndāvana, the "yugala-bhajana"—one becomes Kṛṣṇa and one becomes Rādhā. That is their theory. And so many things are going on. Therefore we instruct that first of all read the nine chapters very carefully, and then... There are so many nice instructions, but they do not hear about this nice instruction, ajāmila-śraddhā caritra. At least, picked up, some incidences, they should hear.</p>
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1976_Conversations_and_Morning_Walks" class="sub_section" sec_index="9" parent="Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3>
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<div id="EveningDarsanaAugust121976Tehran_0" class="quote" parent="1976_Conversations_and_Morning_Walks" book="Con" index="258" link="Evening Darsana -- August 12, 1976, Tehran" link_text="Evening Darsana -- August 12, 1976, Tehran">
<span class="link">[[Vanisource:Evening Darsana -- August 12, 1976, Tehran|Evening Darsana -- August 12, 1976, Tehran]]: </span><div class="text"><p style="display: inline;">Mrs. Patel: Do you think the deep-rooted Indian culture and religion will ever have a sort of a re-creation, or will it continue?</p>
<p>Prabhupāda: Continue, because if you remain like animals, it will continue. If you become human being actually, then it will stop. But we want to continue as animals. That is the present position. The present civilization is very strong animal platform.</p>
:yasyātma-buddhiḥ kuṇape tri-dhātuke
:sva-dhīḥ kalatrādiṣu bhauma-ijya-dhīḥ
:yat-tīrtha-buddhiḥ salile na karhicij
:janeṣv abhijñeṣu sa eva go-kharaḥ
:([[Vanisource:SB 10.84.13|SB 10.84.13]])
<p>Go-khara. Go-khara means animal. Go means cow, khara means ass. So yasyātma-buddhiḥ kuṇape tri-dhātuke. Anyone who is thinking that "I am this body composed of kapha-pitta-vāyu," sa eva go-kharaḥ, "he's animal." Now analyze everyone. Everyone is thinking that "I am this body." "I am American," "I am Indian," "I am Hindu," "I am Muslim," "I am this," "I am that," all in the bodily concept of life. So if you continue this bodily concept of life, then you remain animal. And if you take Kṛṣṇa's instruction, Kṛṣṇa's first instruction is... Find out this verse:</p>
:aśocyān anvaśocas tvaṁ
:prajñā-vādāṁś ca bhāṣase
:gatāsūn agatāsūṁś ca
:nānuśocanti paṇḍitāḥ
:([[Vanisource:BG 2.11 (1972)|BG 2.11]])
<p>This is paṇḍita. Who does not think seriously about this body, he is paṇḍita. And everyone is thinking seriously about this body, then who is paṇḍita? All sa eva go-kharaḥ ([[Vanisource:SB 10.84.13|SB 10.84.13]]), all cows and asses. If you keep yourselves as cows and asses, then where is civilization? What is that called? Hm? Find out this verse.</p>
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