seeing through the eyes of scriptures
Bhagavad Gita 2.9
Text 9"Satisfying The Senses"sanjaya uvaca evam uktva hrishikesham gudakeshah parantapah na yotsya iti govindam uktva tusnim babhuva haTranslationSanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krishna, “Govinda, I shall not fight,” and fell silent.Commentary by Srila PrabhupadaDhritarashtra must have been very glad to understand that Arjuna was not going to fight and was instead leaving the battlefield for the begging profession. But Sanjaya disappointed him again in relating that Arjuna was competent to kill his enemies (parantapah). Although Arjuna was, for the time being, overwhelmed with false grief due to family affection, he surrendered unto Krishna, the supreme spiritual master, as a disciple. This indicated that he would soon be free from the false lamentation resulting from family affection and would be enlightened with perfect knowledge of self-realization, or Krishna consciousness, and would then surely fight. Thus Dhritarashtra’s joy would be frustrated, since Arjuna would be enlightened by Krishna and would fight to the end.Commentary by Sri Visvanatha Cakravarti ThakurNo commentary by Sri Visvanatha Cakravarti Thakur
Visnuswami
Sridhara Swami's Commentary Anticipating a question after speaking thus in the previous verse, Arjuna finishes his lamentation with the words I shall not fightand then silently waits for the Supreme Lord's instructions.There is no commentary for this verse.
Madhvacarya
Ramanuja
Ramanuja's Commentary Ramanuja.Bhagavad-Gita: chapter 2, verse 10Observing Arjuna overwhelmed with grief at not properly perceiving the actual distinction between the physical body and the soul and yet discoursing in the way that one with proper knowledge of the soul existing independent of the body would expound; seeing him in the predicament of having conflicting views, beholding him languishing with inactivity when both the opposing armies were ready for battle; Lord Krishna smilingly began to instruct him in the very next verse beginning na tv evaham jatu nasam meaning never was there a time I did not exist, all the way through
Nimbaditya
Kesava Kasmiri's Commentary Dhritarastra expectancy to know what happenned next was answered by Sanjaya saying that Arjuna who could control sleep spoke to Lord Krishna the controller of the senses saying he would not fight. Lord Krishna the omnipotent, omniscient, originator of the Vedas and the worshippable Supreme Lord spoken of in the Udyoga Parva of the Mahabharata as Govinda, the one who knows everything in all respects according to the words of the Vedas. Also in the Harivamsa the sages have stated that verily the cow is called go and elaborating further they address Lord Krishna as Govinda or He who protects the cows and He who attracts everyones senses.
Pradyumna (leads chanting, etc.):sanjaya uvaca evam uktva hrsikesam gudakesah parantapah na yotsya iti govindam uktva tusnim babhuva ha [Bg. 2.9]Translation: "Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krsna, ‘Govinda, I shall not fight,' and fell silent."Prabhupada: In the previous verse, Arjuna said that "There is no profit in this fighting because the other side, they are all my relatives, kinsmen, and by killing them, even if I become victorious, so what is the value?" That we have explained, that such kind of renouncement sometimes takes place in ignorance. Actually, it is not very much intelligently placed. So in this way, evam uktva, "saying that, ‘So there is no profit in fighting,' " evam uktva, "saying this," hrsikesam, he is speaking to the master of the senses. And in previous verse he has said, sisyas te 'ham prapannam: [Bg. 2.7] "I am Your surrendered disciple." So Krsna becomes guru, and Arjuna becomes the disciple. Formerly they were talking as friends. But friendly talking cannot decide any serious question. When there is some serious matter, it must be spoken between authorities.So hrsikesam, I have several times explained. Hrsika means the senses, and isa means the master. Hrsika-isa, and they join together: Hrsikesa. Similarly, Arjuna also. Gudakesa. Gudaka means darkness, and isa... Darkness means ignorance.ajnana-timirandhasya jnananjana-salakaya caksur-unmilitam yena tasmai sri-guruve namahGuru's duty is... A sisya, a disciple, comes to the guru for enlightenment. Everyone is born foolish. Everyone. Even the human beings, because they are coming from the animal kingdom by evolution, so the birth is the same, ignorance, like animals. Therefore, even though one is human being, he requires education. The animal cannot take education, but a human being can take education. Therefore sastra says, nayam deho deha-bhajam nrloke kastan kaman arhate vid-bhujam ye [SB 5.5.1]. I have several times recited this verse, that now... In the lower than human being condition, we have to work very hard simply for four necessities of life: eating, sleeping, mating and defending. Sense gratification. Main object is sense gratification. Therefore everyone has to work very hard. But in the human form of life, Krsna gives us so much facilities, intelligence. We can make our standard of living very comfortable, but with the purpose of attaining perfection in Krsna consciousness. You live comfortably. That's all right. But don't live like animals, simply increasing sense gratification. The human effort is going on how to live comfortably, but they want to live comfortably for sense gratification. That is the mistake of the modern civilization. Yuktahara-viharas ca yogo bhavati siddhih. In the Bhagavad-gita it is said yuktahara. Yes, you must eat, you must sleep, you must satisfy your senses, you must arrange for defense -- as much as possible, not to divert attention too much. We have to eat, yuktahara. That's a fact. But not atyahara. Rupa Gosvami has advised in his Upadesamrta,atyaharah prayasas ca prajalpo niyamagrahah laulyam jana-sangas ca sadbhir bhaktir vinasyati [NoI 2]If you want to advance in spiritual consciousness -- because that is the only objective of life -- then you should not eat more, atyaharah, or collect more. Atyaharah prayasas ca prajalpo niyamagrahah. That is our philosophy.The other day in Paris one press reporter came to me, the Socialist Press. So I informed him that "Our philosophy is that everything belongs to God." Krsna says bhoktaram yajna-tapasam sarva-loka-mahesvaram [Bg. 5.29]. "I am the enjoyer, bhokta." Bhokta means enjoyer. So bhoktaram yajna-tapasam. Just like this body is working. The whole body is working, everyone's, to enjoy life, but wherefrom the enjoyment begins? The enjoyment begins from the stomach. You have to give sufficient nice foodstuffs to the stomach. If there is sufficient energy, we can digest. If sufficient energy, then all other senses become strong. Then you can enjoy sense gratification. Otherwise it is not possible. If you cannot digest.... Just like we are now old man. We cannot digest. So there is no question of sense enjoyment. So sense enjoyment begins from the stomach. The luxuriant growth of the tree begins from the root, if there is sufficient water. Therefore the trees are called pada-pa. They drink water from the legs, the roots, not from the heads. Just like we eat from the head. So there are different arrangements. As we can eat from the mouth, the trees, they eat from their legs. But one must eat. Ahara-nidra-bhaya-maithuna. Eating is there, either you eat through your legs or your mouth or your hands. But so far Krsna is concerned, He can eat from anywhere. He can eat from hands, from legs, from eyes, from ears, anywhere. Because He is complete spiritual. There is no difference between His heads and legs and ears and eyes. That is stated in the
Brahma-samhita,angani yasya sakalendriya-vrttimanti pasyanti panti kalayanti ciram jaganti ananda-cinmaya-sadujjvala-vigrahasya govindam adi-purusam tam aham bhajami [Bs.5.32]So as in this body our sense enjoyment should begin from the stomach, similarly, as the tree begins developing luxuriantly from the root, similarly, Krsna is the origin of everything, janmady asya yatah [SB 1.1.1], root. So without Krsna consciousness, without pleasing Krsna, you cannot be happy. This is the system. Therefore how Krsna will be pleased? Krsna will be pleased that... We are all Krsna's sons, God's sons. Everything Krsna's property. These are fact. Now, we can enjoy taking prasadam of Krsna, because He is the proprietor, bhokta, enjoyer. So everything should be given first to Krsna, and then you take the prasadam. That will make you happy. That is stated in the Bhagavad-gita. Bhunjate te tv agham papam ye pacanty atma-karanat: "Those who are cooking for eating themselves, they are simply eating sin." Bhunjate te tv agham papam ye pacanty atma... Yajnarthat karmano 'nyatra loko' yam karma... Everything should be done for Krsna, even your eating, anything. All sense enjoyment, you can enjoy. But after Krsna has enjoyed. Then you can eat. Therefore Krsna's name is Hrsikesa. He is the master. Master of the senses. You cannot enjoy your senses independently. Just like the servant. Servant cannot enjoy. Just like the cook cooking very, very nice foodstuffs in the kitchen, but he cannot eat in the beginning. That is not possible. Then he will be dismissed. The master first of all must take, and then they can enjoy all the nice foodstuffs.So Krsna is the master of the senses. The whole world is struggling for sense gratification. Here is the simple philosophy, truth, that "First of all let enjoy, let Krsna enjoy. He is the master. Then we enjoy." Tena tyaktena bhunjitha. The Isopanisad says everything belongs to Krsna. Isavasyam idam sarvam: [Iso mantra 1] "Everything belongs to Krsna." This is the mistake. Everything belongs to Krsna, but we are thinking, "Everything belongs to me." This is illusion. Aham mameti [SB 5.5.8]. Aham mameti. Janasya moho 'yam aham mameti. This is illusion. Everyone is thinking, "I am this body, and everything, whatever we find in this world, that is to be enjoyed by me." This is the mistake of civilization. The knowledge is: "Everything belongs to God. I can take only whatever He gives me, kindly allows." Tena tyaktena bhunjitha. This is not Vaisnava philosophy; this is the fact. Nobody is proprietor. Isavasyam idam sarvam [Iso mantra 1]. Every... Krsna says, "I am enjoyer. I am the proprietor." Sarva-loka-mahesvaram [Bg. 5.29]. Maha-isvaram. Maha means great. We can claim isvaram, controller, but Krsna is described as maha-isvaram "controller of the controller." That is Krsna. Nobody is independently controller.So therefore Krsna is described, Hrsikesa. Hrsikena hrsikesa-sevanam bhaktir ucyate [Cc. Madhya 19.170]. And bhakti means to serve Hrsikesa by the hrsika. Hrsika means senses. Krsna is the master of the senses, and therefore, whatever senses I have got, the master is Krsna, proprietor is Krsna. So when our senses are engaged in the satisfaction of the master of the senses, that is called bhakti. This is the definition of bhakti, devotional service. And when the senses are engaged for sense gratification, not for the master, that is called kama. Kama and prema. Prema means to love Krsna and do everything for satisfaction of Krsna. That is prema, love. And kama means everything done for the satisfaction of my senses. This is the difference. The sense is the medium. Either you do it, satisfy your senses, or you satisfy Krsna's senses. But when you satisfy Krsna's senses, you become perfect, and when you satisfy your senses, you become imperfect, illusioned. Because you cannot satisfy your senses. That is not possible without Krsna. Hrsikena hrsikesa-sevanam bhaktir ucyate [Cc. Madhya 19.170].Therefore one has to purify the senses. At the present moment, everyone is trying to satisfy his senses. Aham mameti. Janasya moho 'yam [SB 5.5.8]. Pumsah striya maithuni-bhavam etat. The whole material world is that... There are two living entities, male and female. The male is trying also, satisfy his senses, and the female is also trying to satisfy her senses. Here the so-called love means... There is no love. It cannot be love. Because the man and woman, nobody is trying to satisfy the other party's senses. Everyone is trying to satisfy his or her senses. A woman is loving a man for satisfying her senses, and the man is loving a woman for satisfying. Therefore, as soon as there is some little disturbance in the sense gratification, divorce. "I don't want it." Because the central point is personal sense gratification. But we can make a picture, show-bottle, "Oh, I love you so much. I love you so much." There is no love. It is all kama, lust. In the material world, there cannot be possibility of love. It is not possible. The so-called is cheating, cheating only. "I love you. I love you because you are beautiful. It will satisfy my senses. Because you are young, it will satisfy my senses." This is the world. Material world means this. Pumsah striya maithuni-bhavam etat. The whole basic principle of this material world is sense gratification. Yan maithunadi-grhamedhi-sukham hi tuccham kanduyanena karayor iva duhkha-duhkham [SB 7.9.45].This material world, so-called love, society, frienship and love -- everything is depending on that sense gratification, maithunadi, beginning from sex. Yan maithunadi grhamedhi-sukham hi tuccham. So when one becomes free from this maithunadi-sukham, he is liberated, he is liberated, svami, gosvami. So long one is attached to this maithunadi, sex impulse, he is neither svami nor gosvami. Svami means when one becomes master of the senses. As Krsna is the master of senses, so when one becomes Krsna conscious, he becomes master of the senses. It is not that senses should be stopped. No. It should be controlled. "When I require, I shall use it; otherwise not." That is master of senses. "I shall not act impelled by the senses. Senses should act under my direction." That is svami.Therefore Arjuna is called Gudakesa. He is master of... He is also, when he likes. He is not a coward, but he is compassionate because he is devotee. Because he is devotee of Krsna... Anyone who becomes a devotee of Krsna, all the good qualities manifest in his body. Yasyasti bhaktir bhagavaty akincana sarvair gunais tatra samasate surah. All godly qualities. So Arjuna, he is also... Otherwise how he can become intimate friend of Krsna unless of the same position? Friendship becomes very strong when both the friends (are) on equal level: same age, same education, same prestige, same beauty. The more similarity of position, then the friendship is there, strong. So Arjuna is also on the same level of Krsna. Just like if somebody becomes friend of the president, friend of the king or queen. So he is not ordinary man. He must be of the same position. Just like the Gosvamis. The Gosvamis, when they gave up their family life... It is described by Srinivasa Acarya, tyaktva turnam asesa-mandala-pati-srenim sada tucchavat. Mandala-pati, big, big leaders, mandala-pati. Big, big leaders, zamindars, big, big, big men. He was minister. Who can become his friend unless he is also a very big man? So Rupa Gosvami gave up their company. As soon as Rupa Gosvami and Sanatana Gosvami became acquainted with Sri Caitanya Mahaprabhu, immediately they decided that "We shall retire from this ministership and join Sri Caitanya Mahaprabhu to help Him." To serve Him, not to help Him. Sri Caitanya Mahaprabhu doesn't require anyone's help. But if we try to associate and try to serve Him, then our life becomes successful. Just like Krsna says... Krsna came to preach Bhagavad-gita. Sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. That was His mission, that "These rascals have become servant of so many things: society, friendship, love, religion, this, that, so many things, nationality, community. So these rascals should stop all this nonsense business." Sarva-dharman parityajya: "Give up all this nonsense. Simply just become surrendered unto Me." This is religion. Otherwise, how Krsna is advising that sarva-dharman parityajya, [Bg. 18.66] "You give up all religious system?" He came -- dharma-samsthapanarthaya. He came to reestablish the principles of religion. Now He says, sarva-dharman parityajya: "Give up all." That means anything without Krsna consciousness, without God consciousness, they are all cheating religion. They are not religion. Religion means dharmam tu saksat bhagavat-pranitam, the order of the Supreme Lord. If we do not know who is the Supreme Lord, if we do not know what is the order of the Supreme Lord, then where is religion? That is not religion. That may go on in the name of religion, but that is cheating. So the Bhagavad-gita ends: sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. And Bhagavata begins from that point.Therefore Bhagavad-gita is the preliminary study of Srimad-Bhagavatam. Bhagavata begins, dharmah projjhita-kaitavah atra: "Now, in this Srimad-Bhagavatam, all cheating type of religions are rejected, projjhita." So there is link. Real religion means to love God. That is real religion. Therefore Bhagavata says, sa vai pumsam paro dharmo yato bhaktir adhoksaje: [SB 1.2.6] "That is first-class religion." It doesn't mean that you follow this religion or that religion. You may follow any religion. It doesn't matter, either Hindu religion or Christian religion or Mohammedan religion, anything you like. But we have to test. Just like a student who has passed M.A. examination. Nobody inquires, "From which college you have passed your examination? You have passed M.A. examination? That's all right." And we are concerned, whether you are graduate, postgraduate. That's all. Nobody inquires, "From which college, from which country, from which religion, you have passed your M.A. examination?" No. Similarly, nobody should inquire, "To which religion you belong?" One must see whether he has learned this art, how to love God. That's all. That is religion. Because here is the religion: sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. This is religion. Bhagavata says. Dharmah projjhita-kaitavah atra: "All cheating type of religion is kicked out from this Bhagavatam." Only nirmatsaranam, those who are not envious of God... "Why shall I love God? Why shall I worship God? Why shall I accept God?" They are all demons. For them only, Srimad-Bhagavatam, for them only those who are actually serious to love. Ahaituki apratihata yenatma samprasidati.So real success of life is that when you learned how to love God. Then your heart will be satisfied. Yam labdhva caparam labham manyate nadhikam tatah. If you get Krsna or God... Krsna means God. If you have got another name of God, that is also accepted. But God, the Supreme Lord, the Supreme Person. When you have got this... Because we are loving somebody. The loving propensity is there. In everyone. But it is misdirected. Therefore Krsna says, "Kick out all these loving objects. Try to love Me." Sarva-dharman parityajya mam ekam [Bg. 18.66]. In this way your loving will never be able to satisfy you. Yenatma samprasidati. If you want real satisfaction, then you must love Krsna, or God. That is the whole philosophy of..., Vedic philosophy. Or any philosophy you take. Because after all, you want satisfaction of yourself, full satisfaction of your mind. That can be only achieved when you love God. Therefore that religion is first-class which teaches, which trains the candidate how to love God. That is first-class religion. Sa vai pumsam paro dharmo yato bhaktih... [SB 1.2.6]. And that love not with a motive. Just like here in this material world, "I love you; you love me." Background is some motive. Ahaituky apratihata. Ahaituki, no motive. Anyabhilasita-sunyam [Bhakti-rasamrta-sindhu 1.1.11]. All other desires making zero. Zero. That will be taught in the Bhagavad-gita. Anyabhilasita-sunyam jnana-karmady-anavrtam [Cc. Madhya 19.167]. People are working... Somebody is working for knowledge and somebody is working for sense gratification. This is the material world. This is the material world. Somebody is trying to become very big scholar, knowledge, "What is this? What is this? What is this?" Not for understanding God, but for having some superfluous knowledge. So this is called jnana. And karma means working day and night for sense gratification. So bhakti is transcendental. Anyabhilasita-sunyam jnana-karmady-anavrtam [Bhakti-rasamrta-sindhu 1.1.11]. Not tinted by all these contamination, jnana and karma. Therefore Narottama dasa Thakura says, jnana-kanda, karma-kanda, sakali visera bhanda. Either you are engaged in the activities of karma or either you are engaged in the activities of speculative knowledge or acquiring knowledge, this is jnana-kanda and karma-kanda. So Narottama dasa Thakura says that "Both these, jnana-kanda and karma-kanda, are pots of poison. Either you drink this or that, it doesn't matter." Karma-kanda -- according to karma you'll get a different body. Jnana-kanda also. If you actually become very much advanced in knowledge, you can get a body in a brahmana family, in a very educated family. But I'll have to go through the transmigration of the soul, repetition of birth and death. There is risk. I do not know what I am going to get. It is not guaranteed. Little mistake. Little mistake... Just like Bharata Maharaja, little mistake. At the time of..., he was thinking of a deer. Next life he got the life of a deer. Little mistake. Yam yam vapi smaran loke tyajanty ante kalevaram. Because nature is so perfect, at the time of your death, what is the mental condition, you will get a similar body, next life. Karmana daiva-netrena [SB 3.31.1]. Because daiva, Krsna is with you. Krsna will see, "Now he is thinking of become a king. Now he is thinking to become a dog." So Krsna immediately gives you. You take the body of a dog. You take the body of a lion. You take the body of a king. Take the body. Similarly, if you are thinking of Krsna, take the body of a Krsna, immediately. Tyaktva deham punar janma naiti mam eti kaunteya [Bg. 4.9]. This is Krsna consciousness, how to train the mind to die thinking of Krsna. Then your life is successful. Therefore we have to chant Hare Krsna, always think of Krsna. Man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. Then your life is perfect.Thank you very much. (end)>>> Ref. VedaBase => Bhagavad-gita 2.9 -- London, August 15, 1973
Rudra Vaisnava Sampradaya:
Anticipating a question after speaking thus in the previous verse, Arjuna finishes his lamentation with the words I shall not fightand then silently waits for the Supreme Lord's instructions.
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Brahma Vaisnava Sampradaya:
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Sri Vaisnava Sampradaya:
Ramanuja.
Bhagavad-Gita: chapter 2, verse 10
Observing Arjuna overwhelmed with grief at not properly perceiving the actual distinction between the physical body and the soul and yet discoursing in the way that one with proper knowledge of the soul existing independent of the body would expound; seeing him in the predicament of having conflicting views, beholding him languishing with inactivity when both the opposing armies were ready for battle; Lord Krishna smilingly began to instruct him in the very next verse beginning na tv evaham jatu nasam meaning never was there a time I did not exist, all the way through
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Kumara Vaisnava Sampradaya:
Dhritarastra expectancy to know what happenned next was answered by Sanjaya saying that Arjuna who could control sleep spoke to Lord Krishna the controller of the senses saying he would not fight. Lord Krishna the omnipotent, omniscient, originator of the Vedas and the worshippable Supreme Lord spoken of in the Udyoga Parva of the Mahabharata as Govinda, the one who knows everything in all respects according to the words of the Vedas. Also in the Harivamsa the sages have stated that verily the cow is called go and elaborating further they address Lord Krishna as Govinda or He who protects the cows and He who attracts everyones senses.
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SB 2.1.11: O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge.
SB 2.1.12: What is the value of a prolonged life which is wasted, inexperienced by years in this world? Better a moment of full consciousness, because that gives one a start in searching after his supreme interest.
SB 2.1.13: The saintly King Khaṭvāńga, after being informed that the duration of his life would be only a moment more, at once freed himself from all material activities and took shelter of the supreme safety, the Personality of Godhead.
Lord Caitanya used to hear the prayers of Prahlada Maharaja hundreds of times ,is the statement of Srila Vrindavana das Thakura in Caitanya Bhagavata:
This Prahlada Carita is most essential for all devotees in ISKCON:
SB 7.6.3: Prahlāda Mahārāja continued: My dear friends born of demoniac families, the happiness perceived with reference to the sense objects by contact with the body can be obtained in any form of life, according to one's past fruitive activities. Such happiness is automatically obtained without endeavor, just as we obtain distress.
SB 7.6.4: Endeavors merely for sense gratification or material happiness through economic development are not to be performed, for they result only in a loss of time and energy, with no actual profit. If one's endeavors are directed toward Kṛṣṇa consciousness, one can surely attain the spiritual platform of self-realization. There is no such benefit from engaging oneself in economic development.
SB 7.6.5: Therefore, while in material existence [bhavam āśritaḥ], a person fully competent to distinguish wrong from right must endeavor to achieve the highest goal of life as long as the body is stout and strong and is not embarrassed by dwindling.
SB 7.6.6: Every human being has a maximum duration of life of one hundred years, but for one who cannot control his senses, half of those years are completely lost because at night he sleeps twelve hours, being covered by ignorance. Therefore such a person has a lifetime of only fifty years.
SB 7.6.7: In the tender age of childhood, when everyone is bewildered, one passes ten years. Similarly, in boyhood, engaged in sporting and playing, one passes another ten years. In this way, twenty years are wasted. Similarly, in old age, when one is an invalid, unable to perform even material activities, one passes another twenty years wastefully.
SB 7.6.8: One whose mind and senses are uncontrolled becomes increasingly attached to family life because of insatiable lusty desires and very strong illusion. In such a madman's life, the remaining years are also wasted because even during those years he cannot engage himself in devotional service.
SB 7.6.9: What person too attached to household life due to being unable to control his senses can liberate himself? An attached householder is bound very strongly by ropes of affection for his family [wife, children and other relatives].
SB 7.6.10: Money is so dear that one conceives of money as being sweeter than honey. Therefore, who can give up the desire to accumulate money, especially in household life? Thieves, professional servants [soldiers] and merchants try to acquire money even by risking their very dear lives.
SB 7.6.11-13: How can a person who is most affectionate to his family, the core of his heart being always filled with their pictures, give up their association? Specifically, a wife is always very kind and sympathetic and always pleases her husband in a solitary place. Who could give up the association of such a dear and affectionate wife? Small children talk in broken language, very pleasing to hear, and their affectionate father always thinks of their sweet words. How could he give up their association? One's elderly parents and one's sons and daughters are also very dear. A daughter is especially dear to her father, and while living at her husband's house she is always in his mind. Who could give up that association? Aside from this, in household affairs there are many decorated items of household furniture, and there are also animals and servants. Who could give up such comforts? The attached householder is like a silkworm, which weaves a cocoon in which it becomes imprisoned, unable to get out. Simply for the satisfaction of two important senses — the genitals and the tongue — one is bound by material conditions. How can one escape?
SB 7.6.14: One who is too attached cannot understand that he is wasting his valuable life for the maintenance of his family. He also fails to understand that the purpose of human life, a life suitable for realization of the Absolute Truth, is being imperceptibly spoiled. However, he is very cleverly attentive to seeing that not a single farthing is lost by mismanagement. Thus although an attached person in material existence always suffers from threefold miseries, he does not develop a distaste for the way of material existence.
SB 7.6.15: If a person too attached to the duties of family maintenance is unable to control his senses, the core of his heart is immersed in how to accumulate money. Although he knows that one who takes the wealth of others will be punished by the law of the government, and by the laws of Yamarāja after death, he continues cheating others to acquire money.
SB 7.6.16: O my friends, sons of demons! In this material world, even those who are apparently advanced in education have the propensity to consider, "This is mine, and that is for others." Thus they are always engaged in providing the necessities of life to their families in a limited conception of family life, just like uneducated cats and dogs. They are unable to take to spiritual knowledge; instead, they are bewildered and overcome by ignorance.
SB 7.6.17-18: My dear friends, O sons of the demons, it is certain that no one bereft of knowledge of the Supreme Personality of Godhead has been able to liberate himself from material bondage at any time or in any country. Rather, those bereft of knowledge of the Lord are bound by the material laws. They are factually addicted to sense gratification, and their target is woman. Indeed, they are actually playthings in the hands of attractive women. Victimized by such a conception of life, they become surrounded by children, grandchildren and great-grandchildren, and thus they are shackled to material bondage. Those who are very much addicted to this conception of life are called demons. Therefore, although you are sons of demons, keep aloof from such persons and take shelter of the Supreme Personality of Godhead, Nārāyaṇa, the origin of all the demigods, because the ultimate goal for the devotees of Nārāyaṇa is liberation from the bondage of material existence.
SB 7.6.19: My dear sons of demons, the Supreme Personality of Godhead, Nārāyaṇa, is the original Supersoul, the father of all living entities. Consequently there are no impediments to pleasing Him or worshiping Him under any conditions, whether one be a child or an old man. The relationship between the living entities and the Supreme Personality of Godhead is always a fact, and therefore there is no difficulty in pleasing the Lord.
SB 7.6.20-23: The Supreme Personality of Godhead, the supreme controller, who is infallible and indefatigable, is present in different forms of life, from the inert living beings [sthāvara], such as the plants, to Brahmā, the foremost created living being. He is also present in the varieties of material creations and in the material elements, the total material energy and the modes of material nature [sattva-guṇa, rajo-guṇa and tamo-guṇa], as well as the unmanifested material nature and the false ego. Although He is one, He is present everywhere, and He is also the transcendental Supersoul, the cause of all causes, who is present as the observer in the cores of the hearts of all living entities. He is indicated as that which is pervaded and as the all-pervading Supersoul, but actually He cannot be indicated. He is changeless and undivided. He is simply perceived as the supreme sac-cid-ānanda [eternity, knowledge and bliss]. Being covered by the curtain of the external energy, to the atheist He appears nonexistent.
SB 7.6.24: Therefore, my dear young friends born of demons, please act in such a way that the Supreme Lord, who is beyond the conception of material knowledge, will be satisfied. Give up your demoniac nature and act without enmity or duality. Show mercy to all living entities by enlightening them in devotional service, thus becoming their well-wishers.
SB 7.6.25: Nothing is unobtainable for devotees who have satisfied the Supreme Personality of Godhead, who is the cause of all causes, the original source of everything. The Lord is the reservoir of unlimited spiritual qualities. For devotees, therefore, who are transcendental to the modes of material nature, what is the use of following the principles of religion, economic development, sense gratification and liberation, which are all automatically obtainable under the influence of the modes of nature? We devotees always glorify the lotus feet of the Lord, and therefore we need not ask for anything in terms of dharma, kāma, artha and mokṣa.
SB 7.6.26: Religion, economic development and sense gratification — these are described in the Vedas as tri-varga, or three ways to salvation. Within these three categories are education and self-realization; ritualistic ceremonies performed according to Vedic injunction; logic; the science of law and order; and the various means of earning one's livelihood. These are the external subject matters of study in the Vedas, and therefore I consider them material. However, I consider surrender to the lotus feet of Lord Viṣṇu to be transcendental.
SB 7.6.27: Nārāyaṇa, the Supreme Personality of Godhead, the well-wisher and friend of all living entities, formerly explained this transcendental knowledge to the great saint Nārada. Such knowledge is extremely difficult to understand without the mercy of a saintly person like Nārada, but everyone who has taken shelter of Nārada's disciplic succession can understand this confidential knowledge.
SB 7.6.28: Prahlāda Mahārāja continued: I received this knowledge from the great saint Nārada Muni, who is always engaged in devotional service. This knowledge, which is called bhāgavata-dharma, is fully scientific. It is based on logic and philosophy and is free from all material contamination.
I pray that Lord Narasimha protect us all and inspire us in the service of Krishna and Lord Caitanya
South east from here is Nrsimha Puri. When will I see its beauty, and when will I become choked in ecstasy on receiving pure Krisna prema? Since in my heart resides lust and the six enemies, duplicity, longing for fame and insincerity, I will pray to Nrisimha to purify my heart and to give me desire to serve Krisna. Oh, when will I, weeping, beg at the lotus feet of Nrisimha for the ability to worship Radha & Krisna in Navadvipa, free from all difficulties? When will the Lord in this fearful form Who is fearful to the demons but exceedingly merciful to Prahlad and the devotees become pleased to give me some mercy? When will He be pleased to speak to me, a worthless fool, and remove all my fears?
"Dear child, stay here happily in Gaura Dhama, worship Radha and Krishna and develop attraction for the holy Name. By the mercy of My devotees, all the obstacles are transcended. Just worship with a purified heart the pastimes of Radha and Krisna, which are a flow of sweet nectar."
Saying this, when will the Lord gleefuly place His feet on my head, at which moment I shall fall on the ground, showing symptoms of ecstasy, experiencing love for Radha and Krisna, by the mercy of Sri Nrisimha?
In the same book he has prayed:
Why should the rascals of Kali yuga, bound up tight by material illusion, have the privilege to see all this treasures of the spiritual realm? Maya has thus hidden the Dhama, taking adventage of the erosive nature of the Ganga. Thus the eyes of the materialist can see only the shadow of the real Mayapur. By the mercy of Sri Nityananda, holder of all spiritual powers, may that Mayapur be revealed to my eyes, imbued with proper reverence.O Nityananda, please bless this hopeless fool with a vision of the household pastimes of the Lord which took place in this land. O Mayapur, centre of the eight petalled lotus, golden, glowing, yellow, effulgent and pure, please shine before my eyes.!
your servant
Paramananda das
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