Rabu, 03 Mei 2017

no sex life

hare krishna hare krishna krishna krishna hare hare| hare rama hare rama rama rama hare hare|| we shall now talk of the principles behindthe social system of varnashrama. first i 'll tell you something about the fallof a living entity and his original spiritual nature original swabhava.ok. kã¥ã±ã«a has got loving propensities with

no sex life, his pleasure potency, ã‡rã©matã© rã¤dhã¤rã¤ã«ã©.similarly, because we are part and parcel of kã¥ã±ã«a, we have also got this lovingpropensity. so this is svabhava. kã¥ã±ã«a's name is acyuta. he never fallsdown. but we are prone to fall down, to be under the material nature... prakã¥teã¹ kriyamã¤ã«ã¤ni.we are now under the influence of prakã¥ti.

prakã¥teã¹ kriyamã¤ã«ã¤ni guã«aiã¹ karmã¤ã«isarvaã§aã¹ [bg. 3.27]. prakã¥ti's composed of three qualities, goodness,passion and ignorance. so we capture one of the qualities. that is the cause, kã¤raã«aã guã«a-sanga [bg. 13.22]. kã¤raã«aã  guã«a-sanga guã«a-saã¬ga. means associating with differentquality. guna-saã¬ga asya jã©vasya, of the living entity. that is the cause. one canask: "if the living entity is as good as god, why one living entity hashas become dog, andone living entity has become god, demigod, brahmã¤?"the reason is guã«a-saã¬ga asya. asya jã©vasya guã«a-saã¬ga. because he's associating witha particular guã«a. sattva-guã«a, rajo-guã«a, tamo-guã«a.

those who are captured by the sattva-guã«a,sattva-guã«a, they are intelligent. they have got knowledge. just like brã¤hmaã«a. and thosewho are captured by the rajo-guã«a, they are busy in material activities. and those whohave captured tamo-guã«a, they are lazy and sleepy. that's all. these are the symptoms.tamo-guã«a means they're very lazy and sleepy. rajo-guã«a means very active, but active likemonkey. just like monkey's very active, but they're all dangerous. you'll never see inactive.whenever it will sit down, it will make gat gat gat. some noise. so you mean, our original swabhava is lost as we have come in contact with the modes.yes. that is also called material prakriti

while we were originally non-material or spiritualmeans aprakrita. hm hum.. guã«a means quality, mode. so prã¤kã¥ta meansthis material prakã¥ti, and spiritual means aprã¤kã¥ta.so the prã¤kã¥ta-guã«a. so long we are in this material world, infected by the materialqualities, sattva-guã«a, rajo-guã«a, tamo-guã«a, that is prã¤kã¥ta life, not aprã¤kã¥ta. so as i understand, if we want to get backto our original swabhava spiritual nature, we need to get above the modes of materialnature. precisely. its all about getting back to ouroriginal swabhava. but owing to gunas it gets

covered. that’s why we are talking aboutthe gunas first. i see.. we have to go above the gunas right?yes. but first we have to come to mode of goodness.hmhm. the material world is conducted by three modes—the modes of goodness, modes of passion, and modesof ignorance. so one has to come to the platform of themodes of goodness. by training, it is possible. but there are two kinds of training trainingprocess. just like if you want to go up, there aretwo vehicles or process.

suppose you have to go one hundred steps.you go by step by step or take the process of lift. within a second, you come up.so the bhakti-yoga process is like that. bhakti-yoga process means if you take to this process,then immediately, very quickly, within a second, you come to the top floor. otherwise, youhave to go by step by step, one step, two step. although both the process leading tothe target, to the topmost floor, the one is very slow and the other is very quick,immediate. just like another example: if there is fog. you have got experience, sometimesthere is fog. you cannot see even a person one yard off from you. so there are so manyprocesses to take precaution in the fog. but somehow or other, if the sun is little strong,immediately, the fog is over. so similarly,

to purify ourself one process is scheduled: tapas㤠brahmacaryeã«aã§amena ca damena ca [sb 6.1.13]. undergoing tapasya, austerity, brahmacaryeã«a... brahmacaryeã«ameans controlling sex indulgence or sex impulse. brahmacarya means practically no sex life.tapas㤠brahmacaryeã«a ã§amena, damena [sb 6.1.13], by controlling the senses, by controllingthe mind. tyã¤gena, by giving up in charity. another process means this kã¥ã±ã«a consciousness.ã§ã¥ã«vatã¤ã  sva-kathã¤ã¹ kã¥ã±ã«aã¹ puã«ya-ã§ravaã«a-kã©rtanaã¹hã¥dy antaã¹ stho hy abhadrã¤ã«i vidhunoti suhã¥t satã¤m[sb 1.2.17] simply by this process,

abhadreã±u, naã±ã¶a-prã¤yeã±u, all the dirtythings within heart, being almost cleansed, you come to the stage of goodness.so simply by hearing about kã¥ã±ã«a, you are promoted immediately to the platform of goodness. so what are the symptoms of goodness? kã¤ma-lobhã¤dayaã§ca ye. so to become kã¥ã±ã«a conscious means immediately—thatis the test—immediately he will become free from lust and greediness. therefore we advise our students, "voluntarily,you try or you become free from these things: illicit sex, intoxication, meat-eating, andgambling." because indulging in these four things, you'll remain in darkness.so voluntarily you have to try to give up

these bad habits, and at the same time, tomaintain yourself on the platform, you have to chant sixteen rounds: hare kã¥ã±ã«a, harekã¥ã±ã«a, kã¥ã±ã«a kã¥ã±ã«a, hare hare/ hare rã¤ma, hare rã¤ma, rã¤ma rã¤ma, hare hare.this is the process. then the result will be this: ceta etair anã¤viddham. so therefore by this process, ã§ã¥ã«vatã¤ã  sva-kathã¤ã¹ kã¥ã±ã«aã¹puã«ya-ã§ravaã«a-kã©rtanaã¹ hã¥dy antaã¹ stho hy abhadrã¤ã«ividhunoti suhã¥t satã¤m [sb 1.2.17]naã±ã¶a-prã¤yeã±v abhadreã±u nityaã  bhã¤gavata-sevayã¤...[sb 1.2.18]

this is the process. nityam, daily. or twenty-fourhours. twenty-four hours. by studying ã‡rã©mad-bhã¤gavatam or associating with devotees, bhã¤gavata-sevayã¤...bhakti, bhagavaty uttama-ã§loke bhaktir bhavati naiã±ã¶hikã©.then the supreme personality of godhead, bhagavaty uttama-ã§loke, bhaktir bhavati naiã±ã¶hikã©,devotional service becomes strong and fixed up. when you are able to stop this pinching inyour heart by these two modes of material nature, passion and greediness-tad㤠cetaetair anã¤viddhaã  sthitaã  sattve prasã©dati-prasã©dati, then you become joyful. that is the stageof joyfulness. brahma-bhã¼taã¹ prasannã¤tmã¤

so the next stage is brahma-bhã¼ta [sb 4.30.20].so brahma-bhã¼ta stage means na ã§ocati na kã¤ã¬kã±ati. then you will be able to see everyone on thespiritual platform. paã«ã²itã¤ã¹ sama-darã§inaã¹ [bg. 5.18]. then you are learned. samaã¹ sarveã±u bhã¼teã±u mad-bhaktiã  labhateparã¤m [bg. 18.54]. then real, pure devotional service begins. then we become completelyfit to serve kã¥ã±ã«a. kã¥ã±ã«a accepts your service at that time.aaha.. if we follow the rules and regulations givenby spiritual master, ã§ã¤stra, then gradually, graduallybut, we should be very cautious that mã¤yã¤

may not attack us.because she is always ready to attack. rajas-tamo-bhã¤vã¤ã¹ [sb 1.2.19].even in goodness also, mã¤yã¤, mayathere is mã¤yã¤.therefore in the material platform, even goodness is not pure.aaha.. therefore there is another stage, which iscalled ã§uddha-sattva. hmhm.goodness is sattva, sattva-guã«a. there is another stage, transcendental stage, whichis called ã§uddha-sattva. sattvaã  viã§uddhaã  vã¤sudeva-ã§abditam.that is called vã¤sudeva stage, and in the vã¤sudeva stage, vã¤sudeva, kã¥ã±ã«a, appears.you can see kã¥ã±ã«a.

we can see?yes. these are the processes. we can see krishna at the vasudeva stage?yes. interesting. when you come to the pure state of sattva-guã«a,that is transcendental stage, spiritual life. pure sattva-guã«a means there is no more attackof the other two guã«as. that is pure, ã§uddha-sattva. that is called ã§uddha-sattva, pure goodness.in that stage one can understand what is kã¥ã±ã«a. so, sattvaã  viã§uddhaã  vã¤sudeva sarve,that stage is called vã¤sudeva. vã¤sudeva means that vã¤sudeva, kã¥ã±ã«a, appears. that'swhy kã¥ã±ã«a's father's name was vasudeva.

i see.. ! i see.. ! this is so encouraging. yes.you can see krishna. but prabhuji, why areyou stressing so muchto come to the mode of goodness if we want to go to shuddha satva, the pure mode of goodness?one has to become brahmana. then he can understand the spiritual life.brahmana! yes. brahmana. the vedic culture means everyone is giventhe chance to become first-class brã¤hmaã«a. that is called brahminical culture. everyoneis given. because without becoming a brã¤hmaã«a, nobody can understand what is god.

brã¤hmaã«as, they are interested for spiritualadvancement of life. kã±atriyas are not so much interested, neither the vaiã§yas, andwhat to speak of the ã§ã¼dras. and in the kali-yuga almost everyone is a ã§ã¼dra.so how they can be interested? therefore training should be given how to become brã¤hmaã«a.then he'll be interested. otherwise, nobody is interested. so one must be a brahmana.. a first classman. but we are after love of god. please tellme about that. what is the secret to learning to love god?secret of learning god?

learning to love.yes. the secret—that he must be a first-class man. otherwise he does not understand whatis god, and what to speak of loving him. but why become a brahmin? brã¤hmaã«a means there is chance of understandingbrahman. brahma jã¤nã¤ti iti brã¤hmaã«a. and this human life is meant for inquiring aboutbrahman. athã¤to brahma jijã¯ã¤sã¤. remember?yes. brahmana means satva-guna. that’s why weare talking of satva-guna. oh ho.. brahmana means satva gune.yes. but why stick to the sattva-guã«a principle?what is the problem with the tamo guna or

rajo guna?because otherwise it will take very very long time. so therefore the process is to bring fromthe tamo-guã«a to rajo-guã«a, and from rajo-guã«a to sattva-guã«a, and then surpass sattva-guã«a.that is spiritual platform. this is the way. so those who are trying to come to the platformof spiritual realization, god realization, they must stick to the sattva-guã«a principle.otherwise it will take very, very long time.therefore in the bhagavad-gã©t㤠you will find the statement, bahã¼nã¤ã  janmanã¤m antejã¯ã¤navã¤n mã¤ã  prapadyate: [bg. 7.19]"after many, many births, when one is actually wise..."wise means in the sattva-guã«a platform. "then

he surrenders to kã¥ã±ã«a." then the beginningof spiritual life is there, and he may finish this course of spiritual understanding evenin this life, simply by understanding kã¥ã±ã«a. janma karma me divyaã  yo jã¤nã¤ti tattvataã¹,tyaktv㤠dehaã  punar janma naiti mã¤m eti kaunteya... [bg. 4.9].everything is there,described. does it make sense to you? yes. prabhuji, it makes sense. and i understandthe importance of coming to the platform of satva-guna. i never knew how important itis to come to satva-guna. in other words to become a brahmana. as i understand, comingto satva-guna and becoming a brahmana is not about the classes its about understandingthe spiritual truth the spiritual knowledge.

yes. exactly. a brahmana can understand. othersits difficult for them. prabhuji, you say that everyone must be giventraining to become a brahmin. but some say that those who are not born in brahmana familiesthey are not brahmanas. what's right version? oh you are talking about the smarta-vidhi. according to smã¤rta-vidhi, unless one changeshis body, he cannot be purified. that impression is going on in india, that unless one is bornin hindu family or born in brã¤hmaã«a family, kã±atriya, he cannot accept ..he cannot beaccepted as brã¤hmaã«a, kã±atriya, vaiã§ya, ã§ã¼dra, like that. but according to vedicliterature, that is not sanctioned. it is... to become a son of brã¤hmaã«a and to havethe privilege of becoming a brã¤hmaã«a, certainly

there is. just like a boy born in a medicalman's family, so he has got a chance, better chance, to become a medical man. similarly,a boy born in a brã¤hmaã«a family, he has got better chance to become a brã¤hmaã«a.or a boy born in kã±atriya family or vaiã§ya family, he has got better chance. but thatdoes not mean simply by taking birth in a brã¤hmaã«a family or kã±atriya family, onebecomes kã±atriya or brã¤hmaã«a. no. he has to acquire the qualities. that is stated inbhagavad-gã©tã¤. cã¤tur-varã«yaã  may㤠sã¥ã±ã¶aã  guã«a-karma-vibhã¤gaã§aã¹ [bg. 4.13]. andthe qualification of brã¤hmaã«a is also stated there: satyaã  ã§amaã¹ damaã¹ ã§aucaã  titikã±ã¤ã¤rjavam ã¤stikyam, jã¯ã¤naã  vijã¯ã¤naã  brahma-karma svabhã¤va-jam. these are thecharacteristics of brã¤hmaã«a. similarly,

there are characteristics of kã±atriya, vaiã§ya,ã§ã¼dra. we are discussing bhagavad-gã©tã¤. in the bhagavad-gã©t㤠at least, there isno such statement that a man becomes brã¤hmaã«a simply being born in a brã¤hmaã«a family ora man becomes ã§ã¼dra simply by becoming born in a ã§ã¼dra family. guã«a-karma-vibhã¤gaã§aã¹.this is also confirmed in the ã‡rã©mad-bhã¤gavatam. in the ã‡rã©mad-bhã¤gavatam, ã‡rã© nã¤radamuni instructs mahã¤rã¤ja yudhiã±ã¶hira: yasya yal lakã±aã«aã  proktaã puã so varã«ã¤bhivyaã¯jakam yad anyatrã¤pi dã¥ã§yetatat tenaiva vinirdiã§et [sb 7.11.35]nã¤rada muni said that if the symptoms or

characteristics of a certain status of socialorder is found in other family... for example, if a ã§ã¼dra-born boy is inclined to acceptbrahmanism or vedic culture, he should be given the chance. that is accepted in thepã¤ã¯carã¤triki-vidhi. just like these boys, european and american boys and girls, theyare, according to our ã§ã¤stra, they are less than ã§ã¼dras, or you can call them caã«ã²ã¤las.but they are being elevated to the status of the brã¤hmaã«a qualities by this kã¥ã±ã«aconsciousness process. it doesn't matter. otherwise, for someone like a shudra, even diksha is not offered.our sanã¤tana gosvã¤mã© gives direction in the hari-bhakti-vilã¤sa that one man can becomea brã¤hmaã«a by regular regular process of

dã©kã±ã¤.dã©kã±ã¤, this initiation, cannot be offered to a ã§ã¼dra.diksha cannot be offered to shudra. really? yes. but prabhuji, in this age, kali-yuga, it is the statement of the ã§ã¤stras that in thekali-yuga most of the population are ã§ã¼dras. kalau ã§ã¼dr㤠sambhavã¤ã¹. how can they beinitiated? yes. true. but, this initiation is offered not according tothe vedic rules, because it is very difficult to find out aqualified brã¤hmaã«a.

dã©kã±ã¤ is offered to a qualified brã¤hmaã«a.but in iskcon everyone gets diksha! how is that?true. therefore this dã©kã±ã¤ is offered accordingto pã¤ã¯carã¤triki-vidhi. thats what i m saying.that is recommended in this age. aaahaa interesting !.. i never knew that.yes. srila prabhupada'sspiritual master inauguratedthis pã¤ã¯carã¤triki-vidhi, and we are following his footsteps as told by srila prabhupada.anyone who is inclined to devote his life for kã¥ã±ã«a, he should be accepted as brã¤hmaã«a.of course, he should be trained up. not that these boys and girls are being initiatedall of a sudden.

no.they are trained up for six months, one year, then they are offered hari-nã¤ma.and when they are qualified actually in chanting hare kã¥ã±ã«a mantra, at least sixteen roundsdaily, when we see, one year at least, that he is doing his duties, following the regulativeprinciples... then.oh i understand that coming to satva-guna or becoming brahmana is important. and thateveryone should be trained as a brahmana. but how do we transcend to shuddha satva gunaand get perfection of life? how do we see krishna? face to face?yes, so how to make perfect, perfection of life, siddhi?

so manuã±yã¤ã«ã¤ã  sahasreã±u kaã§cid yatatisiddhaye [bg. 7.3]. the siddhi means when one takes to the daiva-varã«ã¤ã§rama principles. the four orders, social orders and spiritualorders these orders are made for kã¥ã±ã«a realization.to understand kã¥ã±ã«a. vedai㧠ca sarvair aham eva vedyaã¹ [bg. 15.15].those who want to understand krishna, they come to the principle of this vedic systemof varã«ã¤ã§rama. that is the process of siddhi. therefore kã¥ã±ã«a says... manuã±yã¤ã«ã¤ã sahasreã±u [bg. 7.3], ...means not ordinary men. those who are situated in this daiva-varã«ã¤ã§rama,qualified brã¤hmaã«a, kã±atriya, vaiã§ya,

ã§ã¼dra... so it doesn't matter in whatever guã«a orstatus of life we are. if all of us take to kã¥ã±ã«a consciousness, then our life is successful,mutual cooperation. so therefore kã¥ã±ã«a says, manuã±yã¤ã«ã¤ã  sahasreã±u kaã§cid yatatisiddhaye [bg. 7.3]. and yatatã¤m api siddhã¤nã¤m [bg. 7.3]. thosewho are engaged in the four orders or varã«a and ã¤ã§rama, out of them, yatatã¤m api siddhã¤nã¤m.those who are actually in the position of a brã¤hmaã«a, actually in the position ofa kã±atriya, siddhã¤nã¤m... they are called siddha.actually following the rules and regulationof brã¤hmaã«as, kã±atriya, vaiã§ya, ã§ã¼dra, they are called siddha.kaã§cin mã¤ã  vetti tattvataã¹.

to understand kã¥ã±ã«a we have to chant hisholy name first, ã¤di. then gradually, kã¥ã±ã«a's qualities, kã¥ã±ã«a's form, kã¥ã±ã«a's pastimes,kã¥ã±ã«a's entourage and everything will be revealed.ataã¹ ã§rã©-kã¥ã±ã«a-nã¤mã¤di. nã¤mã¤di means his holy name, hare kã¥ã±ã«a. ataã¹ ã§rã©-kã¥ã±ã«a-nã¤mã¤di na bhaved grã¤hyam indriyaiã¹sevonmukhe hi jihvã¤dau svayam eva sphuraty adaã¹[cc. madhya 17.136] if we take to this devotional service, thenthis chanting, this vibration of the holy name of kã¥ã±ã«a, very simple method, if weaccept this

and if they prosecute the routine work, graduallythey will understand what is kã¥ã±ã«a. and yei kã¥ã±ã«a-tattva-vett㤠sei guru haya [cc.madhya 8.128]. one has to learn the science of kã¥ã±ã«a,bhagavad-gã©tã¤, as it is. then he becomes a spiritual master. therefore one who has understood kã¥ã±ã«aby this process of chanting hare kã¥ã±ã«a mantra, svayam eva sphuraty adaã¹, kã¥ã±ã«areveals to them. teã±ã¤ã  satata-yuktã¤nã¤ã  bhajatã¤ã  prã©ti-pã¼rvakam, buddhi-yogaã  dadã¤mi tam [bg. 10.10]. kã¥ã±ã«ais situated in everyone's heart.

as soon as one takes to kã¥ã±ã«a consciousness, kã¥ã±ã«a helps him. if he comes forward onestep, kã¥ã±ã«a comes forward ten steps. therefore if we learn about kã¥ã±ã«a, beingsituated in the daiva-varã«ã¤ã§rama or having acquired the real qualities of brã¤hmaã«a,higher or transcendental qualities... brã¤hmaã«a qualities means brahma jã¤nã¤tiiti brã¤hmaã«aã¹. that is nirã¤kã¤ra, of course, butyou have to transcend the position of brã¤hmaã«a and become a vaiã±ã«ava.then you will understand the kã¥ã±ã«a's form, kã¥ã±ã«a's qualities, kã¥ã±ã«a's pastimes.sevonmukhe hi jihvã¤dau svayam eva sphuraty adaã¹ [brs. 1.2.234].

premã¤ã¯jana-cchurita-bhakti-vilocanenasantaã¹ sadaiva hã¥dayeã±u vilokayanti yaã  ã§yã¤masundaram acintya-guã«a-svarã¼paã govindam ã¤di-puruã±aã  tam ahaã  bhajã¤mi [bs. 5.38]kã¥ã±ã«a is ã‡yã¤masundara, but one who has advanced his love of kã¥ã±ã«a, premã¤ã¯jana-cchurita-bhakti,he can see kã¥ã±ã«a every moment, everywhere. anyone can elevate himself to that stage ofseeing kã¥ã±ã«a every moment by this kã¥ã±ã«a consciousness movement. therefore kã¥ã±ã«asays, manuã±yã¤ã«ã¤ã  sahasreã±ukaã§cid yatati siddhaye yatatã¤m api siddhã¤nã¤ã kaã§cin mã¤ã  vetti tattvataã¹ [bg. 7.3]so we have to understand kã¥ã±ã«a tattvataã¹,

in truth, by this kã¥ã±ã«a consciousness movement.therefore kã¥ã±ã«a says... manuã±yã¤ã«ã¤ã  sahasreã±u [bg. 7.3], ...means not ordinarymen. those who are situated in this daiva-varã«ã¤ã§rama, qualified brã¤hmaã«a, kã±atriya, vaiã§ya,ã§ã¼dra... so therefore,we are trying to establish daiva-varã«ã¤ã§rama, as it is instructed by the gosvã¤mã©s, byhari-bhakti-vilã¤sa, by our spiritual master. may not be very perfect, but we are tryingour best to introduce this daiva-varã«ã¤ã§rama. so our this movement invites everyone, becauseit is kã¥ã±ã«a consciousness. ã‡ã¥ã«vatã¤ã  sva-kathã¤ã¹ kã¥ã±ã«aã¹ puã«ya-ã§ravaã«a-kã©rtanaã¹.if you please come and hear about kã¥ã±ã«a, then kã¥ã±ã«a becomes favorably disposed that"now this soul, this individual soul is now

inclined to hear about me." so he gives facilities.what is that facility? the facility is that within our heart there are so many dirty things.therefore, we cannot understand kã¥ã±ã«a. so kã¥ã±ã«a helps in washing the dirty matterwithin our heart. ã‡ã¥ã«vatã¤ã  sva-kathã¤ã¹ kã¥ã±ã«aã¹ puã«ya-ã§ravaã«a-kã©rtanaã¹, hã¥dyantaã¹ stho abhadrã¤ã«i [sb 1.2.17]. abhadrã¤ã«i. abhadrã¤ã«i means especially this raja-guã«aand tama-guã«a, this is abhadrã¤ã«i. and sattva-guã«a is bhadrã¤ã«i. therefore, those who are onthe platform of sattva-guã«a, goodness, they are gentlemen. before coming to the platformof sattva-guã«a, nobody can be gentleman. gentleman means cool-headed, who can understandthings as they are. he is called gentleman. so this abhadrã¤ã«i, in this human society,because these abhadrani, raja-guã«a and tama-guã«a,

has increased, practically we can say thereis no gentlemen. there is no gentlemen. because they cannot understand what is life, whatis the value of life. just like the animal cannot understand what is the value of life.animals, they are generally in tama-guã«a, and some animals in raja-guã«a. so the formula is, caitanya mahã¤prabhu givesthis formula that if you hear hare kã¥ã±ã«a mantra, then ceto-darpaã«a-mã¤rjanam [cc.antya 20.12], then kã¥ã±ã«a will help you in washing the abominable things, raja-guã«aand tama-guã«a. the raja-guã«a and tama-guã«a, if it is washed, then you become situatedin sattva-guã«a. you are promoted. but if you are promoted directly to kã¥ã±ã«aconsciousness, then you transcend all this

all the three qualities, tama-guã«a, raja-guã«a,and sattva-guã«a. that is also stated by kã¥ã±ã«a, sa guã«ã¤n samatã©tyaitã¤n brahma-bhã¼yã¤yakalpate [bg. 14.26]. who? mã¤ã  ca 'vyabhicã¤riã«a bhakti-yogena yaã¹ sevate. avyabhicã¤reã«a,not mixed quality, pure. these boys, european and american boys, people admire because theyhave been given immediately lift to the position of transcendental life. so,sa guã«ã¤n samatã©tyaitan[bg. 14.26]. they have been helped to jump over the transcendental platform. how? viddhi-bhakti,avyabhicã¤riã«i-bhakti. avyabhicã¤riã«i-bhakti. vyabhicã¤riã«i means some day i do something,some day i do not do that. that is called vyabhicã¤riã«i, not fixed up.but if you follow regularly the rules and regulation, viddhi-bhakti, to rise early inthe morning, to offer maã¬gala-ã¤rati, then

read granthas, chant hare kã¥ã±ã«a, then dressthe deity, then again offer something, in this way that there is regular routine work,that is called viddhi-bhakti. viddhi, viddhi means he must, he cannot neglect it. justlike your legislative assembly is called vidhansabha(?). vidhansabha means whatever is enacted there,you must follow. that is the state order. similarly, there are rules and regulationwhich one must follow. then viddhi-bhakti. as soon as he accepts these rules and regulationand offers kã¥ã±ã«a service under that rules and regulation, immediately he is in the transcendentalplatform, immediately. sattva-guã«a is good so far material considerationis there, but that is not perfect. sattva-guã«a means the quality of brã¤hmaã«a.now the brahminical qualification is now fallen.

they are not so very strict following thebrahminical principles. so there is chance of falling down. but if you keep yourselfon the transcendental platform, aprakã¥ti, that is, beyond the material world, then thereis no falldown. brahma-bhuyã¤ya kalpate. prabhuji, if a vaishnava is on a transcendental platform, then why do we see some devoteesslip or fall down? falldown there is, if you are neglectful,but generally there is no chance of falldown. sa guã«ã¤n samatã©tyaitã¤n brahma-bhã¼yã¤yakalpate. so you have to situate yourself in the brahman platform. brahman platform meanspure, uncontaminated by the material qualities. that is called brahman platform. brahma-bhutaã¹prasannã¤tm㤠[bg. 18.54]. there are many

such statements. but prabhuji, why is varnashrama necessaryat all in this? well as stated in the eighteenth chapter ofbhagavad-gã©tã¤, sva-karmaã«ã¤ tam abhyarcya: one has to worship the supreme personalityof godhead by one's occupational duties. this necessitates accepting the principle of four varã«as and four ã¤ã§ramas. hmhm. why should the lord get satisfied byvarnashrama? because varnashrama is his order prabhu! andour soul purpose is to obey his orders. that’s why. everything has to be done according tothe principles given in the scriptures. specially

the occupational duty.this is explained in bhagavad-gã©tã¤. cã¤tur-varã«yaã  may㤠sã¥ã±ã¶aã  guã«a-karma-vibhã¤gaã§aã¹:"thefour castes are created by the supreme personality of godhead according to the material modesof nature and the particular duties discharged in those modes." a person who is situated in the mode of goodnessis certainly more intelligent than others. therefore he can practice the brahminicalactivities—namely speaking the truth, controlling the senses, controlling the mind, remainingalways clean, practicing tolerance, having full knowledge about one's self-identity,and understanding devotional service. in this way, if he engages himself in the loving serviceof the lord as an actual brã¤hmaã«a, his aim

to achieve the final interest of life is attained. similarly, the kã±atriya's duties are to giveprotection to the citizens, to give all his possessions in charity, to be strictly vedicin the management of state affairs and to be unafraid to fight whenever there is anattack by enemies. in this way, a kã±atriya can satisfy the supreme personality of godheadby his occupational duties. similarly, a vaiã§ya can satisfy the supreme godhead by properly executing his occupationalduties—engaging himself in producing foodstuffs, giving protection to cows, and trading ifnecessary when there is an excess of agricultural production.

similarly, because ã§ã¼dras do not have ampleintelligence, they should simply engage as workers to serve the higher statuses of sociallife. i now understand. the system of varnashrama is so good that it accommodates people ofall the modes. and thus everyone can get the opportunity to satisfy god. but prabhuji,the question may be raised that since the lord is supposed to be worshiped by greatdemigods like lord brahmã¤, lord ã‡iva and others, how can an ordinary human being onthis planet serve him? this is clearly explained by pã¥thu mahã¤rã¤jaby the use of the word yathã¤dhikã¤ra, "according to one's ability." if one sincerely executeshis occupational duty, that will be sufficient.

one does not need to become like lord brahmã¤,lord ã‡iva, indra, lord caitanya or rã¤mã¤nujã¤cã¤rya, whose capabilities are certainly far far aboveours. does that mean that anyone can be successful in devotional service?anyone can become successful in devotional service provided he displays no duplicity.no duplicity. yes. no duplicity.it is explained here that one must be very frank and open-minded (amã¤yinaã¹). to besituated in a lower status of life is not a disqualification for success in devotionalservice. the only qualification is that whether one is a brã¤hmaã«a, kã±atriya, vaiã§ya orã§ã¼dra, he must be open, frank and free from

reservations. then, by performing his particularoccupational duty under the guidance of a proper spiritual master, he can achieve thehighest success in life. as confirmed by the lord himself, striyo vaiã§yã¤stath㤠ã§ã¼drã¤s te 'pi yã¤nti parã¤ã  gatim (bg. 9.32). it does not matter what one is,whether a brã¤hmaã«a, kã±atriya, vaiã§ya, ã§ã¼dra or a degraded woman. if one engageshimself seriously in devotional service, working with body, mind and intelligence, he is sureto be successful in going back home, back to godhead. is it true that our advancement in devotionalservices... is it influenced bya lot by our past karma, how many sinful activities wehave committed? i mean in the past?

no, no, no. bhakti is not under karma. bhaktiis under your good will. if you accept to surrender to kã¥ã±ã«a, you can do that withoutbeing checked by anything else. simply you have to will, "yes, kã¥ã±ã«a. you are askingme. so long i did not do. from this day i do." that will depend upon you.not that if i was more sinful, i would make less advancement than somebody who is morepious. is it not like that? whatever you may be, simply surrender andeverything is finished. ahaã  tvã¤ã  sarva-pã¤pebhyo mokã±ayiã±... [bg. 18.66]. even if you aresinful, kã¥ã±ã«a will give you release, "all right. you have surrendered. that's all right."that is wanted. if you reserve something and cheat kã¥ã±ã«a, "now i am surrendering," kã¥ã±ã«ais very intelligent. "you have still reservation.

no." so its clear to me that the body should beengaged in service according to our status of status in varnashrama. but what about themind and words? congratulations!oh thank you prabhuji.. thank you so much.. so kind of you. but may i ask what was itfor? because you have asked a very very good question!!oh anytime prabhuji please.. hmm.. don’t be too much exited and listenyes yes yes i m .. i m attentive. please go on prabhuji.body words and mind all should be engaged in krishnas satisfaction.everyone's aim should be to satisfy the supreme

personality of godhead byengaging his mind in thinking always of kã¥ã±ã«a, his words in always offering prayers to thelord or preaching about the glories of the lord,and his body in executing the service required to satisfy the lord. and remember as far as duties of body areconcerned, in executing the prescribed duties of life,no one is higher or lower; there are such divisions as "higher" and "lower," but sincethere is actually a common interest—to satisfy the supreme personality of godhead—thereare no distinctions between them. ah ha.. yes because there is common interest

so therefore nobody is higher and lower becauseeveryone is trying to achieve that common interest according to his ability. yes.yes. what about the four processes like glorifying,hearing, remembering and worshiping the lord? where do they fit?if realization of the absolute truth is the ultimate aim of life, it must be carried outby all means. in any one of the above-mentioned castes and orders of life, the four processes,namely glorifying, hearing, remembering and worshiping, are general occupations. withoutthese principles of life, no one can exist. ã„ã§rama means where there is bhagavad-bhajana. it doesn't matter whether one is sannyã¤sã©or one is gã¥hastha or a brahmacã¤rã©. the

main principle is bhagavad-bhajana.therefore this daivi varnashrama system is an important principle. infact, this is compulsory regulation for becoming human being. without varã«ã¤ã§rama institutionthere is no recognition of human being. without being trained up in the varã«ã¤ã§rama systemthere is no question of becoming human being. so actually it is not by birth as human beingbut by culture. janman㤠jã¤yate ã§ã¼draã¹ saã skã¤rã¤d bhaved dvijaã¹. you mean those not in varnashrama are notconsidered human beings! why? see,

when the destiny of the people are to be controlled,there must be very, very intelligent man. that is vedic civilization. there is standardaims and objects on which the people should be trained up. that is varã«ã¤ã§rama-dharma.viã±ã«ur ã¤rã¤dhanam. worshiping viã±ã«u. this is the ultimate aim. so the whole society is divided into brã¤hmaã«a,kã±atriya, vaiã§ya, ã§ã¼dra, and brahmacã¤rã©, gã¥hastha, vã¤naprastha, sannyã¤sa—departmental—andthey are trained up. but the aim is viã±ã«ur ã¤rã¤dhanam. but they have no idea at the present moment.viã±ã«ur ã¤rã¤dhanam, he has no knowledge. but the civilization begins on this point.human being means he's meant for viã±ã«ur

ã¤rã¤dhanam. otherwise what is the differencebetween dogs and human beings? aaha aaha. i see. i see. advancement of civilization means to understandviã±ã«u, how to please him, how to go back to him, go to the spiritual world. this isadvancement of civilization. yad gatv㤠na nivartante tad dhã¤ma paramaã  mama [bg. 15.6]. but you said that varnashrama is a slow method.then how is it that you are now advocating varnashrama in the lift process of bhakti? good question again. listen to this carefully. as long as one is under the control of materialnature, his occupational duty is different

from that of a person not under such control. one's real dharma, or occupational duty, isdescribed in ã‡rã©mad-bhã¤gavatam (dharmaã  tu sã¤kã±ã¤d bhagavat-praã«ã©tam [sb 6.3.19]). the real dharma is that which is advised inbhagavad-gã©tã¤: sarva-dharmã¤n parityajya mã¤m ekaã  ã§araã«aã  vraja [bg. 18.66]. one's real dharma, or occupational duty, isexplained by ã‡rã© caitanya mahã¤prabhu. jã©vera 'svarã¼pa' haya-kã¥ã±ã«era 'nitya-dã¤sa':[cc. madhya 20.108] every living being is an eternal servant of kã¥ã±ã«a. that is one'sreal occupational duty. prabhuji, i thought that the sva-dharma or

occupational duty never changes. and now yousay that it does. can you explain it more please? sure. you see, sva means "own." sva-dharmam: "one's own occupation."so according to vedic civilization, everyone has his own sva-dharma. sva-dharma means "own occupation."actually dharma means which you cannot give up. so because we have got body and soul, twodifferent things, we are combination, body and soul.

so actually sva-dharma means the occupationof the soul. butbecause in the material condition we do not understand what i am—whether i am this bodyor i am soul. but so long one is in the bodily concept oflife, so one has got different occupational duty according to the conception of the body.so the nature is being conducted by three modes of nature.therefore, according to one's nature there is occupational duty. that is scientific division. so, sva-dharma. sva-dharma means the division,the brã¤hmaã«a division, the kã±atriya division, the vaiã§ya division and the ã§ã¼dra division.

sva-dharma, sva-dharma means so long one isin the bodily concept of life, this sva-dharma means this brã¤hmaã«a, kã±atriya, vaiã§ya,ã§ã¼dra. this is sva-dharma. so, and real sva-dharma is spiritual sva-dharma. in the spiritual. so so when you go deep intothe matter, when you understand that "i am not this body; i am soul," then that is realsva-dharma. and what is the occupation of that sva-dharma? that is to be engaged in the service of thelord. jã©vera svarã¼pa haya nitya-kã¥ã±ã«a-dã¤sa [cc. madhya 20.108-109]. actually that issva-dharma. every soul is eternally servant of kã¥ã±ã«a. that is spiritual sva-dharma.and material sva-dharma means this brã¤hmaã«a,

kã±atriya, vaiã§ya, ã§ã¼dra. therefore the sva-dharma changes. sva-dharmachanges as soon as one is elevated to the spiritual platform.that is explained in the bhagavad-gã©tã¤. sa guã«ã¤n samatã©tyaitã¤n brahma-bhã¼yã¤yakalpate [bg. 14.26]. who? brahma-bhã¼yã¤ya kalpate. one who isengaged in devotional service. prabhuji, what should we follow? so so far we are concerned, kã¥ã±ã«a conscious,so long our bodily concept of life is not completely eradicated, we must follow thesva-dharma of the body. brã¤hmaã«a, kã±atriya, vaiã§ya, ã§ã¼dra, ity ã¤di. but when actuallyadvanced, that is mahã¤-bhã¤gavata.

we should not imitate that, but our processis the more we advance in kã¥ã±ã«a consciousness, we become transcendental to this bodily conceptof life, brã¤hmaã«a, kã±atriya, vaiã§ya, ã§ã¼dra. but kã¥ã±ã«a says: mã¤ã  ca yo 'vyabhicã¤reã«abhakti-yogena sevate sa guã«ã¤n samatã©tyaitã¤nbrahma-bhã¼yã¤ya kalpate [bg. 14.26]so anyone who engages himself without any reservation to the service of the lord, heis not within the category of these eight varã«ã¤ã§rama-dharma. he's transcendental.sa brahma-bhã¼yã¤ya kalpate. so as a kã¥ã±ã«a consciousness person, he can act like anythingby the order of kã¥ã±ã«a. he can act as a

brã¤hmaã«a, he can act as a ã§ã¼dra, becausehis main business is to carry out kã¥ã±ã«a's order. he's no longer within the categoryof this sva-dharma. remember bhagavad gita? arjun does not wantto fight because he thinks that its sinful. andso kã¥ã±ã«a asking arjuna, that "if you are thinking in the bodily concept of life, thenalso..." means "first of all, when i have ordered, i have sanctioned, you can work itbeyond the bodily concept of life. but if you are thinking that you are in the bodilyconcept of life, then, as a kã±atriya, it is your duty to fight." kã¥ã±ã«a is tryingto put arjuna in the dilemma, "this way or that way, you must have to fight. if you thinkthat you are not in bodily concept of life,

then it is my order, 'you must fight.' ifyou think that you are in bodily concept of life, then you are a kã±atriya, you must fight.both ways you have to fight." this is kã¥ã±ã«a's conclusion. haribol ! haribol!! prbhuji, its so beautifulto understand it. it makes so much sense! specially in the context of bhagavad gita.yes. yes. i m glad you understand it. sure i do. and thank you for explaining.thank prabhupada. i m just repeating. yes. jay jay prabhupada.! jay prabhupada!!dancing!â now since you have done with your dancing performance, shall we move ahead?or do you have anything to ask? prabhuji, in the slow process the candidateworks according to varnashrama and even in

the fast bhakti process, the worker on bodilyplatform, works in varnashrama. then what is the difference between the two?oh ! you mean what is the difference between a karmi and a bhakta.aa.. ya ya. the karmi and a bhakta are both acting invarnashrama. but there is a vast difference. ok lets take the same case of arjun again.so here, in the beginning, arjuna, he's thinking in terms of his blunt senses. but the samething he will do. ã„tyantikam, atã©ndriya, purified senses. just try to understand. thisis kã¥ã±ã«a consciousness. arjuna is now thinking, yad rã¤jya-sukha-lobhena [bg. 1.44], "forthe matter of getting kingdom and sense gratification, i am going to kill my kinsmen. so it is greatsin." that's a fact. if the warfare in the

kurukã±etra battlefield was for arjuna's sensesatisfaction, then it was a great sin. but actually, it is not being done for arjuna'ssatisfaction. it is done for kã¥ã±ã«a's satisfaction. so therefore the conclusion should be thatwhatever we do, if we do it for our own sense satisfaction, that is mahã¤-pã¤pam, sinfulactivities. but if we do the same thing for kã¥ã±ã«a's satisfaction, that is spiritualadvancement. this is the difference. . a karmã© is working for his own satisfactionand a devotee is working for kã¥ã±ã«a's satisfaction. although two things are similar, externallyit appears the same thing, but there is great difference. whatever you do for your own satisfaction,for the satisfaction of your whims, that is mahã¤-pã¤pa, great sin. the same thing, whenyou do for kã¥ã±ã«a, that is opening your

path to liberation, back to home, back togodhead. this is difference. you have to change yourconsciousness. what you are doing? forwhom you are doing? for yourself or for kã¥ã±ã«a? this is kã¥ã±ã«a consciousness. and that isthe perfection of life. in whatever position you are, whatever you are doing, it doesn'tmatter. that is confirmed in the ã‡rã©mad-bhã¤gavatam, ataã¹ pumbhir dvija-ã§reã±ã¶havarã«ã¤ã§rama-vibhã¤gaã§aã¹ svanuã±ã¶hitasya dharmasyasaã siddhiã  hari-toã±aã«am [sb 1.2.13]hari-toã±aã«am means to satisfy the supreme lord, hari. that is perfection. it doesn'tmatter what you are doing. varã«ã¤ã§rama-vibhã¤gaã§aã¹. oh i understand now.. whatever i do, i just

have to do it for krishna, thats it… thenits … no! not whatever!, only that which is prescribedto you as your duty according to your guna! varnashrama.karma does not mean any karma! karma means according to your position in varnashrama! first of all, "whatever doing," it does notmean whatever nonsense you are doing, that will be accepted. no. varã«ã¤ã§rama-vibhã¤gaã§aã¹.according to vedic civilization, there is division of varã«aso activities must be done according to the varã«ã¤ã§rama prescription. a brã¤hmaã«a is ordered to do like this. satyaã¹ã§amo damas titikã±a ã¤rjavam.

you should practice this.a kã±atriya should practice this. and a vaiã§ya should practice this.so therefore it is called varã«ã¤ã§rama—the prescribed duties are already there. and when they act the duties of that particularposition, brã¤hmaã«a, kã±atriya, for the satisfaction of kã¥ã±ã«a, that is perfection of life.it doesn't matter whether you are a ã§ã¼dra or you are a brã¤hmaã«a, but if you act forthe satisfaction of kã¥ã±ã«a according to the prescription of your position, then yourlife is perfect. that is wanted. the whole human civilization should be based on thisprinciple. there must be division.

and they should be trained, everyone, to satisfykã¥ã±ã«a. varã«ã¤ã§rama-vibhã¤gaã§aã¹. svanuã±ã¶hitasya dharmasya saã siddhiã  hari-toã±aã«am [sb1.2.13]. did you get it? yes. prabhuji. i did. karma in bodily conceptmeans according to varnashrama and not any karma.yes. make this point clear! otherwise you will end up doing vikarma and that will bea sorry state. vikarma? what is vikarma?yes, listen as i tell you about karma, akarma and vikarma and what you should be doing.yes, please. just like we have got in our institution specifiedduties for each and every member, and they

are doing, and if... they take it seriously,every one of them, that it is the order and duty. "my guru mahã¤rã¤ja has specified thisduty upon me. so it is my duty." kã¤ryam. kã¤ryam means "it is my duty. i must do it."so anã¤ã§ritaã¹ karma-phalaã  kã¤ryaã  karma karoti... that he is trained up. accordingto varã«ã¤ã§rama-dharma, that is trained up. a brahmacã¤rã©, from the very beginning of his life, he is trained to act only for guru.that is brahmacã¤rã©. it is said in the ã§ã¤stra... in bhagavad-gã©tã¤,in ã‡rã©mad-bhã¤gavatam you will find the duty of brahmacã¤rã©, the duty of gã¥hastha,the duty of vã¤naprastha, the duty of sannyã¤sa. everything is there.

so brahmacã¤rã©-karma, gã¥hastha-karma, vã¤naprastha-karma, sannyã¤sa-karma, then brã¤hmaã«a's karma,then kã±atriya's karma, vaiã§ya's karma, ã§ã¼dra's karma. the society which knows perfectly wellall these different karmas, that is perfect society, that is human society. that is very essential, the varã«ã¤ã§rama-dharma.because we must have the aim of life. at the present moment there is no aim of life.the aim of life is sense gratification. that's all. indriya-tã¥pti. that is forbidden inthe ã§ã¤stras. nã¼naã  pramattaã¹ kurute vikarma [sb 5.5.4]. kiã  karmeti kiã  vikarmeti willbe described. so karma and vikarma, prescribed duties according

to qualification, position, occupation, thatis called karma. and just opposite, it is called vikarma. it is the tendency of materialistic life toact vikarma, forbidden karma. that is explained by ã…ã±abhadeva in ã‡rã©mad-bhã¤gavatam, nã¼naã pramattaã¹ kurute vikarma yad indriya-prã©taya ã¤pã¥ã«oti [sb 5.5.4]. nã¼naã  pramattaã¹ kurute vikarma: [sb 5.5.4]"all people, being mad, they are committing all sinful activities." they do not know whatis sinful activity. they think everything is all right. no. nature will take accountof everything and he will give you a next body.if you infect some disease and the after result,

you must suffer from that disease. this isnature's law. therefore we should be very careful to take instruction from bhagavad-gã©tã¤, and makeour life successful, following the rules and regulation as it is prescribed there.otherwise we are animals. therefore ã§ã¤stra says that "this human formof life is gotten after many, many births," labdhv㤠su-durlabham. su-durlabham. durlabhammeans very rare to be obtained, and again addition, su, "very, very."so we should not waste our this human form of life whimsically. it is a great loss. itis a great loss. but people are not educated how much importantthis human form of life.

kaumã¤ra, from the very beginning of life,kaumã¤ra. kaumã¤ra means from fifth year to tenth year, five years. within these fiveyears, education must begin. and especially dharmã¤n bhã¤gavatã¤n. bhã¤gavata-dharma means to understand kã¥ã±ã«a, to understandthe supreme personality of godhead. although india is the land of spiritual culture,our small children, they go to school, colleges, but he has no connection with bhagavad-gã©tã¤.he has no connection with bhagavad-gã©tã¤. they are simply trained up for sense gratification.in western countries also—for sense gratification. which is to be suppressed, sense gratification,that education is given. they do not know what is karma and what is vikarma. now, whenthe students become disobedient and they create

riots and set fire in the buses, then theylament. but why you have educated the students like that? who is responsible for this? therascals, they do they do not know. here is kã¥ã±ã«a prescribing. kiã  karma kimakarmeti kavayo 'py atra mohitã¤ã¹. even learned men, they become bewildered. tat te karmapravakã±yã¤mi. so in this bewildered condition, baffled condition of the society, we should consult kã¥ã±ã«a.kã¥ã±ã«a is ready to give you advice, as he was ready five thousand years ago to giveadvice to arjuna. that instruction is still current. it is notthat it is finished with the arjuna and kã¥ã±ã«a, no. you can take also the same advice fromkã¥ã±ã«a and mold your life. that is wanted.

so kurute vikarma, we are trained up simply to act, opposite direction. instead of doinggood work, we are educated to do bad work, just the opposite. and that is not good. thatis the advice of ã…ã±abhadeva. nã¼naã  pramattaã¹. what is that bad work? bad work means sense gratification. that's all. anything you dofor the satisfaction of your sense, that is bad work. and anything you do for satisfactionof kã¥ã±ã«a, that is good work. this is the division of bad work and good work. the samething, if you do for your personal satisfaction, it is bad work. and the same thing, if youdo for the satisfaction of kã¥ã±ã«a, that is good work. we must first of all learn this.just like arjuna was thinking in the beginning

that "fighting and killing is not good, especiallyfighting with the family members and killing them. no, no, i cannot do that."but work.badwork. he was thinking it was bad. but same thing he did. when he understood bhagavad-gã©tã¤,he did not do anything else, because he was a fighter, he was a warrior. in the beginninghe was refusing because he was trying to satisfy his senses. "oh, it is very good. i thinkit is... i think..." what you are? you are always misguided if you think like that. butthe same arjuna, when understood bhagavad-gã©tã¤... kã¥ã±ã«a inquired from him, "now what is yourdecision?" now, kariã±ye vacanaã  tava [bg. 18.73]. "yes, now i have decided." so whatis that vacanaã  tava? kã¥ã±ã«a asked him to fight. so same fighting, how he becamegood now? because kã¥ã±ã«a wanted it. a good

work.so this should be our motto of life, that you should act if kã¥ã±ã«a is pleased. thisis good work. that is confirmed in many places in ã‡rã©mad-bhã¤gavatam.ataã¹ pumbhir dvija-ã§reã±ã¶h㤠varã«ã¤ã§rama-vibhã¤gaã§aã¹. again this varã«ã¤ã§rama. svanuã±ã¶hitasyadharmasya. svanuã±ã¶hitasya dharmasya. now, mark this word, dharma. a brã¤hmaã«a's actionas a brã¤hmaã«a, that is dharma. and brã¤hmaã«a is not fighting; that is his dharma. so dharmamay be different according to position. similarly, a kã±atriya is fighting and killingin the battle, but he is still not killing. this has to be... not general, generalization,"oh, killing is bad." killing is bad for one who is not destined,who is not meant for killing. and places.

everything should be in terms of ã§ã¤stra,not whimsically manufacture something. no. yaã¹ ã§ã¤stra-vidhim utsã¥jyavartate kã¤ma-kã¤rataã¹ na sa siddhim avã¤pnotina sukhaã  na parã¤ã  gatim [bg. 16.23]this is the injunction. so ataã¹ pumbhir dvija-ã§reã±ã¶h㤠varã«ã¤ã§rama-vibhã¤gaã§aã¹. everyone hasgot particular type of occupational duty according to varã«a and ã¤ã§rama. so whether it is perfect or not, that test is svanuã±ã¶hitasya dharmasya saã siddhirhari-toã±aã«am [sb 1.2.13]. just like arjuna was a kã±atriya. his perfectionas kã±atriya was because he pleased kã¥ã±ã«a.

saã siddhir hari-toã±aã«am [sb 1.2.13]. thatis wanted. so this kã¥ã±ã«a consciousness movement is presenting the most scientificway of life. it is not a whimsical concoction of a human brain. the basic principle is bhagavad-gã©tã¤and ã§ã¤stra, ã‡rã©mad-bhã¤gavatam. prabhuji, what is akarma? you told me aboutkarma and vikarma. but what is akarma? yes, so,karma means to gain some profit. . vikarma is punishable.karma means you have to enjoy the result, fruitive result. that is called karma. andvikarma means punishable, pã¤pa. and akarma means you do something, but you are neitherpunishable nor rewardable. and that is bhakti, or satisfying kã¥ã±ã«a.there is no result. there is result; ultimate

result is go back to home, back... but thematerial... materially, if you expect some material profit by becoming a devotee, thatis not possible. that is not possible. mã¤ã  ca yo 'vyabhicã¤reã«a bhakti-yogena sevate[bg. 14.26]. then you become above all the resultant action of karma.so tyakta-karma. sannyã¤sã© means tyakta-karmã¤ã«as tyakta-svajana-bã¤ndhavã¤ã¹. you cannot giveup karma if you live with your relatives, svajana, and bã¤ndhavã¤ã¹, society, friendshipand love. if you live, then you cannot give up karma. you have to do, either karma orvikarma. but if you become sannyã¤sã©, then you become akarma. whatever you do, it isfor kã¥ã±ã«a, and there is no reaction. yajã¯ã¤rthe karmaã«o 'nyatra karma-bandhanaã¹.bandhanaã¹ means bondage.

karma is ba karma is bandhanaã¹. vikarma isbandhanaã¹, but akarma is not bandhanaã¹. so we have to act for kã¥ã±ã«a. so actually when we say karma for a bhakta,it actually means akarma. right? yes. because he is supposed to be doing hiskarma for krishna's satisfaction only. we

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have to do only what krishna orders and alsodo it for him alone. both are necessary. does it make sense to you?yes. yes perfect sense. yes, means don’t do things whimsically which is not krishnasorder and don’t do it for anybody else apart from krishna.yes.

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