Prahlāda Mahārāja says that children should be taught about religious principle, especially bhāgavata dharma. What is dharma and bhāgavata dharma? Bhāgavata dharma means the dharma of the soul, and ordinary dharma means the dharma of this body. Generally we understand the varṇāśrama-dharma, cātur-varṇyaṁ mayā śṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13): the brāhmins, the kṣatriyas, the vaiśyas and the śūdras; brahmacārī, gṛhastha, vānaprastha and sannyāsa.
So actually this is our . . . Vedic principle is varṇāśrama-dharma. So this varṇāśrama-dharma is in relationship with this body. But we are not this body. Dehāntaraṁ prāp . . . we are changing our body. So sometimes we may become a śūdra, sometimes we may become brāhmin—that is change. But when you come to the platform of the soul, na hanyate hanyamāne śarīre (BG 2.20), that dharma, when it begins, the dharma of the soul, that is called bhāgavata-dharma, because when one is, uh . . . I mean, in the platform, on the platform of understanding soul, that is called brahma-jñāna, ātmā-jñāna.
So when one comes to the platform of Brahman understanding, that is called brahma-bhūta (SB 4.30.20). Brahma-bhūtaḥ prasannātmā (BG 18.54): when you come to that platform, understanding of the soul, then you become joyful, free from material anxieties. Just like you are on a ship and it is in danger on the ocean, tottering. At any moment you can drown. But somehow or other, if you come to the land, then you feel safety, "Now I am safe." Similarly, this bodily consciousness—"I am Indian," "I am American," "I am Hindu," "I am Muslim," "I am this," "I am that"—that is just on the tottering sea. But if you come immediately on the spiritual platform, then prasannātmā, "Now I am safe." Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54).
To Brahman realized soul, he has no more any hankering, nor any lamentation. So long we are on the bodily platform, we are hankering and lamenting. We are hankering for things which we do not possess, and we lament for things we lose. There are two business: to gain some material profit or lose it. This is bodily platform. But when you come to the spiritual platform, there is no more question of loss and profit. Equilibrium. So brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu. Because he has no more hankering and lamenting, there is no more enemy. Because if there is enemy, then there is lamenting, but if there is no enemy, then samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām. That is the beginning of transcendental activities, bhakti.
So our Kṛṣṇa consciousness movement is directly giving this bhakti platform, by the mercy of Kṛṣṇa, in the form of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu. He is distributing Kṛṣṇa immediately, because in this age people are so fallen, mandaḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ (SB 1.1.10). Alpayu: they're living for a short time; and mandaḥ, mandaḥ means very slow or inferior quality of human being. Not superior. Inferior quality means in this age there is practically no brāhmin; all śūdras. Kalau śūdra sambhavaḥ. Actually also it is so, because people in this age, if he gets one nice service, master, he is satisfied. One wife, one service, then his life is dākṣyaṁ kuṭumba bharaṇam (SB 12.2.6).
In this age if one can maintain his wife and few children, ah, he is very expert. He is to be considered as dākṣa, very expert. He hasn't got to make any sacrifice. Simply if he is somehow or other able to maintain a wife, that is . . . that has also become impossible. The social system is coming to such degraded position. In Europe and America I have seen, very few men are family men, you see, because it is botheration. They think it is botheration, or it is very heavy task. Actually, in their country it is very heavy task by so many laws and so many conventions. So they avoid marriage.
So therefore, in the symptoms of Kali-yuga it has been stated, dākṣyaṁ kuṭumba-bharanam. Kuṭumba means family. If one can maintain his family, he is to be considered as very successful. No, he hasn't got to make dākṣa-yajña or naradeva-yajña or so many yajña. No. That he has not got means. This is the position. Mandaḥ sumanda-matayo (SB 1.1.10). And if anyone wants to accept something for spiritual, that is sumanda-matayo, something bogus. He will accept something bogus which has no spiritual, I mean to say, reference. He will accept. "I have . . . I have got this religion." Mandaḥ sumanda-matayo manda-bhāgyā. Because they're all unfortunate, and upadrutāḥ, and always disturbed and anxious by so many external affairs.