Śrīmad-Bhāgavatam 7.6.11-13 , New Vrindavan , 1976-06-27

Puṣṭa Kṛṣṇa: Translation = "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 son 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?"

Prabhupāda: Purport also read.

Puṣṭa Kṛṣṇa: Purport by His Divine Grace Śrīla Prabhupāda = "In household affairs the first attraction is the beautiful and pleasing wife, who increases household attraction more and more. One enjoys his wife with two prominent sense organs, namely the tongue and the genitals. The wife speaks very sweetly. This is certainly an attraction. Then she prepares very palatable foods to satisfy the tongue, and when the tongue is satisfied one gains strength in the other sense organs, especially the genitals. Thus the wife gives pleasure in sexual intercourse. Household life means sex life [yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]]. This is encouraged by the tongue. Then there are children. A baby gives pleasure by speaking sweet words in broken language, and when the sons and daughters are grown up one becomes involved in their education and marriage. Then there are one's own father and mother to be taken care of, and one also becomes concerned with the social atmosphere and with pleasing his brothers and sisters. A man becomes increasingly entangled in household affairs, so much so that leaving them becomes almost impossible. Thus the household becomes gṛham andha-kūpam, a dark well into which the man has fallen. For such a person to get out is extremely difficult unless he is helped by a strong person, the spiritual master, who helps the fallen person with the strong rope of spiritual instructions. A fallen person should take advantage of this rope, and then the spiritual master, or the Supreme Personality of Godhead, Kṛṣṇa, will take him out of the dark well."

Prabhupāda: So two ways. One way is this entanglement, this kind of happy life, household life. People, 99.9%, they are after this happiness. It is described very nicely in this verse, ato gṛha-kṣetra-sutāpta-vittair janasya moho 'yam ahaṁ mameti [SB 5.5.8]. The idea is that this material world, we are entangled with this body and anything belonging to the body. We are misconceiving, that "This body I am, and anything in relation with the body is mine." That is going on in different name---family, society, community, nation, so on, so on, country. The basic principle is that "I am this body," and anything in relationship with this body, we are concerned with these two things. There are thousands and thousands of women, but one woman or one man with whom I have got bodily relationship, I think, "She is my wife," "He is my husband." This is due to bodily relationship. And the attachment increases the more...

The basic principle of instruction of Prahlāda Mahārāja began that kaumāram ācaret prājño dharmān bhāgavatān iha [SB 7.6.1]. From the very beginning of life, the children should be educated about bhāgavata-dharma. If they are not educated from the very beginning of life, these are the chances of forgetting. Forgetting means to be subjected to the waves of māyā. There are different phases of māyā. One is attached to the family or he's attached to the animals; one is attached to the country, society, so on, so on. The attachment of this material world, it may be in different names. But the Kṛṣṇa consciousness means detachment. Therefore they are so nicely described here by Prahlāda. The real business is detachment of this material world. So long we'll have a pinch of attachment with this material world enjoyment, there is no possibility of perfection. For that pinch of little attachment, we have to accept a body. Nūnaṁ pramattaḥ kurute vikarma [SB 5.5.4]. And as soon as we get body we become involved with so many things that we are preparing another, next life.

So here the verse is given,

yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ
kaṇḍūyanena karayor iva duḥkha-duḥkham

The real purpose of life is how to become detached from this material life. That is perfection. But people are being educated how to become attached. That is the difference between Kṛṣṇa consciousness and so-called human civilization. But the thing can be made easy if we attach our mind to Kṛṣṇa, just like we are actually doing. It is not that we are all liberated person. We have got so many attachment with family, my wife, with country. But along with it, if we try to increase our attachment for Kṛṣṇa, automatically there will be detachment. Automatically, without endeavoring separately. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ [SB 1.2.7]. Vāsudeva, Kṛṣṇa... If we become engaged in bhakti-yoga... Bhakti-yoga means,

śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam

[SB 7.5.23]

Iti puṁsārpita, all for Kṛṣṇa. Hear about Kṛṣṇa, chant about Kṛṣṇa, śravaṇaṁ kīrtanaṁ viṣṇoḥ, not for others. Hearing and chanting Viṣṇu. Smaranam, remembering Kṛṣṇa. Arcanam, this is arcanam. Vandanam, offering prayers. Dāsyam, to act as His servant, to spread His glories, that is vandanam, dāsyam. Sakhyam, to take Kṛṣṇa as most dear friend. For a friend, one friend can do anything. So dāsyam, sakhyam, ātma-nivedanam. And Bali Mahārāja gave everything for Kṛṣṇa. Bali Mahārāja conquered even up to the heavenly kingdom. So Kṛṣṇa or Viṣṇu is always in favor of the demigods. They were in difficulty. So Vāmanadeva went to Bali Mahārāja for begging some land. So Bali Mahārāja agreed to give him land. In other words, by trick, Vāmanadeva took everything of Bali Mahārāja. He also gave everything.

So this is bhakti-mārga. If we follow these principles of bhakti-mārga we do not require to endeavor separately how to become detached. The detachment automatically follows. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ janayati āśu vairāgyam [SB 1.2.7]. Vairāgyam means detachment. The bhakti-yoga is known also as vairāgya. Vairāgya. Sārvabhauma Bhaṭṭācārya wrote verses about this vairāgya.

śikṣārtham ekaḥ puruṣaḥ purāṇaḥ
kṛpāmbudhir yas tam ahaṁ prapadye

[Cc. Madhya 6.254]

Here is Śrī Kṛṣṇa Caitanya Mahāprabhu, who is Kṛṣṇa Himself. He has come to teach us vairāgya-vidyā. It is little difficult. It is very difficult for ordinary person to understand this vairāgya-vidyā. Their business is how to increase attachment for this body, and Kṛṣṇa consciousness movement is how to increase detachment for this material life. Therefore it is called vairāgya-vidyā. Vairāgya-vidyā can be very easily achieved, just like it is recommended, vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ janayati āśu vairāgyam [SB 1.2.7], very soon, very soon. Janayati āśu vairāgyaṁ jñānaṁ ca. Two things required in human life. One thing is jñānam, jñānaṁ-vijñānam āstikyaṁ brahma-karma sva-bhāva-jam. This jñānam means, beginning of jñāna means, "I am not this body. I am spirit soul." That is jñāna. And as soon as one is situated in that platform of jñānam, it is easy. People are engaged everywhere for the benefit of this body. But if one understands, he comes to the platform jñānam, then naturally he becomes detached, that "I am not this body. Why I am working so hard for this body?" Jñānaṁ ca yad ahaitukam [SB 1.2.7]. Automatically. Two things are required. Caitanya Mahāprabhu has in many places, He has stressed on this, and by His life He is teaching jñānam and vairāgyam. One side jñānam, in His teaching to Rūpa Gosvāmī, one side, teaching to Sanātana Gosvāmī, teaching to..., talking with Sārvabhauma Bhaṭṭācārya, Prakāśānanda Sarasvatī, talking with Rāmānanda Rāya. We have given all these things in our Teachings of Lord Caitanya. So that is jñānam. And by His example in His own life, taking sannyāsa, He is teaching vairāgya. Jñāna and vairāgya, these two things are required.

So not all of a sudden we can be situated on the platform of jñānam and vairāgyam, but if we practice, it is possible. It is possible. Not that it is impossible. That is recommended:

vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam

That is required. So the Kṛṣṇa consciousness movement is for achieving jñānam and vairāgyam. If we become too much attached to this material world... And how we become attached? The vivid description is given by Prahlāda Mahārāja. The wife, the children, the house, the animals and servants, the furniture, the dress, and so on, so on, so on, so many things. People are working so hard, day and night, only for these things. Is there not nice bungalow, nice animal, nice..., so many things we see? What for? So increase attachment. If we increase attachment, there is no question of being freed from this material bondage. So we have to practice this detachment. So this practicing, there are many recommendations, vairāgya.

tapasā brahmacaryeṇa
śamena ca damena ca
tyāgena satya-śaucābhyāṁ
yamena niyamena vā

[SB 6.1.13]

There are recommendations. Tapasya, this is called tapasya. To achieve vairāgya it requires tapasya. But the one thing is there, vāsudeva parayana.

kecit kevalayā bhaktyā
dhunvanti aghaṁ
nīhāram iva bhāskaraḥ

The example is very... In the morning we see here, every day, mist. And as soon as the sun rises, immediately we think finished, clear. Nīhāram iva bhāskaraḥ. Kecit kevalayā bhaktyā, dhunvanti aghaṁ pāpaṁ nīhāram iva bhāskaraḥ.

So there are so many items to understand this vairāgya-vidyā, or to practice. The first practice is brahmacarya, celibacy. Tapasā brahmacaryeṇa [SB 6.1.13]. So many items. But if one takes to vāsudeva bhakti... Vāsudeve bhagavati, kecit kevalayā bhaktyā [SB 6.1.15]. Kevalayā means only by bhakti process one can attain all success, jñāna-vairāgya. So you are situated, you are at least being trained up in bhakti-yoga, and if you strictly follow, dṛḍha-vratāḥ... Dṛḍha-vratāḥ, that is the word, dṛḍha-vratāḥ, with firm determination, then in one life we can learn this vairāgya-vidyā nija-bhakti-yogam [Cc. Madhya 6.254], and go back to home, back to Godhead. That is possible. It is not impossible. But ordinarily it is very, very difficult. Therefore Prahlāda Mahārāja is giving so many description, in detail, how we are becoming attached. But our real business is how to become detached. Unless we give up, paraṁ dṛṣṭvā nivartate [Bg. 2.59], unless we have got the taste for the better thing, the inferior things we cannot give up. By cultivation of bhakti-yoga, by this process, śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23], we can get the taste of bhakti-yoga. Then it is possible to give up this attachment for this material world. This is possible.

adau śraddhā tataḥ sādhu-
saṅgo 'tha bhajana-kriyā
tato 'nartha-nivṛttiḥ syāt
tato niṣṭhā rucis tataḥ
athāsaktis... athāsaktis tato bhāva

sādhakānām ayaṁ premnaḥ

The real business is how to increase our love, proportional love for Kṛṣṇa. Then everything, proportionately, will come, and then our life will be successful.

Thank you very much.

Devotees: Jaya Śrīla Prabhupāda. [end]