Prabhupada: Hare Krṣṇa, Hare Krṣṇa, Krṣṇa Krṣṇa, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Ladies and gentlemen, I thank you very much for your participating in this Krṣṇa consciousness movement. So yesterday we were discussing this verse,

balaṁ balavataṁ cahaṁ
kama-raga-vivarjitam
dharmaviruddho bhuteṣu
kamo 'smi bharatarṣabha

Dharma-aviruddha. Dharma-aviruddha, the meaning of dharma-aviruddha, "illegal, illicit," "against the laws of God." Dharma means the laws of God, and anything against the laws of God, that is called dharmaviruddho... Dharma-viruddha and dharma-aviruddha. Yes. Viruddha means against, and aviruddha means not against, in favor.

So the bodily necessities of life... We eat, we require to eat, eating, and we require to sleep also, eating, sleeping. And sex life, that is also required for keeping the body fit. In Kali-yuga these four things, bare necessities of life, eating, sleeping, mating, and defending... Ahara-nidra-bhaya-maithunaṁ ca. These are bare necessities of the body. That will be also in disorder in this age. People will have no sufficient food, no place to sleep, no mate to have sense enjoyment, and it will be defenseless. Just like we are seeing at the present moment innocent people of East Pakistan are being killed. Simply for political reasons, some innocent people, lakhs of innocent people, are being killed. These are the symptoms of Kali-yuga. The bare necessities of life will not be available. There is no protection. In Calcutta there is no surety. When you go out on the street, there is no surety whether you will come back home at the present moment. Perhaps you all know. So there is no proper defense even, which is not refused to the animals. Why? Because everything is going on—dharmaviruddha. They are going against the law, nature's law. We say "Nature's law" or "God's law." Therefore so much mismanagement.

So here Krṣṇa specifically mentions dharma-aviruddha-kama, sex impulse not against the law of God. What is that sex impulse against the law of God? The law of God is that sex life is required for progeny, for begetting children, not for sense enjoyment. Anyone who enjoys sex life for enjoyment, he is a sudra or less than sudra. That is the description in Vedic literature. When Narada Muni instructed Yudhiṣṭhira Maharaja about householder's life, the householder's life, when they beget child, there is a ceremony which is called garbhadhana-saṁskara. Not that "I am today very sexually agitated. I must have sex." No. Just like that Kardama Muni. Kardama Muni's wife, Devahuti. Not Devahuti. Aditi or Diti? Hiraṇyakasipu's mother?

Indian man: Kasyapa Muni.

Prabhupada: Kasyapa Muni and Diti. The wife was very sexually agitated, and she requested the husband to have sexual intercourse. The husband said, "No. This is not the proper time." I am describing the story shortly. But the wife was too much agitated. So she obliged the husband to have sex life with her, and after sex life the Kasyapa Muni said that "Your sons will be demons." Kasyapa Muni, yes. So as a result of untimely sex life, two demons were born.

So there is regulation of sex life. Therefore Krṣṇa says, dharma-aviruddha, sex life is sanctioned under certain conditions. That is humanity, not like... Even the cats' and dogs' life there is some limitation. They have got a period of sex life. Similarly, for grhastha, there is a period for sex life. After menstrual period, five days after menstrual period, one may have sex life for begetting children. And if the woman or wife is pregnant, then there is no more sex life till the child is born and six months old. These are the regulations. And besides that, when there is sex life, there is a ceremony. It is not a secret thing. They could call, especially for the brahmaṇas, they would call friends. Just like Hindu marriage takes place not by agreement but amongst the, in the presence of agni and friends and relatives and brahmaṇas. That is sufficient witness. Similarly, when a brahmaṇa goes to have sex intercourse for begetting child, there is a big ceremony. All the relatives, all the learned brahmaṇas are present, and with their permission he goes for sex life. Sanctity. Therefore the child is born very nice. Because in such family ordinary living entity cannot come. Sucinaṁ srimataṁ gehe yoga-bhraṣṭo 'bhijayate [Bg. 6.41]. In the family of a pure brahmaṇa, sucinam, or in the family of rich man, yoga-bhraṣṭo 'bhijayate, the persons who have not executed the yoga system completely or somehow or other fallen down, they are given the chance of taking birth in nice brahmaṇa family or rich man's family. So they also take care how to beget children. That is garbhadhana-saṁskara. This is called dharma-aviruddha-kama. This kama is sanctioned. Otherwise you'll beget demons, just like Kasyapa Muni, untimely sex.

So therefore Krṣṇa says, "When there is sexual intercourse according to the scriptural injunction, that is I am." Krṣṇa says, "I am that sexual intercourse." In such kind of sexual intercourse there is no sin. That is another yajña. Just like we eat krṣṇa-prasadam by offering yajña. Yajña-siṣṭasinaḥ; santo mucyante sarva-kilbiṣaiḥ;. If we take krṣṇa-prasadam, then we become freed from all kinds of sinful reaction. Because the material world is so made that willingly or unwillingly... If you are not willing, unwillingly you have to commit so many sinful actions. Just like to kill an animal is sinful action, but you don't want to kill. Still, when you are passing on the street, you are killing so many ants. While drinking water, besides the..., all around the water jug there are so many animals. When you crush, I mean to say, spices, we kill so many animals. So we are responsible for that. Because in the Bhagavad-gita you know, bhuñjate te tv aghaṁ papa ye pacanty atma-karaṇat [Bg. 3.13]. If you simply cook for your sense gratification, then you have to take responsibility of all the killing business. But if you offer to Krṣṇa and take the prasadam, you become free from the contamination. Similarly, we require to eat, we require to sleep, we require to mate, and we require to defend. If these things are done on account of Krṣṇa or as enjoined in the sastra... Sastra means, as I have already told you, the orders of Krṣṇa or orders of God. Sadhu-sastra-guru. They are the same thing. There is no difference. A sadhu follows the orders of the scriptures. A guru follows the order of the scriptures. And sastra is description of the Supreme Lord. Just like we are reading Bhagavad-gita. These are the injunction of Krṣṇa. Therefore it is sastra. Or anyone who writes in terms of the sastra, that is right direction. If we speak Bhagavad-gita as Krṣṇa desires, then it is nice. And if we describe Bhagavad-gita to fulfill our ulterior motives for some purpose, then it is useless. So similarly, Krṣṇa said, dharmaviruddho bhuteṣu kamo 'smi bharatarṣabha. Those who are not following the principles, how to beget child, or not observing the garbhadhana-saṁskara—according to sastra, immediately the family becomes converted into sudra. No more brahmaṇa, no more kṣatriya, if he does not follow. This is very easy to understand. If you do something illegally, against the law, immediately you become a criminal. Similarly, dharmaviruddha. The garbhadhana-saṁskara has to be observed. Otherwise we become sudra, no more brahmaṇa, no more kṣatriya.

So it is very difficult to say at the present moment whether garbhadhana-saṁskara is observed. At least, in garbhadhana-saṁskara we understand that "This child is born of a real brahmaṇa," but without garbhadhana-saṁskara, who knows how the child is born? Nobody knows except the mother. Therefore the sastra says, "In this age, Kali-yuga, because this garbhadhana-saṁskara is not observed regularly," kalau sudraḥ; sambhavaḥ;, "everyone in the Kali-yuga is a sudra because the garbhadhana-saṁskara is not observed." Of course, those who are observing... But it is very hard to say who is observing. But if it is not observed, then any child born, either in the brahmaṇa family or kṣatriya family or vaisya family, because the garbhadhana-saṁskara is not observed, it is to be understood that that child is sudra. Even if the garbhadhana-saṁskara is observed, still, by birth, it is accepted that every child is a sudra. Janmana jayate sudraḥ; saṁskarad bhaved dvijaḥ;. And if the regulative purificatory processes are adopted, then he becomes dvija. Dvija means twice-born. First-born by the father and mother, and his second birth is by the spiritual master and Vedic knowledge. Veda-mata. Vedic knowledge and the spiritual master gives another birth. Upanayana-saṁskara. Upanayana. Upanayana, means coming nearer to the understanding of Vedic knowledge, upanayana, or coming nearer to the spiritual master. Then he begins studying of Vedas. Veda-paṭhad bhaved vipraḥ;. When he has studied nicely Vedas, then he becomes a vipra. And when he understands the Supreme Lord or the Parabrahman, then he is brahmaṇa. This is the process.

So at the present moment this movement, Krṣṇa consciousness movement, is meant for creating nice brahmaṇas with qualification. Satyaṁ samo damas titikṣa arjavaṁ jñanaṁ vijñanam astikyaṁ brahma-karma svabhava-jam [Bg. 18.42]. So Krṣṇa says that "Regular principle, sex life, is all right. That is I am." That is Krṣṇa. If we can beget children to develop them with Krṣṇa consciousness and thus become liberated from the clutches of repeated birth and death, that is the duty of the father and mother rightly followed. Otherwise we become entangled.

ye caiva sattvika bhava
rajasas tamasas ca ye
matta eveti tan viddhi
na tv ahaṁ teṣu te mayi

Because everything emanates from Krṣṇa or Parabrahman, the Absolute Truth... Even tamo-guṇa, rajo-guṇa, all these guṇas, they are also emanation from Krṣṇa. Ye caiva sattvika bhavaḥ;.

Sattvika bhavaḥ; means the consciousness of goodness, material goodness, sattvika bhavaḥ;. There are many persons who are very moral and following the rules and regulation of the sastra or an ideal brahmaṇa. That is sattvika-bhava. Ye caiva sattvika bhava rajasaḥ;. Rajasaḥ; means the kṣatriya spirit consciousness, and tamasas ca ye matta eveti. They are all emanations from Krṣṇa. Because everything is emanation. Krṣṇa, or Absolute Truth, means the original source of all emanations. Janmady asya yataḥ; [SB 1.1.1]. Athato brahma jijñasa. What is Brahman? Brahman means the original source of all emanations, wherefrom everything is coming. So all these varieties, they are coming from Brahman. So Brahman cannot be impersonal. If Brahman is impersonal, how the varieties are coming from Him? That is not possible. Every... He is the source of everything. There is sattvika-bhava, there is rajasika-bhava, there is tamasika-bhava in Krṣṇa. Therefore, when we see Krṣṇa's pastimes, lila, just like Krṣṇa killing a demon, that is rajasika-bhava. There are many instances. If you read Krṣṇa's life from Krṣṇa book, you will find exactly it is similar to human activities. Therefore Krṣṇa says, matta eveti tan viddhi: "But I am not affected by those qualities." That is Krṣṇa's special prerogative. When we are under the spell of sattva-guṇa, rajo-guṇa, or tamo-guṇa, we become affected. But Krṣṇa, when you find that rajo-guṇa is exhibited in His pastimes, but He is not under the influence of that rajo-guṇa. Even sometimes Krṣṇa is found under the influence of tamo-guṇa, but He is not there.

That is explained here.

tribhir guṇamayair bhavair
ebhiḥ; sarvam idaṁ jagat
mohitaṁ nabhijanati
mam ebhyaḥ; param avyayam
[Bg. 7.13]

The whole world is captivated by these three qualities of material nature. The difference is that Krṣṇa comes also within this material world, and the ordinary living entities, they also come within this material world. As Krṣṇa says in the Fourth Chapter, "Arjuna, both you and Me had many, many births, but you have forgotten. I have not forgotten." This forgetfulness is under the influence of tamo-guṇa. So although Krṣṇa takes birth, many, many times He appears, janma karma me divyam [Bg. 4.9], but such appearance and disappearance are divyam, transcendental. They are not ordinary. And if we accept Krṣṇa's birth or Krṣṇa's appearance and disappearance like us, then we are mistaken. Then mohitam.

tribhir guṇamayair bhavair
ebhiḥ; sarvam idaṁ jagat
mohitaṁ nabhijanati
mam ebhyaḥ; param avyayam
[Bg. 7.13]

Mohitam. Because we are influenced by the three qualities, therefore we are illusioned. We think, "Krṣṇa and myself, on the same level." But Krṣṇa here says, "No. I am not there. Although these energies are coming through Me or being emanated from Me, still, I am not influenced by them." That is Krṣṇa's position.

We should not, therefore, accept Krṣṇa as ordinary man. If you take that, then Krṣṇa says that muḍha. Avajananti maṁ muḍhaḥ; [Bg. 9.11]. Then you become foolish person.

daivi hy eṣa guṇamayi
mama maya duratyaya
mam eva ye prapadyante
mayam etaṁ taranti te
[Bg. 7.14]

These are the three influences of maya: sattva-guṇa, rajo-guṇa, tamo-guṇa. Everyone is entangled with the influence of the sattva-guṇa, tamo-guṇa, rajo-guṇa. But Krṣṇa says that "If anyone surrenders unto Me, or if anyone becomes a Krṣṇa conscious person, a devotee, he can surmount this unsurmountable influence of the three guṇas." That is the state That is the position of the devotees. They are not under the control of maya. They are controlled directly of the Supreme Personality of Godhead. Therefore they have no fear. The Krṣṇa says, "Anyone who surrenders unto Me, I take charge of him." He says, ahaṁ tvaṁ sarva-papebhyo mokṣayiṣyami [Bg. 18.66]. Even if his past life was sinful, still, because Krṣṇa takes charge of such devotee, immediately he becomes freed from all contamination. And the guidance is there by Krṣṇa. Therefore He says... Here it is stated clearly. Krṣṇa says that "Everyone is entangled by the three modes of material nature, but anyone who has surrendered unto Me, he is free from this influence."

Now, the next question is, if... Everyone is trying to become freed from the contamination of material nature, mukti. That is called mukti. Great sages, great saintly persons, simply to get out of the clutches of this material nature, they undertake severe penances and austerity. Then, if it is so simple that simply by surrendering unto the lotus feet of Krṣṇa one becomes immediately liberated from the clutches of maya, why, then, people do not take to this process? This question may be raised. They do not believe. They say, "Oh, this is too much. Simply by..." They say, "Sophistry." Simply by surrendering unto Krṣṇa one becomes a liberated soul. They do not believe. And who does not believe? That is also stated by Krṣṇa Himself. He says, na maṁ duṣkrtino muḍhaḥ; prapadyante naradhamaḥ; [Bg. 7.15]. Krṣṇa says... Once, in a previous verse, He said, mam eva ye prapadyante mayam etaṁ taranti te: [Bg. 7.14] "Anyone who surrenders unto Me, immediately he becomes free from the clutches of maya." The next paragraph He says, "Unfortunately, those who are miscreants, they do not do it." Na maṁ duṣkrtino muḍhaḥ;.

So duṣkrtina. Those who are always engaged in sinful activities, they are called duṣkrtina. And muḍhaḥ;, they have been described by learned scholars as the karmis, muḍhaḥ;. Muḍha, the exact meaning of muḍha is an ass. So the karmis, the fruitive workers, they work very hard for sense gratification. But a similar muḍha is an ass. A similar muḍha means the ass is generally engaged in service by the washerman. The washerman loads the ass with tons of cloth, and whole day he works for the washerman, carrying tons of cloth. But at the end of the day he is offered a morsel of grass, and he is satisfied. And by eating that grass, when he is sexually impulse, he goes to the she-ass, and the she-ass kicks on his face. And still, he runs after the she-ass. The karmis, they are also like that. Therefore they have been called as muḍhas. They are working whole day very hard, but they are eating sometimes two capaṭis. That's all. Earning one crore of rupees per day, but eating two capaṭis only. Therefore they are muḍhas. He has no sense that "Only for two capaṭis I am working so hard. And for sex life I have to bear so much expenses at the order of my wife." These are facts. We should not be sorry. Because Krṣṇa says. When we, I mean to say, deliberately discuss on sastras, there is no question of compromising. We must face the bare facts.

So those who are simply satisfied in this way, the whole day... diva carthehaya rajan kuṭumba-bharaṇena va. Nidraya hriyate naktaṁ vyavayena ca va vayaḥ; [SB 2.1.3]. At night, simply by sleeping or by sex life, and during daytime simply for money or kuṭumba-bharaṇa, or maintaining the family—this is the karmis' life, and they are described in the Bhagavad-gita, that such persons are muḍha. They cannot understand how they can be liberated. They re simply working for nothing. There is Narottama dasa Ṭhakura sings very nice song, hari hari biphale janama goṅainu: "My dear Lord, Hari, I have simply spoiled my life." Hari hari biphale, janama goṅainu. Manuṣya-janama paiya, radha-krṣṇa na bhajiya: "I got very nice body, just fit for worshiping Radha and Krṣṇa." Manuṣya-janama paiya, radha-krṣṇa..., janiya suniya biṣa khainu: "Knowingly I have drunk poison." Janiya suniya biṣa khainu. This is the life of muḍha. One should be conscious that "I have got this opportunity of human life. I must be, in this life, simply Krṣṇa conscious. I shall simply think of Krṣṇa." Satataṁ cintayanto mam [Bg. 9.14]. Always cintaya. Satataṁ cintayanto mam, kirtayanto mam. Always. Teṣam... That verse in the Sixth Chapter,

yoginam api sarveṣaṁ
mad-gatenantar-atmana
sraddhavan bhajate yo maṁ
sa me yuktatamo mataḥ;
[Bg. 6.47]

So this is the business of human life, always think of Krṣṇa. But the muḍhas, as it is stated here, duṣkrtina, miscreants... The krti, this word krti means meritorious. There is exact counterword—you'll find in the next stanza—sukrtina. And here it is called duṣkrtina. So krti means merit. Nowadays people are supposed to be... Not nowadays. All the days there are certain classes of men who are called meritorious, intelligent. So krtina. But there are duṣkrtina and sukrtina. Those who are using their merit for Krṣṇa consciousness, they are sukrtina. And those who are using their merit for nothing, uselessly, for sense gratification, they are called duṣkrtina. Both of them are using merit. It is not that a sinful man, a rogue, a thief, a dacoit, has no merit. He has got good merit, but he's utilizing for different purpose. Therefore they are called duṣkrtina. Merit should have been... Just like we have got human merit, better than the animal merit.

So this merit is being misused to improve the process of eating, sleeping, mating, and defending. If you improve this process of this eating, sleeping, that does not make you very advanced in civilization. The animal is also eating. Whatever, according to the nature, they are destined to eat, they are eating. Similarly, we are also eating, but we are not eating according to the, I mean to say, indication of nature. Take, for example, our teeth and animal teeth. There is difference. Our teeth... This is scientific. Our teeth is meant for eating vegetables and fruits. It is so made. If you eat continually vegetables and fruits, you'll not be attacked with pyorrhea. But if you eat meat—your teeth is not meant for eating meat—you'll very soon be attacked with pyorrhea because breaking the laws of nature. This is one example. Similarly, in our eating, sleeping, mating and defending we are using so many wrong things. Just like formerly there was also fight. That fight was being conducted with arrows and bows. So if you want to kill your enemy, you'll kill your enemy, not others. Other innocent people will not be killed. But nowadays, for defending, we are using atom bomb. So many thousands of innocent men are being killed. So therefore to manufacture or to invent such weapons, lethal weapons, is requiring very good merit, but duṣkrtina, for committing sinful activities. Even war, there is dharma. That can be also dharmaviruddha. Just like Arjuna fought. He fought dharmaviruddha, under the guidance of Krṣṇa. That is not ordinary fighting. That fighting is Krṣṇa, because he was fighting under the guidance of Krṣṇa. Personally he refused to fight, but when he understood that Krṣṇa wanted that fighting, under His guidance he fought. That fighting is Krṣṇa.

So similarly, there are actions, different actions. Some of them are duṣkarya and some of them are sukarya. Sukarya means when you act such action under the guidance of Krṣṇa. That is nice. And when you act under your whims, then that is miscreant. So miscreant and they act like human beings, muḍha and naradhama. Naradhama means... Nara means human beings, and adhama means the lowest. Just like we accept some caṇḍala as naradhama. Or... There are many low-grade people, but actually, a caṇḍala is not a low-grade man. The man who does not take to Krṣṇa consciousness, he is supposed to be naradhama because he has got the chance. An animal hasn't got the chance to become Krṣṇa conscious. I cannot call animal, cats and dogs, in this meeting. That is impossible, because they have no chance. But we can call, we can hold a meeting amongst the human beings for discussing Krṣṇa because they have got the special power to understand. This special power to understand Krṣṇa, if it is misused for other purposes, he is naradhama. He got the chance of human being, but he has become degraded on account of his unwillingness to take Krṣṇa consciousness.

So such persons, duṣkrtina, always engaged in mischievous activities, always engaged to work hard like an ass and does not take the advantage of human being, they are called duṣkrtina, muḍha, naradhama. Then one may say, "All right, these people are lowest of the mankind or like an ass or miscreant, but there are many, many educated persons, highly elevated in discussing philosophy. Why they do not take to Krṣṇa consciousness? Why they say that "God is nirakara. There is no God. I am God. You are God"? Why do they say? Why do they not take to Krṣṇa consciousness? This question may be raised also. "They are not fools. They are very highly learned. They have undergone tapasya, sannyasi. Why do they not take shelter of Krṣṇa?" Krṣṇa is answering to that question, mayayapahrta-jñanaḥ; [Bg. 7.15]. Yes, they are advanced in knowledge undoubtedly, but because they are asuraṁ bhavam asritaḥ;... Asuraṁ bhavam means atheistic principle: "There is no God. I am God." This is called atheistic or asura. Just like Ravaṇa. He was very much materially advanced. He was very good scholar in Vedic literature. He was son of a brahmaṇa also, very powerful. But he did not believe in Rama, God. That was his only fault. Therefore he is described as asura, rakṣasa. Similarly, Kaṁsa, Hiraṇyakasipu. So anyone, however materially he may be advanced in education or knowledge, may be Ph.D. or D.H.C. or something like that, if he does not believe in God, he is to be supposed that maya has taken away his real knowledge. In spite of his education, he is fool number one. Mayayapahrta-jñanaḥ;.

Why such things take place, that a learned man becomes foolish without understanding Krṣṇa? Because asuraṁ bhavam, because he has accepted the atheistic principle, "There is no Krṣṇa. There is no God." Only for this reason, in spite of educational qualification, he cannot understand Krṣṇa. And because he cannot understand Krṣṇa, therefore he cannot take to devotional service. These are the descriptions. Na maṁ duṣkrtino muḍhaḥ; prapadyante naradhamaḥ; [Bg. 7.15]. But there are certain jñanis who are actually sincere to know the Absolute Truth. Such persons, even they may be misled in one life or two lives, three lives, but at the end they come to the conclusion that Krṣṇa is everything. Vasudevaḥ; sarvam iti. Bahunaṁ janmanam ante jñanavan [Bg. 7.19]. Here it is said that mayayapahrta-jñanaḥ;. So long there is influence of maya, he is lost of real knowledge. But in spite of that, if he makes progress in understanding the Absolute Truth, then, after many births, not in one birth—bahunaṁ janmanam ante [Bg. 7.19]—when he comes to the actual point of knowledge, that Krṣṇa is everything, vasudevaḥ; sarvam iti, prapadyante [Bg. 7.19], he surrenders. That means to surrender unto Krṣṇa is the ultimate goal of all knowledge, all activities, all tapasya, all yoga. If one does not reach that point, then he is simply wasting his time and energy.

Thank you very much. Hare Krṣṇa. (end)

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