The brāhmaṇa is called therefore śuci. He is always clean, taking three times bath, cloth washed, mouth, hands, legs, all clean, with tilaka. That is brāhmaṇa. Śaucam. This is externally. And internally you have to become also śaucam. Bāhyābhyantaram. Bahya mean externally you have to cleanse yourself with water, soap or earth. And internally you have to be cleansed by chanting Hare Kṛṣṇa mahā-mantra. Ceto-darpana-marjanam (CC Antya 20.12). Because if you remain unclean within the heart, simply by washing your external body and cleansing your cloth, that is not complete cleanliness. That may be called hygienic, but real cleanliness is internally and externally. Yaḥ smaret puṇḍarīkākṣaṁ sa bāhyābhyantaraṁ śuciḥ.
So you have to cleansed yourself externally and internally. By remembering, yaḥ smaret puṇḍarīkākṣam, the lotus-eyed Kṛṣṇa, if you always think, that is śuci. And in Bengali there is a word, poetry, muci haya śuci haya yadi kṛṣṇa bhaje. If one is Kṛṣṇa conscious, even if he is born in a cobbler's family, muci . . . in India there are two things, muci and śuci. Śuci means perfect brāhmaṇa, and muci means cobbler, the shoemaker. So muci haya śuci haya yadi kṛṣṇa bhaje. If one becomes Kṛṣṇa conscious, even if he is born in the family of a muci, camāra, he can become a brāhmaṇa. And śuci haya muci haya yadi kṛṣṇa tyaje: and if he gives up Kṛṣṇa, even if he's born in a brāhmaṇa family, he becomes a muci.
Muci means the skin expert. If he is simply busy, "I am this skin, brāhmaṇa skin . . ." Your behavior? "No, that doesn't matter." So that means skin expert. Just like muci knows how to distinguish whether it is cow's skin or goat's skin or this skin. No. One must be Kṛṣṇa conscious. Then he is cleansed. Sa bāhyābhyantaraṁ śuciḥ. Yaḥ smaret puṇḍarīkākṣam. This is Kṛṣṇa consciousness. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). One who is always thinking of Kṛṣṇa—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma—he is śuci. He is no more muci. Muci haya śuci haya yadi kṛṣṇa bhaje.
Sthairyam ātma-vinigrahaḥ. Controlling the senses, ātma-vinigrahaḥ. That is called svāmī, gosvāmī. If you can control your senses . . . vāco-vegaṁ krodha-vegam. If you can control your force of talking nonsense . . . because generally we talk nonsense. So if you can control your talking of nonsense things, then you will become controller of talking. Vāco-vegaṁ krodha-vegam. Naturally, because we are generally affected with rajas-tamo-guṇa, raja-guṇa especially and tamo-guṇa, we become angry all of a sudden. So we have to control that. Vāco-vegaṁ krodha-vegaṁ manaso-vegam. Mind is very restless. So you have to control the mind. You cannot allow the mind to do anything and everything, but it must be controlled. Sthairyam ātma-vinigrahaḥ.
Indriyārtheṣu vairāgyam. Indriyārtheṣu. For the matter of sense gratification you have to practice vairāgya. Indriya. Our all the indriyas—eyes, tongue, nose—they are very much, I mean to say, affected or attracted. Eyes, always attracted by beauty: "I want to see very beautiful thing." But you can control the eyes when you practice to see the beautiful feature of Lord Kṛṣṇa and Rādhārāṇī. Therefore the Deity should be very nicely decorated so layman like us may be attracted by the beauty of Rādhā-Kṛṣṇa. Gradually, he will forget to see any other beauty. This is the practice of indriyārtheṣu. Indriyārtheṣu vairāgyam.
Actually, the whole life is meant for understanding vairāgya, renouncement. Human life is not meant for becoming more and more attached to the material enjoyment. Human life is meant for tapasya, vairāgya. Here it is said, vairāgyam, anahaṅkāra, and false prestige, false identification: "Oh, I am this. I must do this." That is . . . in the beginning it is taught, amānitvam, anahaṅkāram (BG 13.9). And then janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam. We are very much busy to make solution of the problems of life—political problems, economical problems, social problems. They are also problem. But real problem is janma-mṛtyu-jarā-vyādhi, that you have to take birth, you have to die, and when you are in life, you have to suffer from diseases, jarā-vyadhi, and you have to become old.
Janma-mṛtyu-jarā-vyādhi-duḥkha. These are really problems. But who knows that these are the real problems? They have taken it, accepted it.
Kṛṣṇa says: "This is knowledge." If you have scientifically advanced how to stop death, how to stop birth, how to stop old age, how to stop disease, then you should know that you have advanced in science. Otherwise what is this? If you have made a horseless carriage, motorcar, that is not advancement. It is advancement, but it is not the solution of the problem. The solution of problem is, human life, is to how to stop death.
Therefore śāstra says that nobody should become guru, nobody should become father, nobody should become husband—in this way there is a list—na mocayed yaḥ samupetya mṛtyum, if one cannot help his student or his son or his subordinate to stop death. Actually this is the problem. Na mocayed yaḥ samupetya mṛtyum. We are under the clutches of death. "It is as sure as death." So this human life is meant for stopping this death. But if you don't see that this is the problem, that is ajñāna. That is ignorance. If you don't accept this is the problem, if you simply think, "My problem is how to eat, how to sleep, how to have sex life, how to defend . . ." These problems are already solved, even by the birds and the beasts. These are not the problem. They are already set up. Real problem is here:
janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9).
Another problem is asaktiḥ. We are very much attached to our so-called home, so-called wife, children. And here is . . . jñāna means that asaktir anabhiṣvaṅgaḥ. Asaktir. You should, therefore, at a certain age, according to Vedic civilization, one is forced to give up this attachment. Naturally, one is attached to wife, children, home. But Vedic civilization says, that is all right from . . . up to fifty years, you can remain attached. But pañcāṣordhvaṁ vanaṁ vrajet: after your fiftieth year, you must give up your family life. Vanaṁ vrajet. Go to the forest for tapasya. That was the system. Here at the present moment, everywhere, all over the world, when he is going to die, still he is attached to his political life, social life, family life. That is not knowledge. That is ignorance. You must be detached. Vairāgyam. Anabhiṣvaṅgaḥ. Putra-dārā-gṛhādiṣu, family life. Putra means children. Dārā means wife. Gṛha means home. Putra-dārā-gṛhādiṣu. Asaktir anabhiṣvaṅgaḥ. Nityaṁ ca sama-cittatvam iṣṭāniṣṭopapattiṣu.
In this way you have to be situated on the devotional service. Devotional service is not sentiment. Just like Kṛṣṇa, after describing so many stages of advancement of knowledge, then He says, mayi ca ananya-yogena bhaktir avyabhicāriṇī. Ananya-yogena, always . . . yoga means linking up. Always linking up with Kṛṣṇa. Mayi. Kṛṣṇa says mayi, "Unto Me, Kṛṣṇa." Mayi ca ananya-yogena bhakti-yogena. So you can be attached with Kṛṣṇa if you are dovetailed in the service of Kṛṣṇa, not casually, but constantly. Mayi ca ananya-yogena bhakti-yogena avyabhicāriṇī. Acyabhicāriṇī means without break; always, constantly.
Satataṁ kīrtayanto māṁ yatantaś ca dṛdha-vratāḥ (BG 9.14), in another place Kṛṣṇa says. Satataṁ kīrtayanto mām, "always glorifying Me." This is Kṛṣṇa consciousness movement. Always we have to glorify Kṛṣṇa. We should go, meet people, preach, and glorify Kṛṣṇa. We beg for Kṛṣṇa. We print books for Kṛṣṇa. We distribute book for Kṛṣṇa. We type for Kṛṣṇa. We eat for Kṛṣṇa. We sleep for Kṛṣṇa. So everything should be dovetailed with Kṛṣṇa. That is called ananya-yogena, without any break, constantly, twenty-four hours in Kṛṣṇa consciousness. Avyabhicāriṇī.