So this man, although he was being trained up as a brāhmaṇa, his attention was diverted all of a sudden by seeing one śūdra and śūdrāṇī embracing, kissing, talking. So that became his meditation. Instead of meditating on Viṣṇu, he began to meditate on that śūdrani. Svayam eva toṣayām āsa. In the first verse, tan-nimitta-smara vyāja-graha-grasto vicetasaḥ. He became mad, vicetasa, bewildered, as if haunted by ghost. Tām eva manasā dhyāyan. Always meditating, "How shall I get that woman? How shall I please that woman so that she may satisfy my lusty desires?" Therefore tām eva toṣayām āsa: "His only business was how to please her." Now they require money. So he was not earning money, but pitṛyeṇa, whatever money he inherited from the father's earning... The son generally inherits father's property. He was the only son. So he was squandering the father's money in that way just to please that śūdrāṇī-tām eva toṣayām āsa pitṛyenārthena yāvatā—as much as possible. If he could get more money, then he would have spent them only for that women. Grāmyaiḥ. Grāmyair manoramaiḥ. This word grāmya is very significant. Grāmya means external, material. Grāmyair manoramaiḥ. By the sense gratification, whatever we find very pleasing, that is called grāmya manorama. Actually that is not pleasing. That is entangling. But he became entangled. So grāmyair manoramaiḥ kāmaiḥ. The basic principle is lust. Kāmaiḥ prasīdeta yaḥ. Wanted to satisfy the woman here and there as soon as meets. We can see these examples very often. Then next step was,
- viprāṁ sva-bhāryām aprauḍhāṁ
- kule mahati lambhitāṁ
- visasarjācirāt pāpaḥ
- (SB 6.1.65)
There are three kinds of women: kāmiṇī, svairiṇi, and puṁścalī. Puṁścalī. Svairiṇi means free, freedom. Nobody is controller. That is called svairiṇi. And kāmiṇī means to attract, very much attract. And another, puṁścalī—living with woman, er, man for some time; giving up; again another; again another. That is exemplified by the lightning. You have seen the lightning—immediately, within a second, from this cloud to that cloud, that cloud to that cloud. So they are called svairiṇi. So three divisions. Similarly, there are divisions of men also.
So in this way the material world is very, very entangled. And if we become Kṛṣṇa conscious, then we become free from this entanglement. All these criticisms or the divisions are there for grāmyaiḥ. Therefore Caitanya Mahāprabhu has advised, grāma-kathā nā śunibe, bhāla nā khāibe nā bhāla nā paribe. This is vairāgya—"Don't indulge in grāmya-kathā." Therefore we always advise, "Don't read newspaper. Don't read any other book," because it is full of grāmya-kathā, grāmyaiḥ. So to avoid it as far as possible. There is no need. What is the news of a grāmya-kathā newspaper? The same thing repeated. "Here there is flood, where there is train disaster, where there is accident, and political, and one politician is giving speech, another politician is giving speech." These are the grāmya things. So we should save ourself. Grāmyair manoramaiḥ. These externally very attractive news, we should avoid it completely. We shall simply talk of Kṛṣṇa. That is the safest method. We shall simply talk kṛṣṇa-kathā. And kṛṣṇa-kathā means what Kṛṣṇa has said. That is kṛṣṇa-kathā. Or what is spoken about Kṛṣṇa. So Bhagavad-gītā means kṛṣṇa-kathā, what Kṛṣṇa has said. And Śrīmad Bhāgavatam is also kṛṣṇa-kathā because everything said about Kṛṣṇa. So we don't We should not indulge in grāmya-kathā. That will mislead us. And if we do not indulge in grāmya-kathā, but if we make advancement on Kṛṣṇa-kathā, then we are always situated on transcendental position. We are no more affected by the modes of material nature. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). So we should stick to this principle. Then we shall be saved. Otherwise, either I become man or woman, we are all condemned because we are implicated with grāmya-kathā.