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Kaminam, those who are very lustful, what is their pleasure spot? That vagina, that's all. That urinal. That is their pleasure. Is urinal, is very nice place? But he's sophisticated. He finds, "Oh, this is very nice place." This analytical study

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"kaminam, those who are very lustful, what is their pleasure spot? That vagina, that's all. That urinal. That is their pleasure. Is urinal, is very nice place? But he's sophisticated"

Lectures

Srimad-Bhagavatam Lectures

Kāminām, those who are very lustful, what is their pleasure spot? That vagina, that's all. That urinal. That is their pleasure. Is urinal, is very nice place? But he's sophisticated. He finds, "Oh, this is very nice place." This analytical study, (chuckling) how Śrīmad-Bhāgavatam is revolting, but... (laughter) But we must talk the real thing, (laughing) that this commentator Śrīdhara Svāmī, he has given very nice example: kāmināṁ rati-sthānam. As the lusty man finds pleasure in the vagina, similarly, this sort of literature, nonsense literature, are enjoyed by persons who are just like crows.
Lecture on SB 1.5.9-11 -- New Vrindaban, June 6, 1969:

So here Nārada Muni said that "You have compiled so many books, that's all right. What is the idea? The idea is dharmādayaḥ. You are teaching religious principle." There are twenty viṁśati dharma-śāstrāḥ. This Manu-saṁhitā, Parāśara Muni's law, and social custom, this, that. So many there are. These are originally by different sages, but Vyāsadeva made it, compiled it just for proper use. People can understand them. So he has explained all these books for use of the human society undoubtedly. How to become religious, how to develop economic position, how to understand what is liberation, how to satisfy restrictedly sense gratification. Just like in books, in Vyāsadeva's books, you will find these different kinds of... Just like those who are eating flesh. That is also given direction by Vyāsadeva, in the tāmasika-purāṇa, Purāṇa for the persons who are in ignorance.

So he does not deny anybody. He has made books in such a way that any person reading books... Just like in a school there are different classes and different books are recommended for different classes. Similarly, Vyāsadeva has given the whole Vedic literature in such a nice way in the form of Purāṇas that any man can be elevated to the highest position, reading books like this. Take for example that one who is addicted to take intoxication, eating flesh, and sex life—because these are natural instincts. Loke vyavāyāmiṣa-madya-sevā nityā hi jantor na hi tatra codanā. Nobody is required to give lesson, to teach. Nobody required to be taught how he has to make sexual intercourse. Nobody has to be taken, I mean, given lesson how he can become intoxicated. Don't you see that the intoxicants, intoxicated person, they have become automatically? There is no university. There is no educational system that "You become... Take LSD like this." No. That is a natural tendency. To become intoxicated, to take liquor, LSD, gāñjā, pān, oh, very easily you can learn. To use sex life...

Loke vyavāya... These, they are natural instincts. They can be... Automatically they will be done. There is no question of... Then what is the use of book? Book is for restricting. That they do not know. When Vyāsadeva recommends that you must have sex life by marriage, that means restriction. That means restriction. You cannot have sex life here and there unrestrictedly. You have got one wife or one husband, and that is also restricted: only for begetting child you can have sex life. So many things. The whole idea is restriction. Not that "Because I have got a wife it is a machine for sex life." No, no. A marriage mean, that does not mean. Marriage does not mean like that. It is restriction. The whole Vedic civilization is to bring men to the transcendental platform by restricting all his nonsense habits to nil. But not all of a sudden. Gradually, according to the quality. Similarly, those who are addicted to flesh eating, meat-eating: "All right." Vedic literature says, "All right. You can eat meat. But sacrifice an animal before the Deity, goddess Kālī, and you can eat." So that the man who is eating meat, he'll not revolt. If I say... Just like if I say... Just like many men revolts already. That girl? What is called?

Devotee: Mādhavī-latā.

Prabhupāda: Mādhavī-latā, she revolted. She revolted. She was always trying to plead, "Why this restriction? Why this restriction?" So I had to tell, "If you don't like the restriction, then go away. You don't associate with us." What can be done? So they do not want restriction. That is natural tendency. But these śāstras are meant for restriction. Just like marriage is restriction of sex life. And offering sacrifice before goddess Kālī, that is also a restriction of meat-eating. You cannot eat meat by purchasing from the slaughterhouse. Oh, that is not recommended. If you want to eat meat, then you just sacrifice one goat. Not, I mean to say, cows. No. Goat. Any useless animal. "All right. You take." Goat is recommended to be sacrificed. So you can take. And in India the meat-eating or flesh eating is not restricted. But not the useful animal, cow, the most useful animal, the cow.

So these books, these literatures, I mean to say, Vedic literatures, are meant for restricting our life and elevating ourself. So Nārada says that "You have explained all these religious principles, or sense gratification, economic development, very nicely. But as much labor you have taken for describing..." (break) ...na tathā vāsudevasya mahimā hy anuvarṇitaḥ. So therefore our Kṛṣṇa consciousness movement is simply for glorifying the Lord. That is the only business. Not... Other things are secondary. That is being taught. So if you want to write books, you write books by glorifying the Lord. Na yad vacaś citra-padaṁ harer yaśaḥ (SB 1.5.10).

Nārada says, citra-padam api... Vāsudeva-vyatiriktānya-viṣaya-jñānavād evānya-viṣayaṁ vāk-cāturyam.(?) Śrīdhara Svāmī, he comments (chuckles) that except describing the glories of the Lord, any literature, any science, any contribution, is simply a jugglery of vocabulary. That's all. Jugglery. Vāk-cāturyam. Vāk means vocabulary and cāturya means jugglery. Simply setting some words in a jugglery way just to draw people's attention to waste time, that's all. Vāk-cāturyam. Vāsudeva-vyatiriktānya-viṣaya-jñānavād evānya-viṣayaṁ vāk-cāturyaṁ (ca) khilam, khilam eva ity aha, khilam.(?) It is insignificant. Citra-padam api yad vaco harer yaśo na pragṛṇīta. You can write nice books using your literary career, metaphor, and, what is called, so many things. They are producing nice literature. But if there is no glorification of the Lord, then, harer yaśo pragṛṇīta tad vāyasaṁ tīrtham. Then it is just like the place where the crows take pleasure. That's all.

Because such kind of literature will be accepted by men who are like crows. Tad vāyasaṁ tīrthaṁ kāka-tulyānāṁ kāmināṁ yati-sthānam uśanti manyante.(?) Just like kāminām, those who are very lustful, what is their pleasure spot? That vagina, that's all. That urinal. That is their pleasure. Is urinal, is very nice place? But he's sophisticated. He finds, "Oh, this is very nice place." This analytical study, (chuckling) how Śrīmad-Bhāgavatam is revolting, but... (laughter) But we must talk the real thing, (laughing) that this commentator Śrīdhara Svāmī, he has given very nice example: kāmināṁ rati-sthānam. As the lusty man finds pleasure in the vagina, similarly, this sort of literature, nonsense literature, are enjoyed by persons who are just like crows. Not, what is called, swan. Swan will not go to that place. They will search out some place where there is nice transparent water and lotus flower, lilies, and nice trees and good birds. They are taking enjoyment. So even if you see among the animal society, in the bird society there is discrimination, and if in the human society there is no such discrimination, what kind of civilization that is? A crows' civilization. Black crows' civilization. Simply trying to take pleasure in nonsensical clubs, in liquor shop, in so-called cinema. They are trying to take pleasure there. They'll not...

Nārada is comparing that "Your so-called books describing about this dharma-artha-kāma-mokṣa (SB 4.8.41, Cc. Ādi 1.90) is just like the kāka's, or the crow's, pleasure-hunting." Na yad vacaś citra-padaṁ harer yaśo jagat-pavitram (SB 1.5.10). But if you produce a single literature wherein simply there is glorification of God, anyone who will read, he'll derive some immediately transcendental benefit. Produce a page only, Back to Godhead. Oh, that will bring revolution to the human society about understanding of spiritual life. Don't produce nonsense literature. Try for one page. Mānasa. Mānasa sattva-pradhāne mānasi vartamāna haṁsa.(?) Haṁsa means the swans. Therefore called paramahaṁsa. A highly elevated spiritual person is called paramahaṁsa.

Paramahaṁsa, in the sannyāsa stage there are four stages of development. Kuṭīcaka, bahūdaka, parivrājakācārya, and paramahaṁsa. Kuṭīcaka. When a person takes sannyāsa he lives in a cottage outside the village, but does not go home. But he's not accustomed to travel or to beg from door to door; so whole day and night he keeps himself in that cottage and from his relative and home something is supplied for his fooding. That is the stage of kuṭīcaka, to take supply from home. Then next stage is bahūdaka. When he comes to the understanding that "I have given up my home. Why shall I take help from my home? I am considering that home is my place. Why not everyone my friends? Vasudhaiva kuṭumbhakaḥ.(?) Everyone is my family, everyone," that is next stage. So he can go to everyone, "Will you kindly give me one cāpāṭi?" Who will not give a sannyāsī? Anyone will give. They are trained also like that, that any gṛhastha, householder, if a sannyāsī comes, immediately he should be received and respected. That is also Vedic culture. A sannyāsī should be treated as the children of the society. Everyone. Still there is. If in a village a sannyāsī goes, he will get hundreds of invitation: "Swamiji, please come. Take your bhikṣā at my place." So he has no question of eating and living. So many people will give him shelter. He'll not be in the wilderness. If actually a sannyāsī, he travels all over the country, he has no problem. Village to village, everyone will receive him. It is called bahūdaka. And then parivrājakācārya. Then, when he still further elevated, then he gives instruction. Why he should eat only without giving something to them? He'll feel like that. "Why for nothing I shall except food from others? I must give something. So whatever knowledge I have got I must distribute." This is parivrājakācārya.

And when one is experienced in everything and he is above all material affection, that is called paramahaṁsa. Haṁsa. Why...? Haṁsa means swan. Why he's compared with haṁsa? The haṁsa has got a qualification to take the essence. If you give a swan milk mixed with water, he'll, he has got some tactics, he'll simply take the milk case in and the water will be there, remain there. Similarly, haṁsa means one who has taken the essence of this cosmic manifestation. What is that essence? Kṛṣṇa. Vāsudevaḥ sarvam iti (BG 7.19). Everything, all manifestation, all activities, they're all Kṛṣṇa's energy. Therefore Kṛṣṇa is the center. Just like the same way: what is this material cosmic manifestation? It is the sun. That's all. Similarly, there are millions of suns. Therefore Kṛṣṇa is the ultimate. Kṛṣṇa-sūrya. Sarva-kāraṇa-kāraṇam (Bs. 5.1), cause of all cause. So one who takes Kṛṣṇa, he's paramahaṁsa.