SB 07.06.09 ko grhesu puman saktam... cited

Expressions researched:
"atmanam ajitendriyah" |"ko grhesu puman saktam" |"sneha-pasair drdhair baddham" |"utsaheta vimocitum"

SB Canto 7

SB 7.6.9, Translation and Purport:

What person too attached to household life due to being unable to control his senses can liberate himself? An attached householder is bound very strongly by ropes of affection for his family (wife, children and other relatives).

Prahlāda Mahārāja's first proposal was kaumāra ācaret prājño dharmān bhāgavatān iha: (SB 7.6.1) "One who is sufficiently intelligent should use the human form of body from the very beginning of life—in other words, from the tender age of childhood—to practice the activities of devotional service, giving up all other engagements." Dharmān bhāgavatān means the religious principle of reviving our relationship with the Supreme Personality of Godhead. For this purpose Kṛṣṇa personally advises, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "Give up all other duties and surrender unto Me." While in the material world we manufacture so many duties in the name of so many isms, but our actual duty is to free ourselves from the cycle of birth, death, old age and disease. For this purpose, one must first be liberated from material bondage, and especially from household life. Household life is actually a kind of license for a materially attached person by which to enjoy sense gratification under regulative principles. Otherwise there is no need of entering household life.

Before entering household life, one should be trained as a brahmacārī, living under the care of the guru, whose place is known as the guru-kula. Brahmacārī guru-kule vasan dānto guror hitam (SB 7.12.1). From the very beginning, a brahmacārī is trained to sacrifice everything for the benefit of the guru. A brahmacārī is advised to go begging alms door to door, addressing all women as mother, and whatever he collects goes to the benefit of the guru. In this way he learns how to control his senses and sacrifice everything for the guru. When he is fully trained, if he likes he is allowed to marry. Thus he is not an ordinary gṛhastha who has learned only how to satisfy his senses. A trained gṛhastha can gradually give up household life and go to the forest to become increasingly enlightened in spiritual life and at last take sannyāsa. Prahlāda Mahārāja explained to his father that to be freed from all material anxieties one should go to the forest. Hitvātma-pātaṁ gṛham andha-kūpam. One should give up his household, which is a place for going further and further down into the darkest regions of material existence. The first advice, therefore, is that one must give up household life (gṛham andha-kūpam). However, if one prefers to remain in the dark well of household life because of uncontrolled senses, he becomes increasingly entangled by ropes of affection for his wife, children, servants, house, money and so on. Such a person cannot attain liberation from material bondage. Therefore children should be taught from the very beginning of life to be first-class brahmacārīs. Then it will be possible for them to give up household life in the future.

To return home, back to Godhead, one must be completely free from material attachment. Therefore, bhakti-yoga means vairāgya-vidyā, the art that can help one develop a distaste for material enjoyment.

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

"By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world." (SB 1.2.7) If one engages in devotional service from the beginning of life, he easily attains vairāgya-vidyā, or asakti, detachment, and becomes jitendriya, the controller of his senses. One who perfectly engages in devotional service is therefore called gosvāmī or svāmī, master of the senses. Unless one is master of the senses, he should not accept the renounced order of life, sannyāsa. A strong inclination for sense enjoyment is the cause of the material body. Without full knowledge one cannot be unattached to material enjoyment, but as long as one is not in that position one is not fit to return home, back to Godhead.

Srimad-Bhagavatam Lectures

Lecture on SB 7.6.1 -- Montreal, June 10, 1968:

Actually, we are experiencing. We have got about eight branches of our this movement. Not only this movement, any movement. Generally, these youngsters, they are being attracted. Any nice movement started, the youngsters, they become more attracted. Not the, I mean to say, elderly people. Because elderly people, whatever they have understood, it takes to forget for some time. But if they try they can also understand. But Prahlāda Mahārāja is recommending that before growing very old, from the childhood, receptive state, one should learn this Kṛṣṇa consciousness. Otherwise, he says,

ko gṛheṣu pumān saktam

ātmānam ajitendriyaḥ

sneha-pāśair dṛḍhair baddham

utsaheta vimocitum

He has analyzed the life, that our duration of life may be for one hundred years. Out of that, fifty years we spoil by sleeping, because at night we sleep ten hours, twelve hours. There is 24 hours duration of day and night. So supposing that I sleep for 12 hours, day and night, then actually I live fifty years, because sleeping is death. That is also daily death. The sleeping... What is the different between death and sleeping? There is no difference. Just like at the present moment we are sleeping, say, for 12 hours or 8 hours or 10 hours and getting up in the next morning, and death means we shall sleep for seven months continually, and when we get up I see another body. That is birth and death. That is birth and death. Death means you give up this body. "You" means the soul. And you carry yourself with your subtle body, mind, intelligence and ego. According to your mental situation you enter into the womb of a mother injected by the semina of your father, you get an opportunity to grow another body. It takes about seven months to grow that body. So during this period, I mean to say, quitting this body, entering into another body and to develop that body, come to the consciousness point of view, it takes seven months. So death means sleeping for seven months.

Lecture on SB 7.6.1 -- Montreal, June 10, 1968:

So this sleeping, our daily sleeping is also a sample of death. We are experiencing for 12 hours only or 10 hours only, but this death means you'll have to sleep for seven months, then when you wake up you'll see that you have got another body. That's all. Just like you are getting every moment a different body, similarly, death, birth and death means to change this body and to get another, new body. Vāsāṁsi jīrṇāni yathā vihāya (BG 2.22). The Bhagavad-gītā says that just like we change one set of garment which is not usable. We throw it away and take another set of garment, similarly, when this body is old enough, it cannot be pulled on, the machine has gone wrong, it cannot work anymore, that is called death. You stop breathing, but you are transferred, transmigrated to another body. So death we are experiencing daily. So out of hundred years, old age, age, the span of life, we are practically dead for fifty years because we are sleeping. Then the fifty years, out of the remaining fifty years, in our childhood we are very much fond of sporting and playing. So twenty years by playing. So seventy years gone. Then during old age, family adjustment, so many things not done, thinking, thinking, another twenty years. So in this way, unless we are trained up in our childhood about the science of Kṛṣṇa consciousness, or God consciousness, it will be very difficult to take up this consciousness with our grown up age. Prahlāda Mahārāja is therefore recommending, kaumāra ācaret prājño dharmān bhāgavatān iha (SB 7.6.1). He's giving practical example that

ko gṛheṣu pumān saktam

ātmānam ajitendriyaḥ

sneha-pāśair dṛḍhair baddham

utsaheta vimocitum

When you are grown up... Nānu yauvane gṛhāsakto 'pi paśyad viraktaḥ syān kṣemaṁ yac chreyāt tat asambhavaṁ darśayan kaumāram eva ācaret. Now we have general tendency... The Śaṅkarācārya said... He was walking on the street, a sannyāsī. The sannyāsī's business is to walk from village to village, town to town, and approach the householder as beggar: "Mother, give me something to eat." He's not a beggar, but he takes the position of beggar. Because everyone is charitably disposed, he thinks proud, "Oh, here is a nice beggar, sannyāsī, let me give him something." But the sannyāsī's desire is to introduce himself as a beggar so that the householder can take up the advantage that "Here is a sannyāsī. Please come on." Naturally he'll ask something, "Swamiji, what is this? What is this?" So he'll get some opportunity to speak something.

Lecture on SB 7.6.1 -- Montreal, June 10, 1968:

So unless we train the children from the very beginning of life, just we send to school, they learn so many things, ABCD... Similarly, this Kṛṣṇa consciousness should be taught from the very beginning. Otherwise, while he's grown up, either he'll be engaged in searching after boy or girl or in playing or in family matters, or so many problems, to solve, so many problems, political, social. They'll be all engaged. Then one day, (makes sound) khat!, the death will come. The cruel death will not wait. "Oh, my dear sir, now come on." "Oh, I have got so many duties." "No. Finished. Come on." I have seen practically. One of my friends at Allahabad, he died at the age of 54 years. He was very rich man, doing business. So he was seriously ill, and he was begging the doctor, "My dear doctor, can you not give me at least four years life more? I have got some scheme, I could not finish it." Just see. Everyone is thinking like that. He has got a scheme, but he has no scheme where he is going either to hell or heaven. That scheme he has forgotten. He's trying to make scheme so long this fifty years, hundred years. You see? This is going on. Parame brahmaṇi ko 'pi na lagnaḥ. So Prahlāda Mahārāja says, "Don't misuse your, this boon of life, this human form of life. Just begin from the beginning."

ko gṛheṣu pumān saktam

ātmānam ajitendriyaḥ

sneha-pāśair dṛḍhair baddham

utsaheta vimocitum

Just like there is affection, attraction. This gentleman, my friend, who was begging from the doctor, "Doctor, another four years duration of life." Why? He has got so much attachment. So once we are attached to this material way of life it is very difficult. It is very difficult. So brahmacārī is trained that this cosmic manifestation in which we are put by chance, this is temporary. Everything will be finished today or tomorrow or after a hundred years. But just try to understand that you are eternal. Sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Na jāyate na mriyate kadācit. You have no death, you have no birth. Your, the birth and death is due to this body. That's all. Just like I told you, death means sleeping for seven months, again rise up. Suptotthito nyāya. Just like in the morning, while sleeping, you forget everything, but as soon as you get up from the bed you remember everything, "Oh, I have to do this, I have to go there, I have to do this." So many things you remember. Similarly, as soon as we get our again consciousness in next body, then our another batch of duty begins according to the body.

Lecture on SB 7.6.6-9 -- Montreal, June 23, 1968:

There is a proverb in Bengali that kañcaya noyale bhas pas korbe nyastas (?). Bhas means bamboo. Bamboo, while it is green, you can bend it, but when its yellow or dry, oh, it cannot be bent. It will break. It will be break. Therefore school children... Just like Prahlāda Mahārāja is instructing his class fellows. School children, from five years old, they should be given lesson about Kṛṣṇa consciousness or God consciousness. Otherwise, in advanced age, oh, it is not possible. Generally, we find in our class or in this Kṛṣṇa conscious movement, the youngsters, they become little more interested, but we don't find any old men. Why? Because whatever they have been taught, they cannot forget. It is very difficult to forget what he has been already taught. So they do not become interested.

ko gṛheṣu pumān saktam

ātmānam ajitendriyaḥ

sneha-pāśair dṛḍhair (baddham)

utsaheta vimocitum

(SB 7.6.9)

"One who has passed his life simply being attached to household affairs, sneha-pāśair, and when the affection of household life is too strong, it is very difficult to get out of it." That will be very nicely explained, one after another.

Lecture on SB 7.6.9 -- Vrndavana, December 11, 1975:

Harikeśa: Translation: "Who is the person who is too much attached to household life on account of being unable to control the senses and (who can) liberate himself because he is bound up very strongly with the rope of affection for the family, namely wife, children, relatives, etc.?"

Prabhupāda:

ko gṛheṣu pumān saktam

ātmānam ajitendriyaḥ

sneha-pāśair dṛḍhair baddham

utsaheta vimocitum

(SB 7.6.9)

The point is discussed, how one can get out of the bondage of material existence, vimocita. But people do not know that "This is my business, how to get out of this entanglement." They do not know even what is that entanglement. Such foolish civilization is going on. And they are passing as scientist, philosopher, big, big politician, but they do not know what is the aim of life. The aim of life is vimocita. We are spirit soul, eternal, na hanyate hanyamāne śarīre (BG 2.20), nityo śāśvato 'yam. They do not know. At the present moment almost everyone, 99.9% people, they do not know what is our problem and how to get out of it. They do not know. Ignorance, stupidity, mūḍha.

Lecture on SB 7.6.9 -- Vrndavana, December 11, 1975:

The point is discussed, how one can get out of the bondage of material existence, vimocita. But people do not know that "This is my business, how to get out of this entanglement." They do not know even what is that entanglement. Such foolish civilization is going on. And they are passing as scientist, philosopher, big, big politician, but they do not know what is the aim of life. The aim of life is vimocita. We are spirit soul, eternal, na hanyate hanyamāne śarīre (BG 2.20), nityo śāśvato 'yam. They do not know. At the present moment almost everyone, 99.9% people, they do not know what is our problem and how to get out of it. They do not know. Ignorance, stupidity, mūḍha.

na te viduḥ svārtha-gatiṁ hi viṣṇuṁ

durāśayā ye bahir-artha-māninaḥ

andhā yathāndhair upanīyamānās

te 'pīśa-tantryām uru-dāmni baddhāḥ

(SB 7.5.31)

Again the same thing. Īśa tantryām, uru-dāmni baddhāḥ. We are bound up, hands and legs, by the tantryām, the shackles or ropes of nature, or God. We are not free. 'Pīśa tantryāṁ baddhāḥ. We are not free; still, we are trying to excel the Supreme Personality of Godhead. The modern scientists, they are very much proud that they have advanced very much so that there is no need of talking about God. This is the material civilization. So many wonderful things are going on. They cannot explain even how things are going on, and still they are proud of scientific advancement and declare, "There is no God." This is foolish civilization, narādhama. Na māṁ duṣkṛtino mūḍhāḥ (BG 7.15). And they are engaged in sinful activities. To solve the population—janma, janma-mṛtyu-jarā-vyādhi (BG 13.9)—they are killing. That means increasing problem. They do not know the actual fact, that by this killing process they are increasing the problems of life. So what is due to? This is due to sneha-pāśair dṛḍhair baddham. We are bound up by the shackles of nature, and it is due to our attachment for material existence. Attachment. And we have to undo this attachment, vairāgya. Undo this attachment means vairāgya, detachment. That is the thing necessary.

So how we become detached? We are so much attached; how we can become detached? That is also given. The process is given in the Bhāgavatam: vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ (SB 1.2.7). If you engage yourself in executing devotional service to Vāsudeva, vāsudeve bhagavati... Vāsudeva means the Supreme Personality of Godhead, most opulent. Bhagavati. Bhagavān means most opulent, full with six kinds of opulence. Vāsudeve bhagavati bhakti-yogaḥ—no other means. You cannot become liberated by any other means except bhakti-yoga. That is Bhāgavatam. Bhaktyā mām abhijānāti yāvān yaś cāsmi... (BG 18.55). Kṛṣṇa says, "You can simply become liberated by the bhakti process." There are many processes. Accepting those..., they are also different processes. But nothing is powerful except the process enunciated by God Himself, Kṛṣṇa. He says, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ.

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyam...

(SB 1.2.7)

That is detachment. And bhakti-yoga means vairāgya-yukta. Vairāgya-vidyā-nija-bhakti-yogam (CC Madhya 6.254).

Lecture on SB 7.6.9 -- Vrndavana, December 11, 1975:

So this is vairāgya. And the whole Kṛṣṇa consciousness movement means vairāgya-vidyā, the education of vairāgya, detachment. Vairāgya-vidyā-nija-bhakti-yogam (CC Madhya 6.254). Caitanya Mahāprabhu is Kṛṣṇa, and He wanted to teach the people this vairāgya-vidyā-nija-bhakti-yogam. As Kṛṣṇa He commanded, "Just give up all this nonsense engagement." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "Just surrender unto Me. That is good for you. I shall save you from the reactions of your sinful activities." Material life means simply sinful activities. Simply. Even though there is some covering of pious activities, that is also sinful. You are in this world It is said in the Caitanya-caritāmṛta, dvaite bhadrābhadra jñāna. Dvaite means "in this world of duality," bhadra and abhadra. We have manufactured so many things. We say "This is very good" and "This is bad." Bhadra abhadra. Bhadra means good, and abhadra means bad. But Caitanya-caritāmṛta-kav, Kṛṣṇa dāsa Kavirāja Goswami, he says that this good and bad-concocted. They are neither good nor bad. They are the same thing—material quality. Dvaite bhadrābhadra sakali saṅg... Then how things are going on, "This is good; this is bad"? Ei bhāla ei manda saba manodharma. This is mental concoction. In the material world there cannot be anything good. It is bad. If there is real goodness, that is spiritual world, śuddha-sattva. Sattva-guṇa. In the material world there are three guṇas. Of these, sattva-guṇa is accepted as very good—the modes of goodness. But above this mode of goodness there is śuddha-sattva, pure goodness. "Goodness is goodness"—no. This goodness is polluted with ignorance and passion. Therefore we see in the material world a person very good But yesterday morning we were discussing about Brahmā: very good, but sometimes he is also polluted. Therefore it is not pure goodness in this material world. Even there is goodness, it is not pure. There is always chance of becoming polluted by the other base qualities, ignorance and passion.

Therefore here cannot be pure goodness. Pure goodness is Kṛṣṇa consciousness platform, devotional service. If you keep yourself rigidly on the platform of devotional service, then you are pure goodness. And as soon as you are slack, immediately the other two base qualities will attack you. Therefore it is very difficult to keep pure goodness. Take for example: goodness is brāhmaṇa. How at the present moment the brāhmaṇa, the hereditary brāhmaṇa, by birth, how they have fallen on account of attack of these base qualities. But they're trying to keep their brahminical platform in spite of being polluted by the other two base qualities. Therefore the Caitanya-caritāmṛta author's statement that ei bhāla, ei manda, saba bhrama: even if you are raised to the brāhmaṇa quality, there is always chance of falling down. Therefore you have to keep always in the transcendental platform, brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati... (BG 18.54). Even from brahma-bhūtaḥ platform one falls down. One who is already mixed, or merged into the Brahman, they fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). Why? Anādṛta yusmad aṅghrayaḥ. Unless one is very rigid devotee, even he has approached the other feature—that means the Brahman feature: Brahman, Paramātmā and Bhagavān—so he falls down, very, very easily. And why? That is this attachment—sneha-pāśair dṛḍhair baddham. Dṛḍhair baddham. That, I was citing Bhaktivinoda Ṭhākura's song, jaḍa-vidyā saba māyāra vaibhava tomāra bhajane bādhā, anitya saṁsāre moha janamiyā jīvake karaye gādhā. Gādhā means ass. Uṣṭra khara. Śva-viḍ uṣṭra khara. So this so-called advancement of civilization means the living entity is always compared as an ass, mūḍha. So instead of becoming intelligent, by material education one becomes more and more first-class ass. jaḍa-vidyā saba māyāra vaibhava tomāra bhajane bādhā, because the more you become advanced in so-called material civilization, you'll forget God. Māyāra vaibhava. Māyā's business is to keep you always sleeping, forgetting God. This is māyā's business. Daivī hi eṣā guṇa-mayī mama māyā duratyayā (BG 7.14). This is māyā's business. The more you forget Kṛṣṇa, the more you are under the influence of māyā. Jaḍa-vidyā saba māyāra vaibhava. If you increase your volume of material civilization, then more and more you'll forget God and you'll be attached to this material world, māyāra vaibhava.

Lecture on SB 7.6.9 -- Vrndavana, December 11, 1975:

So the more we become engaged with the view to give Kṛṣṇa the comfortable position, that is our aim of life. Then we can be liberated. Sneha-pāśair dṛḍhair baddham. So we should not be very much interested for personal comfort, but if the comfort of the superior, Kṛṣṇa, then it will be possible to get out of these material clutches. That is called vairāgya. Sneha-pāśair baddham. At the present we are bound up by the laws of material nature, and if we want to undo it, then we should learn vairāgya-vidyā.

vairāgya-vidyā-nija-bhakti-yoga

śikṣārtham ekaḥ puruṣaḥ purāṇaḥ

śrī-kṛṣṇa-caitanya-śarīra-dhārī

kṛpāmbudhir yas tam ahaṁ prapadye

(CC Madhya 6.254)

This is Sārvabhauma Bhaṭṭācārya. If you want to get out of this material bondage, vairāgya-vidyā, then learn bhakti-yoga, vairāgya-vidyā. And how to learn? Kṛṣṇa Himself is teaching, Caitanya Mahāprabhu. Just see His vairāgya. At home, the most affectionate mother, and the most beautiful young wife, Viṣṇu-priyā—He renounced everything. Tyaktvā su-dustyaja-surepsita-rājya lakṣmīṁ dharmiṣṭha ārya-vacasā yad agād araṇyam (SB 11.5.34). He became sannyāsa. In full young time, twenty-four years, having nice wife at home, very affectionate mother, they're very, mother end wife, they take care of very nicely. The home appears to be very, very happy home due to mother and due to wife. So Caitanya Mahāprabhu had both of them. Not only that—He was a learned scholar, very influential in Nabadwip. He could gather 100,000 men by His order only. He was so influential and so beautiful, so learned—everything. Su-dustyaja-surepsita-rājya lakṣmīm (SB 11.5.34). His opulence was very, very great, but He gave up. Tyaktvā tūrṇam. Similarly, the Goswamis also gave up their position. So this Kṛṣṇa consciousness movement means vairāgya-vidyā: to get detached. Don't increase attachment. Try to decrease attachment, then you'll be successful.

Thank you very much.

Devotees: Jaya!

Lecture on SB 7.6.9 -- New Vrindaban, June 25, 1976:

Pradyumna: (leads chanting, etc.) "What person too attached to household life due to being unable to control his senses can liberate himself? An attached householder is bound very strongly by ropes of affection for his family (wife, children and other relatives)."

Prabhupāda:

ko gṛheṣu pumān saktam

ātmānam ajitendriyaḥ

sneha-pāśair dṛḍhair baddham

utsaheta vimocitum

(SB 7.6.9)

Actually, this material life is our bondage. It may be... Just like gold handcuff or iron handcuff. So handcuff is bondage. Either it is made of gold or iron, it doesn't matter. So we are in this material world handcuffed, imprisoned. Our aim of life is how to get out of this material bondage or prisonhouse. Prahlāda Mahārāja, in another place, when he was asked by his father what's the best education he had received from his teachers, so father asked him to explain, so the son, Prahlāda Mahārāja said that hitvātma-ghātaṁ gṛham andha-kūpaṁ vanaṁ gato yad dharim āśrayeta (SB 7.5.5). This is the best thing he has learned. What is that? Hitvātma-ghāṭam gṛham andha-kūpam. Gṛha, this family life is called gṛham andha-kūpam. Just like a man fallen in the dark well, so it is sure death, ātma-ghātam. Unless we are very cautious, this gṛha-andha kūpam, this family life, is very dangerous for spiritual advancement. Therefore, according to Vedic system, it is very regulated. First of all one is trained up as a brahmacārī, not to be attached in sex life. That is brahmacārī, celibacy. Just like these boys, these children, if we train them how to remain in celibacy... They can be trained up. The first training is brahmacārī. To remain in the gurukula... They are innocent. As you train them, they will be trained up.

Lecture on SB 7.6.9 -- New Vrindaban, June 25, 1976:

So Prahlāda Mahārāja says if you don't train up in the beginning, then ko gṛheṣu pumān saktam ātmānam ajitendriyaḥ. Ātmānam ajitendriyaḥ, the whole training is to control the senses, and the most powerful sense is the tongue. Sense control begins from the tongue. Bhaktivinoda Ṭhākura has given you the song: tār madhye jihvā ati lobhamoy sudurmati. Bhaktivinoda Ṭhākura gives a description that Śarīra avidyā-jāla joḍendriya tāhe kāl. This body is the encagement. We are in the prison of this material world. How we are imprisoned? We have been given a material body. This is imprisonment. Śarīra avidyā-jāl. And we are very happy to keep this body very comfortably without knowing the aim of life. That is avidyā-jāl, a network of ignorance. Śarīra avidyā-jāl, and the senses are our greatest enemies. Unless we control the senses, we are put into this avidyā-jāl, network of... And out of all the senses, Bhaktivinoda Ṭhākura says tār madhye jihvā-jihvā means tongue-jihvā ati, lobhamoy sudurmati. It is very greedy. Jihvā, to control the tongue. To control the senses means begin with the controlling the tongue. That is also very difficult job. So therefore to control the tongue, best thing is to take kṛṣṇa prasādam. First of all, offer to Kṛṣṇa and then take. Tāra madhye jihvā ati, lobhamoy sudurmati tā'ke jetā koṭhina soṁsāre. Kṛṣṇa boḍa-doyāmoy kori bare jihvā joy. At least if we take it as a vow that "I shall not eat anything which is not offered to Kṛṣṇa," that will help us. Kṛṣṇa boḍa-doyāmoy, kori bare jihvā joy svaprasād ānna dilā bhāi.

So with the tongue begins spiritual life. If we restrict our tongue not to talk uselessly, simply talk of Kṛṣṇa, or chant Hare Kṛṣṇa, read Kṛṣṇa books, chant Hare Kṛṣṇa, and when you are hungry, take Kṛṣṇa prasādam, then it will be possible. You can control the tongue. And if you can control the tongue, then you can control other senses very easily. Therefore Bhaktivinoda Ṭhākura has given a very easy formula, tār madhye jihvā ati, lobhamoy sudurmati tā'ke jetā koṭhina soṁsāre kṛṣṇa boḍa-doyāmoy, kori, Kṛṣṇa is so kind that from Vaikuṇṭha He has come here in this remote village of America. He's so kind, just to accept your service. Don't think that "Here is a doll." No. Kṛṣṇa. Kṛṣṇa, on the request of devotee, He has come. You should always remember this, that "Here is Kṛṣṇa, personally present." Just like Caitanya Mahāprabhu... It requires only advanced sense. When He saw Jagannātha at Purī temple, He immediately fainted, "Here is My Lord." So it is only advanced understanding, but preliminary understanding is that "Here is Kṛṣṇa." Don't think that it is a doll. Even if you think it is doll, but Kṛṣṇa has come to you in the form of doll so that you can see. Otherwise, Kṛṣṇa is always present everywhere. We cannot see. Or you can handle. Kṛṣṇa is everything. So Kṛṣṇa is so kind that He has come here to be seen by you, to be touched by you, to be dressed by you, to be decorated by you, to accept whatever you nicely offer with bhakti. Kṛṣṇa is not hungry or Kṛṣṇa has no food at His Vaikuṇṭha? No. He has got. He is supplying everyone food. So He has got everything. We should always remember that He has kindly come for our benefit, so let us be always cautious and very respectful and offering the nicest prasādam prepared with great attention. In this way, if we practice, then our life becomes very successful. Otherwise, we shall be very much attached. Because we are ajitendriya, we cannot control our senses. Very difficult. But if you take Kṛṣṇa prasādam, although apparently we are greedy, but on account of taking Kṛṣṇa prasādam, it is neutralized. Our greediness, by taking Kṛṣṇa prasādam, it is neutralized.

Lecture on SB 7.6.9 -- New Vrindaban, June 25, 1976:

So we have got everything in writing, in books, in instructions. Our duty is to take them rightly and utilize it properly, advance in Kṛṣṇa consciousness. Sneha-pāśair. Otherwise we shall be on a platform of false love. The platform of false love we know: today one pair is married, but because the love is on the false platform, the next day there is divorce. That is not love. That kind of love has no meaning, that kind of affection has no meaning. It is simply bondage. So try to... Our aim is how to become free from this material bondage and real sneha, real affection, real love should be spread. And that can be done through Kṛṣṇa consciousness. Otherwise, it is all false. Sneha-pāśair dṛḍhair baddham utsaheta. This māyā is so strong that we are taking this false thing as reality. It is very difficult to give it up. That is explained by Kṛṣṇa:

daivī hy eṣā guṇa-mayī

mama māyā duratyayā

mām eva ye prapadyante

māyām etāṁ taranti te

(BG 7.14)

This is the only meaning. If we become pure devotee of Kṛṣṇa, then my love will be extended to everyone. Not only my society, but to everyone. It is not that "This is my children, that is other's children." All children. All human being. Not my countrymen—all other countrymen. Not only human beings, but even animals also. That is sneha. It is not that "I am safe, and let the animals be killed in the slaughterhouse." No, that is not love. Love means for everyone. Samaḥ sarveṣu bhūteṣu. Equality to all living entities. That is real love. That is real concern, Kṛṣṇa consciousness. A lover of Kṛṣṇa will hesitate to kill even one ant. You know the story, Mrgrari. That is love. Because one has got... Just like this child. If I like I can kill him, there is no difficulty. But does it mean that I shall kill him? No. Similarly, a small ant, anyone can kill. No. Here is a living entity, part and parcel of Kṛṣṇa. Samaḥ sarveṣu—he should not be unnecessarily killed. We should be careful, not that "Trample over the ants and let them be killed." No, everything should be carefully done. Of course, we cannot stop this, but we should be careful, and if it is done, then if we remain Kṛṣṇa conscious, Kṛṣṇa will excuse. Yajñārthe karmaṇo 'nyatra. Therefore the business should be, if we walk at all, we shall walk for Kṛṣṇa. Then if some ant is killed—not knowingly, unknowingly—then we are untouched by these sinful activities. Otherwise, we are immediately noted down, "Here is a man, he has killed, he has..." The nature's law is so minute. Every minute, the account is there. But if you remain in the business of Kṛṣṇa consciousness, then there is excuse. Otherwise, everyone is become obliged. If I take from you one cent, I have to pay you with four cents, with interest, compound interest. This is the law of karma. We are... Just like taking money from others. Unless we spend it for Kṛṣṇa, then we shall be obliged to return.

Lecture on SB 7.6.9-17 -- San Francisco, March 31, 1969:

ko gṛheṣu pumān saktam

ātmānam ajitendriyaḥ

sneha-pāśair dṛḍhair baddham

utsaheta vimocitum

(SB 7.6.9)

Now, Prahlāda Mahārāja is describing how Kṛṣṇa consciousness can be practiced. His proposition is to his friends, young friends, that Kṛṣṇa conscious should be practiced from very childhood. And he has explained very nicely that as we grow, most of our time is wasted in so many ways. First of all he has analyzed that although we may have one hundred years of age duration of life, fifty years immediately gone because we sleep at night. And twenty years for playing, and twenty years for disease and other things. So twenty, twenty, plus fifty so out of hundred years, ninety years gone, wasted. Ten years. That ten years means great attachment. The more we become entangled in this materialistic attraction...

The materialistic attraction means, the first attraction is sex. This whole world, not only human society, in animal society also... There are 8,400,000's of different kinds of societies according to different kinds of species of life. "Birds of the same feather flock together." As it is said, that a species, a particular type of species of life... Not only that, we human beings, we have flocked together. Birds of the same feather. This is not very important thing. If you combine together as American or Indian or Chinese or many other names, oh, same thing in there in the lower animals also. Therefore this saying is very nice, that "Birds of the same feather flock together." So this propensity of combination of society, community, amongst the human being, is not very important improvement. So in this way, our attachment increases. So when we are old enough, Prahlāda Mahārāja says that ko gṛheṣu pumān saktam. The older we are, our attachment for home—home, society, society, friendship, love—increases.

The beginning of attachment is sex. That is described in the Bhāgavata. Puṁsaḥ striyā mithunī etat. The whole world is attached with one another on the basis of sex. So the sex attraction increases as we increase our products of sex. Gṛha-kṣetra-sutāpta-vittaiḥ (SB 5.5.8). The products of sex... The first combination is with wife, and then we want some apartment or place to live together; then produce children; then we want society; then we want money, wealth. In this way, go on increasing, the real purpose of life is forgotten. The real purpose of life is, especially for the human being, is how to get away from this material bondage. So in the old age, Prahlāda Mahārāja says, when the attachment is too much grown Ko gṛheṣu pumān saktam. The attachment for home, society, friendship, is natural. But when that attachment is very solid and grown strong, at that time he says, sneha-pāśair dṛḍhair baddham. When the affection with one another is very firmly settled, how one can leave? (aside:) I am feeling warm. Wretched(?). I want to take off, yes. (sound of Prabhupāda removing sweater) It is inconveniently turned. (pause) Sneha-pāśair dṛḍhair baddham utsaheta. When our attachment becomes too much strong, it is not possible to give up this material society, friendship, love, and attachment.

Lecture on SB 7.6.10 -- Vrndavana, December 12, 1975:

Harikeśa: Translation: "Money is so dear that one conceives that money is sweeter than honey, and who can give up the desire of accumulating such money, especially in the household life? The thieves, the professional soldiers, or the mercantile community try to acquire money by risking the very life."

Prabhupāda:

ko nv artha-tṛṣṇāṁ visṛjet

prāṇebhyo 'pi ya īpsitaḥ

yaṁ krīṇāty asubhiḥ preṣṭhais

taskaraḥ sevako vaṇik

(SB 7.6.10)

So here is one condemnation, that taskaraḥ, sevakaḥ and vaṇik. Similarly, there is another verse in Bhagavad-gītā, striyaḥ vaiśya tathā śūdra. So stri śūdra quality, vaṇik quality, they are very backwards. So here it is said, sneha-pāśair dṛḍhair baddham. Professor Marshall, he has given reason for economic development: the family affection. Unless one has got family affection, he is not interested in money. So therefore I sometimes say that these hippies, they are little advanced because they have no affection for family and they have no affection for money also. This is... In the other way, these are good qualification: no interest, no affection. Everyone is working on account of family affection, sneha-pāśair. He has got wife and children, and he requires money to make the family happy. So..., and for maintaining the family, he requires money. Ato gṛheṣu sutāpta-vittair janasya moho 'yam.

Lecture on SB 7.6.10 -- Vrndavana, December 12, 1975:

So when they are united, then the attraction for man or attraction for woman becomes very, very strong. Then it requires gṛha, apartment, home. Then it requires field, land, because land is the means of livelihood. Ato gṛha-kṣetra. Then children, then friends. In this way he becomes implicated. Moho 'yam. These things are not required, but out of illusion he is thinking that "These things will give me protection, life and pleasure." That is explained in the previous verse: sneha-pāśair dṛḍhair baddham. He becomes too much entangled and captivated by this family affection. So therefore in the Vedic civilization, from the very beginning of life the brahmacārī is educated not to be attracted by family life, very strictly. Even though he is educated so, if he is found unable, then he is allowed to marry. That also not for many years. To remain in the household life for twenty-five years, then compulsory, I mean to say, separation, pañcāśordhvaṁ vanaṁ vrajet. Then when the mind is settled up, he is awarded sannyāsa. This is the system.

1976 Conversations and Morning Walks

Garden Conversation -- June 10, 1976, Los Angeles:

Hṛdayānanda:

ko gṛheṣu pumān saktam

ātmānam ajitendriyaḥ

sneha-pāśair dṛḍhair baddham

utsaheta vimocitum

"What person too attached to household life due to being unable to control his senses can liberate himself? An attached householder is bound very strongly by ropes of affection for his family—wife, children and other relatives." Purport: "Prahlāda Mahārāja's first proposal was kaumāra ācaret prājño dharmān bhāgavatān iha: (SB 7.6.1) 'One who is sufficiently intelligent should use the human form of body from the very beginning of life—in other words, from the tender age of childhood—to practice the activities of devotional service, giving up all other engagements.' Dharmān bhāgavatān means the religious principle of reviving our relationship with the Supreme Personality of Godhead. For this purpose Kṛṣṇa personally advises, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) 'Give up all other duties and surrender unto Me.' While in the material world we manufacture so many duties in the name of so many isms, but our actual duty is to free ourselves from the cycle of birth, death, old age and disease. For this purpose, one must first be liberated from material bondage, and especially from household life. Household life is actually a kind of license for a materially attached person by which to enjoy sense gratification under regulative principles. Otherwise there is no need of entering household life. Before entering household life, one should be trained as a brahmacārī, living under the care of the guru, whose place is known as the guru-kula. Brahmacārī guru-kule vasan dānto guror hitam (SB 7.12.1). From the very beginning, a brahmacārī is trained to sacrifice everything for the benefit of the guru. A brahmacārī is advised to go begging alms door to door, addressing all women as mother, and whatever he collects goes to the benefit of the guru. In this way he learns how to control his senses and sacrifice everything for the guru. When he is fully trained, if he likes he is allowed to marry. Thus he is not an ordinary gṛhastha who has learned only how to satisfy his senses. A trained gṛhastha can gradually give up household life and go to the forest to become increasingly enlightened in spiritual life and at last take sannyāsa. Prahlāda Mahārāja explained to his father that to be freed from all material anxieties one should go to the forest. Hitvātma-pātaṁ gṛham andha-kūpam. One should give up his household, which is a place for going further and further down into the darkest regions of material existence. The first advice, therefore, is that one must give up household life (gṛham andha-kūpam). However, if one prefers to remain in the dark well of household life because of uncontrolled senses, he becomes increasingly entangled by ropes of affection for his wife, children, servants, house, money and so on. Such a person cannot attain liberation from material bondage. Therefore children should be taught from the very beginning of life to be first-class brahmacārīs. Then it will be possible for them to give up household life in the future. To return home, back to Godhead, one must be completely free from material attachment. Therefore, bhakti-yoga means vairāgya-vidyā, the art that can help one develop a distaste for material enjoyment.