"My dear Kṛṣṇa, Madhusūdana." He is not addressing Kṛṣṇa as "Kṛṣṇa." He is addressing Him, "Madhusūdana." He is reminding Him that "You also killed, but You kill Your enemies, Madhu." Madhu was a demon. Madhu-kaiṭabha-bhare hari-murāre. Madhu-kaiṭabha-bhare. So, "You are Madhusūdana. You are the killer of Madhu demon, who was Your enemy. You are not Nanda-sūdana or Yaśodā-sūdana." That is reminding Him, little critically, that "You are Yourself Madhusūdana. You kill only Your enemies. Why You are inducing me to kill my kinsmen?" This is the criticism. So etān na hantum icchāmi. So "You may induce me, but I am not going to kill them." Etān na hantum. Hantum, "To kill, I am not willing." Then the question may be that "It is fight. If you do not kill, if you stand still, then they will kill you. Because it is fight. Then what you will do?" "Yes, I agree." Ghnato 'pi. "If they kill me, I agree. Still, I will not kill them." Ghnato 'pi. "Even they kill me, I will not fight, I will not kill them. But if they kill me, that is also agreed; still, I will not kill." Just see how much determination. This is called family attraction.
So he is preparing the ground for teaching Bhagavad-gītā. We are so much attached to our bodily conception of life, and expansion of bodily conception of life. He is thinking in terms of bodily conception of life. Śyālāḥ bandhuḥ pitaraḥ pitāmahāḥ. Because somebody happens to be... Just like there are many thousands of women. One woman with whom I have got my bodily connection I take: "She is my wife. I have to give protection." This is all based on bodily connection. So long there was no bodily connection with that woman, you didn't care for her. But as soon as there is bodily connection, immediately the attachment is there. Tayor mitho hṛdaya-granthim āhuḥ (SB 5.5.8). Generally, everyone has got attraction for woman. Woman has got attraction for man. That is general. But when they are united by marriage, the attraction becomes very acute, hṛdaya-granthim āhuḥ. Hṛdaya-granthi means very hard knot. Hṛdaya-granthim āhuḥ. So this is called family attraction. Then I get my attraction for my children, for my society, for my home. So Arjuna's description of this means bodily concept of life. The sum and substance of this whole passage described by Arjuna, kiṁ no rājyena govinda kiṁ bhogair jīvitena vā (BG 1.32). Everyone works so hard to acquire money. Why? The family attraction. We were student of economics and there was a book, Marshall's Economics. That Mr. Marshall is explaining that economic impetus begins from family affection, family affection. Unless one has got family, he will not try to earn. He will not try to earn money. He will be irresponsible. Therefore it is essential. When one is given some responsible post... Some... I know some English firm in India, I had some connection with him. So he was simply trying to know, "The man who is going to work for us, whether he is family man?" Because unless he is a family man, he has no attraction. He can give up the job at any moment. Because there is no family attraction. This is the psychology. Therefore according to Vedic civilization, it is the duty of the parents to get the sons and daughters married so that they will have family attraction, they will be established, they will be organized, things will go nicely. If there is no family attraction, no responsibility, then the things will not go nicely. This is the basic principle.
So anyway, the family attraction is required for regulated life. If there is no family attraction, there is no regulated life. We have got very good experience of these things. So family attraction required. It is not that it is rejected. It is required for regulated life. Unregulated life cannot make any progress. Therefore, in the Vedic civilization, the gṛhastha-āśrama is recommended. Everyone should be married and everyone should live. If possible let him live—a brahmacārī. First of all the brahmacārī-āśrama is given there, austerity, under the guidance of the spiritual master. So the idea is not to be entangled. Brahmacārī has no connection with worldly affairs. He's simply interested with the order of the spiritual master. That is called brahmacārī. So one is trained up as a brahmacārī, and he is sufficiently given knowledge, that "Don't be entangled with these material affairs. Don't be entangled. Try to avoid. But if you are still unable, your sex impulse is very strong, all right, then you go and marry." This is the process. First of all he is taught to be vairāgī. Vairāgya. This whole Kṛṣṇa consciousness movement may be called vairāgya-vidyā. Sarvabhauma Bhaṭṭācārya, he wrote one verse on Caitanya Mahāprabhu. He wrote one hundred verses. Out of that, two verses or four verses are available. When he composed the verses eulogizing Caitanya Mahāprabhu, and it was shown to Him, because it was self-eulogization, He immediately tore up the paper. So still, the devotees collected and got two or four verses. So one of the verses written by Sarvabhauma Bhaṭṭācārya is: vairāgya-vidyā-nija-bhakti-yogam (CC Madhya 6.254). This bhakti-yoga is vairāgya-vidyā, how to teach people to be detached from this material attraction. This is vairāgya-vidyā. In another place, in Śrīmad-Bhāgavatam, it is said,
- vāsudeve bhagavati
- bhakti-yogaḥ prayojitaḥ
- janayaty āśu vairāgyaṁ
- jñānaṁ ca yad ahaitukam
- (SB 1.2.7)
In the human life, two things required: jñāna and vairāgya. Jñāna means that "I am not this body." This is jñāna. Not that so-called scientific knowledge, more attachment for this body. That is not... That is ajñāna. That is not jñāna. Jñāna means how to achieve the status of vairāgya. That is jñāna. Jñāna-vairāgya-yuktayā (SB 1.2.12). So the brahmacārī is taught vairāgya-vidyā. Vairāgya-vidyā-nija-bhakti-yoga-śikṣārtham ekaḥ puruṣaḥ purāṇaḥ (CC Madhya 6.254). Sarvabhauma Bhaṭṭācārya says that "This Caitanya Mahāprabhu, who has taken sannyāsa, very early age, only at the age of twenty-four years, a very young man. He has got His young wife at home, sixteen years old, and He has got His mother, old, seventy years old. So He has given up all responsibility, and there is no other male member in the family to look after them, the mother and the young wife. Still, He has taken sannyāsa. So therefore He is the Purāṇa-puruṣa, the Supreme Person, but He has come to teach us this vairāgya-vidyā." Vairāgya-vidyā-nija-bhakti-yoga-śikṣārtham ekaḥ puruṣaḥ purāṇaḥ (CC Madhya 6.254). Puruṣaḥ purāṇaḥ, Kṛṣṇa. Kṛṣṇa is described: puruṣaḥ purāṇaḥ. Śāśvataṁ purāṇaḥ. Divyam, ādi-puruṣam. So puruṣaḥ purāṇaḥ. Vairāgya-vidyā-nija-bhakti-yogam: "He has come to teach the bhakti-yoga which is vairāgya-vidyā." Vairāgya-vidyā-nija-bhakti-yoga-śikṣārtham ekaḥ puruṣaḥ purāṇaḥ śrī-kṛṣṇa-caitanya-śarīra-dhārī (CC Madhya 6.254). "Now He has assumed the body of Śrī Kṛṣṇa Caitanya Mahāprabhu." Tam ahaṁ prapadye: "I offer my respectful obeisances to this person. He has come to teach us vairāgya-vidyā."
So vairāgya-vidyā. This family attachment, and just the opposite thing is vairāgya-vidyā, how to become detached. This is the whole process of Vedic civilization. Everyone has got this attachment for the body and expansion of the body. So vairāgya-vidyā means to be detached. That is called brahma-jñāna. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). That is brahma-jñāna. As soon as you understand, ahaṁ brahmāsmi, "I am not this body, I am spirit soul," this is called brahma-jñāna. So long you do not get this knowledge, you are in ignorance. That ignorance, there are degrees. In the sattva-guṇa or in the modes of goodness, you can simply theoretically understand that "I am not this body." That is sattva-guṇa. Brahminical qualities. Śamo damas titikṣā ārjavaṁ jñāna. Jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). When you... brahma-jānātīti brāhmaṇaḥ. Brāhmaṇa means who has got the knowledge of brahma. Veda-paṭhād bhaved vipro brahma-jānātīti brāhmaṇaḥ janmanā jāyate śūdraḥ saṁskārād bhaved dvijaḥ.