12.E
– Gradations of Bhakti
[Sa-käma bhaktas like Dhruva
Mahäräja and Kardama Muni do not come under
the definition of pure bhakti because
their bhakti is mixed with material desires or
desires for self-gain. Their Iñöadeva is
Näräyaëa]
Jïäni-(or çänta-)bhakta
Prahläda Mahäräja, Bhéñmadeva, (ätmärämatä)
Çukadeva Gosvämé
[Aiçvarya-jïäna, Kåñëa is perfect – no
need to serve Him.]
Çuddha-bhakta
Ambaréña Mahäräja
[Serving by all nine limbs of bhakti.]
Premé-bhakta
Hanumän
[He serves Lord Räma in Däsya-rasa.]
Prema-para-bhakta
The Päëòavas
[Intimate friends and relatives of Kåñëa.]
Premätura-bhakta
Uddhava
[He directly lives with Kåñëa, being his
cousin and
serving Him as friend, advisor, and
messenger to the gopés.]
Prahläda Mahäräja is the best of the
devotees
12.E.1
kvähaà rajaù-prabhava éça tamo ’dhike
’smin
jätaù suretara-kule kva tavänukampä
na brahmaëo na tu bhavasya na vai ramäyä
yan me ’rpitaù çirasi padma-karaù prasädaù
SB 7.9.26
kva—where; aham—I (am); rajaù-prabhavaù—being
born in a body full of passion;
éça—O my Lord; tamaù—the mode of ignorance; adhike—surpassing
in; asmin—in this;
jätaù—born; sura-itara-kule—in a family of atheists or
demons (who are subordinate to
the devotees); kva—where; tava—Your;
anukampä—causeless mercy; na—not;
brahmaëaù—of Lord Brahmä; na—not; tu—but;
bhavasya—of Lord Çiva; na—nor;
vai—even; ramäyäù—of the goddess of fortune; yat—which;
me—of me; arpitaù—
offered; çirasi—on
the head; padma-karaù—lotus hand; prasädaù—the symbol of mercy.
O my Lord, O Supreme, because I was born
in a family full of the hellish material
qualities of passion and ignorance, what
is my position? And what is to be said of
Your causeless mercy, which was never
offered even to Lord Brahmä, Lord Çiva or
the goddess of fortune, Lakñmé? You never
put Your lotus hand upon their heads, but
You have put it upon mine.
12.E.2
bhavanti puruñä loke
mad-bhaktäs tväm anuvratäù
bhavän me khalu bhaktänäà
sarveñäà pratirüpa-dhåk
SB 7.10.21
bhavanti—become; puruñäù—persons; loke—in this world;
mat-bhaktäù—My pure
devotees; tväm—you; anuvratäù—following
in your footsteps; bhavän—you; me—
My; khalu—indeed; bhaktänäm—of
all devotees; sarveñäm—in different mellows;
pratirüpa-dhåk—tangible example.
“Those who follow your example will
naturally become My pure devotees. You are
the best example of My devotee, and others
should follow in your footsteps.”
Ambaréña Mahäräja is serving Kåñëa with
all bodily limbs
12.E.3
sa vai manaù kåñëa-padäravindayor
vacäàsi vaikuëöha-guëänuvarëane
karau harer mandira-märjanädiñu
çrutià cakäräcyuta-sat-kathodaye (18)
mukunda-liìgälaya-darçane dåçau
tad-bhåtya-gätra-sparçe ’ìga-saìgamam
ghräëaà ca tat-päda-saroja-saurabhe
çrémat-tulasyä rasanäà tad-arpite (19)
pädau hareù kñetra-padänusarpaëe
çiro håñékeça-padäbhivandane
kämaà ca däsye na tu käma-kämyayä
yathottamaçloka-janäçrayä ratiù (20)
SB 9.4.18-20
saù—he (Mahäräja Ambaréña); vai—indeed; manaù—his mind;
kåñëa-padaaravindayoù—(
fixed) upon the two lotus feet of Lord
Kåñëa; vacäàsi—his words;
vaikuëöha-guëa-anuvarëane—describing the glories of Kåñëa; karau—his
two hands;
hareù mandira-märjana-ädiñu—in activities like cleansing the temple of Hari,
Supreme Lord; çrutim—his ear; cakära—engaged;
acyuta—of Kåñëa, who is
infallible; sat-kathä-udaye—in
hearing the transcendental narrations;
mukunda-liìga-älaya-darçane—in seeing the Deity, temples and holy dhämas
of
Mukunda; dåçau—his two eyes; tat-bhåtya—of
the servants of Kåñëa; gätra-sparçe—
in touching the bodies; aìga-saìgamam—contact
of his body; ghräëam ca—and his
sense of smell; tat-päda—of His
lotus feet; saroja—of the lotus flower; saurabhe—in
(smelling) the fragrance; çrémat-tulasyäù—of
the tulasé leaves; rasanäm—his tongue;
tat-arpite—in the prasäda offered to the Lord;
pädau—his two legs; hareù—of Çré Kåñëa; kñetra—holy
places; pada-anusarpaëe—
walking to those places; çiraù—the
head; håñékeça—of Kåñëa, the master of the
senses; pada-abhivandane—in
offering obeisances to the lotus feet; kämam ca—and
his desires; däsye—in being engaged
as a servant; na—not; tu—indeed; kämakämyayä—
with a desire for sense gratification; yathä—as;
uttamaçloka-janaäçrayä—
taking shelter of a pure devotee; ratiù—attachment.
Mahäräja Ambaréña always engaged his mind
in meditating upon the lotus feet of
Kåñëa, his words in describing the glories
of the Lord, his hands in cleansing the
Lord’s temple, and his ears in hearing the
words spoken by Kåñëa or about Kåñëa. He
engaged his eyes in seeing the Deity of
Kåñëa, Kåñëa’s temples and Kåñëa’s places like
Mathurä and Våndävana, he engaged his
sense of touch in touching the bodies of
the Lord’s devotees, he engaged his sense
of smell in smelling the fragrance of tulasé
offered to the Lord, and he engaged his
tongue in tasting the Lord’s prasäda. He
engaged his legs in walking to the holy
places and temples of the Lord, his head in
bowing down before the Lord, and all his
desires in serving the Lord, twenty-four
hours a day. Indeed, Mahäräja Ambaréña
never desired anything for his own sense
gratification. He engaged all his senses
in devotional service, in various engagements
related to the Lord. This is the way to
increase attachment for the pure devotee of
the Lord and be completely free from all
material desires.
The Päëòavas
12.E.4
Kåñëa did not personally stay in Prahläda
Mahäräja’s home (although He stayed
in the Päëòavas’ home). The great sages
did not travel to Prahläda’s home in order
to see the Supreme Lord (although they did
visit the Päëòavas’ home for this
purpose). Kåñëa did not become the
intimate relative of Prahläda Mahäräja (as He
became the maternal cousin of the
Päëòavas). Kåñëa also did not personally express
great pleasure in the daily activities of
Prahläda Mahäräja (as He did with the
Päëòavas). For all these reasons Närada
said that the Päëòavas were more fortunate
than either
himself (Närada) or Prahläda. (Laghu-Bhägavatämåta 5.16, Rüpa Gosvämé)
Some of the Yädavas are superior to the
Päëòavas
12.E.5
sadäti-sannikåñöatvän mamatädhikyato hareù
päëòavebhyo ‘pi yädaväù kecit çreñöhatamä
matäù
Laghu-Bhägavatämåta 5.18, Rüpa Gosvämé
sadä—constant; ati-sannikåñöavän—closeness; mamatä-adhikyataù—because
of
intimate family relationship; hareù—of
Lord Hari; päëòavebhyaù—than the
Päëòavas; api—even; yädavah—members
of the Yadu dynasty; kecit—some;
çreñöhatamaù—more exalted; mataù—are
considered.
Because of their constant intimate
association with Kåñëa and close family ties with
Him, some members of the Yadu dynasty are
more exalted than the Päëòavas.
Uddhava is superior to the Yadus
12.E.6
na tathä me priyatama ätma-yonir na
çaìkaraù
na ca saìkarñaëo na çrér naivätmä ca yathä
bhavän
SB 11.14.15/VG p.140
na—not; tathä—in the same way; me—to Me; priya-tamaù—most
dear; ätmayoniù—
Lord Brahmä, who is born from My body; na—nor;
saìkaraù—Lord Çiva;
na—nor; ca—also; saìkarñaëaù—My direct expansion Lord
Saìkarñaëa; na—nor;
çréù—the goddess of fortune; na—nor; eva—certainly;
ätmä—My own self as the
Deity; ca—also; yathä—as
much as; bhavän—you.
My dear Uddhava, neither Lord Brahmä, Lord
Çiva, Lord Saìkarñaëa, the goddess
of fortune nor indeed My own self are as
dear to Me as you are.
The gopés are superior to Uddhava
12.E.7
äsäm aho caraëa-reëu-juñäm ahaà syäà
våndävane kim api gulma-latauñadhénäm
yä dustyajaà sva-janam ärya-pathaà ca
hitvä
bhejur mukunda-padavéà çrutibhir vimågyäm
SB 10.47.31/VG p. 82/ORY p. 113,217/BR
6.24
äsam—of the gopés; aho—oh; caraëa-reëu—the dust
of the lotus feet; juñäm—devoted
to; aham syäm—let me become; våndävane—in
Våndävana; kim api—any one; gulmalatä-
oñadhénäm—among bushes, creepers and herbs; yä—they
who; dustyajam—very
difficult to give up; sva-janam—family
members; ärya-patham—the path of chastity;
ca—and; hitvä—giving up; bhejuù—worshiped; mukunda-padavém—the
lotus feet of
Mukunda, Kåñëa; çrutibhiù—by
the Vedas; vimågyäm—to be searched for.
[Uddhavajé is praying:] “O when
will that day be mine, when I can take the dust of
the lotus feet of those great souls known
as the gopés on my head? When will the day
come when I shall take birth as a creeper
or a shrub in Våndävana, so that I can take
the dust of the lotus feet of the gopés
on my head? Those great souls gave up society,
friendship, love, their very relatives and
even the Vedic principles, to surrender to
Kåñëa, who is known as Mukunda. Such
devotion as exhibited by these exalted
residents of Våndävana is only hinted at
in the Vedas.”
The gopés are superior to the Lakñmés in
Vaikuëöha
12.E.8
na tathä me priyatamo brahmä rudraç ca
pärthiva
na ca lakñmir na cätmä ca yathä gopéjano
mama
Ädi-Puräëa/Laghu Bhag. 2.35/KGH 3.70
na—not; tathä—in that way; me—to Me; priyatamaù—most
dear; brahmä—
Brahmä; rudraù—Çiva; ca—and;
pärthiva—O king; na—not; ca—and; lakñmiù—
Lakñmi; na—nor; ca—and; ätmä—My
own self; ca—and; yathä—as; gopéjanaù—the
gopés; mama—are to Me.
[Kåñëa says:] Not even Brahmä,
Çiva, Lakñmédevé, or even My own self is dear to
Me as are the gopés of Våndävana.
Of all the gopés, Çrématé Rädhäraëé is the
best
• yathä rädhä priyä viñëos – (see 19.2)
The five rasas are graded and the highest
is madhurya
12.E.9
yathottaram asau sväda-viçeñolläsamayy api
ratir väsanayä svädvé bhäsate käpi
kasyacit
BRS 2.5.38/ CC Ädi 4.45 & Mad 8.84
yathä-uttaram—one after another; asau—that; sväda-viçeña—of
particular tastes;
ulläsa-mayé—consisting of the increase; api—although;
ratiù—love; väsanayä—by
the different desire; svädvé—sweet;
bhäsate—exists; kä api—any; kasyacit—of
someone (the devotee).
Increasing love is experienced in various
tastes, one above another. But that love
which has the highest taste in the gradual
succession of desire manifests itself in the
form of conjugal love (Even though rati
always consists of the bliss of a particular
rasa, it is differentiated in a hierarchical manner as the five
rasas. The particular
form that rati takes for a given
person is determined by inherent spiritual desires
(gäòha-saàskäras).
Thus ends section 12.E – Gradations of
Bhakti
12.F – Overcoming lust and other
impediments
Give up your material desires and aspire
for unalloyed devotion
12.F.1
na dhanaà na janaà na sundaréà
kavitäà vä jagad-éça kämaye
mama janmani janmanéçvare
bhavatäd bhaktir ahaituké tvayi
Çikñäñöaka 4/CC Antya 20.29
na—not; dhanam—riches; na—not; janam—followers;
na—not; sundarém—a very
beautiful woman; kavitäm—fruitive
activities or liberation described in flowery
language; vä—or; jagat-éça—O
Lord of the universe; kämaye—I desire; mama—My;
janmani—in birth; janmani—after birth; éçvare—unto
the Supreme Lord;
bhavatät—let there be; bhaktiù—devotional service; ahaituké—with
no motives;
tvayi—unto You.
O Jagadéça, I do not desire wealth,
followers, beautiful women or liberation as
described in flowery poetry. O Praneçvara,
my only desire is to have unalloyed
devotion unto Your lotus feet birth after
birth.
One should cry for help when attacked by
lust anger and greed
12.F.2
asäc-ceñöä-kañöa-prada-vikaöa-päçälibhir
iha
prakämaà kämädi-prakaöa-pathapäti-vyatikaraiù
gale baddhvä hanye ‘ham iti bakabhid
vartmapa-gaëe
kuru tvam phutkärän avati sa yathä tvam
mana itaù
Çré Manaù-çikñä 5
asat—wicked; ceñöä—deeds; kañöa-prada—tormenting;
vikaöa-päçälibhiù—with the
dreadful ropes; iha— in this
material existence; prakämam— licentiously; kämädi—
of lust, anger and so on; prakaöa-pathapäti-vyatikaraiù—by
the assembled aggressors
on the open road; gale—the neck; baddhvä—binding;
hanye—are killing; aham—
me; iti—[speaking] thus; bakabhid—the
killer of Baka; vartmapa-gaëe—to the
Vaiñëavas, to our Guru varga; kuru—loudly;
tvam—you; phutkärän—call out;
avati—[will] protect; saù—those devotees; yathä—as
a result; tvam—you; manaù—
O mind; itaù— from their hands.
“Lust, anger and so on are a band of
dacoits who assail one suddenly on the open
road of material life. They have bound my
neck licentiously with the dreadful ropes
of wicked deeds and are thus killing me.”
O mind, speaking in this way, you must
grievously cry out to the powerful and
merciful devotees [guru-varga] who are the
S
protectors of the path of bhakti leading
to Çré Kåñëa, the killer of Bakäsura. Hearing
your piteous cry, they will surely protect
you from such aggressors.
The process of falling down
12.F.3
dhyäyato viñayän puàsaù / saìgas teñüpajäyate
saìgät saïjäyate kämaù / kämät krodho
’bhijäyate
BG 2.62
dhyäyataù—while contemplating; viñayän—sense
objects; puàsaù—of a person;
saìgaù—attachment; teñu—in the sense objects; upajäyate—develops;
saìgät—from
attachment; saïjäyate—develops; kämaù—desire;
kämät—from desire; krodhaù—
anger; abhijäyate—becomes manifest.
While contemplating the objects of the
senses, a person develops attachment for
them, and from such attachment lust
develops, and from lust anger arises.
12.F.4
krodhäd bhavati sammohaù / sammohät
småti-vibhramaù
småti-bhraàçäd buddhi-näço / buddhi-näçät
praëaçyati
BG 2.63
krodhät—from anger; bhavati—takes place; sammohaù—perfect
illusion;
sammohät—from illusion; småti—of memory; vibhramaù—bewilderment;
småtibhraàçät—
after bewilderment of memory; buddhi-näçaù—loss
of intelligence;
buddhi-näçät—and from loss of intelligence; praëaçyati—one
falls down.
From anger, complete delusion arises, and
from delusion bewilderment of memory.
When memory is bewildered, intelligence is
lost, and when intelligence is lost one
falls down again into the stool-ditch of
sense gratification.
Lust is the real enemy of the conditioned
souls
12.F.5
käma eña krodha eña /
rajo-guëa-samudbhavaù
mahäçano mahä-päpmä / viddhy enam iha
vairiëam
BG 3.37
çri-bhagavän uväca—the Personality of Godhead said; kämaù—lust;
eñaù—this;
krodhaù—anger; eñaù—this; rajaù-guëa—the mode of
passion; samudbhavaù—born
of; mahä-açanaù—all-devouring; mahä-päpmä—greatly
sinful; viddhi—know;
enam—this; iha—in the material world; vairiëam—greatest
enemy.
Çré Bhagavän said: It is lust only,
Arjuna, which is born of contact with the
material mode of passion and later
transformed into anger, and which is the alldevouring
sinful enemy of
this world.
Käma (lust) is the root cause of
suffering, and burns like fire
12.F.6
ävåtaà jïänam etena / jïänino
nitya-vairiëä
käma-rüpeëa kaunteya / duñpüreëänalena ca
BG 3.39
ävåtam—covered; jïänam—pure consciousness; etena—by
this; jïäninaù—of the
knower; nitya-vairiëä—by the
eternal enemy; käma-rüpeëa—in the form of lust;
kaunteya—O son of Kunté; duñpüreëa—never to be satisfied; analena—by
the fire;
ca—also.
Thus the wise living entity’s pure
consciousness becomes covered by his eternal
enemy in the form of lust, which is never
satisfied and which burns like fire.
12.F.7
na jätu kämaù kämänäm / upabhogena çäàyati
haviñä kåñëa-vartmeva / bhüya
eväbhivardhate
SB 9.19.14/SBG 3.37 pt
na—not; jätu—at any time; kämaù—lusty desires; kämänäm—of
persons who are
very lusty; upabhogena—by enjoyment
of lusty desires; çäàyati—can be pacified;
haviñä—by supplying ghee; kåñëa-vartmä—fire; iva—like;
bhüyaù—again and again;
eva—indeed; abhivardhate—increases more and more.
Fire is not satiated by ghee, rather it
increases. Similarly by enjoying sense objects,
the thirst for sense enjoyment increases
more and more. It does not become pacified.
12.F.8
yat påthivyäà vréhi-yavana / hiraëyaà
paçavaù striyaù
na duhyanti manaù-prétià / puàsaù
käma-hatasya te
SB 9.19.13/ SBG 3.37pt
yat—what; påthivyäm—within this world; vréhi—food
grains, rice; yavam—barley;
hiraëyam—gold; paçavaù—animals; striyaù—wives or
other women; na duhyanti—
do not give; manaù-prétim—satisfaction
of the mind; puàsaù—to a person; kämahatasya—
because of being victimized by lusty
desires; te—they.
All the grains, gold, animals, and women
on earth cannot satisfy the käma of a
lusty man.
Käma is like a fire which can never be
satisfied
12.F.9 – kämänalaà madhu-lavaiù çamayan
duräpaiù
SB 7.9.25/BG
3.39pt
käma-analam—the blazing fire of lusty desires; madhu-lavaiù—with
drops of honey
(happiness); çamayan—controlling; duräpaiù—very
difficult to obtain.
Käma can never be satisfied by enjoying
the sense objects. It is like a fire which
cannot be extinguished by drops of honey
in the form of momentary satisfaction.
The example of Saubhari Muni
12.F.10
evaà gåheñv abhirato / viñayän vividhaiù
sukhaiù
sevamäno na cätuñyad / äjya-stokair
ivänalaù
SB 9.6.48/SBG 3.39pt
evam—in this way; gåheñu—in household affairs; abhirataù—being
always engaged;
viñayän—material paraphernalia; vividhaiù—with varieties
of; sukhaiù—happiness;
sevamänaù—enjoying; na—not; ca—also; atuñyat—satisfied
him; äjya-stokaiù—by
drops of fat; iva—like; analaù—a
fire.
“The sage Saubhari Muni was not able to
attain peace by profusely enjoying sense
objects, just as fire is not pacified when
drops of ghee are poured into it.”
The example of king Yayäté
12.F.11 – na tåpyaty ätma-bhüù kämo vahnir
ähutibhir yathä
SB 11.26.14
na tåpyati—never became satisfied; ätma-bhüù—born
from the mind; kämaù—the
lust; vahniù—fire; ähutibhiù—by
oblations; yathä—just as.
“My lusty desires kept rising again and
again within my heart and were never
satisfied, just like a fire that can never
be extinguished by the oblations of ghee
poured into its flames.”
Those who are too attached to sense
enjoyment cannot take up bhakti
12.F.12
bhogaiçvarya-prasaktänäà /
tayäpahåta-cetasäm
vyavasäyätmikä buddhiù / samädhau na
vidhéyate
BG 2.44
bhoga—material enjoyment; aiçvarya—opulence; prasaktänäm—those
who are so
attached; tayä—by such things; apahåta-cetasäm—bewildered
in mind;
vyavasäyätmikä—fixed determination; buddhiù—devotional
service of the Lord;
samädhau—in the controlled mind; na—never; vidhéyate—does
take place.
In the minds of those who are too attached
to sense enjoyment and material
opulence, and who are bewildered by such
things, the resolute determination of
devotional
service to the Supreme Lord does not take place.
Persons prone to carnal pleasure and
overeating can never attain bhakti
12.F.13
jihvära lälase yei iti-uti dhäya
çiçnodara-paräyaëa kåñëa nähi päya
CC Antya 6.227
jihvära—of the tongue; lälase—because of greed; yei—anyone
who; iti-uti—here and
there; dhäya—goes; çiçna—genitals;
udara—belly; paräyaëa—devoted to; kåñëa—
Lord Kåñëa; nähi päya—does not get.
“Persons who are prone to carnal pleasure
and eating too much, and who run here
and there to satisfy the greed of the
tongue, never obtain kåñëa-bhakti.
One should be detached from the internal
wives
12.F.14
jihvaikato ’mum apakarñati karhi tarñä
çiçno ’nyatas tvag udaraà çravaëaà
kutaçcit
ghräëo ’nyataç capala-dåk kva ca
karma-çaktir
bahvyaù sapatnya iva geha-patià lunanti
SB 11.9.27
jihvä—the tongue; ekataù—on one side; amum—the
body or the conditioned soul
who identifies with the body; apakarñati—drags
away; karhi—sometimes; tarñä—
thirst; çiçnaù—the genitals; anyataù—on
another side; tvak—the sense of touch;
udaram—the belly; çravaëam—the ears; kutaçcit—from
somewhere else; ghräëaù—
the sense of smell; anyataù—from
another side; capala-dåk—the fickle eyes; kva ca—
somewhere else; karma-çaktiù—the
other active organs and limbs of the body;
bahvyaù—many; sa-patnyaù—co-wives; iva—like; geha-patim—the
head of the
household; lunanti—pull in many
directions.
A man who has many wives is constantly
harassed by them. He is responsible for
their maintenance, and thus all the ladies
constantly pull him in different directions,
each struggling for her self-interest.
Similarly, the material senses harass the
conditioned soul, pulling him in many
different directions at once. On one side the
tongue is pulling him to arrange tasty
food; then thirst drags him to get a suitable
drink. Simultaneously the sex organs
clamor for satisfaction, and the sense of touch
demands soft, sensuous objects. The belly
harasses him until it is filled, the ears
demand to hear pleasing sounds, the sense
of smell hankers for pleasant aromas, and
the fickle eyes clamor for pleasing
sights. Thus the senses, organs and limbs, all
desiring
satisfaction, pull the living entity in many directions.
One should not work hard simply for sense
gratification
12.F.15
näyaà deho deha-bhäjäà nåloke
kañöän kämän arhate viò-bhujäà ye
tapo divyaà putrakä yena sattvaà
çuddhyed yasmäd brahma-saukhyaà tv anantam
SB 5.5.1
åñabhaù uväca—Lord Åñabhadeva said; na—not; ayam—this;
dehaù—body; dehabhäjäm—
of all living entities who have accepted
material bodies; nå-loke—in this
world; kañöän—troublesome; kämän—sense
gratification; arhate—deserves; viöbhujäm—
of stool-eaters; ye—which; tapaù—austerities
and penances; divyam—
divine; putrakäù—My dear sons; yena—by
which; sattvam—the heart; çuddhyet—
becomes purified; yasmät—from
which; brahma-saukhyam—spiritual happiness;
tu—certainly; anantam—unending.
Lord Åñabhadeva told His sons: My dear
boys, of all the living entities who have
accepted material bodies in this world,
one who has been awarded this human form
should not work hard day and night simply
for sense gratification, which is available
even for dogs and hogs that eat stool. One
should engage in penance and austerity
to attain the divine position of
devotional service. By such activity, one’s heart is
purified, and when one attains this
position, he attains eternal, blissful life, which is
transcendental to material happiness and
which continues forever.
The endeavor for sense gratification is a
useless waste of time
12.F.16
yadä na paçyaty ayathä guëehäà
svärthe pramattaù sahasä vipaçcit
gata-småtir vindati tatra täpän
äsädya maithunyam agäram ajïaù
SB 5.5.7
yadä—when; na—not; paçyati—sees; ayathä—unnecessary;
guëa-éhäm—endeavor
to satisfy the senses; sva-arthe—in
self-interest; pramattaù—mad; sahasä—very
soon; vipaçcit—even one advanced in
knowledge; gata-småtiù—being forgetful;
vindati—gets; tatra—there; täpän—material miseries; äsädya—getting;
maithunyam—based on sexual intercourse; agäram—a
home; ajïaù—being foolish.
Even though one may be very learned and
wise, he is mad if he does not
understand that the endeavor for sense
gratification is a useless waste of time. Being
forgetful of his own interest, he tries to
be happy in the material world, centering his
interests on his homelife, which is based
on sexual intercourse and which brings him
all kinds of
material miseries. In this way one is no better than a foolish animal
One who does not hear from sädhus is no
better than an ass
12.F.17
yasyätma-buddhiù kuëape tri-dhätuke
sva-dhéù kalaträdiñu bhauma ijya-dhéù
yat-tértha-buddhiù salile na karhicij
janeñv abhijïeñu sa eva go-kharaù
SB 10.84.13/JD Ch.8&11
yasya—whose; ätma—as his self; buddhiù—idea; kuëape—in
a baglike body; tridhätuke—
made of three basic elements; sva—as
his own; dhéù—idea; kalatraädiñu—
in wife and so on; bhaume—in earth;
ijya—as worshipable; dhéù—idea; yat—
whose; tértha—as a place of
pilgrimage; buddhiù—idea; salile—in water; na
karhicit—never; janeñu—in men; abhijïeñu—wise; saù—he;
eva—indeed; gaù—an
animal; kharaù—or an ass [which is
a symbol of ignorance and stupidity].
One who considers this corpse-like body,
comprised of the three elements vata,
pitta, and kapha, to be his real self; who regards his
wife, children, and others as his
very own; who considers mundane forms made
of earth, stone, or wood to be
worshipable; and who regards mere water to
be a place of pilgrimage – but who does
not consider the bhagavad-bhaktas to
be more dear than his very self, to be his very
own, to be worshipable, and to be places
of pilgrimage; such a person, though human,
is no better than an ass among animals.
The attraction between male and female is
the basic principle of material
existence, and this misconception shackles
the jéva to material illusions
12.F.18
puàsaù striyä mithuné-bhävam etaà
tayor mitho hådaya-granthim ähuù
ato gåha-kñetra-sutäpta-vittair
janasya moho ’yam ahaà mameti
SB 5.5.8
puàsaù—of a male; striyäù—of a female; mithuné-bhävam—attraction
for sexual life;
etam—this; tayoù—of both of them; mithaù—between
one another; hådayagranthim—
the knot of the hearts; ähuù—they
call; ataù—thereafter; gåha—by
home; kñetra—field; suta—children;
äpta—relatives; vittaiù—and by wealth;
janasya—of the living being; mohaù—illusion; ayam—this;
aham—I; mama—mine;
iti—thus.
The attraction between male and female is
the basic principle of material
existence. On the basis of this
misconception, which ties together the hearts of the
male and female, one becomes attracted to
his body, home, property, children,
relatives and wealth. In this way one
increases life’s illusions and thinks in terms of
“I and mine.”
Sex life is compared to the scratching of
an itch
12.F.19
yan maithunädi-gåhamedhi-sukhaà hi tucchaà
kaëòüyanena karayor iva duùkha-duùkham
tåpyanti neha kåpaëä bahu-duùkha-bhäjaù
kaëòütivan manasijaà viñaheta dhéraù
SB 7.9.45
yat—that which (is meant for material sense gratification); maithuna-ädi—
represented by talking of sex, reading
sexual literature or enjoying sex life);
gåhamedhi-sukham—all types of material happiness based on
attachment to family,
society, friendship, etc.; hi—indeed;
tuccham—insignificant; kaëòüyanena—with
the itching; karayoù—of the two
hands (to relieve the itching); iva—like; duùkhaduùkham—
different types of unhappiness (into which
one is put after such itching
sense gratification); tåpyanti—become
satisfied; na—never; iha—in material sense
gratification; kåpaëäù—the foolish
persons; bahu-duùkha-bhäjaù—subjected to
various types of material unhappiness; kaëòüti-vat—if
one can learn from such
itching; manasi-jam—which is simply
a mental concoction (actually there is no
happiness); viñaheta—and tolerates
(such itching); dhéraù—(he can become) a most
perfect, sober person.
Sex life is compared to the rubbing of two
hands to relieve an itch. Gåhamedhés,
so-called gåhasthas (householders)
who have no spiritual knowledge, think that this
itching is the greatest platform of
happiness, although actually it is a source of
distress. The kåpaëas, the fools
who are just the opposite of brähmaëas, are not
satisfied by repeated sensual enjoyment.
Those who are dhéra, however, who are
sober and who tolerate this itching, are
not subjected to the sufferings of fools.
Seeing those engaged in
sense-gratification is like drinking poison
12.F.20
niñkiïcanasya bhagavad-bhajanonmukhasya
päraà paraà jigamiñor bhava-sägarasya
sandarçanaà viñayiëäm atha yoñitäà ca
hä hanta hanta viña-bhakñaëato ’py asädhu
Çré Caitanya-candrodaya-näöaka 8.23/CC Mad
11.8
niñkiïcanasya—of a person who has completely detached
himself from material
enjoyment; bhagavat—the Supreme
Personality of Godhead; bhajana—in serving;
unmukhasya—who is eager to be engaged; päram—to
the other side; param—
distant; jigamiñoù—who is desiring
to go; bhava-sägarasya—of the ocean of material
existence; sandarçanam—the seeing
(for some material purpose); viñayiëäm—of
persons engaged in material activities; atha—as
well as; yoñitäm—of women; ca—
also; hä—alas; hanta hanta—expression
of great lamentation; viña-bhakñaëataù—
than the act of
drinking poison; api—even; asädhu—more abominable.
“Alas, for a person who is seriously
desiring to cross the material ocean and engage
in the transcendental loving service of
the Lord without material motives, seeing a
materialist engaged in sense gratification
or seeing a woman who is similarly
interested is more abominable than
drinking poison willingly.”
Woman is compared to fire, and man is
compared to a butter pot
12.F.21
nanv agniù pramadä näma /
ghåta-kumbha-samaù pumän
sutäm api raho jahyäd / anyadä
yävad-artha-kåt
SB 7.12.9
nanu—certainly; agniù—the fire; pramadä—the woman
(one who bewilders the
mind of man); näma—the very name; ghåta-kumbha—a
pot of butter; samaù—like;
pumän—a man; sutäm api—even one’s daughter; rahaù—in
a secluded place;
jahyät—one must not associate with; anyadä—with other
women also; yävat—as
much as; artha-kåt—required.
Woman is compared to fire, and man is
compared to a butter pot. Therefore a man
should avoid associating even with his own
daughter in a secluded place. Similarly,
he should also avoid association with
other women. One should associate with
women only for important business and not
otherwise.
The Woman is the representation of mäyä
12.F.22
yopayäti çanair mäyä / yoñid
deva-vinirmitä
täm ékñetätmano måtyuà / tåëaiù küpam
ivävåtam
SB 3.31.40
yä—she who; upayäti—approaches; çanaiù—slowly; mäyä—representation
of mäyä;
yoñit—woman; deva—by the Lord; vinirmitä—created; täm—her;
ékñeta—one must
regard; ätmanaù—of the soul; måtyum—death;
tåëaiù—with grass; küpam—a well;
iva—like; ävåtam—covered.
The woman, created by the Lord, is the
representation of mäyä, and one who
associates with her by accepting services
must certainly know that this is the way of
death, just like a blind well covered with
grass.
By associating with a woman one falls into
the dark well of material life
12.F.23(a)
dåñövä striyaà deva-mäyäà / tad-bhävair
ajitendriyaù
pralobhitaù pataty andhe / tamasy agnau
pataìga-vat
SB 11.8.7
dåñövä—seeing; striyam—a woman; deva-mäyäm—whose
form is created by the
illusory energy of the Lord; tat-bhävaiù—by
the alluring seductive activities of the
woman; ajita—one who has not
controlled; indriyaù—his senses; pralobhitaù—
enticed; patati—falls down; andhe—into
the blindness of ignorance; tamasi—into
the darkness of hell; agnau—in the
fire; pataìga-vat—just like the moth.
One who has failed to control his senses
immediately feels attraction upon seeing
a woman’s form, which is created by the
illusory energy of the Supreme Lord. Indeed,
when the woman speaks with enticing words,
smiles coquettishly and moves her
body sensuously, his mind is immediately
captured, and thus he falls blindly into the
darkness of material existence, just as
the moth attracted by the bright fire rushes
blindly into its flames.
Fools rush in
12.F.23(b)
yoñid-dhiraëyäbharaëämbarädidravyeñu
mäyä-raciteñu müòhaù
pralobhitätmä hy upabhoga-buddhyä
pataìga-van naçyati nañöa-dåñöiù
SB 11.8.8
yoñit—of women; hiraëya—golden; äbharaëa—ornaments;
ambara—clothing;
ädi—and so on; dravyeñu—upon seeing such things; mäyä—by
the illusory energy of
the Lord; raciteñu—manufactured; müòhaù—a
fool with no discrimination;
pralobhita—aroused by lusty desires; ätmä—such
a person; hi—certainly;
upabhoga—for sense gratification; buddhyä—with the desire; pataìga-vat—like
the
moth; naçyati—is destroyed; nañöa—is
ruined; dåñöiù—whose intelligence.
A foolish person with no intelligent
discrimination is immediately aroused at the
sight of a lusty woman beautifully
decorated with golden ornaments, fine clothing
and other cosmetic features. Being eager
for sense gratification, such a fool loses all
intelligence and is destroyed just like
the moth who rushes into the blazing fire.
Knowledge will not protect one from
unwanted association with the opposite sex
12.F.24
stambhayann ätmanätmänaà / yävat sattvaà
yathä-çrutam
na çaçäka samädhätuà / mano madana-vepitam
SB 6.1.62/SBG 3.33 pt
stambhayan—trying to control; ätmanä—by the
intelligence; ätmänam—the mind;
yävat sattvam—as far as possible for him; yathä-çrutam—by
remembering the
instruction (of celibacy, brahmacarya, not
even to see a woman); na—not; çaçäka—
was able; samädhätum—to restrain; manaù—the
mind; madana-vepitam — agitated
by Cupid or lusty
desire.
After seeing the prostitute, the mind of
Ajämila became agitated. He tried hard to
control his mind by fortitude and çästric
knowledge but, being agitated by Cupid, he
was unable to do so.
One should not sit on the same seat with a
woman
12.F.25
mäträ svasrä duhiträ vä / näviviktäsano
bhavet
balavän indriya-grämo / vidväàsam api
karñati
SB 9.19.17
mäträ—with one’s mother; svasrä—with one’s sister; duhiträ—with
ones own
daughter; vä—either; na—not;
avivikta-äsanaù—seated alone; bhavet—one should
be; balavän—very strong; indriya-grämaù—the
group of senses; vidväàsam—the
very learned and advanced person; api—even;
karñati—agitates.
One should not allow oneself to sit alone
even with one’s own mother, sister or
daughter, for the senses are so strong
that even though one is very advanced in
knowledge, he may be attracted by sex.
Association with women is forbidden for
those in the renounced order
12.F.26
stréëäà nirékñaëa-sparça- /
saàläpa-kñvelanädikam
präëino mithuné-bhütän / agåhastho ’gratas
tyajet
SB 11.17.33
stréëäm—in relation to women; nirékñaëa—glancing; sparça—touching;
saàläpa—
conversing; kñvelana—joking or
sporting; ädikam—and so on; präëinaù—living
entities; mithuné-bhütän—engaged in
sex; agåha-sthaù—a sannyäsé, vänaprastha or
brahmacäré; agrataù—first of all; tyajet—should
give up.
Those who are not married—sannyäsés,
vänaprasthas and brahmacärés—should
never associate with women by glancing,
touching, conversing, joking or sporting.
Neither should they ever associate with
men who engage in sexual activities.
Materialistic men are mere dancing dogs in
the hands of women
12.F.27
teñv açänteñu müòheñu / khaëòitätmasv
asädhuñu
saìgaà na kuryäc chocyeñu /
yoñit-kréòä-mågeñu ca
SB 3.31.34/JD Ch. 9
teñu—with those; açänteñu—agitated; müòheñu—fools;
khaëòita-ätmasu—bereft of
self-realisation; asädhuñu—wicked; saìgam—association;
na—not; kuryät—one
should make; çocyeñu—pitiable; yoñit—of
women; kréòä-mågeñu—dancing dogs; ca—
and
One should never associate with foolish,
agitated, materialistic men who are
bereft of self-realisation and are like
dancing dogs in the hands of women.
Illicit association with women opens wide
the door to hell
12.F.28
saìgaà na kuryät pramadäsu jätu
yogasya päraà param ärurukñuù
mat-sevayä pratilabdhätma-läbho
vadanti yä niraya-dväram asya
SB 3.31.39/Upad 2, pt
saìgam—association; na—not; kuryät—one should make;
pramadäsu—with
women; jätu—ever; yogasya—of
yoga; päram—culmination; param—topmost;
ärurukñuù—one who aspires to reach; mat-sevayä—by
rendering service unto Me;
pratilabdha—obtained; ätma-läbhaù—self-realisation;
vadanti—they say; yäù—
which women; niraya—to hell; dväram—the
gateway; asya—of the advancing
devotee.
Those who desire to obtain kåñëa-prema,
which is the ultimate fruit of bhakti-yoga,
should never indulge in illicit
association with women. Learned sages who know the
Absolute Truth say that for those who
desire liberation from material existence and
attainment of the lotus feet of the Lord,
illicit connection with women opens wide
the door to hell.
No greater suffering and bondage than that
arising from attachment to
women
12.F.29
na tathäsya bhavet kleço / bandhaç
cänya-prasaìgataù
yoñit-saìgäd yathä puàso / yathä
tat-saìgi-saìgataù
SB 11.14.30
na—not; tathä—like that; asya—of him; bhavet—could
be; kleçaù—suffering;
bandhaù—bondage; ca—and; anya-prasaìgataù—from any
other attachment;
yoñit—of women; saìgät—from attachment; yathä—just
as; puàsaù—of a man;
yathä—similarly; tat—to women; saìgi—of those
attached; saìgataù—from the
association.
Of all kinds of suffering and bondage
arising from various attachments, none is
greater than the suffering and bondage
arising from attachment to women and
intimate contact with those attached to
women.
•For an almost identical çloka: na
tathäsya bhaven moho, see SB 3.31.35.
A woman who fails to relish Your lotus
feet accepts instead a living corpse
12.F.30
tvak-çmaçru-roma-nakha-keça-pinaddham
antar
mäàsästhi-rakta-kåmi-viö-kapha-pitta-vätam
jévac-chavaà bhajati känta-matir vimüòhä
yä te padäbja-makarandam ajighraté stré
SB 10.60.45
tvak—with skin; çmaçru—whiskers; roma—bodily
hair; nakha—nails; keça—and
hair on the head; pinaddham—covered;
antaù—inside; mäàsa—flesh; asthi—bones;
rakta—blood; kåmi—worms; viö—stool; kapha—mucus;
pitta—bile; vätam—and air;
jévat—living; çavam—a corpse; bhajati—worships; känta—as
husband or lover;
matiù—whose idea; vimüòhä—totally bewildered; yä—who;
te—Your; pada-abja—
of the lotus feet; makarandam—the
honey; ajighraté—not smelling; stré—woman.
[Rukmiëé Devé said:] “A woman who
fails to relish the fragrance of the honey of
Your lotus feet becomes totally befooled,
and thus she accepts as her husband or
lover a living corpse covered with skin,
whiskers, nails, head-hair and body-hair and
filled with flesh, bones, blood,
parasites, stool, mucus, bile and air.”
Stré – one who expands the field of material activities.
Yoñit – one whose very presence evokes the desire for sense
gratification.
Pramadä – one who bewilders the mind of man; inattentiveness
personified.
Therefore one should kick out bad company
and take up saintly association
12.F.31
tato duùsaìgam utsåjya
satsu sajjeta buddhimän
santa eväsya chindanti
mano-vyäsaìgam uktibhiù
SB 11.26.26/CC Ädi 1.59
tataù—therefore; duùsaìgam—bad association; utsåjya—throwing
away; satsu—to
saintly devotees; sajjeta—he should
become attached; buddhimän—one who is
intelligent; santaù—saintly
persons; eva—only; asya—his; chindanti—cut off;
manaù—of the mind; vyäsaìgam—excessive attachment; uktibhiù—by
their words.
An intelligent person should therefore
reject all bad association and instead take
up the association of saintly devotees,
whose words cut off the excessive material
attachments of one’s mind.
S
Çacénandana Gaurahari, then you should
always remember the example of Choöa
Haridäsa. If you desire bhagavat-bhakti,
then you should not eat delicious food nor
dress yourself very luxuriously. In this
way you should always serve Çré Rädhä-Kåñëa
within your heart.”
Food cooked by nondevotees is to be
strictly avoided
12.F.33
viñayéra anna khäile malina haya mana
malina mana haile nahe kåñëera smaraëa
CC Antya 6.278/Upa 4, pt/Biog. p. 288,
340/BR p. 89
viñayéra—of materialistic persons; anna—food; khäile—if
one eats; malina—
contaminated; haya mana—the mind
becomes; malina—contaminated; mana
haile—when the mind becomes; nahe—is not; kåñëera—of
Lord Kåñëa; smaraëa—
remembrance.
“When one eats food offered by sensuous or
worldly people, one’s mind becomes
contaminated, and in that state one is
unable to remember Kåñëa.”
12.F.34 – kanaka kämini pratiñtha –
bhagini
BSSP, Duñta-mana
Gold (or money), association with women,
and prestige – are like a female tigers
[and will devour your soul].
The conditioned soul is always inclined to
sex
12.F.35
loke vyaväyämiña-madya-sevä / nityä hi
jantor na hi tatra codanä
vyavasthitis teñu viväha-yajïa /
surä-grahair äsu nivåttir iñöä
SB 11.5.11
loke—in the material world; vyaväya—sex indulgence; ämiña—of
meat; madya—of
liquor; seväù—the taking; nityäù—always
found; hi—indeed; jantoù—in the
conditioned living being; na—not; hi—indeed;
tatra—in regard to them; codanä—
any command of scripture; vyavasthitiù—the
prescribed arrangement; teñu—in
these; viväha—by sacred marriage; yajïa—the
offering of sacrifice; surä-grahaiù—
and the acceptance of ritual cups of wine;
äsu—of these; nivåttiù—cessation; iñöä—
is the desired end.
In this material world the conditioned
soul is always inclined to sex, meat-eating and
intoxication. Therefore religious
scriptures never actually encourage such activities.
Although the scriptural injunctions
provide for sex through sacred marriage, for meateating
through sacrificial offerings and for
intoxication through the acceptance of ritual
cups of wine,
such ceremonies are meant for the ultimate purpose of renunciation.
“Give up the blind well of family life and
accept sädhu-saìga”
12.F.31
tat sädhu manye ’sura-varya dehinäà
sadä samudvigna-dhiyäm asad-grahät
hitvätma-pätaà gåham andha-küpaà
vanaà gato yad dharim äçrayeta
SB 7.5.5
çré-prahlädaù uväca—Prahläda Mahäräja replied; tat—that;
sädhu—very good, or
the best part of life; manye—I
think; asura-varya—O King of the asuras; dehinäm—
of persons who have accepted the material
body; sadä—always; samudvigna—full of
anxieties; dhiyäm—whose
intelligence; asat-grahät—because of accepting the
temporary body or bodily relations as
real; hitvä—giving up; ätma-pätam—the place
where spiritual culture or
self-realisation is stopped; gåham—the bodily concept of
life, or household life; andha-küpam—which
is nothing but a blind well (where there
is no water but one nonetheless searches
for water); vanam—to the forest; gataù—
going; yat—which; harim—Çré
Hari; äçrayeta—may take shelter of.
Prahläda Mahäräja replied: O best of the asuras,
King of the demons, as far as I
have learned from my spiritual master, any
person who has accepted a temporary
body is certainly embarrassed by anxiety
because of having fallen in the dark well of
family life (or the bodily concept of
life) where there is no water [rasa] but only
suffering. One should give up this
position and go to the forest [i.e. accept sädhusaìga].
More specifically, one should go to Våndävana,
where only pure, spontaneous
bhakti prevails, and thus take shelter of Rädhä and Kåñëa.
A renunciant should not associate with a
woman even in dreams
12.F.32
vairägé, bhäé grämya-kathä nä çunibe käne
grämya-värtä nä kahibe jabe milibe äne
svapne o nä kara bhäé stré-sambhäñaëa
gåhe stré chäòiyä bhäi äsiyächa vana
yadi cäha praëaya räkhite gauräìgera sane
choöa haridäsera kathä thäke jena mane
bhäla nä khäibe ära bhäla nä paribe
hådayete rädhä-kåñëa sarvadä sevibe
Prema-vivarta 7.3.1-4/Upad 1, pt/JD Ch.25
“O Vaiñëava mendicant, O brother, whomever
you should meet, do not hear from
him nor speak with him about mundane
subjects. Do not speak intimately with a
woman even in your dreams. O brother! You
should give up your wife and household
and retire to the
forest. If you wish to develop love for the lotus feet of Çré
Çacénandana Gaurahari, then you should
always remember the example of Choöa
Haridäsa. If you desire bhagavat-bhakti,
then you should not eat delicious food nor
dress yourself very luxuriously. In this
way you should always serve Çré Rädhä-Kåñëa
within your heart.”
Food cooked by nondevotees is to be
strictly avoided
12.F.33
viñayéra anna khäile malina haya mana
malina mana haile nahe kåñëera smaraëa
CC Antya 6.278/Upa 4, pt/Biog. p. 288,
340/BR p. 89
viñayéra—of materialistic persons; anna—food; khäile—if
one eats; malina—
contaminated; haya mana—the mind
becomes; malina—contaminated; mana
haile—when the mind becomes; nahe—is not; kåñëera—of
Lord Kåñëa; smaraëa—
remembrance.
“When one eats food offered by sensuous or
worldly people, one’s mind becomes
contaminated, and in that state one is
unable to remember Kåñëa.”
12.F.34 – kanaka kämini pratiñtha –
bhagini
BSSP, Duñta-mana
Gold (or money), association with women,
and prestige – are like a female tigers
[and will devour your soul].
The conditioned soul is always inclined to
sex
12.F.35
loke vyaväyämiña-madya-sevä / nityä hi
jantor na hi tatra codanä
vyavasthitis teñu viväha-yajïa /
surä-grahair äsu nivåttir iñöä
SB 11.5.11
loke—in the material world; vyaväya—sex indulgence; ämiña—of
meat; madya—of
liquor; seväù—the taking; nityäù—always
found; hi—indeed; jantoù—in the
conditioned living being; na—not; hi—indeed;
tatra—in regard to them; codanä—
any command of scripture; vyavasthitiù—the
prescribed arrangement; teñu—in
these; viväha—by sacred marriage; yajïa—the
offering of sacrifice; surä-grahaiù—
and the acceptance of ritual cups of wine;
äsu—of these; nivåttiù—cessation; iñöä—
is the desired end.
In this material world the conditioned
soul is always inclined to sex, meat-eating and
intoxication. Therefore religious
scriptures never actually encourage such activities.
Although the scriptural injunctions
provide for sex through sacred marriage, for meateating
through sacrificial offerings and for
intoxication through the acceptance of ritual
cups of wine,
such ceremonies are meant for the ultimate purpose of renunciation.
Praying to be protected from lusty desires
12.F.36
sanat-kumäro ’vatu kämadeväd
SB 6.8.17
sanat-kumäraù—the great brahmacäré named Sanat-kumära; avatu—may
he
protect; käma-devät—from the hands
of Cupid or lusty desire.
May Sanat-Kumära protect me from lusty
desires and save me from the strong urge
of sex. (As I begin some auspicious
activity, O Sanat-Kumära, topmost brahmacäri,
please protect me from these lusty
desires. You have conquered lust, therefore please
shower your mercy and blessings upon me,
then I will be able to conquer this most
formidable enemy in the form of lust and
remain brahmacäré). (expanded translation
by Çré Gaura Govinda Mahäräja)
O my Lord, there is no limit to the
unwanted orders of my lusty desires
12.F.37
kämädénäà kati na katidhä pälitä
durnideçäs
teñäà jätä mayi na karuëä na trapä
nopaçäntiù
utsåjyaitän atha yadu-pate sämprataà
labdha-buddhis
tväm äyätaù çaraëam abhayaà mäà
niyuìkñvätma-däsye
CC Mad 22.16/BRS 3.2.35
käma-ädénäm—of my masters such as lust, anger, greed,
illusion and envy; kati—how
many; na—not; katidhä—in how
many ways; pälitäù—obeyed; duù-nideçäù—
undesirable orders; teñäm—of them; jätä—generated;
mayi—unto me; na—not;
karuëä—mercy; na—not; trapä—shame; na—not; upaçäntiù—desire
to cease;
utsåjya—giving up; etän—all these; atha—herewith; yadu-pate—O
best of the Yadu
dynasty; sämpratam—now; labdha-buddhiù—having
awakened intelligence; tväm—
You; äyätaù—approached; çaraëam—who
are the shelter; abhayam—fearless;
mäm—me; niyuìkñva—please engage; ätma-däsye—in Your
personal service.
“O my Lord, there is no limit to the
unwanted orders of my lusty desires. Although
I have rendered these desires so much
service, they have not shown any mercy to me.
I have not been ashamed to serve them, nor
have I even desired to give them up. O
my Lord, O head of the Yadu dynasty,
recently, however, my intelligence has been
awakened, and now I am giving them up. Due
to transcendental intelligence, I now
refuse to obey the unwanted orders of
these desires, and I now come to You to
surrender myself at Your fearless lotus
feet. Kindly engage me in Your personal
service and save me.”
The thought of sex causes Yämunäcärya to
spit in disgust
12.F.38
yadävadhi mama cetaù kåñëa-padäravinde
nava-nava-rasa-dhämany udyataà rantum äsét
tadävadhi bata näri-saìgame smaryamäne
bhavati mukha-vikäraù suñöu niñöhévanaà ca
Yamunä-stotram
yadä-avadhi—ever since; mama—my; cetaù—mind;
kåñëa-pada-äravinde—at the
lotus feet of Kåñëa; nava-nava—newer
and newer; rasa-dhämani—the glories of
transcendental taste; udyata—has
arisen; rantum—to enjoy; äsét—was; tadäavadhi—
since then; bata—ah!; näré-saìgame—the
association of women for sense
gratification; smaryamäne—being
remembered; bhavati—it becomes; mukhavikäraù—
lips or face contorted in disgust; suñöu—exceedingly;
niñöhévanam—in the
act of spitting; ca—and.
Since my mind have become attracted by the
transcendental loving service and
beauty of Rädhä and Kåñëa, relishing ever
new pleasure in Their rasa, whenever
there is attraction for a woman or a
memory of sex-life, I at once spit at the thought
and my lips curl in disgust.
Remaining undisturbed by the incessant
flow of desires, one can attain peace
12.F.39
äpüryamäëam acala-pratiñöhaà / samudram
äpaù praviçanti yadvat
tadvat kämä yaà praviçanti sarve / sa
çäntim äpnoti na käma-kämé
BG 2.70
äpüryamäëam—always being filled; acala-pratiñöham—steadily
situated; samudram—
the ocean; äpaù—waters; praviçanti—enter;
yadvat—as; tadvat—so; kämäù—desires;
yam—unto whom; praviçanti—enter; sarve—all; saù—that
person; çäntim—peace;
äpnoti—achieves; na—not; käma-kämé—one who desires
to fulfill desires.
A person who is not disturbed by the
incessant flow of desires—that enter like
rivers into the ocean, which is ever being
filled but is always still—can alone achieve
peace, and not the man who strives to
satisfy such desires.
Steady the mind by bhakti and thus conquer
the insatiable enemy of lust
12.F.40
vihäya kämän yaù sarvän / pumäàç carati
niùspåhaù
nirmamo nirahaìkäraù / sa çäntim
adhigacchati
BG 2.71
vihäya—giving up; kämän—material desires for sense
gratification; yaù—who;
sarvän—all; pumän—a person; carati—lives; niùspåhaù—desireless;
nirmamaù—
without a sense of proprietorship; nirahaìkäraù—without
false ego; saù—he;
çäntim—perfect peace; adhigacchati—attains.
A person who has given up all desires for
sense gratification, who lives free from
desires, who has given up all sense of
proprietorship and is devoid of false ego—he
alone can attain real peace.
A Confession to Gopénätha
12.F.41
gopénätha, ämi to’ kämera däsa
viñaya-väsanä, jägiche hådaye, phädiche
karama phäse (2)
gopénätha, kabe vä jägiba ämi
käma-rüpa ari, düre teyägibo, hådaye
sphuribe tumi (3)
Gopénätha, song 2, Kalyana-kalpataru/ SGG
p. 89
gopénätha—O Gopénätha; ämi—I; to’—indeed;
kämera—of lust; däsa—the
servant; biñaya—material; bäsanä—desires;
jägiche—awaken; hådoye—in the heart;
phändiche—caught; karama—of karma; phäìse—in
the noose; gopénätha—O
Gopénätha; kabe—when?; bä—or;
jägibaù—will awaken; ämi—I; käma-rüpa—in the
form of lust; ari—the enemy; düre—far
away; teyägibaù—I will abandon; hådoye—in
the heart; sphuribe—manifest; tumi—You.
O Gopénätha, I am the faithful servant of
lust. So many desires for mundane sense
enjoyment are dawning within my heart,
anam being choked by the noose of fruitive
actions and reactions. O Gopénätha, when
will I wake up and cast far away my enemy
in the form of lust? I will only be able
to do so if You will kindly manifest Yourself in
my heart.
How can Kämadeva be stopped?
12.F.42
käçäyan na ca bhojanädi-niyamän no vä vane
väsato
vyäkhyänäd athavä muni-vrata-bharäc
cittodbhavaù kñéyate
kintu sphéta-kalinda-çaila-tanayä-téreñu
vikréòato
govindasya padäravinda-bhajanärambhasya
leçäd api
Padyävalé 11 – author unknown
käçäyät—from the saffron color; na—not; ca—and; bhojana—of
eating; ädi—etc.;
niyamät—from restraint; na—not; vä—or; vane—in
the forest; väsataù—from the
residence; vyäkhyänät—from
explanation of the scriptures; athavä—or; munivrata—
from the vow of silence; bharät—great;
citta-udbhavaù—cupid; kñéyate—
becomes weakened;
kintu—but; sphéta—broad; kalinda—of Mount Kalinda;
çaila—
mountain; tanayä—of the daughter
(the Yamunä River); téreñu—on the baìks;
vikréòataù—playing; govindasya—of Lord
Govinda; pada—feet; aravinda—lotus
flowers; bhajana—of the devotional
service; ärambhasya—of the beginning; leçät—
from a little particle; api—even.
Not by wearing saffron cloth, not by
restricting food and other sense-activities,
not by living in the forest, not by
discussing philosophy, and not by observing a vow
of silence, but only by the slightest
commencement of devotional service to the lotus
feet of Lord Govinda, who enjoys pastimes
on the Yamunä’s wide banks, is the
influence Kämadeva checked.
A devotee is not defeated by sense
gratification
12.F.43
bädhyamäno ’pi mad-bhakto
viñayair ajitendriyaù
präyaù pragalbhayä bhaktyä
viñayair näbhibhüyate
SB 11.14.18
bädhyamänaù—being harassed; api—even though; mat-bhaktaù—My
devotee;
viñayaiù—by the sense objects; ajita—without having
conquered; indriyaù—the
senses; präyaù—generally; pragalbhayä—effective
and strong; bhaktyä—by
devotion; viñayaiù—by sense
gratification; na—not; abhibhüyate—is defeated.
My dear Uddhava, if My devotee has not
fully conquered his senses, he may be
harassed by material desires, but because
of his unflinching devotion for Me, he will
not be defeated by sense gratification.
Bhakti burns sins to ashes
12.F.44
yathägniù su-samåddhärciù
karoty edhäàsi bhasmasät
tathä mad-viñayä bhaktir
uddhavainäàsi kåtsnaçaù
SB 11.14.19
yathä—just as; agniù—fire; su-samåddha—blazing; arciù—whose
flames; karoti—
turns; edhäàsi—firewood; bhasma-sät—into
ashes; tathä—similarly; mat-viñayä—
with Me as the object; bhaktiù—devotion;
uddhava—O Uddhava; enäàsi—sins;
kåtsnaçaù—completely.
My dear Uddhava, just as a blazing fire
turns firewood into ashes, similarly,
devotion unto Me
completely burns to ashes sins committed by My devotees.
One should give up deceit and hypocricy
12.F.45
are cetaù
prodyat-kapaöa-kuöi-näöi-bhara-kharakñaran-
mütre snätvä dahasi katham ätmänam api mäm
sadä tvaà
gändharvä-giridhara-pada-prema-vilasatsudhämbhodhau
snätvä svam api nitaräà mäà ca sukhaya (6)
Çré Manaù-çikñä 6/BR 2.22
are—Oh; cetaù—mind; prodyat—of fully developed; kapaöa—deceit;
kuöi-näöi—and
hypocrisy; bhara—great; khara—donkey;
kñarat—trickling; mütre—urine; snätvä—
bathing; dahasi—you burn; katham—why?;
ätmänam—yourself; api—also; mäm—
me; sadä—always; tvam—you; gändharvä-giridhara—of
Çré Rädha-Giridhari;
pada—of the feet; prema—ecstatic transcendental love; vilasat—arising;
sudhäambhodhau—
in the ocean of nectar; snätvä—bathing;
svam—yourself; api—also;
nitaräm—thoroughly; mäm—me; ca—and; sukhaya—delighting.
(In spite of having subdued the enemies
of lust and anger, one may not have
conquered the great enemy of deceit. This çloka instructs us how to gain victory
over
this powerful enemy:) “O wicked mind!
Although you adopt the path of sädhana, you
imagine yourself purified by bathing in
the trickling urine of the great donkey of full
blown deceit and hypocricy. By doing so,
you are burning yourself and scorching me,
a tiny jéva, simultaneously. Stop
this! Delight yourself and me by eternally bathing in
the nectarine ocean of pure love for the
lotus feet of Çré Rädhä-Kåñëa-Yugala.”
One should give up the desire for
prestige, the root of all anarthas
12.F.46
pratiñöhäçä dhåñöä çvapaca-ramaëé me hådi
naöet
kathaà sädhuù-premä spåçati çucir etan
nanu manaù
sadä tvaà sevasva prabhu-dayita-sämantam
atulaà
yathä täà niñkäçya tvaritam iha taà
veçayati saù (7)
Çré Manaù-çikñä 7/BR 2.21
pratiñöhä—for prestige; açä—the desire; dhåñöä—an
audacious; çvapaca-ramaëé—
outcaste or dog-eating woman; me—in
my; hådi—heart; naöet—if she dances;
katham—(then) how; sädhuù-premä—pure love; spåçati—can
touch; çuciù—pure;
etat—that heart; nanu—indeed; manaù—O mind; sadä—always;
tvam—you;
sevasva—should serve; prabhu—of Prabhu Çré Kåñëa; dayita—beloved;
sämantam—
commanders (of the army); atulam—peerless;
yathä—so that; täm—that (dog—
eater); niñkäçya—expelling; tvaritam—quickly;
iha—in this heart; tam—that
(divine love); veçayati—cause to
enter; saù—they.
(Why is it that deceit still lingers in
the heart in spite of one’s having given up all
material sense-enjoyment? This çloka has been composed in order to answer
this
question) O mind!
How can pure divine love appear in my heart as long as the
shameless dog-eating outcaste woman of the
desire for prestige is audaciously
dancing there? Therefore, always remember
and serve the incomparably powerful
commanders of the army of Çré Kåñëa, the
beloved devotees of the Lord. They will at
once banish this outcaste woman and
initiate the flow of immaculate vraja-prema in
your heart.
Praying to the Six Gosvämés
12.F.47
ei chaya gosäira kari caraëa vandana
jähä haite vighna-näña abhéñöa-püraëa
Näma-Saìkértana 5, Çréla Narottama däsa
Öhäkura/SGG p. 101
By the causeless mercy of the Six
Gosvämés, the obstacles to devotion can be
removed and my desired Çré Yugala service
can be attained. Thus all my innermost
heart-desires will be fulfilled.
Thus ends section 12.F – Overcoming lust
and other impediments
***
Thus ends the
12th chapter – Sädhana-bhakti-tattva
Om Tat Sat
(Continued...)
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