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Flesh is called mamsa. "The animal I am killing, he will have the right to kill me and eat me." That is going on, repetition: "I kill you this life. Next life you kill me. In this life you have become a cow or goat. Next time I'll become a cow or goat"

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Expressions researched:
"I kill you this life. Next life you kill me. In this life you have become a cow or goat. Next time I'll become a cow or goat"

Lectures

Srimad-Bhagavatam Lectures

Flesh is called māṁsa. "The animal which I am killing, he will have the right to kill me and eat me." That is going on, repetition: "I kill you this life. Next life you kill me. In this life you have become a cow or goat. Next time I'll become a cow or goat. You have the right to kill me." This is called karma-bandhana.
Lecture on SB 6.1.6 -- Bombay, November 6, 1970:

You have read in the Caitanya-caritāmṛta that one Buddhimanta Khan, he was formerly... He was very rich man and Nawab Hussain Shah was the servant when he was not Nawab. So he was menial servant. So he stole some money as servants are generally habituated. So he whipped him with his cane. So that whipping stripe was on his back side. When he was Nawab, so his wife saw it and inquired, "What is this scar?" So he replied the whole story, that "I was formerly a menial servant to this Buddhimanta Khan and I did something wrong. So as my father, he punished me. That's all. He was treating me as my son." So he admitted that he was so kind. But his wife said, "Oh, this scar is a defamation. If somebody sees and you explain, then it will be known that you were a menial servant previously." So the Nawab did not mind. He: "What is that? I may be... Now what I am, that's all." So the wife requested that "This man should be killed so that he may not disclose the secret of your life, that you were a menial servant in his house." And "No, no, no. This is... This cannot be. He is just like my father. How can I kill him? This is not possible." And just see. Then she advised, "At least make him Mohammedan. Convert him to be a Mohammedan." In those days it was not very difficult. If somebody, a Mohammedan, takes water from his water pot and simply sprinkle in somebody's body, he becomes Mohammedan. The Hindu society was so rascal. Still they are. Simply by sprinkling water from the pot of a Mohammedan he becomes Mohammedan. So this Nawab said, "All right, I shall sprinkle water. Let him do what he likes," to satisfy his wife. So he did it. When he did it—then the society was so strong—he went to the bhaṭṭācārya to consult: "Oh, sir, I have been sprinkled water by a Mohammedan. So what prāyaścitta?" What is called? What is the English of prāyaścitta, compensation?

Revatīnandana: Some penance.

Prabhupāda: No, no. Atonement. "So what kind of atonement I have to do?" So the bhaṭṭācārya advised him that "You take one kilo of lead and melt it and drink it, and that is your atonement." You see? So he said, "How it is possible?" "This is the atonement for such sinful activity. Yes." Just see. For the last five hundred, six hundred years... Why...? For thousands of years the Hindu society is so fallen. Therefore so many Mohammedans have increased here. They are not imported. In this way the Hindu population, they have been forced to accept Mohammedan religion. You see? By the Mohammedans. Just like Aurangzeb. He imposed one tax for the Hindus. So all the poor men class, to avoid the tax they became Mohammedans. And there was so much punishment by the Hindus. And so he became a Mohammedan, so-called Mohammedan, by the diagnosis of the bhaṭṭācārya. So this kind of prāyaścitta was current during the fallen days of the Vedic society.

But in the śāstras there are... In every scripture... Just like in Christian, their prāyaścitta is to confess, similarly, there are different types of prāyaścitta. So here Parīkṣit Mahārāja is advised, yathā puraiva. Yathā evaṁ tasmāt pāpasya niṣkṛtau prāyaścitta yateta kadā mṛtyu puraiva. So prāyaścitta. If you want to be free from the reaction of the sinful activities in this life—exactly in the same way as Christian Bible advises that you have to make some atonement, go to the church and confess your sinful activities and pay some fine—exactly in the same way in Vedic scriptures also, that "Before death you must make some atonement; otherwise you will continue in your next life." Tasmāt puraivaṣv iha pāpa-niṣkṛtau yateta mṛtyor avipadyatātmanā (SB 6.1.8). "Before you meet your death, that you should take." Doṣasya dṛṣṭvā guru-lāghavaṁ yathā. And you have to make atonement according to the gravity of your sinful activities. Yathā bhiṣak cikitseta rujāṁ nidānavit. Just like nidānavit. Nidāna means a expert physician. He prescribes medicine and advises treatment according to the gravity of the disease. Similarly, you have to undergo atonement for the sinful activities according to the gravity. That is the treatment. Then... The king is very intelligent. He is not only king but he's a great devotee of Kṛṣṇa, Kṛṣṇa conscious. So he replied, "What is the use of this kind of atonement?"

dṛṣṭa-śrutābhyāṁ yat pāpaṁ
jānann apy ātmano 'hitam
karoti bhūyo vivaśaḥ
prāyaścittam atho katham
(SB 6.1.9)

"Sir, what is the value of this atonement? If people continue to act sinfully, then what is the use of this kind of prāyaścitta?" This is a very intelligent question. Suppose a man suffering from venereal disease goes to a doctor and he prescribes some medicine and gives him some diagnosis that "You should live in this way, in that way." But after the disease is cured, immediately if he commits the same sinful act, then what is the value of the treatment? The same thing, just like nāmnād balād yasya hi pāpa-buddhiḥ. In every society this is going on. In our Kṛṣṇa conscious society, or those who are Vaiṣṇava, they are, some of them are thinking like that, that "I am chanting Hare Kṛṣṇa mantra, so if I commit some sinful act, then I shall again chant Hare Kṛṣṇa and it will be adjusted." And Christians also think like that, that "I may commit sins throughout the whole week, and on Sunday I shall go to the church and confess it. It will be counteracted." So this defective conclusion of the human society is interrupted here by the question of Mahārāja Parīkṣit, that

dṛṣṭa-śrutābhyāṁ yat pāpaṁ
jānann apy ātmano 'hitam
karoti bhūyo vivaśaḥ
prāyaścittam atho katham
(SB 6.1.9)

So people, they know that "There is resultant action of this kind of sinful activity." He knows. Even if he does not know, he sees. Just like a man who has stolen, committed theft. One sees that he is arrested or he is punished, he is put into the prison, and still, he commits stealing. He knows. So similarly, we are hearing from the śāstra that "If you commit this sin..." Just like māṁsa. Māṁsa, this very thing, means, māṁ sa khadati. Therefore flesh is called māṁsa. "The animal which I am killing, he will have the right to kill me and eat me." That is going on, repetition: "I kill you this life. Next life you kill me. In this life you have become a cow or goat. Next time I'll become a cow or goat. You have the right to kill me." This is called karma-bandhana.

So we hear from the śāstras. You may not believe, but we can see practically that a man who has committed murder, he is also hanged. There is no doubt about it. "Life for life." So how these foolish persons very, I mean to say, boldly killing animal? If it is a fact even in your state law that "life for life," how I can dare to commit murder or kill another animal? You see? And this is conclusion. The śāstra says that you have to pay that particular individual soul by your life. That is the meaning of māṁsa, the Sanskrit word māṁsa. Māṁsa khadati. I am taking the risk. When I kill one animal for eating, I am taking the risk that "This animal sometimes will kill me." Exactly in the same way, life for life, murder, murderer is hanged—that is the law of the state—so why not that law in the state of the Supreme? Is that very unreasonable? But they do not see. Parīkṣit Mahārāja says that dṛṣṭa-śruta. In the scriptures or in the religious lawbooks I have heard it that this kind of sin will be reacted in this way. And dṛṣṭa, and I have seen also that a man committing murder is hanged.

So dṛṣṭa-śruta yat pāpam. So this kind of sinful activities, janānn apy, everyone knows. Yesterday we were speaking of seeing and hearing. These experiences gathered by seeing and hearing is very important. This is tangible. So these two words have been used, dṛṣṭa-śruta: "by hearing and by seeing." Everyone knows that there is sinful reaction. Janānn apy. What is that? Ātmano ahitam, ātmanā: it is disastrous for his self. He has to undergo so much punishment. Still, karoti bhūyo vivaśaḥ. Vivaśaḥ means automatically. He has been habituated. Automatically he commits the same sin, vivaśa. Prāyaścittam atho katham. Then, if he remains always a victim to the sinful reaction and if he is habituated to do that, so artificially this kind of confession in the church or giving some bribe to the bhaṭṭācārya, what is the meaning of this? It is practical question. If the man is habituated to commit sinful activities throughout the whole week, what is the use of his going to the church and confessing and give some bribe or... You take in any, any field. So it is very intelligent question. There is practically no use. If you remain a thief always, so for your theft you are put into the prison, and as soon as you get out of the prison again you commit theft. He knows that "I shall be again put into the prison." Still, he commits the same thing. Actually there are many thieves. At least in India I have seen. Their business is stealing, and they are put into the jail, and as soon as he comes out, again commits the same thing and put into the jail for many days.