So actually the human life is meant for that purpose, because sense gratification, material happiness, the hogs also, they are enjoying. The enjoying... The hog is also whole day and night searching after stool, and after eating stool, when they get some strength, then sex without any discrimination of mother or sister or anyone. Hog's life. Therefore śāstra says, "Don't lead a hog's life." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Vid-bhujām means the stool-eater. They are also working so hard day and night simply for eating stool. And as soon as there is some strength, hypophosphate... Because stool contains all good chemicals. Hypophosphate, they say, who have tested... Of course, I do not know. They say that it is full of hypophosphates, and if you take hypophosphate... Sometimes doctor prescribes sera of hypophosphate for the weak people. So actually the hogs are very fatty. Therefore those who are meat-eaters, they like hog's flesh very nicely.
Hog (Lectures, SB cantos 3 - 12)
Lectures
Srimad-Bhagavatam Lectures
So anyway, this human life is not meant for imitating the hog's life. Human life is meant for tapasya. Tapo divyaṁ putrakā yena śuddhyet sattvam (SB 5.5.1). This is Vedic civilization, tapasya, the state, different grades of tapasya—brāhmaṇa, kṣatriya, vaiśya, śūdra—give them chance—gṛhastha, vānaprastha, brahmacārī. They are all meant for inducing people to come to this perfectional stage of understanding God. This is called varṇāśrama-dharma. Real purpose of this is varṇāśrama, four varṇas and four āśramas. Why? Now,
- varṇāśramācāravatā
- puruṣeṇa paraḥ pumān
- viṣṇur ārādhyate panthā
- nānyat tat toṣa-kāraṇam
- (CC Madhya 8.58)
The whole aim is how to worship the Supreme Lord. That is human life. So if we make these divisions, so any class of men, if he comes to this social system of varṇāśrama-dharma, then automatically... Just like if you admit your son in a school, there is first class, second class, third class or eighth class. In this way he makes progress. One day that son comes out as a graduate.
And what is that tapasya? Tapasya for realization of God. And then we shall be purified. What is meaning of purify, purification? Purification means we are eternal, and if we become purified from this material contaminating, then we get back our eternal life, back to home, back to Godhead. That is required. That is... For that we have to accept little tapasya. Not to become sense gratifier like the dogs and hogs. That is not civilization. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). This human life should be regulated in such a way that he hasn't got to satisfy the senses after taking so much hard labor. The modern civilization is like that. Everyone is engaged in hard labor simply for satisfaction of the senses. So they have become mad. Nūnaṁ pramattaḥ kurute vi... And they are acting without any consideration of the effect. They do not consider whether it is sinful or not. They do not believe in the next life. They do not discriminate what is sinful, what is pious—nothing. Exactly like animals.
And people are doing that. They do not offer to Kṛṣṇa, and they eat whatever they like. The result is that you have misused this opportunity of human life, to understand Kṛṣṇa and go back to home, back to Godhead, so that you'll be happy eternally. You'll be freed from this entanglement of bhūtvā bhūtvā pralīyate (BG 8.19). You enjoy one duration of life; again you have to give it up. Then you accept another duration of life. Bhūtvā bhūtvā pralīyate. This human life is meant for getting rid of this business, taking birth and dying, taking birth and dying. This is meant. This is... This opportunity's given, but if you do not use it properly, you use it as cats and dogs and hogs, then the..., by nature's law, you will get the body next life cats and dogs and hogs. You eat even stool. Because you had no discrimination in eating, the "All right, you can now eat..." the pig's body, hog's body you get, and eat even up to stool. That opportunity is given. And you have sex life with your mother and sister. You see hog's life. They have no sex discrimination. They do not discriminate, "It is..., she is my mother," or "She is my sister." No. So this is hog's life. Therefore śāstra says that "Don't be foolish to lead a life like hogs." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). The material civilization should not be like that. What is that? Now, simply for sense gratification. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān. That sense gratification is also not very easy. People are working so hard. They are stealing even, risking life. So many things they are... This is not very easygoing life. Kaṣṭān kāmān. Everything is studied by śāstra. Arhate viḍ-bhujāṁ ye. This kind of life is meant for the hogs.
Ātmavatām means self-realized persons. Self-realized... Without self-realized person, nobody can inquire about uttamam, śreya uttamam. Everyone is interested the immediate pleasing things. Immediate pleasing things. "I want to taste something which is very tasteful to my tongue. Never mind whether it is not eatable or eatable..." Just like hogs and pigs. They have got a taste to eat stool, and they like it. They like it, immediately. Everyone have, I think, in India, they have got experience. When they go to pass stool in the field, the hog is waiting to taste. They are so much addicted. Similarly, we have become to taste anything and everything, like hog. There is no discrimination. There is no restriction. Because they have no tapasya. Tapasya, when you are engaged... And this subject matter, spiritual realization, means tapasya. Tapasya. But it has been made easy by Caitanya Mahāprabhu, very easy. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam (CC Antya 20.12). Little tapasya. Just spare little time and chant Hare Kṛṣṇa. This much tapasya, we are not ready. Etādṛśī tava kṛpā bhagavan mamāpi durdaivam īdṛśam ihājani nānurāgaḥ. Kṛṣṇa is more interested to get us in the apavarga-vartmani, in the path of liberation. And He has given very simple method: chant Hare Kṛṣṇa.
So this life is meant for brahma-jijñāsā. This life, this human life, is meant for brahma-jijñāsā. Other jijñāsā, inquiries, that is in the cats and dogs and hogs and crows and everywhere. So don't be bothering. "If I don't bother, then how shall I eat?" No, that people generally says, that "Everyone becomes Kṛṣṇa conscious, how we shall eat? How things will go on?" Now, we are Kṛṣṇa conscious, practical example. Are we not eating? Are we not sleeping? What business is stopped? We have no business; we simply beg. There is no certainty that "Tomorrow I shall go there. I'll get this money." There is no certainty. We do not know. We are eating in the morning. We do not know whether there will be food in the evening. If Kṛṣṇa gives, then we can eat. You know it very well. We have no business. We are not professional men. We are not going to the market for what is bao.(?) Ke bao haya?(?) So are you not eating? We are eating. Not only eating, we have got hundred and two branches, and every branch there are at least one hundred men. They're all eating. Why? Because we know, "Kṛṣṇa will give us. Kṛṣṇa giving food to the ants, to the elephant.
So everyone must be suffering. Now, why these Anacin tablets are advertised, "pain-killer"? Because they are suffering. And not in this country, but in the Western countries, America, one takes at least one dozen tablet daily for mitigating suffering—tranquilizer, this, that, so many. They are advertised, and they take. At last, for sleeping. Because they are more advanced. We are less advanced; therefore we are satisfied only one tablet, Anacin. (laughter) But they are not satisfied with one tablet. They have dozens of tablet. I have seen it. It is advertised in the subway trains. So many tablets are advertised. Suffering must be there. Anyone who has got this material body has accepted suffering. That's a fact. But foolish people, they cannot understand. He thinks, "I am got very fatty and beautiful body." He is satisfied. The dog is also satisfied. He does not know that this dog's body is greater suffering than human body. The hog's body is greater suffering than the human body. But everyone is thinking, "I am happy." This is called māyā, illusion. You go to a hospital, a man is lying down on the bed, and if you ask, "How are you?" "Yes, I am well today." What is "well"?
The salt is there because it is part and parcel of the big sea. It must be salty. Similarly, Brahman, Para-brahman, Kṛṣṇa, paraṁ brahma paraṁ dhāma pavitraṁ paramam... (BG 10.12). So here we have got all the qualities. We are Brahman, we are pure. But Kṛṣṇa's paraṁ brahma paraṁ dhāma pavitraṁ paramam (BG 10.12). He's the supreme, nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He's the chief, chief pavitra, chief brahma. We are also brahma, but small brahma. We are also pure. Because we are small pure, therefore we sometimes become impure. Otherwise by nature we are pure spirit soul. asaṅgo 'yaṁ puruṣaḥ. This is the Vedic information. The puruṣa... Puruṣa means the living entity who has come here to enjoy. Asaṅga, he has no connection with this material world, but somehow or other he's thinking that "I am this matter. I have to enjoy this material world." "I am this Hindu," "I am Muslim," "I am Indian," "I am American," "I am man," "I am woman," "I am cat," "I am dog," "I am tree," "I am hog..." In this way he's identifying with this material nature and enjoying or serving. You cannot enjoy. You can simply serve.
You can get a nice body or you can get a very bad body, not comfortable, cats' and dogs' body. But in every body the living entity thinks that he is very happy. This is called illusion. In any body, any kind, either in cat's body or dog's body or tree's body or ant's body or Brahmā's body or demigod's body or human body, he thinks, "Oh, now I am very happy." This is called prakṣepātmika-śakti. Sometimes Indra became a hog, being cursed by Bṛhaspati. So Brahmā, after some time, came to receive him, that "Indra, now you have suffered very much. Now come with me to your heavenly kingdom." He said, "Where shall I go?" "Now, in the heaven." "No, no, no. I have got my family. I have got my children. How can I go?" The hog is thinking that he has got family, he has got his children, so he cannot give up this responsibility and go to heaven. No. It is not possible. So this is called māyā. Even in hog's life, dog's life, germ's life, stool's life, everyone is thinking, "I am very happy." But he does not know that there is tīvraṁ bhayam, very fierceful condition. But he forgets.
So we are conditioned soul, but the Supersoul... The Māyāvādī philosophers, they do not admit the existence of Supersoul. They think there is one soul. We are... They speak of our conditioned life as līlā. This is not very good philosophy. One has got the body of a hog, and he is eating stool, and the Māyāvādī philosopher says that it is līlā. God is eating stool; it is līlā. Just see the philosophy! Because we say kṛṣṇa-līlā... Kṛṣṇa, the Supreme Personality of Godhead, He is dancing with the gopīs or playing with the cowherds boy or becoming the child of Mother Yaśodā. We say it is līlā. The Māyāvādī philosopher says... Because they do not two, make two. Their philosophy is one. So the pig or the hog eating the stool, they say it is also līlā. Kṛṣṇa is dancing with the gopīs, that is also līlā, and because they do not make two, therefore... We cannot say, of course. They say that God is also, has become pig and they, eating stool, that is also līlā. This is the grossest offense on the feet of the Lord, to bring Him to the status of ordinary living being who is not independent. Dependent, it is clearly said. Therefore they manufacture these words, "daridra-nārāyaṇa," "this Nārāyaṇa," "that Nārāyaṇa," because they do not make any difference between Nārāyaṇa and the ordinary living entity. This is their philosophy.
So we have been accustomed to this habit of material disadvantages. We have no information of spiritual life. Therefore śāstra says that we should try... This life, human life, is not meant for suffering but to make endeavor to end suffering. That is human life. Human life is not meant for suffering like the animals. Just like the life of pig. Is that very good life? Whole day and night they are searching after stool, "Where is stool? Where is stool?" because that is their enjoyment. Actually, if you give a pig halavā and, side by side, stool, he would prefer to accept the stool than the halavā because he is habituated to that kind of food. Therefore Ṛṣabhadeva says that human life... He was instructing to His sons, "My dear sons, don't be like pigs. You just become like human being." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye: (SB 5.5.1) "My dear sons, don't try to get happiness like the pigs, dogs, hogs." Kaṣṭān kāmān. With hard labor, you get some food, and then you enjoy sex life. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45). Material life means to work very hard day and night and get some money and then eat sumptuously. Eat, drink, be merry and then enjoy sex life. That's all. So Ṛṣabhadeva said, "My dear sons, this kind of standard of life is available in the life of pigs." Kaṣṭān kāmān arhate ye viḍ-bhujām. Viḍ-bhujām means stool-eaters.
So there are different grades of life. So does it mean that we shall live a life like a hog while we have got this human form of body? Just try to understand. The hog is eating stool, which is rejected by everyone. And still, he is searching that out, where is that stool. And it is called research work. So we should not make our life complicated like the hog. And what is the aim of his life, the hog? The aim of his life is sex. The hogs and, especially hogs and goats, they're very sexually influenced. The hog does not discriminate. The monkeys, they do not discriminate—mother, sister, or anyone—they must have sex. So especially mentioned here, not like hog, don't live like hog. This is the instruction of Ṛṣabhadeva. This human form of life is not meant for living like a hog. Then what it is for? That is stated in the next line, tapo divyam (SB 5.5.1). "My dear boys, this life is meant for tapasya." Tapasya means restraining your senses. That is. That is human life. That is human civilization. The more you restrain your senses from its activities, the more you're advanced, civilized, advanced human life. Tapasya. Tapasya means, tapa, tapa, from tap, tapa comes. Tapa means temperature.
We have simply created scarcity by our mismanagement. But if we take up the laws as they are prescribed in the scriptures and live peacefully, there is no scarcity. My Guru Mahārāja used to say that in this world there is no scarcity by the arrangement of God. But the only scarcity is this Kṛṣṇa consciousness. People are not Kṛṣṇa conscious. They're materially conscious. They're sensually conscious. That has to be changed. So Ṛṣabhadeva says that to satisfy our senses, that is also available in the life of a hog. Kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Viḍ-bhujam, a animal who eats stool, viḍ-bhujam. That means the hog. The hog is also an animal, a living entity, and you'll find that it is working whole day, wherever there is stool, simply searching out. Research work—where there is stool. Because he has been made into that abominable condition of life that he is eating stool, he, still... Like Arabia, simply desert, sand. So for them, they can kill some animal and eat, because they cannot die for want of food. But here, in America, you have got sufficient foodstuff. Why should you kill animals? You have got sufficient grains, sufficient fruit, sufficient milk, and is it very nice thing that you take milk from the cow, who is your mother, and kill at the same time? Is that very good reason?
So this is the beginning of life, and these strictures are followed even if he is son of a king or even if he is Supreme Personality of Godhead. Just like Kṛṣṇa. Kṛṣṇa also undergone this disciplinary action when He was a brahmacārī for some time. So this is the system. In the beginning of life one should become brahmacārī, and then he marries and lives with wife and children, at most twenty-five years. Then he retires. The husband and wife goes from one pilgrimage to another, in this way travels. Because the children are grown up. And when the husband is completely free from all family attachment, he takes sannyāsa. This is the process. Brahmacārī, gṛhastha, vānaprastha, and sannyāsa. So this Mahārāja Ṛṣabhadeva, before retirement it is the duty of the father to give instructions how to look after family affairs, their personal affair, their spiritual advancement, everything, so here Ṛṣabhadeva is instructing, "My dear sons, do not think that this particular body, human body, is equal to the body of the cats and dogs and hogs. Don't consider like that." He has particularly mentioned viḍ-bhujām. Viḍ-bhujām means the stool-eater. As in the human society, the dog-eater human being is considered the lowest of the human society, similarly, in the animal society, the animal which eats stool is considered the lowest. So the gradation of human being is also calculated according to the eating process. This is... Modern thinker also says, in your country, Dr. Bernard Shaw? He has written one book.
He has written one book. I think it is named You Are What You Eat. So eating is very important thing. If you eat like cats and dogs, then you'll become cats and dogs even in this human form of life. If you behave like cats and dogs, you become cats and dogs even in the human form of life. Similarly, if you work hard, very hard, like cats and dogs or hogs, then what is the value of your human life? Human life should be very sober, peaceful, full of knowledge, full of bliss, peaceful, devotee. These are the good signs of purity. Simply working hard like animal and eating like animal and... No.
That particular thing is being instructed by Ṛṣabhadeva to His sons, "My dear sons, this human form of life..." Ayaṁ deho deha-bhājāṁ nṛloke. "Everyone has got body, but the body in the human society is to be treated differently. It should not be just like the hogs." The hogs, whole day and night, they are after stool and sense gratification. Similarly, if human being, his whole day and night after eating and sense gratification, then he's missing the opportunity. That is the instruction. Human life should be regulated. You should eat this kind of foodstuff, you should have sex life in this way, you should sleep in this way, you should act in this way, you should think... They're all regulative principles. You cannot do unrestricted things. In the human society there are books of regulation—not for the animal society. The lawbook is meant for the human society, not for the animal society. So the human society becomes free, without observing any social conveniences or social custom or abiding by the laws—no, that is not human body. That is exactly like animal body.
So Ṛṣabhadeva says, "My dear boys, you should not spoil this body, human form of body, like the hogs." He has specifically mentioned the name of the hogs, viḍ-bhujām. Then what it is meant for? He said, tapo divyam (SB 5.5.1). This human form of life is meant for austerity, penance. You should voluntarily accept some regulative principles, even they are not very much liking to you. Just like our students. They are, from the very beginning of their life they are accustomed to certain habits, but we are restricting. We say, "You cannot do this," and they are accepting, following. This is called tapasya. Tapo. Tapasya. Tapasya means I am habituated to smoking, suppose, and the spiritual master says, "You cannot smoke." So if he gives up smoking, he feels some inconvenience, some uncomfortable position. But because the spiritual master has ordered, he gives it up. This is called tapasya. Even at his inconvenience, he abides by the order of the spiritual master, regulative principle. That is called tapasya. He feels some inconvenience, but what can be done? He has accepted one spiritual master. A spiritual master means voluntarily accepting a great personality whose rules and regulations he must abide by. This is accepting of spiritual master, voluntarily accepting somebody, "Yes, sir. Whatever you say, I'll accept." Śiṣya. Śiṣya means who abides by the rules. That is called śiṣya. Or English, "discipline." From discipline, disciplic, disciplic succession. From the discipline. So either you take English or Sanskrit, the same meaning. Śiṣya means who accepts the ruling of his spiritual master; and disciple means also the same thing, who becomes disciplined by the spiritual master.
So therefore this tapasya means voluntarily accepting the rulings of scriptures, spiritual master, saintly person, and mold your life in that way. So He is instructing His sons, "My dear sons, don't spoil your life, living like cats and dogs and hogs. Utilize your life by tapasya, by voluntarily accepting the rulings of śāstra, spiritual master, saintly person." The question may be that "Why this injunction? Why I shall not live like an animal? And why I have to live under the regulative principles of scriptures and saintly person and spiritual master?" The answer is also there: tapo divyam. Tapo divyaṁ putrakā: (SB 5.5.1) "My dear sons, this form of life should be utilized for tapasya." Why? Yena sattvaṁ śuddhyet: "If you accept these principles of life, then your existential condition will be purified." At the present moment we are contaminated by the material nature, modes, mostly ignorance and passion. So He's advising that if you abide by the rulings of tapasya, then your existential condition will be purified. Yena sattvaṁ śuddhyet.
So that is not denied. But He says that kaṣṭān kāmān na arhate: "For sense gratification, there is no need of working very hard." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). This kind of labor, hard labor, day and night, and get some money, and then apply it for sense gratification, kaṣṭān kāmān... Kāma means sense gratification. So this is not very good. Nāyaṁ deho deha-bhājāṁ nṛloke. Human form of life is not meant for this purpose. This type of working hard day and night to find out the necessities of life, that is the business of the hog. Hog. Viḍ-bhujām. Viḍ-bhujām means "the animal who eats stool." That means hog. Or the animal who has no discrimination of eating. He's called hog. The hogs have no discrimination. He'll eat anything, up to the stool. So if you say that "We have to accept food," well, even stool is also food for a certain type of animals. And by eating that stool, it becomes very much fatty. And their sense power is so strong that daily, at least one dozen times, they are having sexual intercourse. And there is no discrimination whether it is mother or sister or any daughter. It doesn't matter. You'll find in hog's life, they have no discrimination.
So Ṛṣabhadeva is warning, "My dear boys, this life, this human form of life, is not meant for gratifying the senses like the hogs." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Then what it is mean? What for? Tapo divyaṁ putrakā. This life is meant for tapasya, austerity. Tapo divyaṁ putrakā. Why? Why we should accept austerity, penance? So He says that tapo divyaṁ putrakā yena sattvaṁ śuddhyet (SB 5.5.1). Sattvam. Your existence. You are existing. Now your existence is not pure because we, all living entities, we are eternal soul, spirit soul. Na hanyate hanyamāne śarīre (BG 2.20). The soul is never annihilated or destroyed after the annihilation of this body. Now, throughout the whole world we are traveling. There is not a single institution, neither any department of knowledge in the university, to understand that "After destruction of this body I am not destroyed. I exist." Na hanyate hanyamāne śarīre (BG 2.20). Hanyamāne śarīre. After destruction of the body, the soul is not destroyed. Ajo nityaḥ śāśvato yaṁ na hanyate hanyamāne śarīre (BG 2.20). Aja. The soul never takes birth; the body changes. Just like I am soul, you are soul; we have changed so many bodies. I had a body, a small baby's body. That body is no longer existing. Everyone has seen... Where is that body? I possessed a small baby's body. Where is that body? That is gone. Then I possessed a boy's body. That body is also gone. Then I possessed a young man's body; that is also gone. Now I am possessing one old man's body, seventy-six years old. But I understand that I had a small body like this. I had a body like a boy, like a child, then young man. Therefore the conclusion should be that I, as I have passed so many bodies, similarly, when I shall pass this body, I shall exist. This is conclusion.
So therefore, this human form of life, as it is advised by Ṛṣabhadeva, is not meant for unnecessary sense gratification. This is not meant for. This is meant for the hogs and dogs, not for the human beings. This is division of life. The human life is to make a solution of all the problems of life. The real problem is birth, death, old age and disease. All other problems, they are secondary. So you can conquer over this birth and death and old age and disease. There is possibility. Here is a chance of human form of life. Here you take a chance. Don't lose it, don't spoil it like hogs and dogs. That is the propaganda of this Kṛṣṇa consciousness movement. Don't take it that it is a type of sectarian religion. No. It is a culture. It is meant for every human being. Therefore we are trying to propagate this movement all over the world, without any consideration of caste, creed and nation. Because we don't see, "This is Englishman, this is European, this is American." No. We have no such vision. Paṇḍitāḥ sama-darśinaḥ (BG 5.18). One who is really learned, he sees everyone on the equal level: soul, spirit soul.
That is for the lower animal. Kaṣṭān kāmān na arhate viḍ bhujāṁ ye. As the animal is working very hard day and night for meeting their necessities of life, the human form of life is not meant for that purpose. This is the basic principle of instruction. Ayaṁ deha. This deha, this body, is meant for higher purposes, not for simply meeting the necessities of life. This is the basic principle of instruction. They have no other way. The cats and dogs and hogs, they are working day and night where to find out some stool and eat it, and as soon as the body is filled, then sense gratification, sex life This is going on in the lower class of animal life.
So does it mean that human life also will be utilized only for this purpose? No. That is his advice. "This is not meant for wasting our time and living like the lower animals, cats and dogs and hogs." Then what it is meant for? He says, tapo divyaṁ: (SB 5.5.1) "My dear sons, this body is meant for tapo, austerity." Austerity. What is that austerity? Divyam, to realize God. That is the whole Vedic principle, that human body, human society should be trained intelligently in such a way that he can understand God. This is the goal of life. In the Vedānta-sūtra... Those who are philosophically advanced, they might have studied the Vedānta-sūtra or Brahma-sūtra. So the first aphorism of the Brahma-sūtra is athāto brahma jijñāsā: "Now this human form of life is there..." We have got it by the material nature's grace. There are 8,400,000 different forms of life, transmigration or evolution, as you say.
This point is stressed here that nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Ṛṣabhādeva is advising to His sons, "My dear sons, this body specially," nāyaṁ deha nṛloke, "in the human society, it is not to be spoiled." Nāyaṁ deho deha-bhājāṁ..., kaṣṭān kāmān: "It is not be spoiled engaging it uselessly, very hard labor for satisfaction of the senses. Because this kind of business is there, viḍ-bhujām." Viḍ-bhujām means the stool-eater, hogs. The hogs are stool-eater, and they are working very hard day and night, and the business is kaṣṭān kāmān, to satisfy the senses, these two business: where to find out source of income, and eat anything without any discrimination. Just like the hog has no discrimination. It is prepared to eat even stool. So this kind of life, to work very hard and get foodstuff without any discrimination and then satisfy the senses without any discrimination of sex A hog, you will find, they have no discrimination of sex—mother, sister, or anyone. You will find. These are the natural instruction. So therefore, the example is given here, "My dear sons, don't live like hogs, toiling whole day and night and eating stool and without any sex discrimination you go on satisfying your senses." This is the first attack to the human civilization, that simply work very, very hard and then satisfy your senses and you take it as civilization.
It is not civilization. If we think over these two lines, then we can find out that our modern civilization... It was formerly also the same, but not so extensively. At the present moment, in this age of Kali, the hog civilization is spread very widely. Therefore this instruction is very important. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Human life means very peaceful life, without any trouble. That is Vedic civilization. These books written by Vyāsadeva, he was writing these books, such exalted knowledge, in Hardwar, in a secluded place, very peacefully situated. And that knowledge was taken by the kṣatriyas, and they were distributing. As it is said in the Bhagavad-gītā, imaṁ rājarṣayo viduḥ (BG 4.2). Vedic knowledge was first of all taken up by the kṣatriyas. Brāhmaṇas, they used to cultivate knowledge and they used to advise the kṣatriyas, rulers, and they took it and they distributed to the general mass of people for the elevation of the spiritual platform. This is civilization. In the Bhagavad-gītā it is said, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). This is creation of God, cātur-varṇyaṁ: brāhmaṇa, kṣatriya, vaiśya, śūdra.
These books written by Vyāsadeva, he was writing these books, such exalted knowledge, in Hardwar, in a secluded place, very peacefully situated. And that knowledge was taken by the kṣatriyas, and they were distributing. As it is said in the Bhagavad-gītā, imaṁ rājarṣayo viduḥ (BG 4.2). Vedic knowledge was first of all taken up by the kṣatriyas. Brāhmaṇas, they used to cultivate knowledge and they used to advise the kṣatriyas, rulers, and they took it and they distributed to the general mass of people for the elevation of the spiritual platform. This is civilization. In the Bhagavad-gītā it is said, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). This is creation of God, cātur-varṇyaṁ: brāhmaṇa, kṣatriya, vaiśya, śūdra. This is called varṇa, and as spiritual cultivation, brahmacārī, gṛhastha, vānaprastha, and sannyāsa. So our civilization, Vedic civilization, means varṇāśrama-dharma, following the four principles of varṇas and four principles of āśrama. The ultimate goal is God realization. That is the human civilization. If there is no God realization, simply working hard day and night for sense gratification, it is accepted as hog civilization, dog civilization. That is stated here: nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1).
You are living entity; you are not these flesh and bones. You are spirit soul and you are within this body. You are now entrapped with this material body, and so long you will act irresponsibly, you will get another material... Tathā dehāntara-prāptiḥ. You will get another body, and that body is not guaranteed. There are 8,400,000 different forms of body. Sarva-yoniṣu kaunteya (BG 14.4). Although the spirit soul is there, but this particular body, the hog's body or the man's body or the demigod's body There are so many. Jalajā nava-lakṣāni sthāvarā lakṣa-viṁśati. There are 900,000 forms of body within the body. Sthāvarā lakṣa-viṁśati. And there are trees, plants, two million forms of body. So we have already gone through all this body, and we have got this human form of body after many, many millions of years by evolutionary process. Therefore Ṛṣabhādeva says, ayam deha. This body, don't think it is ordinarily received. Nāyaṁ deho deha-bhājāṁ nṛloke: "In the human society you should not waste it like the hogs and dogs simply for sense gratification." This is the Bhāgavata instruction. You should soberly use it.
According to your karma, you will get a type of body. This is nature's law. Prakṛteḥ kriyamāṇāni guṇaiḥ karmani sarvaśaḥ (BG 3.27). We are completely under the grip of nature's law. We cannot change it. If we challenge that "There is no death," no, death will come. That is nature's law. And if you want to stop death, then that is another process. That is described here. Tapo divyaṁ putrakā yena sattvaṁ śuddhyet: (SB 5.5.1) You have to accept this process of austerity by which you will purify your existence. Then you will get deathless life, eternal. Yat gatvā na nivartante tad dhāma paramaṁ mama. Tyakvā dehaṁ punar janma naiti mām eti kaunteya. This is the science. This Bhāgavata literature, this Vedic literature, is giving you information how you can revive your original, eternal life. Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre (BG 2.20). That is the business of human life, not to become mad like hogs and dogs and simply work very hard—"Where is stool?"—and eat it and get some strength, and then enjoy senses. This is not life. This is not civilization.
You have to die. You make all nice arrangement, but you have to die. That is stated in the Bhagavad-gītā. Mṛtyuḥ sarva-haraś cāham (BG 10.34). Aham. Kṛṣṇa says that "Those persons who do not want Me, or persons who do not like to understand God, they will see God, Me." When? "At the time of death," as Hiraṇyakaśipu saw. He challenged always God. His son was devotee, and that was the misunderstanding between the father and the son...(break) This father said that "God is enemy. Viṣṇu is my enemy. You do not take the name of Viṣṇu." And the child, boy, will take. That is the cause of enmity. So at the end he saw Hiraṇyakaśipu Hiraṇyakaṣipu saw Nṛsiṁha-deva. Immediately finished everything. So that is the case of everyone, that one has to meet death. And at the time of death, whatever arrangement he has made for so-called happiness will be taken away. Mṛtyuḥ sarva-haraś cāham. Then he will be offered another body. It may be a human body or he may be a dog's body or hog's body, and we have to accept it.
Pradyumna:
- ṛṣabha uvāca
- nāyaṁ deho deha-bhājāṁ nṛloke
- kaṣṭān kāmān arhate viḍ-bhujāṁ ye
- tapo divyaṁ putrakā yena sattvaṁ
- śuddhyed yasmād brahma-saukhyaṁ tv anantam
- (SB 5.5.1)
"Lord Ṛṣabhadeva told His sons: My dear boys, of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one's heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever."
Prabhupāda: So we have discussed this verse yesterday. It is very essential that this human form of body is meant for rectifying or purifying our existence. That they do not know, especially in the modern age, that this body is temporary and we living entities, we are eternal and this is our bondage. So long we are within this material body, it is our bondage. Real life is eternal life, without any birth, death, old age and disease. Where is that science? There is no such department of knowledge that how one can live eternally without any disease, without any old age and without any death and without any birth. If there is birth there is death. And between the two, birth and death, there is old age and disease. Where is that scientist who are trying to solve this problem?
This verse we were discussing yesterday. Portion of the verse was explained, and portion of the verse we shall try to explain this night. Tapo divyam. Ṛṣabhadeva says, "My dear sons, this body, human body, nāyaṁ deha, this body is not for wasting life, dogs and hogs." They are not wasting. They are in the gradual evolution process. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. They are coming to the human form of body gradually, by nature's law. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). So long we are in the lower species of life, we are conducted by complete laws of nature, prakṛteḥ kriya-guṇaiḥ karmāṇi sarvaśaḥ, according to the different guṇas.
If on the bodily conception of life we take leadership, then the position is sa eva go-kharaḥ. Go means cows, animal, and kharaḥ means ass. So he is no better than the animals go and kharaḥ. So how he can take leadership? This is the difficulty at the present moment, that we take leadership of the society although we remain on the bodily conception of life. They cannot take leadership. So another place it is condemned: śva-viḍ-varāhoṣṭra-kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ (SB 2.3.19). These are śāstric injunction, that when we elect some leader without any spiritual knowledge, then what is the position? The position is that the elected person is also one of us. And what is our position? Our position is without spiritual knowledge, without being beyond the bodily conception of life, we are no better than śva-viḍ-varāhoṣṭra-khara. Śva means dog, and viḍ-varāha means the stool-eater hogs, and uṣṭra means camel and ass. Ass means gadā, khara. Khara means ass. So this is a long definition. The summary is that without spiritual knowledge, with bodily conception of life, we are no better than the dogs, camels, and these hogs and asses. So we should not become like that. Therefore advises that tapo divyaṁ putrakā yena sattvaṁ śuddhyed (SB 5.5.1).
So government is also advertising "Go to the village." Actually that is life. Go to the village. Mahatma Gandhi also wanted to organize this life, but unfortunately you have changed. Now we have got place in Hyderabad about six hundred acres of land. We are also trying here. We have already done in Māyāpur. We are producing our own food, our own cloth, own milk, and we are chanting Hare Kṛṣṇa. This is the simplest life. This life is meant for not working like hogs and dogs. That is the instruction. Nayaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). This is the business of the stool-eater hogs. But what is meant for human life? Tapo divyaṁ putrakā yena sattvaṁ śuddhyed (SB 5.5.1). Just rectify your existence. You are not to die. Na hanyate hanyamāne śarīre (BG 2.20). Why don't you take this formula seriously, that "I am not subject to die. I am not subjected to death. Why I am forced to take birth and die?" This one question, that is human life. Athāto brahma jijñāsā. Now this life is meant for... "I am Brahman. Now I must inquire about my identity, about my constitutional position, how I can become happy, why I am put into this tribulation." Duḥkhālayam aśāśvatam (BG 8.15). Kṛṣṇa says; I am not saying. This place, Kṛṣṇa says, this is duḥkhālayam aśāśvatam (BG 8.15). But we are trying to mitigate our distresses by material adjustment. But Kṛṣṇa says no, that is not possible. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). Whatever plan you make, the nature will break it. You have to suffer here. Because you have preferred to come into this material world and want to become happy—you do not know what is the way of happiness—you must suffer. Kṛṣṇa does not like, because you are His son, but it is a punishment under the control of the material nature.
So Ṛṣabhadeva is pointing out that this sense gratification problem or desire or propensity is there even in the hogs and dogs. Therefore He says, distinguishing the human form of life from the life of lowest class of animals, that He says ayaṁ deha, "this body." Na ayaṁ deho deha-bhājāṁ nṛloke. Nṛloke means in the human society. Everyone has got body. The dog has body, the cat has body, the tiger has body, the bird has body. Everyone has got body. Similarly we have also got body. Therefore He is warning, "My dear sons, in this body the aim of life should not be sense gratification after so much trouble." If the point is sense gratification, then why so much, I mean to say, manifestation of economic development? Do you think that those who are not fortunate to have these flyways or motorcars or a skyscraper building... Take for example the most aborigines, the most uncivilized nation somewhere in Africa or any other part of the world. Are they not sense gratifying? The dogs and hogs, they are not sense gratifying? So if the ultimate aim of life is simply sense gratification, then why should we take so much trouble?
Just like in your country also you are offering, somebody is offering food, somebody is offering something. So there is arrangement by God's law, everyone shall eat. It is not that... You have never seen any animal or any bird has died for starvation. No. There is no starvation in the law of God. Everyone has food. Viṣayaḥ khalu sarvataḥ syāt. By the laws of nature, by God's order, everyone has, I mean to say, provision for four things. What is that? Eating, shelter, and sense gratification, and defense. Āhāra-nidrā-bhaya-maithunaṁ ca. This is secure. Everyone. If you see a bird, bird's life. By nature, one bird has got another mate. A male and female, they are together. Anywhere you go: a tiger, a tigress; a dog, a she-dog; a hog, a she-hog. So these are not problems. Here also, anyone. A boy, a girl; a man, woman; there is. So the arrangement is there. That is not problem.
So the whole idea here is expressed by Ṛṣabhadeva. "My dear sons," ayaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān na arhate viḍ-bhujāṁ ye, "you should distinguish yourself from the hogs and dogs, that simply for sense gratification, this life is not meant for working very hard." That is the modern civilization. Not only here... Now, the whole material world, history is like that. People are after sense gratification. (aside:) Come on. So Viśvanātha Cakravartī Ṭhākura, a great commentator on Śrīmad-Bhāgavatam, is explaining this verse that kaṣṭān, kaṣṭa-pradan kāmam yoṣit-darśana-sparśanadim na arhate naivarhati iti.(?) Kāmān. He has plainly explained that kāma, sense gratification, means to see woman with lust or to touch woman with lust. That is called kāma, or sense gratification. So this is natural. Materialistic life means wherever there is some beautiful woman or girl, it is natural. It is not... One sense, it is not bad because it is natural. There is a very nice verse written by Rūpa Gosvāmī. He is explaining, yuvatīnāṁ yathā yūni yūnāṁ yathā yuvatau.(?) Yuvatī means young girl, and yūna means young boy. So he is expressing his desire, "My dear Lord, as a young boy has got natural affection for a young girl, or a young girl has got a natural affection for a young boy..." Spontaneously. It is not to be taught or to be educated in the schools and colleges. Spontaneously the attraction is there. "...how my attraction for You will be like that, spontaneous?" It is a very nice example.
This evening I shall explain to you some of the important verses from Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the greatest contribution of Vedic literature. In the Vedic literature we find a desire tree. Whatever knowledge you want to derive, there is in the Vedic literature, and Śrīmad-Bhāgavatam is described as nigama-kalpa-taror galitaṁ phalaṁ (SB 1.1.3), the desire tree of Vedic literature, and a tree is eulogized on account of the fruit. So Śrīmad-Bhāgavatam is the ripened fruit of that desire tree. Just like, God has given our food, nice milk, fruits, food grains, sugar, rice, wheat, so many nice things. So we are not meant for eating stool. But at the present moment we have discovered a civilization that every man is work, is to work very, very hard day and night, and he is satisfied only in sex intercourse. This is the tendency of this material world. For sense gratification one is advised to work hard, day and night, like asses, dogs and hogs.
Therefore Ṛṣabhadeva advises His sons, "My dear sons, do not waste your valuable body, human form of body, like the dogs and hogs." Then what, what is the purpose of human life? If we are not meant for living like the dogs and hogs, then what is the standard of human life? The answer is tapo divyaṁ putrakā (SB 5.5.1). "My dear son, this life is meant for tapaḥ." Tapaḥ means austerity. Tapaḥ another meaning is that temperature. Just like if we go in front of the fire, or if you go in the open sunlight, we get some temperature. That is called tapaḥ, or tāpaḥ, sometimes it is called tāpaḥ, temperature, Yes. So this tāpaḥ means some temperature. (aside:) Why it is not working? That means voluntarily we have to accept some tāpaḥ, or little temperature. So generally the animal, they are meant for sense gratification, but human life has to practice tapasya to control sense gratification. Just like we are prescribing to our disciples: no illicit sex life, no intoxicants, no meat-eating, and no gambling. No illicit sex means, just like the dogs and hogs, they have no consideration with whom they're having sex intercourse. The hog especially, pig. He does not discriminate whether sister, mother, or anyone, you see. So tapaḥ means... We are accustomed to so many, I mean to say, sinful activities, so we have to restrain from them. So tapasya, accepting voluntarily some painful situation, that is required. Say for (example) I am accustomed to smoke or to drink wine. So, I have to give it up. This is meant for human life. I have to give it up. Although I shall feel some pain in the beginning, but still I have to tolerate it. This is called tapasya.
In the western countries to give up these habit is little difficult, because about forty years ago, one of my brother, God-brother, came to London and he had a talk with Marquis of Zetland, and the Lord inquired from him whether he can be converted into a brāhmaṇa. He inquired from my God-brother whether he can be made into a brāhmaṇa, brāhmaṇa. So our God-brother said, "Yes, you can be converted into a brāhmaṇa if you give up these habits, namely illicit sex, intoxication, meat-eating, and gambling." The gentleman's reply, Lord Zetland, "It is impossible." So that means he was not prepared to accept the tapasya. Voluntarily, abnegation. But here Ṛṣabhadeva says that the human life is meant for tapasya, and not for living like pigs, hogs, and dogs. Next he says tapo divyam (SB 5.5.1), because tapasya means to accept voluntarily some painful situation. It is not very much painful, but they consider. But we are undergoing already, some painful situation working day and night. To satisfy the senses that also requires tapasya, hard labor, but here Ṛṣabhadeva says that you accept some painful condition. It is not at all painful, but it appears. Tapo divyam, for God realization. (break) ...that everyone is working hard day and night, but that is for sense gratification. Similarly, if you take little trouble, if you accept voluntarily some painful condition for realizing God, divyam, that is the human mission. Now the question may be raised that both ways I have to accept some painful situation, so why shall I accept painful situation for realizing God? For material sense gratification, although I am working very hard, I am getting, immediately, some pleasure, sense pleasure. So why shall I work hard or accept some painful situation for realizing God which is unknown and fictitious to me? So the reply is, tapo divyaṁ putrakā yena śuddhyed sattvam (SB 5.5.1), "My dear boys, if you accept a little trouble for realizing God, then your existential condition will be purified."
So on account of our impure existential condition, our so-called happiness is temporary. Brahma-saukhyam means, here again, yena sattvaṁ śuddhyed, when your existence is purified. Now we have got impure existence, this material body. When we get our spiritual body, that is called purified. So Ṛṣabhadeva says sattvaṁ yasmād brahma-saukhyam anantam. As soon as you get your spiritual body, then there is unlimited happiness. We are, after all... In the Vedānta-sūtra it is said that the living entity or God, both of them are for enjoying life, blissful life. Just like when you are diseased, you have got some fever. So, you cannot enjoy life. Similarly in this diseased condition of material existence we, actually, we cannot enjoy life. Therefore, if we purify our existential condition by tapasya, then we come into our spiritual existence and we can enjoy our life eternally. (break) ...therefore, that when we have got this human form of life, we shall not waste it simply for sense gratification like the dogs and hog. We should practice tapasya, restrain, and then we purify our existence and we are situated in a position wherein we can enjoy blissful life forever.
So after death we have to accept another body. (break) ...in the Bhagavad-gītā, tathā dehāntara-prāptir dhīras tatra na muhyati (BG 2.13), as we are passing from one body to another in this life... I was a child, you were a child, everyone, but that child body is no more existing. I am existing in a different body, and I have to pass through many different bodies. So this is also dehāntara-prāptiḥ, changing the body. So similarly after death we shall change the body. Dehāntara-prāptiḥ means to accept another body. Now as I have already said, there are 8,400,000 forms of bodies. So we have to accept one of them at the time of death on the basis of our mental condition. So if we are accustomed to the beastly mentality like dogs and hog, then naturally we are going to get such body. But if we practice during this life, human form of life, while we are intelligent enough, godly life, then you are going back to home, back to Godhead. It is up to us to decide whether we are going to the dogly life or Godly life, that is our choice. According to the instruction of Ṛṣabhadeva, he says that this human form of life is a chance to practice Godly life and go back to home, back to Godhead.
So this hard labor is going on. So Ṛṣabhadeva says that this hard labor should be stopped. There is no need of so much hard labor. Why you should work so hard? This such kind of hard labor is seen amongst the animals. There are animals, just like we saw one jackal was passing on the street. So they come out in the night, some of the animals, especially ferocious animals. They come out at night for their food. Everyone is working hard; they also come. So animals also, they (are) also working very hard. That is given example, the hogs and dogs. That is restricted. If you go on working for better standard of life, then you'll be attached to this work and your mind will be absorbed in such work. And if the mind continues to be absorbed in working so hard, then after giving up this body, you'll have to accept another body to fulfill such desires within the mind. Kṛṣṇa will give you full facility. Therefore it is said, deha-bhṛtān madhye (ja) nṛ-loka manuṣyaḥ tasmin sattvāyaṁ manuṣyaḥ deha kaṣṭān kṛcchran sampādyamānam ata duḥkha-rūpaṁ kāmān yajñādini. Yajñādini prati na hati. Kāmān anubhāvituṁ nārhati ity artha.
"Lord Ṛṣabhadeva told His sons: My dear boys, of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one's heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever."
So Mr. Jyesthish(?) Gandhi, ladies and gentlemen, the instruction of Ṛṣabhadeva is very important. Ṛṣabhadeva was the father of Mahārāja Bhārata, under whose name this planet is called Bhāratavarṣa. So before retirement, Ṛṣabhadeva instructed His one hundred sons about the aim of life. So this is Vedic civilization. So He says, "My dear boys, don't spoil your life by living like hogs." This very word has been used. Nāyaṁ deho deha-bhājāṁ nṛ-loke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Viḍ-bhujāṁ. Viḍ-bhujāṁ means there are hogs who are very much enthusiastic to eat stool. So why this particular animal has been named? Because we can find especially in Indian villages, the hogs, day and night, they are working very hard to find out where there is stool. And as soon as he eats stool, the hog very easily become fatty and strong. Therefore a class of men, they like to eat the flesh of hog because it becomes easily fatty. And the hog's business is, as soon as he gets little strength, then next business is sex, without any discrimination. The hog has no discrimination who is sister, who is mother, who is daughter. So therefore this particular animal has been named, and Ṛṣabhadeva warns His sons that "Don't live the life of hogs. Live like human being."
That is wanted. And for that purpose you require to execute tapasya. Tapasā brahmacaryeṇa śamena damena va (SB 6.1.13). These are the injunction of the śāstras. Human life is meant for tapasya, not to imitate the hogs and dogs. This is not human life. This is Vedic culture. The Kṛṣṇa consciousness movement is trying to give this Vedic culture all over the world, but they are after hogs and dogs. What can be done? This is very difficult job. But still we have to do, because we have placed ourself to become servant of Kṛṣṇa. Never mind we have to face so many dangerous positions; still we have to do this thankless task. "My dear brothers, do not be hogs and dogs. Be a saintly person." This is our mission. That is India's culture. Bhagavad-gītā, the same thing said: manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). Siddhi. Siddhi means perfection. Nobody is interested how to make this life perfect. Everyone is being carried away by the waves of material nature. This is not life. Śrīla Bhaktivinoda Ṭhākura, a Bengali Vaiṣṇava poet, he has written one song, kena māyāra vaśe yāccha bhese kāccha hābu ḍubu bhāi. Jīva kṛṣṇadāsa ei viśvāsa korleto ār duḥkha nai. Māyāra vaśe. There is the laws of nature. We are under the grip of laws of nature. You cannot violate. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). If you have touched fire, it doesn't matter whether you are elderly person or a child, innocent or knowingly or unknowingly, the fire must burn.
So we have to understand this responsibility of life. That is human life—not to enjoy senses by imitating the hogs and dogs. This is not human civilization. We have to learn from the śāstras how our life is being transformed from one form to another, and there are 8,400,000 different species of life. Once this human form of life missed and if you are put into these waves of birth and death, then the opportunity finished. We must always be alert that we have got this responsibility. The Ṛṣabhadeva says that tapo divyaṁ putrakā yena śuddhyed sattva (SB 5.5.1). Sattva means existence. Your existence is eternal. That is the first information in the Bhagavad-gītā. Na hanyate hanyamāne śarīre (BG 2.20). Na jāyate na mriyate vā. This is the first instruction. There are so many commentator or instructor of Bhagavad-gītā, but they are missing the first instruction. They are not interested that "What is going to happen my next life?" They are not interested. Nobody takes care. They have concluded they have no life after death. This body is finished, everything is finished. Most irresponsible life. This is not to be carried on. Ṛṣabhadeva says that "My dear sons, don't live this irresponsible life like animals, hogs and dogs, but take the responsibility of human life. Undergo austerities, penances, as they ae recommended in the śāstras and make your life..." It is individual. If this movement cannot be taken massively, every individual can practice it. That is Indian culture. Every Indian was educated how to become a brāhmaṇa, for coming to this platform of austerity. And following the examples of brāhmaṇa, the kṣatriya and the vaiśyas and the śūdras, they also benefited.
He's thinking that the capitalist, they are satisfying only their senses in luxuriously, why not the laborers who are actually working. That is his philosophy. The central point is sense gratification. Just try to understand. The whole world is busy in different labels, but the central point is sense gratification. That's all. Is anybody has anything to say against this, here present? But here Ṛṣabhadeva says nṛloke kaṣṭān kāmān arhate, na arhate. Na ayam deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Such kind of hard work, it is done by the dogs and hogs also. So does it mean that we shall have to work, we have got this human form of body, and we have to work just like dogs and hogs. Actually they're doing so. Nothing more than that. The dogs and hogs, they're busy all day and night for the same thing: how to eat, how to sleep, how to have sex life, how to defend. The man is also working in the same way, under different label only. Nationalism, socialism, this "ism" that "ism", but the action of the dog and hog and the human society, so-called civilized, the point is the same. So Ṛṣabhadeva says that the dogs and hogs they are working so hard for sense gratification, but this human form of body is not meant for that. It is for different path.
Janma karma me divyam (BG 4.9). How Kṛṣṇa expands Himself, how He appears, what is the nature of His body, these things if you simply understand, then you become immortal. That is Kṛṣṇa consciousness movement. Just to give the people a chance to understand Kṛṣṇa then he becomes immortal. That is the mission of life. Not that to enjoy sense gratification in a polished way, but the business is the same as the dogs and hogs enjoy. That is being instructed here. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Viḍ-bhujām means the pigs who eat stool. They're also enjoying like that. They have got very free sex enjoyment. They do not care who is mother, who is sister, with anyone. We have seen, that is, nature has got example, everything, you can study. You'll find in Śrīmad-Bhāgavatam that by studying nature you can get so many instruction, perfect. So one devotee made the nature his spiritual master, and studying nature and getting so much information. So if you study like that, here as it is given, the example, viḍ-bhujāṁ ye. So viḍ-bhujām means the pigs or the hog. They are also eating nicely, getting fat, and having sex intercourse very freely, so does it mean that human being is also meant for this business, like the hogs and dogs. This is the point. This is the instruction. This body is not meant for such enjoyment for the senses, but this body is meant for tapaḥ, austerity, as Raghunātha Dāsa Gosvāmī showed example. He came to the point of neti. How to come to that point, tapasya. Why? By that process your existential position will be purified. And if you say, what is the use of purifying? There is use, because you want happiness, but your happiness is disturbed. You cannot have perpetual, uninterrupted happiness in this body. Therefore, if you really want happiness, then you purify your existence and you'll get continued eternal happiness of bliss and knowledge. This should be the aim of human life.
So this instruction of Ṛṣabhadeva is very, very important. Try to understand. Our this Kṛṣṇa consciousness movement is a protest to the modern way of civilization. The leaders of the modern society, they want that people should be engaged in working like dogs and hogs and asses. They should not understand what is the value of life, what is the object of life. Let them always remain intoxicated, and sense gratification, and produce more product for sense enjoyment. This is modern civilization. All these factories... I understand that in this country the farmers are taxed so heavily that they are forced to work in the factory. This is a policy of the government leaders to engage people. If anyone wants to live peacefully, save time for developing Kṛṣṇa consciousness, then the leaders of the society or the government will not allow him to do so. This is the position.
But so far we can see, those who are busy with bolts and nuts, how this dull brain, they can manufacture such things? That is not possible. It requires another brain. The yogīs can go, the yogīs can go. Just like Durvāsā Muni. He went to Vaikuṇṭha-loka, and he saw personally Lord Viṣṇu in the Vaikuṇṭha-loka for being excused because His disk was after him to kill. He insulted a vaisnava. That is another story, so in this way actually human life is meant for that purpose to understand God and His potencies and to revive our old relationship with Him. That is the main business. But unfortunately, they are being engaged in factories, in other work, to work like hogs and dogs, and their whole energy is being spoiled. Not only spoiled, but their characters, they are working so hard, so after working so hard they must drink intoxication. Then after drinking, they must eat meat. After this combination, they require sex. So in this way, they're kept in the darkness. And here, these verses of Ṛṣabhadeva, he says warning. He's warning, He's speaking to his sons, but we can take the lesson. That he says: nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Kāmān means the necessities of life. You can get your necessities of life very easily. By tilling the field, you get grains. And if there is cow, you get milk. That's all. That is sufficient. But the leaders are making plan, that if they are satisfied with their farming work, little grains and milk, then who will work in the factory? Therefore they are taxing so that you cannot live even simple life—this is the position—even if you desire. The modern leaders will not allow you. They force you to work like dogs and hogs and asses. This is the position.
So activities of the living entity within this material world, there are different kinds, not that one kind of activity, one kind of eating, one kind of sleeping, no. According to the different kinds of consciousness, there are different kinds of activities: eating, sleeping, mating and defending. The last meeting we discussed that we have all these demands because we have got this body, but the demands must be very nicely adjusted, not that, because I have got demand of this body, therefore I'll have to imitate like cats and dogs and hogs. No. That is not civilization. The dog has also got body, and the dog has got also bodily demands. Similarly, a Kṛṣṇa conscious person, he has got this body and he has got also bodily demands, but the, I mean to say, standard is different. That standard you have to change.
That is the instruction of Lord Ṛṣabhadeva to His sons. He says, "My dear sons, you cannot imitate your standard of demands of the body like cats and dogs and hogs. Oh, that is... Then you'll waste your time. You have got better opportunity." Just like there is very nice example. In this land of America, the Red Indians were living. Still they are living. But their standard of living, their standard of the same demands of the body, is different from the civilized nations who have come from Europe to this country. Therefore it is, America, is now so rich, because their standard of living and their standard of living is different. They could also develop this country very nicely, but their civilization, their standard of living, their consciousness, was different. So it is on the basis of different standard of consciousness the standard of living and existence is dependent.
So our process is to come to the standard of Kṛṣṇa consciousness. There is no denial; the demands of the body are to be supplied because without supply of the demands of the body, how can I live? That is not to be neglected. But Ṛṣabhadeva advised, "My dear sons, your demands of the body should not be like the demands of the body of the hog and cats and dogs. That is not..." So... Now what is the aim of the demands of the body? The demands of the body, the ultimate aim is pleasure. I want to be happy. But if we make our demands of the body flickering, temporary, changing, then we shall waste our time because pleasure is the ultimate goal of life. So Ṛṣabhadeva advised that "If you want eternal pleasure, eternal happiness, then you do not try to misuse your, this valuable body simply for meeting the demands like cats and dogs."
So the first proposal was that this human form of life is not to be wasted like cats and dogs. This is the first proposal by Ṛṣabha. He was advising His sons, "My dear boys, don't waste your, this valuable life like cats and dogs and hogs." This are the Actually, without Kṛṣṇa consciousness our life is no better than the dogs' and hogs'. That's a fact. That is the beginning of this instruction, nāyaṁ deho deha-bhājāṁ nṛ-loke kaṣṭān kāmān arhate viḍ-bhujaṁ ye (SB 5.5.1). The dogs and hogs, they will try whole day and night for eating purposes and sense gratification. Why the human society should be like that? So these things can be learned by mahat-sevā. Therefore this Vedic civilization that first of all send the children for mahat-sevā, brahmacārī. Mahat-sevā, that is the essential part of human life. Tad-vijñānārthaṁ sa gurum evābhigacchet samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham (MU 1.2.12). To make this human life successful, to understand the value of life, to understand what I am, one must approach, go to gurukula. Tad-vijñānārthaṁ sa gurum evābhigacchet. This abhigacchet, this form of verb is used when it is called vidhi-liṅ, must! There is no option. I may go or I may not go. No. One must. That is human life. That is the instruction of Vedic śāstra.
By one man's endeavor all these foreigners they're getting real life of Kṛṣṇa consciousness. They have sacrificed everything practically. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is required. That is human life. Otherwise, if we simply work very hard just like the stool-eater hogs, "Where is food? Where is food? Where is sex? Where is..." This is... Therefore this particular name has been mentioned here, viḍ-bhujām. It is very peculiar. Nāyaṁ deho deha-bhājāṁ nṛ-loke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). This is the business of the stool-eater hogs. Śāstra sometimes uses very strong language. That is required. Just like if you want to train your children, sometimes you have to slap, you have to chastise for his benefit. That is the... Therefore this very word is used, viḍ-bhujāṁ ye. These kind of engagements are there among the hogs and dogs. Are you hogs and dogs or human being? Your engagement is brahma-jijñāsā, athāto brahma jijñāsā. Inquire about Brahman. Learn about Brahman. Learn about yourself, that you are not this material body. If you are still thinking that you are this material body—you are Indian, you are American, you are brāhmaṇa, you are śūdra, you are white, you are black—then you are in the dog's consciousness, not Kṛṣṇa consciousness. That is to be learned.
In continuation of the last verse I recited day before yesterday, the second verse is suggesting how one can be liberated from this material bondage. In the first verse it was suggested that this human form of life is not meant for wasting uselessly like the animals, dogs and hogs. It should be properly utilized. The suggestion was tapa, tapasya. Tapasya means austerity, voluntarily accepting some inconvenience. This is called tapasya. Tapa, one meaning is "disturbances." Suppose I am practiced to some habit. If I am advised to give it up, it becomes little troublesome. For example, if I am habituated to smoke and somebody or higher authority says, "Don't smoke," to give up smoking is little difficult, those who are habituated to smoke. Similarly... But according to the doctor's advice if somebody has to give up smoking, he has to. Otherwise his disease may not be cured.
So we are dying every moment. Mṛtyu, death, is sure. "As sure as death." So... But we are not meant for death, neither we are meant for birth. That is explained in the Bhagavad-gītā. Na jāyate na mriyate vā: "The spirit soul is never born, neither he dies." Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre (BG 2.20). The spirit soul, nitya, eternal, śāśvata, inexhaustible... Na hanyate, clearly says, na hanyate hanyamāne śarīre (BG 2.20). So this death is artificial. Therefore we do not like to die. We do not like to be unhappy. We do not like to be without any knowledge. This is our nature. But because this nature is hampered on material condition, therefore the business of the human being is to cure this disease—birth, death, old age and disease. This is the mission of life, not to waste time, not to waste our life, duration of life, just simply jumping like dog and hog. That is not human life. Tapo divyam (SB 5.5.1).
Therefore Ṛṣabhadeva says, tapo divyaṁ putrakā (SB 5.5.1), putrakā. "My dear boys, My dear sons, don't waste your time like dogs and hogs. Just practice tapasya." Tapo divyam. Divyam. Divyam means for divine purpose, not for manufacturing some weapon for killing thousands of men at a time. This requires also tapasya, very great attention, labor and perseverance. Everything required. That is called tapasya. But not that kind of tapasya, for the inauspicious position of the human society. No. Tapo divyam, for divine understanding. So the benefit will be yena śuddhyet sattvam. Then our existence, the position, (sic:) existential position, will be purified. And what will be the result if it is purified? Yena brahma-saukhyam anantam. We are seeking after eternal life, we are seeking after happiness and we are seeking after full knowledge. That will be attained. So tapo divyaṁ putrakā yena śuddhyet sattvaṁ yasmād brahma-saukhyam anantam... (SB 5.5.1). That is success of life.
They are going to hell under the good dress and good road. They are going to hell. Because they could not control the senses. So don't become victims of this civilization. Try to understand. Nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4). And what is the purpose? Yad indriya-prītaye. The same thing. Indriya-prītaye means satisfying the senses. So that already explained, that sense gratification process is already there in the animals. The hogs and dogs, they are also busy in sense gratification. Then why, why you are calling yourself civilized than these cats and dogs? They are also eating meat, just like tiger. And because you can cook it very nicely with spices, you become civilized? But they have taken, "No, we can cook very nicely." Because in the flesh, there is no taste. So it has to be added with garlic, it has to be added with onion, and somehow or other... Then it becomes little palatable. Otherwise, what is the taste of this dead flesh? Suppose if you... But those who are after this blood, they find taste. So that is tigers' and dogs' and cats' civilization; that is not human civilization; that is not human civilization.
So in the previous verse Ṛṣabhadeva has said that this madness after sense gratification, nūnaṁ pramattaḥ kurute, and doing all kinds of sinful activities, this is not good. And actually we can see... (aside:) No, I daily say that during talking you should not cut, cut. So one may argue, especially those who are atheists, that "Suppose we get a material body and little miserable. What is the wrong there? It will be finished. Then there will be no more pains and pleasures." That is the Buddhist theory, that the body is combination of matter, and there is pains and pleasures, so make this body zero. Then there will be no more pains and pleasures, and you will have to accept another body. And so long you shall continue to accept one body after another, the miserable condition of material existence will continue. Therefore in the beginning it was said that "This body, human body, is not to be misused simply for sense gratification like the dogs and hogs." That was the beginning.
This human form of life, although adhruvam... Everybody, we cannot continue this body for all the time. It will be ended, dehāntara-prāptiḥ (BG 2.13), another body. So this is the general rule for all living entities, either dog's body, or hog's body, or man's body. It will not stay, it will not endure. You have to change. Therefore it is called adhruvam. But, the special advantage of this human form of life—Prahlāda Mahārāja says—although it is adhruvam, it will not stay, but arthadam, you can have your real interest fulfilled.
Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhir narāṇām. Āhāra means eating. Āhāra, nidrā, sleeping, and fearing, and sense enjoyment. These are required, but not for increasing but decreasing. Just like when a person is diseased he should not eat as he likes. Because he is diseased, doctor prescribes that "You take little barley water or glucose, no solid food, if you want to be cured." Similarly, these things are necessity so long this body is there. Āhāra-nidrā-bhaya-maithuna. But this should be decreased, not increased. That is human civilization, not to increase. Just like the Gosvāmīs in Vṛndāvana. They did not come here to increase āhāra-nidrā-bhaya-maithuna. No. They came here to decrease. Nidrāhāra-vihārakādi-vijitau **. That is wanted. This is Vṛndāvana-vasi, not that to live in Vṛndāvana and increase this āhāra-nidrā-bhaya-maithuna. This is not Vṛndāvana-vasa. The monkeys are also living in Vṛndāvana, and the dogs are also and hogs are living in Vṛndāvana. But they do not know how to decrease āhāra-nidrā-bhaya-maithunam. You'll see the monkeys. They are also in Vṛndāvana. But you'll find one male monkey followed by three dozen female monkeys. That is not vṛndāvana-vāsa. Āhāra-nidrā. That means it requires brahminical culture, damo, śamo. That is wanted. That is brahminical culture.
There are three guṇas—sattva-guṇa, rajo-guṇa, tamo-guṇa. If you remain in the lower platforms, tamo-guṇa, rajo-guṇa... Tamo-guṇa, rajo-guṇa means, as I have already explained, greediness and lust, desires. That is tamo-guṇa, rajo-guṇa. Tato rājas-tamo-bhava kāma-lobhādayaś ca ye. What is that rajo-guṇa, tamo-guṇa? Now, kama, lusty desires, and greediness, not satisfied with the minimum necessities of life, want to increase more and more, more and more. That is called greediness. The Vedic civilization teaches that "Be satisfied with the minimum necessities of life. Don't increase unnecessary necessities of life, and then you have to work for it very hard like hogs and dogs." That's all. Then you have to work very... Modern world, they have increased their unnecessary necessities of life, and therefore you'll find how hard working. In European and American cities we have seen how people are working very hard, beginning from morning at five o'clock till four o'clock next night, for sense gratification. So this is not civilization. This is condemned civilization. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). This is not civilization. This is animal civilization, working so hard day and night for eating. That is the business of the hogs and dogs. You will find the hogs and dog, they are loitering on the street whole day and night: "Where is food? Where is sex?" That is not civilization. They must be peaceful brāhmaṇa. Of course, not that everyone can be elevated to the position of a brāhmaṇa, but at least they must have the chance to see that "Here is a class of men, brāhmaṇa." That is wanted. Otherwise the civilization is failure.
So wherever Supreme Personality of Godhead is there, that is Vaikuṇṭha. Just like īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Īśvara, the Supreme Lord, is there in every living entity's heart. So the hog, dog, they have got also heart. There is also Kṛṣṇa. So does it mean that He is living with hog and dog? He is living in Vaikuṇṭha. Etad īśanam īśasya. This is called īśasya īśanam. Wherever He may live, He lives in Vaikuṇṭha. Similarly, the devotee, he lives with Nārāyaṇa, so there is no question of hell and heaven. He is in Vaikuṇṭha. If Kṛṣṇa is living in Vaikuṇṭha, the devotee is also living in Vai... He is concerned with Kṛṣṇa, Nārāyaṇa. Therefore they are not afraid. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati (SB 6.17.28). Nārada Muni, he is traveling everywhere. He is going to hell; he is going to heaven. He is going to Vaikuṇṭha to see Nārāyaṇa. And he's chanting, nārada muni bhājāy vīṇā rādhikā ramaṇa, that's all. Because he is chanting for... His business is to enlighten. If he goes to naraka, hell, he will advise them, "Chant Hare Kṛṣṇa." And if he goes to Indraloka he will advise the same thing. And if he goes to Svargaloka, or any loka, that is Nārada Muni's business. Similarly, those who are preaching Kṛṣṇa consciousness, they should not be afraid of this hell and heaven. Wherever they should go, they will simply preach, "Chant Hare Kṛṣṇa." This is their business.
This word is used, punaḥ punaś carvita-carvaṇānām. I have enjoyed this material life, āhāra-nidrā-bhaya-maithunaṁ ca. Eating, sleeping, sex, and bhaya is everywhere. A small insect up to Brahmā or Indra, this is the business. So people do not want to stop this business. They want to improve the business. "I am eating now without any plate, and if I can eat on the golden plate," they are thinking, "this is advancement of civilization." So the eating process... Eating means kṣut nivṛtti tuṣṭiḥ puṣṭiḥ. Tuṣṭiḥ puṣṭiḥ kṣut nivṛtti. When one is hungry, when he eats something, according to the taste... A gentleman is eating halavā, purī, and the hog is eating stool. So the taste and tuṣṭiḥ puṣṭiḥ kṣut nivṛtti is the same. Either you eat halavā, purī or stool, you are eating according to the taste. Just like in the airplane we sit down. They are asking, "Sir, what can I...?" We say, "We refuse." We don't touch anything in the airplane because we know what is that. And the next man, he is eating very nicely the intestine of hog. We have seen it. He is very nicely eating with spoon and fork, very enjoying. And we are saying, "Oh, what nasty thing he is eating." We don't, do not touch even what is offered. So why? We are taking whatever little things we have taken with us. But the result is the same, tuṣṭiḥ puṣṭiḥ kṣut nivṛtti. You are hungry, you take something, so your appetite will decrease and your satisfaction will increase. You will get strength. Tuṣṭiḥ puṣṭiḥ kṣut nivṛtti. So this is not improvement. Eating by the hog and eating by the human being, the result is the same. Tuṣṭiḥ puṣṭiḥ kṣut nivṛtti. But eating the intestines of the hog or eating halavā, puri, it does not make any difference. Ei bhāla, ei manda' saba 'manodharma'. In this material world, "This is good and this is bad," this is all mental concoction. 'Dvaite' bhadrābhadra-sakali samana.
So we should not be attached. We should completely give up anything material. That is niṣkiñcana. We have no business with anything material, either in the golden plate or on the street, on the floor. It does not make any difference. Our business is how to accept the prasādam, what Kṛṣṇa has eaten, that is our concern. We are not interested with the intestine of hogs or halavā, puri. No. We are interested to eat which is already accepted by Kṛṣṇa. Kṛṣṇa bara dayāmoy, koribāre jihwā jay, sva-prasād-anna dilo bhāi. Our business is that "Kṛṣṇa is so kind..." The Kṛṣṇa prasāda, those who are eating Kṛṣṇa prasāda, they are enjoying everything. Kṛṣṇa bara dayāmoy, koribāre jihwā jay. We have got thousands of nice preparation. Why should we go to the hotel and restaurant? There are so many nice preparation offered to Kṛṣṇa. Patraṁ puṣpaṁ. Kṛṣṇa is ready to accept from a devotee whatever he offers, but within the limitation. Otherwise he will bring hog's intestine. That is not desired. If people say, "Whatever I eat, I can offer to Kṛṣṇa..." There is a class, they say, "Whatever I eat you can offer." But that is not the process. The process is you must offer to Kṛṣṇa what He wants. Just like you invite one gentleman. You ask him, "What can I offer you?" That is etiquette. Not that however rascal you bring, and one has to eat. No. Kṛṣṇa says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati, tad aham aśnāmi: (BG 9.26) "I eat that." How He can eat? The atheist class will see: "Oh, you are offering so many nice foodstuff, but it is lying there. He is not eating." But he does not know the process of eating by Kṛṣṇa.
This preaching means kīrtana, not that simply with mṛdaṅga we can have musical kīrtana. No. Preaching is also kīrtana. Abhavad vaiyāsaki-kīrtane. Vaiyāsaki, the son of Vyāsadeva, Śukadeva Gosvāmī, he simply described Śrīmad-Bhāgavatam and became perfect. Abhavad vaiyāsaki-kīrtane. Śrī-viṣṇu-śravaṇe parīkṣit. Parīkṣit Mahārāja simply listened; he became perfect. And Śukadeva Gosvāmī simply described. That is also kīrtana. So this is also kīrtana. As Prabodhānanda Sarasvatī teaching us, he sādhavaḥ sakalam eva vihāya dūrād caitanya-candra-caraṇe kurutānurāgam: "You are sādhu, best person, noble, but this is my request." This is humbleness. If you say, "Oh, you are a karmī, you are a mūḍha..." Actually he's a mūḍha, but don't... In the beginning, if you say, then there will be no opportunity to speak. He is a mūḍha, that there is no... Working like hogs and dogs day and night for sense gratification, certainly he is mūḍha, karmī. Similarly, jñānī, they are simply speculating. That logic, kākā-taliya nyāya: "Whether the crow first of all sat down on the palm fruit; then the palm fruit fell down? Or the palm fruit fell down; therefore the crow could not sit on the palm fruit?" Logic. One paṇḍita said, "No, no. First of all, the palm fruit fell down, and the crow wanted to sit down on it, so he could not." Now another paṇḍita says, "No, no. The palm fruit was there, and because the crow sat down on it, it fell down." Now this is logic. They are wasting time speculating. Kākā-taliya nyāya. Kupa-manduka-nyāya. There are.
We have got this yantra, machine. This body is a machine. That's a fact. But this machine, we are accepting as self—"I am this machine." This whole world is accepting—"I am this body." "I am Hindu," "I am Muslim," "I am Christian," "I am American," "I am Indian," "I am black," "I am white." No. Therefore Kṛṣṇa said in the beginning that "You are not this body." Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā (BG 2.13). This change of body is different. That is on the body. At different times we are accepting different body. So we are not this body. But that is not possible for Kṛṣṇa. Kṛṣṇa and Kṛṣṇa's body—the same. These foolish persons, they do not know. Therefore avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). These mūḍhas, these rascals, they think that Kṛṣṇa has got a different body. No. Kṛṣṇa hasn't got different body. We are given this body by māyā. Māyayā. Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā (BG 18.61). We are sometimes getting a human form of body, sometimes a tree's body, sometimes a demigod's body, sometimes an insect's body. Karmaṇā daiva-netreṇa jantor dehopapatti (SB 3.31.1). By karma we are forced to accept a certain type of body. You cannot say, "No, I don't want." That is not possible. "You have behaved like a dog. You got this human form of life for chanting Hare Kṛṣṇa mantra; instead of doing that, you have cheated. You have misused your opportunity like a dog and hog. You must accept." This is nature's law. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6). We, by practice, we may be, appearance like a human body, but my mentality is just like a dog. I don't discriminate, yoni-vicara (?). I don't discriminate about eating. I eat everything, even up to stool like... That is going on.
The singular number nitya, or Kṛṣṇa, He supplies food to everyone. Oh, whatever we require, that is already settled up. Therefore we should not spend our energy for maintenance of the body. That is not required. Tasyaiva hetoḥ prayateta kovido na labhyate yad brahmatām upary adhaḥ (SB 1.5.18). Our human energy should be utilized only for that purpose which was not fulfilled in other lives, in the 8,400,000 different species of life, and you are changing, tathā dehāntara-prāptiḥ (BG 2.13), by nature's law, prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi (BG 3.27). According to guṇa and karma, we are changing our body in 8,400,000's of species and forms. That is By nature's law it is going on, and the nature's law, according to the body, one has to eat, sleep, and sense gratification and protection. At night we see so many dogs. The whole day they could not get food. At night they are crying. And there are other bodies; they are eating nicely. Even the small birds, they have got food. But this dog, they cannot get food. This is God's arrangement. They are condemned life. Otherwise others are getting food; why this body is not getting food? The hogs, they are eating stool.
So if you want actually your life successful, you must try to understand Kṛṣṇa. That is Kṛṣṇa consciousness movement. Then your life is successful. And to understand Kṛṣṇa, no other method will help you. Kṛṣṇa said, bhaktyā mām abhijānāti (BG 18.55). Never said that "I can be understood by yogic process or by karma, by jñāna." The modern politicians, they stress on karma because they want to work hard like hogs and dog. They think karma-yoga... So karma-yoga is good, but karmīs are mūḍhas. Those who are simply working hard day and night for sense gratification, they are no better than the hogs and dogs. They are no good. But karma-yoga is different thing. Karma-yoga means one who has got attachment for producing something, working something. So Kṛṣṇa said that "Yes, you can do, but," yat karoṣi yaj juhoṣi yad aśnāsi yat tapasyasi kuruṣva tad mad-ar... (BG 9.27), "the result you must give to Me." Anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ, sa sannyāsī (BG 6.1).
So we have to cease these activities, and we shall consider such activities are no better than the activities of the crows and the cows and the other animals are there. These activities have no value, as the crow or the hogs and the dogs, they are engaged the whole day, activities. But these activities have no value. The human form of life are not meant for these activities. Their purpose is to make these activities and the activities of the crows and cows and lower animals only Kṛṣṇa conscious activities, how to serve Kṛṣṇa. That is bona fide. That is our life, real life.
Śoce tato vimukha-cetasa māyā-sukhāya bharam udvahato vimūḍhān (SB 7.9.43). Prahlāda Mahārāja was anxious not for himself. Naivodvije para duratyayā-vaitaranyas tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ. "My Lord, personally I have no problem. It is finished." Svāmin kṛtārtho 'smi. Dhruva Mahārāja also said the same thing. A devotee, for personal... Because they are ātmārāma. They have no business for personal satisfaction. They are completely satisfied, ātmārāma. But they have got another dissatisfaction: that seeing men like us engaged in sense gratification and working whole day and night like dogs and pigs, so they are very much anxious. Tato vimukha-cetasa. "Without Kṛṣṇa consciousness, they are working so hard day and night like asses and pigs and dogs." They are very much anxious for this, "How to stop this foolish person from this unnecessary trouble?" Unnecessary trouble. That Ṛṣabhādeva has already instructed us in the beginning, that "Don't spoil your life working so hard like hogs and dogs. No, this is not good." Na sādhu manye. "This is not good." But they are thinking... Now it is advertised that "Work hard. Work hard." And the people have come to the stage of pulling thela and rickshaw, and still, they have to work hard. This is the position. Because they do not know what is..., how to become ātmārāma. That is the difficulty.
So if you remain a minister, a president or some very big man, but if you are not a devotee, then you have to accept another body. Karmaṇā daiva netreṇa (SB 3.31.1). You have to... Daiva-netreṇa, by superior management, superior administration, you'll be judged what kind of karma you have done. Although you are minister, but you have done, acted like a hog, like a dog, then you have to accept the body. Karmaṇā daiva-netreṇa jantor dehopapatti. But that we do not know. They do not believe. At the modern days they do not believe that there is next life and it is conducted by the laws of nature. Prakṛteḥ kriyamāṇāni guṇaiḥ sarvaśaḥ... (BG 3.27). Kāraṇaṁ guṇa-saṅgo 'sya sad-asad janma yoniṣu (BG 13.22). Why there are difference of birth? One is king, another is dog; one is tree, another is worm. They are all living entities, part and parcel of Kṛṣṇa. Sarva-yoniṣu kaunteya sambhavanti mūrtayoyaḥ (BG 14.4). They are all part and parcel. Mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "They are all My part and parcel." Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati. They're struggling in this material nature because conducted by this mind and indriyas.
So kāma, and the proof is because in the material world everyone wants to fulfill his own desire, therefore when the desire is not fulfilled he becomes angry, manyu. The next stage is manyu. Manyu means anger. And mada, then pride, then greediness, then śoka. These are different stages. Lamentation, bhaya. So many things. What is the cause? The root cause is karma-bandha. Because I am bound up by the resultant action of my past karma. Karmaṇā daiva-netreṇa yantra-dehopapattaye (SB 3.31.1). By the superior arrangement, according to my karma I get a body with varieties of kāma, krodha, moha, like that. Kāma, because somebody has got the body of a human being, his kāma, desires, are different from the hogs and pigs because he has got a different body. He has got also kāma, and the human body, he has human being, he has got also kāma. But one is desiring to have a very palatable dish, and the other is desiring stool. The different..., according to the bodies the desires are (indistinct)-less. So conclusion is that when you get your spiritual body then the desire will be different. And that is prema. Desires are going on. Now the desires are designated. Designated. Because one has got a particular type of body, his desires are different from another because another person, he has got a particular type of body.
Material means to satisfy one's senses. Nūnaṁ pramattaḥ kurute vikarma yad indriya-prītayā āpṛṇoti (SB 5.5.4). Karma means they are working very hard like dogs and hogs, but the purpose is indriya-prīti. Nūnaṁ pramattaḥ: they are mad. They should not... And why mad? Because the karma means you are creating another body. And as soon as there is another body, dehāntara-prāptir, so long you have got this material body, you'll suffer. That is the law of nature. Karmānu bandhaḥ. Yāvan prīti mayi deve... tavat karmānu bandhanaḥ. The karmānu-bandha will continue. Therefore in the śāstra it is recommended, yajñārthe karma anyatra karma-bandhanaḥ. Don't act anything except for the satisfaction of Kṛṣṇa. That is Kṛṣṇa consciousness movement. If you do anything for your sense gratification, that means you are being bound up by the laws of karma. Laws of karma, it is very strict according to the modes of activities. Puruṣaḥ prakṛti-stho hi bhuṅkte karma-jān guṇān (BG 13.22).
The only hope is if you go through the śāstras, Vedic literature, that is the way to understand. But at the present moment people are so engrossed with material affairs that they are not interested even to hear or to talk about Kṛṣṇa consciousness. That is not a very good sign. It is the feverish condition of durbhikṣa. That is mentioned in the Śrīmad-Bhāgavatam, that people in general, when they come to the point of suffering from natural law, then they will revive their nitya-siddha kṛṣṇa-bhakti. So therefore, as I was speaking in this morning, we have to elevate the human civilization from a platform which is on equal level with hog civilization. We should very carefully study and try to know whether the advancement of civilization which we have accepted is genuine. No. It is not genuine. It is misleading. Our aim of life is not to get a comfortable life for few years. Actually, there is no comfortable life. Still, we consider and forget our real business, self-realization. Apaśyatām ātma-tattvaṁ gṛheṣu gṛha-medhinām (SB 2.1.2).
So these persons, māyā-sukhāya bharam udvahato vimūḍhān (SB 7.9.43). They have been described by Prahlāda Mahārāja as the most hated, foolish persons, vimūḍhān. Bhagavad-gītā, Kṛṣṇa has mentioned this class of men as mūḍha. And Prahlāda Mahārāja has described these classes of men, not only mūḍha but vimūḍha. Vimūḍha means particularly mūḍha. Pramattaḥ. Nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4). Same thing, vimūḍhān. It is very dangerous civilization. They are spoiling their human form of life. This human form of life is meant for different purpose, tapasya. But they have been engaged in the lives of hogs and dogs, work very hard, get some money, and enjoy for sense gratification. This is not human civilization. So following their own mental concoction they automatically fall down into the dark region of existence. Adānta-gobhir viśatāṁ tamisram (SB 7.5.30). Here yesterday I went to Malad(?) to some friend's house. How they are living, middle-class men. In Bombay especially we see they are living very awkward position, not very comfortable life. Still, they stick to the city life, and if we call them, "Come to Hyderabad. We shall give you nice place, nice food, nice milk, nice cloth. That is your problem. We shall give you. Please come and live with us," "No." Therefore it is called hog civilization. Hog, they are living in a filthy place, eating stool. If you request the hog, "Please come with me. I shall give you nice place to live in. I shall give you halavā," they'll not come. So this is the position.
So pravṛtti lakṣaṇaś caiva traiguṇya viṣayo mune. This is pravṛtti. There are different pravṛttis. Sometimes some animal wants to eat something, another animal wants to eat another thing, but that is pravṛtti. Just like the hog: he is satisfied with stool. That is also eatable. And an enlightened human being, he is satisfied with nice halavā. So this is pravṛtti. Therefore it is said, pravṛtti lakṣaṇaś caiva traiguṇya viṣayo veda. Traiguṇya, according to modes of nature. One who is in the modes of goodness, his foodstuff is different from the person in the modes of ignorance. Therefore we find so many varieties of foodstuff, varieties of taste. This is all within this material world. It is not that... Sometimes this morning we were talking about vegetarian and nonvegetarian. Our mission is not to make a nonvegetarian a vegetarian. No. Our mission is that "Either you are vegetarian or nonvegetarian, it doesn't matter. You become Kṛṣṇa conscious." That is our mission. To become vegetarian is not very good qualification. It is better than the nonvegetarian, but that is not the ultimate solution. The ultimate solution is when you become a lover of God. That is ultimate solution.
This is called brahma-jijñāsā. Brahma-jijñāsā means inquiry about the spirit soul. That is brahma-jijñāsā. So in this way we should utilize our intelligence, life, not simply for these bodily comforts of life, no. That bodily comforts of life even the dogs and hogs they are also seeking. They are also seeking. Then what is the difference between dogs, hogs, and myself? Therefore śāstra says, nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). This is the warning given by Mahārāja Ṛṣabhadeva to His sons. "My dear sons, don't spoil your life working very hard like the dogs and hogs just to satisfy your senses." This is the instruction. We are being taught at the modern age that "Work very hard and enjoy your senses." This is the modern civilization. "Get money some way or other, and spend it for sense gratification." That is the goal. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). They are not taught, they are not educated, that what is the end of life, goal of life. That is God realization. They do not know it. Na te viduḥ. "They do not know it." Na te viduḥ svārtha-gatim. Everyone is self-interested. Everyone is looking after his self-interest. That's good, very good. But do you know what is your self-interest? That they do not know. Somebody is thinking, "My self-interest is this"; somebody is thinking, "My self-interest is this," and therefore there is collision, strife, fight. But actually, the self-interest is one for the..., at least for the human being. What is that? Realization of God.
That is bodily construction. So bodily construction is the same. There is no difference. From chemical point of view, from physical point of view, the same thing. Just like the biologist. They study the human body by dissecting, the frog's body. They say, the biologists say, that there is similarity of anatomical construction of the frogs and the human body. Anyway, we also accept that because, after all, it is this material body. So the arrangement in the frog's body and in the dog's body or in the human body it must be the same material. So then what is the advantage of this human body? That is instructed, ayaṁ deha: "This body, this particular type of body, human body, is not meant for the purpose, serving the cats and dogs." Nāyaṁ dehaḥ deha-bhājāṁ nṛloke. Nṛloke means in the human society. Nṛ means human being. So human society, when you have got this nice body, you should not utilize this body for the same business as the cats and dogs and hogs are utilizing.
How the hogs are...? Especially this animal has been... Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān (SB 5.5.1). Kaṣṭān kāmān means with hard labor to satisfy the four necessities of life. The four necessities of life I have already mentioned: eating, sleeping, sex life, and defense. This is bodily necessity. So the hog or the pig is trying to maintain his body. You have no experience. In India we have got experience. In the villages there are hogs. Day and night, they are loitering in the street, and when they find out some stool, they are very happy. Therefore this animal has been especially mentioned, that "Do you spoil your life like the hog, working day and night, night duty, work day duty and this duty, that duty, and what is the gain? You get some food which may not be very nice and eat it. And then you satisfy your sex." Is that life very perfect life? That is being done by the hogs. They are working day and night to find out where is stool. Stool is not very good food, but it is for them very good food. If you give, offer, the hog halavā, they will not accept it. They will accept stool. Just like Don't mind. We are offering such nice food. But people do not like. They will go to the restaurant and eat some rotten, one week passed, some meat preparation. They will like. I do not know, but I have heard it from my disciples. (laughter) When it is decomposed and rotten, it is tasteful. It is very tasteful, they say. I do not know. I have never taken meat in my life. So I do not know. So anyway, according to different position, the taste is also different. The hog taste is eat like stool. That means it can accept any damn foodstuff, even up to stool. That is hog's life. And human life? No, no, no. Why should you accept? You just have nice fruits, flowers, grains, and vegetables and prepared from milk product, and eat it. God has given you this. Why should you eat stool? This is human consciousness. So when better food is available, I must take the best food full of vitamins, full of taste, full of energy. Why should I take something else? No, that is human intelligence.
But if you remain eternally in the instruction... And if you fall from the instruction, how you can remain eternal? You have to stay on the platform. Then eternally you are safe. If you fall down from the platform, then it is your fault. Just like we are all in the Vaikuṇṭha planet. Now, we wanted to enjoy this material world. We have fallen down, just like Jaya-Vijaya. Now we are trying to go back again. Therefore we say, "Go back to home, back to Godhead." So everything is... There is process. If you follow the process, then you go back. If you fall down, that is our fault. Therefore the life is meant for tapasya, that Ṛṣabhadeva's instruction, that our life should not be wasted like dogs and hogs and pigs. It should be utilized for tapasya, for understanding our position. Tapo putrakā yena śuddhyed sattva. This is the aim of life. We have to purify our existence. At the present moment our existence is impurified. Therefore we are subjected to birth, death, old age, and disease. And as soon as we purify ourself, then we are not subjected to these four material laws. Thank you very much. Hare Kṛṣṇa. (end)
According to Vedic culture, the body is burned into ashes. So when the body is burned to ashes, who is coming again and paying him back? (laughter) "Don't think about it. Everything is finished." So this is the atheistic nonsense. But actually it is not. If you take real knowledge from Bhagavad-gītā, na hanyate hanyamāne śarīre (BG 2.20), that is real knowledge. After destruction of this body, don't think that you are finished. You live, tathā dehāntara-prāptir dhīras tatra na muhyati, dehino 'smin yathā dehe (BG 2.13). This is the first instruction. If you want to enter into spiritual life, you must know that you, spirit soul, you are eternal. You don't die; you are not finished. That after the destruction of this body, you accept another body, tathā dehāntara prāptir. These are the versions in Bhagavad-gītā, authoritative. And dehāntara means another body. There is no guarantee what kind of body you get. That will depend on your work. You may get the body of a king or you may get the body of a hog, as you have done work in this life. This life is a preparation for the next life.
So we have been discussing the talks between Śukadeva Gosvāmī and Mahārāja Parīkṣit. The question is how one can be delivered from the miserable condition of hellish life. The nature's illusory methods are two kinds: one is covering energy, and another is throwing energy. Nature is acting upon us in two ways. Just like somebody may think that "Here is a nice movement, Kṛṣṇa conscious movement. Let me take part in this." And nature dictates, "Why shall you go there? Don't go there. Better enjoy like this." This is throwing energy. Throws him from the path. And another is covering energy. Covering energy means a person or a living entity may remain in the most abominable condition, still, he thinks he's happy. He's happy. Just like you have seen many friends in the diseased condition on the bed. And if you go to see him, "How you are feeling?" and he'll say, "Yes, I am all right." He's on the diseased condition. What is the meaning of this "all right"? This is also covering energy. So anyone, in a..., however... A dog, in such abominable condition, still, he's joyful. He thinks, "I am very happy." A hog, any animal... We are human beings; we are given better facilities of life. The animals are not given so much facilities by nature, but still, they feel happy. If we say, of course, straight, somebody may be sorry, but this is nature's law. So however abominable condition it may be, one feels that he's happy.
"Please explain to me how one can become free from this hellish condition of life." We are not only living very unhappy while we are in life; after death there are so many miserable conditions, hellish conditions, transmigration of the soul from one body to another. That is also very miserable condition. And to remain in the body of a dog or hog, that sort of degradation is also there. And again to come even in the human body, in the womb of the mother, that is also very miserable condition. Now this child, the small child, he's protesting that "I'm not in comfortable condition. Mother, take me in this way." So mother is trying to satisfy him. So always, always. That thing has to be understood, that so long we are in this material world, the miseries will continue. So a very intelligent question, that "How one can get out of this miserable life?"
These are prescribed duties of human being. What are the prescribed duties? The first prescribed duty is tapasā, they must execute austerities. This is human life. That is everywhere recommended. Ṛṣabhadeva also recommended, tapo divyaṁ putrakā yena śuddhyed sattva: "My dear boys, don't live like cats and dogs and hogs." He advised. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). "If I don't work hard, how shall I satisfy my senses? At night I must have this intoxication, this woman, this club, this If I don't work hard how shall I get this enjoyment?" So Ṛṣabhadeva says, "This kind of enjoyment is available to the hogs. It is not very good type of enjoyment, sense gratification." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Viḍ-bhujām means the stool-eater. So they are also enjoying by eating stool and having sex without any discrimination, don't care for mother, sister So this kind of sense gratification civilization is there amongst the dogs and hogs, but human life is not meant for that. Human life is meant for tapasya, austerity, so that human life you can stop your repetition of birth and death and come to your eternal life and enjoy blissful eternal life of knowledge.
So here Śukadeva Gosvāmī says, "My dear king, if a diseased person eats the pure, uncontaminated food prescribed by a physician, he is gradually cured, and the infection of disease can no longer touch him. Similarly, if one follows the regulative principles of knowledge, he gradually progresses towards liberation from material contamination." This is the translation of the... Nāśnataḥ pathyam. Pathyam. Pathyam means good foodstuff, not "Anything I can eat." That is the business of the hogs and dogs. Just like hogs have no discrimination. Anything, up to stool you give him: it will eat. That is not human civilization. Although it is the law of nature that ahastāni sahastānām. Vegetables or animals who has no hand... Just like ordinary animals, they have got four legs, no hand. So these four-legged animals is the food for the two-legged animals. Ahastāni sahastānām. Uncivilized men means two-legged animals. They are animals, but two-legged. There are four-legged animals; there are two-legged. Ahastāni sahastānām apadāni catuṣ-padām: "And living entities who have no legs, just like the vegetables, grass, plants, trees..." They have no legs. They cannot move, but they are living entities. They are food for catuṣ-padām, for the animals who have got four legs. Ahastāni sahastānām apadāni catuṣ-padām, phalgūni mahatāṁ tatra: "And the weak is food for the strong." Phalgūni... Jīvo jīvasya jīvanam. This is the law of nature, that one life is meant for maintaining another life. That is going on.
These are the different steps, how one person can become civilized. So first thing is tapasā. Tapasā brahmacaryena (SB 6.1.13), austerities. Therefore in the Vedic civilization the children, they are taught from the very beginning brahmacarya. Tapasā brahmacarya. A small boy, five-years-old boy... That is gurukula. Brahmacārī guru-kule vasan dānto guror hitam (SB 7.12.1). This is a way of life, to teach the brahmācārya, brahmacarya, celibacy, to restrain from sex life. That is brahmacarya. So this is the beginning of civilization. The unlimited, unrestricted sex life like hogs and dogs, that is not civilization. Civilization, the first of all, to learn how to observe celibacy, to come to the point, no sex life. That is perfect civilization: no sex life. Therefore in the Vedic civilization you'll find the human society is divided into four orders and four spiritual or..., material and spiritual, varṇāśrama. Varṇa and āśrama. Brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa. (end)
So we have to become dhīra. We have been adhīra in so many different forms of life because I am coming to this human form of life after evolution of 8,000,000 forms of body. Jalajā nava-lakṣāṇi sthāvarā lakṣa viṁśati. That is evolution. So after... Bahu sambhavānte. After many, many years I have got this opportunity. In other lower animal life I have enjoyed the senses in so many ways. So sense enjoyment is not very difficult. Even there... Viṣayaḥ khalu sarvataḥ syāt. The hogs and pigs, they have got facility for sense enjoyment. They do not care even who is who. Even she is mother or she is sister or she is daughter, they will enjoy sex. That is hog life. You have seen. There is no discrimination. And the monkeys, they are enjoying sex life. So everyone enjoys sense life. So "Why? I have got this valuable life, human form of life. Why I shall become a living entity like hogs and dogs?" This is called tapasya. "Why I shall become hogs and dogs and again I shall put myself in the cycle of birth and death? I have got this life after so many evolutionary process. Why not practice little tapasya in this life?" This is knowledge. "If by practicing little tapasya, restraint, I can get relief from this repetition of birth and death, why shall I not do it?" This is knowledge. And if I again become victimized... The laws of nature is there. If you want, you can enjoy. Nature will give you. "All right, you want so much sex. All right, come on. Become a hog. Yes." So nature is ready. It is not very difficult. Therefore the śāstra says, "No, no, no. This life is not for becoming a hog and dog." Nāyaṁ deho deha-bhājāṁ nṛ-loke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1).
The whole world is working so hard. They are going to the office. They are going to the..., working hours to earn livelihood, but what is the pleasure? The pleasure is sex. That's all. Their ultimate goal is sex. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45). So, one should consider, "The sex indulgence is given to the hogs and dogs, and for the same enjoyment I'll have to work so hard?" This is knowledge. "For same enjoyment? I have got this human form of life for understanding Kṛṣṇa, for understanding God, my position, what I am. I am not this body. I am spirit soul. I have been put into this body, and because I have been put into this body—the body is material—it must finished. It must be finished." Anything, it has got six changes. Anything material, it has got birth, it has got growth, it has got aftereffect, then dwindles, and then finished, everything, anything you take, the material. This is called ṣaḍ-vikāra, six kinds of changes. So I am eternal. Na hanyate hanyamāne śarīre (BG 2.20). I do not die after this body is finished, and again I will have to... Tathā dehāntara-prāptiḥ (BG 2.13). So this is knowledge. One has to always think of this. That is called tapasya.
Guest: (indistinct)
Prabhupāda: Ah, that business will go on. Nānā yoni brahman kare kadarya bhakṣaṇa kare. When there is question of various types of body, it may be I can get the body of hog, then I have to eat stool. By karma-kāṇḍa I become so much abominable because nānā yoni brahman kare, there is no guarantee.
Guest: (indistinct)
Prabhupāda: That's all right. But he was the king, he had to perform this karma-kāṇḍa for the prajā. Yes. That is according to the Vedic principle. So karma-kāṇḍa for ordinary man it is not condemned, but those who are in devotional service, they do not require the guidance of karma-kāṇḍa or jñāna-kāṇḍa. Therefore sarva-dharmān parityajya (BG 18.66). All dharmas, they are in karma-kāṇḍa, jñāna-kāṇḍa. And bhakti is jñāna-karmādy anāvṛtam (CC Madhya 19.167).
Because here everyone is Kṛṣṇa conscious. They haven't forgotten Kṛṣṇa. Therefore they are in Vaikuṇṭha. Others may see that "Oh, you are in London. How you are in Vaikuṇṭha?" Just like Kṛṣṇa, in the Bhagavad-gītā is said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: (BG 18.61) God is situated in everyone's heart. So everyone's heart means He is in the heart of the hog also. But if the hog is within the stool, that does not mean Kṛṣṇa is also within the stool. Similarly, the devotees, although they are in London or New York, they're in Vaikuṇṭha. That is to be realized when one is in Kṛṣṇa consciousness. Yatra tiṣṭhanti mad-bhaktā tatra tiṣṭhāmi nārada. Kṛṣṇa says, "I live there where My devotees are there." So Kṛṣṇa can be everywhere where there is devotee. So this material world, spiritual world means when you forget Kṛṣṇa, that is material. When you are Kṛṣṇa conscious, that is spiritual. That's all. You may remain in the same place. Because everything is Kṛṣṇa's—īśāvāsyam idaṁ sarvam (ISO 1)—so how you can distinguish what is material, what is spiritual? If every, every part of the creation belongs to Kṛṣṇa, you cannot practically distinguish, "This portion is spiritual, this portion is material." That distinction is due to our forgetfulness. So as soon as you come to Kṛṣṇa consciousness you will find everything spiritual.
The whole idea is that we are in this material world. That is miserable. Under the spell of illusion, we are thinking we are very happy. They do not know is actually happiness. What is happiness? But there is no argument for these rascals. They are thinking they are very happy. That is māyā's prakṣepātmika-śakti, covering energy. Just like you are seeing a hog eating stool, but he is thinking that he's very happy. But you are seeing, "Oh, what abominable life. He's eating stool." So this is the position. Those who are advanced in civilization, for them eating of stool is unthinkable. But for the hogs and dogs, it is very palatable. This is the difference. Just like we are recommending, "No illicit sex, no meat-eating, no intoxication, no gambling." So somebody is thinking, "Then what remains to enjoy? Everything is finished. Life is finished."
The modern education, modern civilization, they are so much misled that they do not know what is the aim of... Ask anybody, very learned scholar, scientist, philosopher, or medical man, engineer, lawyer, that "What is the aim of life?" Nobody knows. They think aim of life—eat, drink, be merry, and enjoy, that's all. This is aim of life. So that is not the aim of life. That eat, drink, be merry and enjoy, that is being done by the cats and dogs and hogs. So do you mean to say that this human form of life is also meant for that purpose? No. Human life is meant for understanding "What I am? What is God? What is relationship with God? Why I am here in this material world? Why I am suffering?" These are the questions for human life. Eating, sleeping, mating, that is wanted because we have got this body. So suppose there is car and a driver. So the petrol and grease, these things are required for the car. But you cannot eat petrol and grease and live. That is not possible. You have to eat something else. So we are thinking that the bodily necessities, petrol and grease, is my food(?). That is the mistake.
Māyā has got two things: āvaraṇātmika and prakṣepātmika. Āvaraṇātmika means just like a dog or a hog, he is in a, encaged in a body, eating stool, living in a very filthy place, but still, the hog is feeling himself that he is happy, he's happy. This is called āvaraṇātmika-śakti. Any abominable condition we may live, but māyā will cover our intelligence and we will think that we are living very nice. This is called āvaraṇātmika-śakti. Otherwise he cannot live. If an animal or a dog or hog thinks that he's in most abominable condition of life, then he cannot live. But he enjoys. A dog is chained up by the master, but he thinks that he's very happy. He does not think that "I am completely dependent and I am chained up. I have no independence, I cannot freely move." Even his chain is taken away, he wants to be chained. This is māyā. In any condition of life, everyone thinks that he's happy. But actually he does not know what is happiness. This is called māyā.
You have no offense. You have no offense, but it will try to pick up some quarrel with you. Sometime it will come to bite you unless you have got sufficient stick to show. (laughter) So, similar... There are dogs and cats and hogs. There are similar men also. They will simply pick up quarrel unnecessarily. Sometimes political leaders... Just like in Europe, Hitler unnecessarily picked up some war, and there was devastation all over the world. You see. There was no gain. The Germany become defeated and bifurcated. So this leader could not do anything good to the nation, but unnecessarily picked up some quarrel. So that is the cause of world trouble, the crowlike men, the doglike men, the hoglike men. So we have to create paramahaṁsas, good men. Then you can expect peace and prosperity. If you create cats and dogs, then how can you expect that there will be peace, there will be no war, there will be no disturbance? No. Paramo nirmatsarāṇāṁ satāṁ vāstava-vastu vedyam atra (SB 1.1.2).
So our attachment is so strong. That even it is duḥkhālayam... Just like some hogs, they are living in filthy place and eating stool. And if you say that "I will take you somewhere else, a good place," then they will not go there. This happened. It is stated in the Bhāgavata that once the king of heaven, he was cursed to become hog. And he was living amongst the hog society. And when Lord Brahmā came to call him back, that "Mr. such and such, for your bad behavior you became hog. Now come back to heaven," so he refused, "No, I have got so much responsibility. I cannot go." You see? This is material... It is called māyā, illusion. Even you are in the most abominable condition of life, we will feel, "Now we are very happy." So that is our position. We do not want to leave this place. Therefore we create nationalism, Communism, this "ism," that "ism," because we want to stay here permanently. But unfortunately nobody will be allowed to stay even if you want to stay. That is the miserable condition of material life. Duḥkhālayam aśāśvatam (BG 8.15). So we have to leave this place.
Similarly, the karmīs, they are very busy, very busy accumulating wealth. But he does not know what for he is doing so, why he is so laboring hard. Ṛṣabhadeva says that this life, human form of life, is not meant for so much hard working. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Why people are taught to work so hard? Simply for morsel of bread and little sense gratification. So Ṛṣabhadeva says that that is done by the hogs and dogs. Daily they are whole day and night working: "Where is some food? Where is some stool?" But that human form of life is meant for that purpose, working hard, so hard like hogs and dogs simply for fulfilling the belly and having sex life? No. So they should be taught for tapasya. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye tapo divyaṁ putrakā yena śuddhyet (SB 5.5.1). Ṛṣabhadeva was advising, instructing His sons, "My dear boys, this life is meant for tapo-divyam, for spiritual realization, austerity. That should be taught."
First of all he is put into the hellish condition of life as he will get. Then, when he is little practiced, then he is given the similar body. Otherwise how it...? It will be... Suppose a person from, coming from very high family or king's royal family, but he has acted just like dogs and dogs. Then next life he is going to have a body of hog or dog. So therefore he is put into such life, subtle life—that is Yamarāja's business—to be used in that way of life Then he is given a solid body or gross body so that the same royal prince, he can very easily eat stool. This is the process, nature's process is going on. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). They are simply explaining "nature." How nature is working, these foolish rascals, they do not know. They do not know. Nature is working. That is fact. But how the nature is working, how different forms of body, different activities are going on, by whose judgment, who is looking after, these things they do not know. This is the modern education.
That is first-class civilization when people are not working very hard, living very peacefully, and getting their necessities of life. That is first-class civilization, not that to work day and night like hogs and dog, and get a cup of tea and little morsel of bread. That is not civilization. Therefore śāstra says, nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhu... (SB 5.5.1). This kind of hard labor for sense gratification little, it is done by the hogs and dogs. So to teach people to work day and night for simply eating purposes, sense gratification, that is hog civilization, according to śāstra. Nāyaṁ deha deho-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Then what is the purpose of human life? Tapo divyaṁ putrakā yena śuddhyed sattva yena brahma-saukhyaṁ anantam. You are seeking after happiness. So this life is meant for tapasya, austerity. Not to indulge in sense gratification. That is done by the dogs and hogs. You are human being, you are meant for practicing austerity. "Oh, why shall I practice austerity?" Now, yato śuddhyed sattva. Your existence will be purified. You are suffering in this material world because your existence is not purified.
So the present situation of the human civilization is very, very dark, tamasā. They want to live in the city without working for producing their food. And there are butchers, they kill innocent animals. And in the city they eat the meat, and to digest they drink and work like hogs and dogs whole day and night. This is civilization. This is not civilization. This is darkness, darkness of life. So we are in the darkness of life at the present moment because it is Kali-yuga, and... The system is always there so long the material world is there and the living entities are fallen in this material world. So they are implicated more or less. So in the Satya-yuga, Tretā-yuga, Dvāpara-yuga, they were not so implicated as they are implicated at this moment, Kali-yuga, because the age of misunderstanding... And the duration of age is also very short. Prāyeṇa alpa āyuṣaḥ. In this age people are living not very long. Although the limit is hundred years, nobody is living hundred years. It is reduced, reduced, more and more. In the Kali-yuga the memory will be reduced, the duration of life will be reduced, the strength of the body will be reduced, people's sense of mercifulness will be reduced. In this way there are eight items mentioned in the Śrīmad-Bhāgavatam, it will be reduced.
Human life is meant for tapasya, not to live like cats and dogs and hogs. That is not human life. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). This body, all bodies, are there in the darkness. Therefore it is said, dehy ajñaḥ. The lower animals, they are ajñaḥ. They cannot control. But human body is meant for controlling. Na ayaṁ deho deha-bhājāṁ nṛloke. Nṛloke means "in the human society." Na ayaṁ deha. Everyone has got body. Cats and dogs, they have got body. The trees also have body. The worms have body. All living entity, anyone who has come into this material world, under different body or different dress, they are suffering in this material world.
First-class men, they should cultivate knowledge to guide the human society, brāhmaṇa. Śama dama titikṣa... (BG 18.42). They should learn, ideal men. Under their advice... Brāhmaṇa is considered to be the guru of other sections: kṣatriya, vaiśya, śūdra. So anyone can live very peacefully without any hard labor. What is this civilization? For getting foodstuff one has to go hundred miles away from home, daily passengers. And some of them are going in the foreign countries also. Recently there was news that in Africa, Uganda, that, the President Amin, he asked some very respectable English gentleman to carry his palanquin just to insult them. But the Englishmen, now they are in a precarious condition. The British Empire is now finished. Now they had to carry this man. And under protest they could not go away because they have got business. So why one should go so far distance? Everyone can produce his foodstuff at home. Nature's arrangement is so nice. If not, little trade. So it is not meant for so much hard labor. Śāstra says, "This kind of laboring hard simply for satisfaction of senses is the business of the hog and pig. It is not the business of the human being." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1).
Therefore we have to be very careful for the association. Saṅgāt sañjāyate kāmaḥ. We develop different consciousness by particular association. Therefore, for advancing in Kṛṣṇa consciousness, we must associate with the devotees. You cannot advance in Kṛṣṇa consciousness without being in the association of devotees. Śrī Narottama dāsa Ṭhākura says... (aside:) Tell them that Hindi will be in the evening. Tell them that Hindi will be evening. They are going away. Yes. Between half past seven to half past eight. So mano madana-vepitam. Cupid is always disturbing. This material world means this Madana, Cupid, whole material world. Yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ (SB 7.9.45). Gṛhamedhi means those who have decided to prolong this body for sense enjoyment. That is going on. Everyone is trying so hard. In big, big cities they are working so hard like hogs and dogs, not for... They say that "We are hungry. We must work very hard." But that is not the fact. The real fact is that "We want to enjoy sex." So far hunger is concerned, you can control, but sex desire, it is very difficult to control.
That is this movement, Kṛṣṇa consciousness movement, how to get out of this dangerous position and go back to home, back to Godhead—this is the mission. It is not that by spiritual advancement one gets material facilities to increase the income and increase the standard of sense enjoyment. This is karma-kāṇḍīya-vicāra karma, to get the resultant action of our fruitive activities. And that is not very... They are called mūḍha. Those who are engaged in karma-kāṇḍīya entanglement, they are called mūḍha. Śrīla Viśvanātha Cakravartī Ṭhākura has commented on the word mūḍha described in the Śrīmad Bhagavad-gītā. The mūḍha means karmīs. Karmīs, they work day, day and night, very hard. What is their aim? The aim is sense gratification. That is done by animals like dogs and hogs and asses. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). This is the recommendation, that this life, human life, ayaṁ deha, nṛloke, in this Everyone has got a material body, but one who has got a material body in the human society, nṛloke Kaṣṭān kāmān na arhati. To work so hard simply to satisfy the senses is not desirable.
So these things are not possible at the present moment in the Kali-yuga. But little tapasya required. Without tapasya you cannot be purified. That little tapasya we have prescribed, that "Rise early in the morning at half past three," but they are so downtrodden, they cannot do it. "Let me sleep five minutes more. I'll enjoy." You see? Such downtrodden. They were performing austerities, standing in the water in winter season, and we are recommending, "Please rise early in the morning at half past three. Be prepared for maṅgala-ārati," it is very difficult job. Just see how much we are fallen. We cannot sacrifice, say, fifteen minutes or half an hour's sleep. We consider, "Sleeping is very good enjoyment." I have seen in the Western countries, they want to sleep so much. That is enjoyment. Up to twelve o'clock in daytime. There are many Indians also, they sleep up to twelve o'clock, and then they prepare for going to the office, big man. He goes to the office at four o'clock when the office is going to be closed. That is their enjoyment. "I have slept so much. That is my life's success. I have eaten so much. That is my enjoyment. I have enjoyed sex life so much. That is enjoyment." He does not know... The rascal does not know that he is becoming implicated for the next birth. If you are too much sleeping, then you become owl. You know? The whole day they can sleep, the owl. If you want to be naked, all right, you become a tree. Stand five thousand years naked. If you want sex, all right, become a hog or a monkey. Nature is prepared to give you facilities.
"What is my relationship with God? What I am? Why I am suffering in this material world? Is there a solution?" This is the business of human form of life, not to imitate the animals, how to eat nicely, how to live nicely, how to have sexual intercourse nicely and how to defend. These are animal propensities. Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhir narānām. The animals are also doing the same business, whole day and night. Therefore Bhāgavata says, nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye: (SB 5.5.1) "This human form of life is not meant for to work so hard like hogs and dogs simply for sense gratification." The aim is only sense gratification. In the modern civilization they have no other aim. They do not know "What is God, what is my relationship with God, what is the ultimate goal of life, how shall I work in this material world?" These questions are rejected. It is very abominable condition of the human society. Therefore this Kṛṣṇa consciousness movement is very important to enlivening the whole human society to his real position, constitutional position. Jīvera svarūpa haya nitya kṛṣṇa-dāsa (Cc. Madhya 20.108-109).
That is still going on. When I wanted to start this movement in India, I approached many friends, "Sir, you have got four boys. Give me one boy. I want to make him devotee." They refused. "Oh," he will say, "Swamijī, what will be the benefit by becoming devotee? After all, he has to earn his livelihood." (laughter) Nobody agreed. Nobody agreed. Everyone wants that his son should be hard working, just like hogs and dogs, and satisfy senses. That's all. Everyone wants. That is civilization. Nobody wants that his son should be a devotee. They will not tolerate that. If somebody's son comes to us to become devotee, I have experienced, the father and mother immediately come: "Oh, Swamijī, what you are doing?" But his son becomes hippie—he will tolerate. That he will tolerate. But he becomes devotee—"Oh, we can't tolerate. How can we...?" You see? This is the nature. This is the nature. If one son is going astray by drinking, "Oh, young men, they can do that." But he becomes a devotee, he immediately becomes warned, "Oh, what danger is...!" (laughter) "He is going to be a devotee." This is the nature of demons. If the father, mother, are demons, how you can expect nice child? You see? That is the defect of the modern civilization. Therefore the whole world is unhappy. There is need of devotees, need of real brāhmaṇas. That is wanted. Therefore this Kṛṣṇa consciousness movement... Even a certain little percentage of people becomes Kṛṣṇa conscious, the whole face of the world will change. It is so nice.
Therefore here it is said that generally persons, adānta-gobhir viśatāṁ tamisram, because they cannot control their senses, adanta... Adanta means uncontrolled; go means senses. Viśatāṁ tamisram. Tamisram means this materialistic way of life, repeated birth and death in different species or forms. That is called tamisram. I do not know what is my next life, but next life is there. And before us there are so many species of life, and I can become one of them. I can become a demigod. I can become a cat. I can become a dog. I can become Brahman. There are so many forms of life. Sarva-yoniṣu kaunteya sambhavanti murtayo yaḥ (BG 14.4). So next life I will have to accept one of the forms even if I do not want. Suppose if somebody says, "Next life, would you like to take the form of a dog or a hog?" I may not like it, but the law of nature, after giving up this body, when no more I am existing in this body, I have to accept another body according to my karma. That is in the hands of nature. Karmaṇā daiva-netreṇa (SB 3.31.1). Daiva-netreṇa, "by superior supervision." You cannot order that "Give me the body of Brahma. Give me the body of Indra or a king or something exalted." That is not in your hand or in my hand. That will be judged by the superior agent of God, Kṛṣṇa, and you will have a body. Therefore it is our duty to prepare a body which will help me to go back to Kṛṣṇa. That is Kṛṣṇa consciousness.
That propensity of hard working... Just like in London you will see: everyone is engaged in hard working from the morning. You will see. All the buses and trucks, they are going with great speed, and people are going to the working office or factory. From morning til late night they are hard working, and it is called advancement of civilization. So some of them are frustrated. They don't want it. They don't want it. It will be frustration. Frustration. After all, it is hard work. Just like the hogs, they are working hard day and night for finding out "Where is stool, where is stool." That is their business. Therefore in one sense, this kind of civilization is hogs' and dogs' civilization. It is not human civilization. Human civilization means he must be sober. He should be inquisitive. A human being should be inquisitive to know "Who I am? Why I am put into this condition to work very hard to get a few breads only? Why I am this uncomfortable situation? Wherefrom I have come? Where I have to go?" These are inquiries. These inquiries are called brahma-jijñāsā. The Vedānta-sūtra begins, athāto brahma jijñāsā: "A human being should be inquisitive to know these things: 'Who I am? Wherefrom I have come? Where I have to go? Why I am put into this uncomfortable position?' "
So if we stick to the materialistic way of life, it will be very, very difficult to understand this Kṛṣṇa consciousness movement. Matir na kṛṣṇe parataḥ svato vā mitho 'bhipadyeta gṛha-vratānām. Why? Now, adānta-gobhiḥ. Adānta means uncontrolled. Uncontrolled. Our senses are uncontrolled. This morning, while I was walking on the beach, we found so many things, the capsule of the Coca-cola, cigarette butts and so many other things. So what is the necessity of this Coca-cola? You don't find all these things in our society. We don't drink Coca-cola. We don't drink Pepsi-cola. We don't smoke. So many things which are selling in the market in huge quantity by advertisement, by victimizing the poor customer... But they are called unnecessary things. There is no need of such things. But adānta-gobhiḥ, because the senses cannot be controlled, they are making business. They are making business, unnecessary thing. So we have to control the senses. If we really want spiritual life, if we really want to be free from these material clutches, then we have to learn how to control the senses. That is wanted. That is the purpose of human life. Now... That is the purpose of human life. Human life is not meant for imitating the life of cats and dogs and hogs. That is not human life.
What is the use of this population? Simply for living? The Bhāgavata says does the tree not live? The tree also lives for thousands of years. So do you mean to say living is very important thing? No. There are many trees they are living for thousands of years. So what is the value of living? If you say, "Oh, the tree lives, but it cannot breathe." Breathing. The Bhāgavata says the bellow, it breathes very nicely. "Well, the bellow can breathe, but it cannot eat." "Oh, the dogs and hogs, they do not eat?" There are so many questions and answers in the Bhāgavata. But actually, population, important population means who are conversant with the science of God. That is important population. Otherwise, what is the use of living? Śaṅkarācārya lived for 32 years, and Lord Jesus Christ, I think, he also lived similarly. Lord Caitanya lived for 48 years. But their philosophy and God consciousness is so important, they are still living. Kalpante sthayinā guṇāḥ. Cāṇakya Paṇḍita said, āyuṣaḥ kṣaṇa vidyanti. Āyuṣaḥ kṣaṇa vidyanti. Āyuṣaḥ means this duration of life, it can be finished at any moment, but kalpante sthayinā guṇāḥ. But if you are a qualified man then your qualities will be remembered for many, many thousands of years. Therefore live for the best qualities, to acquire the best qualities, God consciousness or Kṛṣṇa consciousness.
Śrīdhara Swami comments on this, (reads Sanskrit commentary) kaumāra ity ādinā, ihaiva mānuṣa-janmani dharmān ācaret. Now question may be why in this birth of human life it is so much stressed? The answer is durlabham. Durlabham means the intelligence that you have got now in this form of body, it is very rare. The intelligence, how it is rare? How it is important? Now here we are discussing about science of God, maybe very small number of men we are sitting, but we are all, because we are human being we are able to discuss. But we cannot call a cat or dog and sit down here and understand the science of God. That is not possible. So except human body, in any other form of life there is no possibility. You can become a tiger or a lion, very powerful, but it is a useless life. Useless life. I had correspondence with one gentleman in England. He says that "We want to be tiger." So I answered "What is the use of tiger?" Tigers, to become tiger... Tiger is very important animal? It is, rather, enemy of the human society. So actually, the present society is producing tigers or hogs or dogs or camels, like that. In the form of human body. The real human body, the intelligence should be utilized to understand God consciousness, Kṛṣṇa consciousness. Tad api janma.
So civilization based on this bodily concept of life are interested only sense gratification. That is their aim of life. Indriya. Sense gratification. And those who are disgusted with sense gratification, they go little higher on the mental platform, mental speculation. Just like philosophy, poetry, like that. Gross means they are working very hard day and night for sense gratification. Just like hogs and dogs. That is stated in the śāstra. Nāyaṁ deha deho bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Ṛṣabhādeva says that this human form of life is not meant for working so hard like cats and dogs. That is not recommended. Ayam deha. But the material world, people are so enchanted that working day and night they think "I am enjoying." This is called māyā. Actually he is working day and night and he is thinking that "I am happy. I am making progress." This is called māyā. So the world situation is very very downward. Don't think that you are making progress. It is not progress. Śāstra says parābhavas tāvad abodha-jāto yāvan na jijñāsata ātma-tattvam. So long a human being is not interested in the subject matter of ātma-tattva, what I am, then whatever he is doing, he is becoming defeated. He is not victorious. He is defeated. Parābhavas tāvad abodha-jāto. Abodha-jāto. He is a rascal fool. He does not know what is his interest.
This is the main business of this body. Not that economic development. That is not the business of human body. Sense gratification. Sense gratification is there in the animals. That is stated in the Śrīmad-Bhāgavatam. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). The human form of life is not meant for to live like the dogs and the hogs. They are busy always for maintaining the body. They are busy. They have no other business. They cannot understand. If I bring some dog in this meeting and try to make him understand, "Please note that you are not this body." It is not possible for them to understand. But a human being, he may be educated like dogs and hog, but if he's given reasonably the, as Kṛṣṇa is giving that the soul is the proprietor of this body and he is as he's changing in this body He's a child-child means he has got a child's body. Baby means he has got a baby's body. Young man means he has a youth's body. So this body has been changed. Similarly when this body is useless, no more can be used, then he transmigrates to another body. Tathā dehāntara-prāptir.
So unless we go to the spiritual platform, we cannot have actual happiness. That is the instruction Prahlāda Mahārāja is giving, that sukham aindriyakaṁ daityā deha-yogena dehinām. The happiness perceived by contact of senses or contact of body, sukham aindriyakam... Our present appreciation of happiness is due to the senses, and these particular senses are according to the particular body. Deha-yogena dehinām. The other day we have explained that a hog, because he has got a particular type of body, his sense gratification is to eat stool. His body is so made that he will feel happy by eating stool. Similarly, another man, his body is so made that he will be happy to have kṛṣṇa-prasāda. So that we can make by Kṛṣṇa consciousness (break) ...change the habit of the body. That is possible. How it is possible? By knowledge. The hog cannot be educated. His body is so condemned that it is not possible to educate the hog or the dog or the cat or the animal. Here is a body—by education, one can become from doggish habit to goddish habit. That is possible.
So therefore Prahlāda Mahārāja says that "If you think that sense enjoyment is the pleasure of life, that can be had in all sorts of other bodies." The hogs also has got sense enjoyment, the dog also has got sense enjoyment. They are not forbidden. Nature has provided sense enjoyment for cats, dogs, and birds, beasts, everyone. Because that is a demand. So human life... Of course, this should be restricted or as much as possible, as it is available without any extraneous endeavor. Just like we allow our students, "Get yourself married. So by grace of Kṛṣṇa the wife or the husband which you have, just live peacefully. But don't try to encroach upon other's wife or other's husband." That should be restrained. That is humanity. So we have to live very peacefully so that we may not be disturbed in our material existence. But our ultimate aim should be spiritual realization. Sukham aindriyakaṁ daityā deha-yogena dehinām, sarvatra labhyate. If you are after sense enjoyment... Sarvatra means in all species of life. Suppose you happen to get a body, next body, as a hog, as a dog, or even lower than that. That sense enjoyment will be there. But this opportunity will not be there. This opportunity, to make yourself Kṛṣṇa conscious and just to leave this condemned place and go back to Godhead, that opportunity will not be there.
So deha-yogena dehinām. The living entities who have accepted this material body, such kind of happiness, sarvatra labhyate. You can have anywhere, any life. Just like two bodies, male and female. It is not that in the human society two bodies, male and female, join and enjoy the pleasure. The dog also do that. The quality of happiness between a beautiful man and beautiful woman does not increase or decrease by other body. The hog also, they enjoy. It is not because they have got a nasty body therefore the enjoyment is less than human being, no. The feelings of enjoyment is the same, either of the dog or of the hog or of the human being, everyone. It is not... The quality does not change.
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 this type of happiness, different types of happiness, and distress also. Actually, in this material world there is no happiness. Everything is distress. But on account of our ignorance we accept distress as happiness. That is called māyā. Māyā, mā-ya. "That is not." We are accepting something... The same example. Just like a hog is feeling happiness by eating stool. But it is not happiness actually. One who is not in māyā, one is not in the hog's body, he says, "Oh, what nasty food he's taking." That is also food. From food value, the stool is very valuable. It contains all hydrophosphates and so on, so on. The doctors, they have analyzed. But that does not mean because it has got very big food value the human being will agree to take stool. Sometimes it so happens that in the last war in the concentration camp, the human being was obliged to eat his own stool. So this is called karma. This is karma. Karmaṇā daiva-netreṇa, jantor deha upapatti (SB 3.31.1).
So Prahlāda Mahārāja says that this kind of happiness, deha yogena-dehinām, sarvatra labhyate. You'll get everywhere. Everywhere means either you are in human form of life or in a dog's form of life or hog's form of life. Everywhere you'll get. Don't think that the sex happiness is less in dog's life than the sex happiness in the life of human being. No. The pleasure of sex life, either in the hog's body or in the dog's body or in the man's body, it is the same. We have several times informed that if you put something eatable in a golden pot or in an iron pot, the taste will not change. The taste is the same. But it is our concoction only that if I put into the golden pot the taste will change. That is misconception. That's not the fact. So we are trying to be advanced civilized for changing the pot. That's all. But that will not change the quality. The quality will go on.
So we have to go beyond the quality of this āhāra-nidra-bhaya-maithunam, eating, sleeping, sex life and defense. That is necessary so far the body is concerned. But that is being done by the dogs and cats and dogs and hogs. We have to go further. That is bhāgavata-dharma. Deha-dharma is the same, either in the cats, dog or human beings. But the bhāgavata dharma is for the human being. Therefore Prahlāda Mahārāja says, durlabhaṁ mānuṣaṁ janma tad apy adhruva, kaumāra. When you have got this human form of body, from the very beginning of life. Just (like) these children, they are coming. It is very good. They are associating, they are offering respect to the Deity, to the guru. This will not go in vain. It is all recorded. So one day he'll become a devotee. That is bhāgavata-dharma. So Prahlāda Mahārāja is giving stress that don't be very busy for sense enjoyment. That is available in any condition of life, without any effort. And he's giving a very good example. Daivāt: by the superior arrangement. Superior arrangement means that the hog, because he has been given, daiva-netreṇa, the body of a hog, he must eat stool. That is daiva. He must eat stool. So daivāt. Daivāt means all arrangement is there. You'll find amongst the animals, they have got a particular type of food. Just like cows, goats, these four-legged animals, they eat grass. They'll never eat meat. And then the tigers, dogs, cats, they'll not touch even grass. They'll want meat. Deha yogena-dehinām. The standard of eating, standard of happiness, is already fixed up. They cannot be changed. But in the human form of life they can be changed if they take to bhāgavata-dharma. Just like, practical example, these European, American boys.
It will be counteracted." They'll be these cats and dogs and monkeys in Vṛndāvana. Dhāmāparādha. Dhāmāparādha. Of course, Vṛndāvana's influence will be there, but at least one life he has to become the hog and dog in Vṛndāvana. Then next life he'll be... Because as soon as he becomes animal, there is no scope of unlimited committing sinful life. Animals are restricted. They can commit one kind of sinful life. That, the human being, because he is very intelligence, he commits unlimited duration of sinful life. That is another danger. So one who commits this sinful life in Vṛndāvana, remember, he has to become next life cats and dogs. There, as you see, there are many dogs, hogs. But still, Vṛndāvana-dhāma is so powerful that next life he will get salvation, even if he has become dogs and hogs. But that is not good. Why should we act in such a way that in Vṛndāvana-dhāma we shall commit sinful life and become a cats and dog? Jaya jaya vṛndāvanavāsī yata jana. We should be careful. We should be careful, especially in dhāma, dhāmāparādha.
So Prahlāda Mahārāja said that "Don't waste your time for improving your bodily comforts. That is not good. It is simply waste of time." Tat prāyaso na kartavyo yata āyur vyayaḥ param. This life, human form of life, param, the supreme life... In the material existence the human form of life is supreme. Even the demigods, they desire that "If I can again go to Bhāratavarṣa and get a human life." This is stated in the Śrīmad-Bhāgavatam. So you have come to Bhāratavarṣa or you are born in Bhāratavarṣa, human life.
So we have to take advantage of this. So many valuable literatures. The human life is meant for that. Why you are neglecting? Our attempt is, this Kṛṣṇa consciousness movement is how to spread this knowledge of the Vedas and the Purāṇas so that the human being can take advantage of it and make his life successful. Otherwise, if he simply labors hard, day and night, like the hog... The hog is day and night working very hard to find out "Where is stool? Where is stool?" And after eating stool, as soon as they get little fat... The pigs are fatty therefore because stool contains all the essence of food. According to medical science, the stool is full of hydrophosphates. So hydrophosphate is good tonic. So one may try if they like. (laughter) But actually this is the fact. The pig becomes very fatty because it is stool.
So this life is not meant for becoming a pig or hog. One should become a saintly person. That is human civilization. Therefore in the Vedic civilization—brāhmaṇa, the first-class men. There is no first-class men now in this society. Everyone third class, fourth class, fifth class. Satya-śama-dama-titkṣa ārjava jñānaṁ-vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). This is first-class man. Truthful, very peaceful, full of knowledge, very simple, tolerant, and believer in the śāstra. These are the symptoms of first-class men. So where is that first-class man throughout the whole world? So this Kṛṣṇa consciousness movement is trying to create at least one section first-class men so that people may see, "Oh, here are ideal men." Therefore my request to persons who have joined this Kṛṣṇa consciousness movement, they should very carefully keep them as first-class men. People will appreciate and they will try to follow. Yad yad ācarati śreṣṭhas tat tad evetaro janaḥ (BG 3.21). If there is a class of men first class, then people will appreciate.
So, otherwise, śeṣaṁ gṛheṣu saktasya pramattasya. Gṛheṣu saktasya, those who are too much attached... Everyone is attached in material way of...Gṛheṣu means not only family. Somebody is very much attached to the body. That is natural for every living being, body, bodily attachment is there. Even an animal like hog is living in filthy place and eating stool, still, he has got affection for the body. When the hog is taken from the flock for being killed, he screams very loudly, "Don't want. I don't want to be killed." Although the life is very abominable, still he's attached to the body. The old man is attached to the body. So this is called moha. Janasya moho 'yam ahaṁ mameti (SB 5.5.8). Atheists... In our Los Angeles temple we have seen, there are so many karmīs, and when there was earthquake they screamed like anything. So no one wants to die. They say, "No, I can die." No. At the time of death they scream, they do not like. Nobody wants to die. That's a fact. So gṛheṣu saktasya. Generally, people become too much attached to family life. I sometimes say that in the Western countries the young boys, they come to Kṛṣṇa consciousness, their only one great asset is they are not family-wise attached. That is very good qualification. Someway or other, they have become. Therefore their attachment to Kṛṣṇa becoming staunch. In India they have got organized family attachment. They are not interested. They are after money now. That I have experienced. Yes.
This body is given by the material nature at the direction of..., by the direction of Kṛṣṇa. Because the nature is working by the direction of Kṛṣṇa. Nature is not independent. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). So īśvara, Kṛṣṇa, as Supersoul, He is in the core of my heart, sitting with me. I am also in the heart. And I am desiring, and Kṛṣṇa is fulfilling my desire. Mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). Smṛtiḥ, Kṛṣṇa gives a body, by the living entity: "You wanted to eat anything and everything, without any discrimination—now take this body of a hog. You can eat even stool. I give you the facility." Mattaḥ smṛtir jñānam. "Now, here you have got this body, you eat stool." Smṛtir jñānam. In this way we are going on, life after life. We are creating different types of body. This is called seasonal changes. Just like there is tree, and every season there are fruits. The fruits, they are undergoing six kinds of transformation. First of all it is just like a small bud, or flower, then grows into a green fruit, then it is ripened fruit, then there is seed, then it is completely ripened, then falls down and finished.
That carrying out, from this body to another body, that is not in your hands. That is not scientific, scientist's hand or experimental, I say, philosopher's hand. It is completely under the hand of the material nature. Therefore Bhagavad-gītā says that daivī hy eṣā guṇa-mayī mama māyā duratyayā (BG 7.14). The material nature is so powerful that your so-called fighting against the material nature is simply waste of time. You cannot. You cannot, by material science, transfer yourself from this planet to another planet or according to your desire. No. That will be managed by laws of nature, material nature. So you are transferred. You are transferred to a certain body, and you develop a similar body, and then you come out and enjoy. Because you wanted to enjoy certain type of things, so unless you have got certain type of body... Just like the hog: it wanted to eat certain types of nonsense, so therefore it has been given the body so that it can very pleasantly eat stools. You see? Without that hog's body, nobody can eat stool.
So this perfection, as Prahlāda Mahārāja had immediately by touching the Supreme Personality of..., we can also have. There is possibility, and very easily, because we are fallen, mandāḥ, very slow, very bad. Mandāḥ and sumanda-matayo. And because we are bad, everyone has manufactured a theory. Sumanda. Mata. Mata means opinion. And what is that opinion? Not only mandā but sumanda, very, very bad. Sumanda-matayo. Mandāḥ sumanda-matayo manda-bhāgyāḥ (SB 1.1.10), and all unfortunate or misfortunate. Why? When there is knowledge, they'll not take. They will theorize. They're unfortunate. Ready knowledge, but they will theorize, "It is like this. It is like that. It is like that. Perhaps... Maybe..." This is going on. Therefore manda-bhāgyāh. Just like here is money. One will not take that money. He'll work hard like hogs and dog to earn money. So that means unfortunate.
What is called? Freeways. Four lines of motor cars running this way and four lines of motor cars running this way at the speed of seventy miles, and everyone is busy. You see? And they take, "It is a very good civilization." And if you shortcut your hard labor, sit down and discuss what is the Absolute Truth, what is the philosophy of life, "They are nonsense." You see? And if you work day and night, hard labor, and to get that energy, inject some medicine or some tranquilizer and this and that... You see? This is the..., going on. So actually, this is not life. This is cats' and dogs' life. That is the verdict of Śrīmad-Bhāgavatam. Nāyaṁ deho deha-bhājāṁ nṛ-loke kaṣṭān kāmān arhate viḍ-bhujāṁ ye: (SB 5.5.1) "This life, human form of life, is not meant for working so hard just like animals." Then? "This kind of engagement is for the dogs and hogs." The hogs also, they work the whole day and night and have some sex pleasure. They are happy. So is that life, simply working day and night hard and enjoy some sex pleasure some way or other, and we are thinking happy? No. This is not life. Life is to utilize the energy for perpetual happiness. They do not know that there is some perpetual happiness, there is perpetual life. They are so ignorant. Therefore they are trying: "Whatever happiness can be had here, just enjoy." But there is. You are eternal. You are blissful. Simply you are covered by this material energy.
So this abhadrāṇi, in this human society, because these abhadrani, raja-guṇa and tama-guṇa, has increased, practically we can say there is no gentlemen. There is no gentlemen. Because they cannot understand what is life, what is the value of life. Just like the animal cannot understand what is the value of life. Animals, they are generally in tama-guṇa, and some animals in raja-guṇa. Just like lion. Lion is raja-guṇa. And the hog and dog and others, they are in the tama-guṇa. So animals are in the raja-guṇa, tama-guṇa. So the formula is, Caitanya Mahāprabhu gives this formula that if you hear Hare Kṛṣṇa mantra, then ceto-darpaṇa-mārjanam (CC Antya 20.12), then Kṛṣṇa will help you in washing the abominable things, raja-guṇa and tama-guṇa. The raja-guṇa and tama-guṇa, if it is washed, then you become situated in sattva-guṇa. You are promoted. But if you are promoted directly to Kṛṣṇa consciousness, then you transcend all the three qualities, tama-guṇa, raja-guṇa, and sattva-guṇa.
So without sattva-guṇa, if you keep people in the rajo-guṇa, tamo-guṇa, then your, their future is lost. Rajo-guṇa, tamo-guṇa, means people will become more greedy and lusty, that's all. And greedy and lusty means cats and dogs, animal life. Animal life. They're trying to eat—no discrimination of eating. So that is hog's life. The hog has no discrimination of eating. It can eat even stool. So the... If you eat, become like hog—no discrimination of eating, whatever you..., just like so many swamis, they say, "Oh, why there is restriction of eating? You can eat anything you like," so nature will give you: "All right, you want to eat anything you like? All right, you become a hog. You eat even stool." Karmaṇā daiva-netreṇa jantor dehopapatti (SB 3.31.1). You have to change your body. Tathā dehāntara-prāptir dhīras tatra na muḥ... (BG 2.13). You may say that there is no life after, but that is foolishness. You are under the control of material nature.
Even if you go to the Brahmaloka, from down, Pātāla, up to Brahmaloka... You can go there if you want. Kṛṣṇa is very, very kind. He has given you chance because you wanted to come here and enjoy material world. Kṛṣṇa says, "All right, go." So beginning from Brahmā down to the insignificant worm in the stool, they are coming down and going up, coming down. This is going on. This is called saṁsāra-cakra, cycle of birth and death. That is going on perpetually. And they do not know what to do. You have to die. You get one form of life, enjoy it, either as human being or as hog, pig, cat, dog, or demigod. Whatever you wanted, you have got it, desire. Now enjoy. But after some time you have to die. But actually your position is not to die. You are eternal. Na hanyate hanyamāne śarīre (BG 2.20). Destruction of this body does not mean your destruction. This is saṁsāra-cakra. I am getting different opportunities, different bodies, to fulfill my material desires. This is going on. This is called saṁsāra-cakra-kadanāt. Prahlāda Mahārāja, a devotee, is afraid, very, very afraid.
So this is Prahlāda Mahārāja's instruction. Everyone should be anxious how Kṛṣṇa will call him back to home, back to Godhead. And that is done, that is possible, when you are engaged in service. Otherwise it is not po... Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). You cannot ask God to come and He will see you. No. When you are sevonmukha, fully in service, sevonmukhe hi jihvādau... That service begins from jihvā, from the tongue. Tā'ra madhye jihvā ati, lobhamoy sudurmati, tā'ke jetā koṭhina saṁsāre. Bhaktivinoda Ṭhākura says, "It is very, very difficult to control the tongue." Therefore the tongue should be engaged in service of the Lord, beginning from the tongue. If you can control the tongue, then you can control your belly, then you can control your genital, and then you become jitendriya. So we have to become jitendriya. Indriya means the senses. They are given to us for material enjoyment, just like the hog is also given the tongue to taste stool. Not your tongue. Your tongue is meant for tasting prasādam, not stool. Your tongue is meant for chanting, not eating stool. So you have to control this. Then there will be possibility of getting the shelter of apavarga-śaraṇaṁ. The repetition of birth and death Everyone should be afraid of the saṁsāra-cakra-kadanāt.
If you actually have got money, that's all right; you can say, "I have got money." But you have nothing, not a farthing, and still, somehow or other, because you have got some money, you say, "I have got money." That is not your money; that is Kṛṣṇa's money. Īśāvāsyam idaṁ sarvam (ISO 1). Everything belongs to Kṛṣṇa, you rascal. You do not know. You are thinking that it is your money. That is ahaṅkāra-vimūḍhātmā. Now where you are going? You are giving up this body, so take your money with you. How can you take? The money is there, the body is there, the family is there, the house is there—everything left. Now you go and become a dog. You have treated just like a dog. You have treated just like a hog. Now you take the body of a... Now your money, your family, your society, your house—left. So how you can claim, "It is mine"? The ahaṅkāra-vimūḍhātmā. These rascals, under false egoism, thinking, "This is mine. This is..." Real sense is īśāvāsyam idam. It is all Kṛṣṇa's.
Prahlāda Mahārāja will speak in later verses that śoce tato vimukha-cetasaḥ, māyā-suhkhāya bharam udvahato vimūḍhān. A Vaiṣṇava's concern is... He sees everything. Just like any common man can understand what kind of birth. Nānā yoni bhraman kare, kadarya bhakṣaṇa kare. Very peculiar arrangement of the māyā. We see sometimes in the airplane, even Indian, they're eating the intestine of the hog, enjoying. That is enjoying. There is a preparation called naphi in Burma. That preparation is made... Every householder has a big jug at the door, and any animal dies, he puts it in that. It is... The bad smell is so strong, if one opens, that whole neighborhood will be polluted, bad smell. So they keep it for some years, and when it is decomposed, the juice is coming, they strain the juice and keep it in bottle. That is called naphi. And when there is some festival, they give little, little, and people enjoy it. So, nānā yoni bhraman kare, kadarya bhakṣaṇa kare. When my Guru Mahārāja was alive, we had one temple, one of his, in Burma, in Rangoon. So when they were making puris with nice ghee, all the inhabitants will come, "Oh! What you are doing? What you are doing? (laughter) What you are doing? Intolerable. It is..." The flavor of ghee was intolerable, and the flavor of naphi is tolerable.
The cats and dogs, they are thinking they're living very happily. But in the human life they should come to the understanding that "Actually we are not living happily. We are being crushed by the wheel of time in so many ways." Niṣpīḍyamānam. When this sense comes, then he is a human being. Otherwise he's animal. If he's thinking that he's all right... That is... Ninety-nine point nine percent people think that "I am all right." Even in the most abominable condition of life, just like the hog and dog, still, he is thinking, "I am all right." So long this ignorance will continue, he is simply animal. Yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma-ijya-dhīḥ (SB 10.84.13). This is going on. Ātma-buddhiḥ, tri-dhātuke. This body, which is made of kapha, pitta, vāyu, everyone is thinking, "I am this body." Whole world is going on. Simply we, a few members of the Kṛṣṇa consciousness movement, we are going door to door and trying to convince them, "Sir, you are not this body." They don't care for it. "I am. I am this body. I am Mr. John," "I am Englishman," "I am American," "I'm Indian." You say "I'm not this body." So very difficult task.
Therefore the principle is sevānurūpam. Always remember this, as it is said here, Prahlāda Mahārāja. Prasāda... Kṛṣṇa is always ready to give you prasāda, all favor. Why not? Without doing something, you are getting so much favor. Without Kṛṣṇa's favor you cannot live even for a moment. He's so kind. Even the cats and dogs, they are also getting Kṛṣṇa's favor. Eko hi vidadhāti bahūnāṁ kāmān. Nityo nityānāṁ cetanaś cetanānām... Eh? Eko bahūnāṁ yo vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). Kṛṣṇa is so kind that He is supplying stool to the hog because he wants to eat it. He wants to eat. He has desire: "Give me facility for eating stool." "Give me favor, facility, to drink fresh blood." "All right, you take the suitable body. You want fresh blood? I'll... You get the tiger's body, the nails and the claws and the teeth. As soon as touches you, immediately all blood sucking." So He has delivered: "All right, take this facility." But what is the advantage of this facility? The facility is... You know. The tigers, they do not get food every day. He has got the facility to suck blood, but... All the implements he has got, but there is no chance. Because every animal knows, "In that part of the forest there is tiger," they do not go, so he starves. He starves. You'll find so many rich men, they have got enough money, but they cannot eat more. They cannot eat more.
He never prays to Kṛṣṇa, "Please give me facility of drinking." No. Because he's bhadram. But abhadra will pray, will go to the goddess Kālī: "Mother, give me your prasādam meat." Abhadra. Why should we eat meat? Abhadra. Therefore this explanation is very nice, bhadram aniṣṭa-nivṛttiḥ. Aniṣṭa... If you eat meat, that means you become implicated in sinful activities. You have to be killed by your enemy, and he will eat you, or you become a goat or a hog or a cow, and your other person will kill you. Just like nowadays this contraceptive, abortion, killing the child is going on, so the same man, again he is killed by the so-called father and mother. It will act. Karmaṇo 'anya... Yajñārthe karmaṇo 'nyātra karma-bandhana. Unless you act for satisfying Kṛṣṇa—you become bhadra—then whatever you'll do, there will be reaction. This is nature's law. You cannot escape. If you have killed an animal, then you must be killed by that animal. Māṁsa. Māṁsa means māṁ sa khadati. When I eat meat, māṁsa, it means, "This animal also will eat me again." This is māṁsa. Māṁ sa khadati. Is it all right?
So after wandering through these, so many species of life and so dangerous... There are two millions' species of plant life, trees' life. Just see. You have to stand for so many years. A great opportunity, this human form of life. Don't waste. Don't become dogs and hogs and asses and camels. Becomes devotees. Just surrender to Kṛṣṇa. Make your life successful.
| Page Title: | Hog (Lectures, SB cantos 3 - 12) |
| Compiler: | Visnu Murti, Mayapur |
| Created: | 26 of Mar, 2012 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=138, Con=0, Let=0 |
| No. of Quotes: | 138 |