If you want śānti, individually or collectively, nationally or internationally, then you must become Kṛṣṇa conscious. What is that Kṛṣṇa consciousness? The summary is that Kṛṣṇa is the supreme enjoyer: bhoktā. We are not bhoktā. We are simply servant. Just like anywhere, there is a master and the servant. The master is the enjoyer, and the server, servant, is helping the master enjoyment. This is the process. So we living entities, we are eternal servant of God, or Kṛṣṇa. When we speak of Kṛṣṇa, it means God. So we are eternal servant of God. So our duty is to help the master to enjoy. Just like here is Kṛṣṇa. The Śrīmatī Rādhārāṇī, She is the topmost servitor of Kṛṣṇa. So Her business is to keep pleased always Kṛṣṇa. That is . . . that is the symbolic representation. Rādhā. Rādhā means anaya ārādhyate. She is serving, the best service. Anaya ārādhyate. Therefore Kṛṣṇa is very much fond of Rādhārāṇī, because She gives the best service to Kṛṣṇa in so many ways. She has got sixty-four qualification. That is mentioned. Therefore She is so, I mean to say, pleasing to Kṛṣṇa. Anaya ārādhyate iti rādhā.
So our business is also like that. We are eternal servant of Kṛṣṇa, and we should give, render, we should render service to the best of capacity. That is our real, constitutional position. But here Devahūti says that bhūmann asad-indriya-tarṣaṇāt. Asad-indriya-tarṣaṇāt. At the present moment in this material world, we are busy to enjoy these material senses. This is our position. Everyone is satisfying. Indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ, manasas tu parā buddhiḥ . . . (BG 3.42). In this way, you go, and when you go beyond the range of buddhi, that is soul. That is spiritual platform.
In the ordinarily we are, in the material platform—we are interested in gratifying senses, "I like it. I must have it." But that sense gratification means we are becoming implicated, implicated in the laws of nature. That is also stated in the śāstra.
- nūnaṁ pramattaḥ kurute vikarma
- yad indriya-prītaya āpṛṇoti
- na sādhu manye yata ātmano 'yam
- asann api kleśada āsa dehaḥ
- (SB 5.5.4)
This is the instruction in the Vedic literature, that the people in this material world, they are very, very busy. Not only men—even the animals, even the birds, beasts, insect. We see on the beach, there are so many dogs, and they are assembled there for sex. So this is the material world, indriya-prīti. Therefore śāstra says that human life should be considered. They should think, "Whether we shall spoil our life simply by sense gratification, or there is some other business?" Yes, there is some other business. That is tapasya. That is tapasya means we should restrict sense gratification. Sense gratification, either regulated or nonregulated, is meant for animal life. Sense control is the human life. Therefore you'll find in Vedic culture big, big learned scholars, big, big kings, they dedicated their life for tapasya. Tapo divyaṁ putrakā yena śuddhyet sattvam (SB 5.5.1). If you want to purify your existence, then you must take to the process of tapasya. Tapo divyam.
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 contamination, 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.
So śāstra says: "This is not good." Here also, Devahūti says that bhūmann asad-indriya-tarṣaṇāt. Asad-indriya-tarṣ . . . actually, these senses are not real senses. It is covered, just like my this body, covered with this shirt or this cloth. It is not my real body. Although you see the shirt has got a hand, that hand is not real hand. The real hand is within the shirt. Similarly, our real body is within this body. Dehino 'smin yathā dehe (BG 2.13). Dehe. Dehinaḥ. Dehinaḥ means the real body, or the spiritual body of the soul, is within this body. Dehino 'smin yathā dehe. And the body is changing. Kaumāraṁ yauvanaṁ jarā. It is sometimes child, sometimes youth, sometimes a young man, sometimes old man. And then vanishes. It is . . . there are six changes. So this is not real body. But . . . and we are engaged in this unreal body, sense gratification. We have got senses. So therefore Bhagavad-gītā says, sukham ātyantikaṁ yat tad atīndriya-grāhyam (BG 6.21). Atīndriya-grāhyam. Beyond the senses.
Therefore these senses are to be purified. That is called tapasya. Tapo divyam (SB 5.5.1). And . . . yes. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam. When we purify our senses . . . senses you cannot destroy. That is not possible. Just like some . . . somebody said that "You become desireless." Desireless . . . desire is the mental activities. So we cannot be desireless. That is not possible. We have to purify the desire. That is required.