Chapter Fourteen

The Material World as the Great Forest of Enjoyment

The direct meaning of the forest of material existence is given in this chapter. Merchants sometimes enter the forest to collect many rare things and sell them at a good profit in the city, but the forest path is always bedecked with dangers. When the pure soul wants to give up the Lord's service to enjoy the material world, Krsna certainly gives him a chance to enter the material world. As stated in the prema-vivarta: krsna-bahirmukha hana bhoga vancha kare. This is the reason the pure spirit soul falls down to the material world. Due to his activities under the influence of the three modes of material nature, the living entity takes different positions in different species. Sometimes he is a demigod in the heavenly planets and sometimes a most insignificant creature in the lower planetary systems. In this regard, Srila Narottama dasa Thakura says, nana yoni sada phire: the living entity passes through various species. Kardarya bhaksana kare: he is obliged to eat and enjoy abominable things. Tara janma adhah-pate yaya: in this way his whole life is spoiled. Without the protection of an all-merciful Vaisnava. the conditioned soul cannot get out of the clutches of maya. As stated in Bhagavad-gita (manah sasthanindriyani prakrti-sthani karsati), the living entity begins material life with his mind and the five knowledge-acquiring senses, and with these he struggles for existence within the material world. These senses are compared to rogues and thieves within the forest. They take away a man's knowledge and place him in a network of nescience. Thus the senses are like rogues and thieves that plunder his spiritual knowledge. Over and above this, there are family members, wife and children. who are exactly like ferocious animals in the forest. The business of such ferocious animals is to eat a man's flesh. The living entity allows himself to be attacked by jackals and foxes (wife and children), and thus his real spiritual life is finished. In the forest of material life, everyone is envious like mosquitoes, and rats and mice are always creating disturbances. Everyone in this material world is placed in many awkward positions and surrounded by envious people and disturbing animals. The result is that the living entity in the material world is always plundered and bitten by many living entities. Nonetheless, despite these disturbances, he does not want to give up his family life, and he continues his fruitive activities in an attempt to become happy in the future. He thus becomes more and more entangled in the results of karma, and thus he is forced to act impiously. His witnesses are the sun during the day and the moon during the night. The demigods also witness, but the conditioned soul thinks that his attempts at sense gratification are not being witnessed by anyone. Sometimes, when he is detected, he temporarily renounces everything, but due to his great attachment for the body, his renunciation is given up before he can attain perfection.

In this material world there are many envious people. There is the tax-exacting government, which is compared to an owl, and there are invisible crickets that create unbearable sounds. The conditioned soul is certainly greatly harassed by the agents of material nature, but his intelligence is lost due to undesirable association. In an attempt to gain relief from the disturbances of material existence, he falls victim to so-called yogis, sadhus and incarnations who can display some magic but who do not understand devotional service. Sometimes the conditioned soul is bereft of all money, and consequently he becomes unkind to his family members. In this material world there is not a pinch of actual happiness, for which the conditioned soul is longing life after life. The government officials are like carnivorous Raksasas who exact heavy taxes for the maintenance of the government. The hard-working conditioned soul is very saddened due to these heavy taxes.

The path of fruitive activities leads to difficult mountains, and sometimes the conditioned soul wants to cross these mountains, but he is never successful, and consequently he becomes more and more aggrieved and disappointed. Becoming materially and financially embarrassed, the conditioned soul unnecessarily chastises his family. In the material condition there are four principal needs, out of which sleep is compared to a python. When asleep, the conditioned soul completely forgets his real existence, and in sleep he does not feel the tribulations of material life. Sometimes, being in need of money, the conditioned soul steals and cheats, although he may apparently be associated with devotees for spiritual advancement. His only business is getting out of the clutches of maya, but due to improper guidance he becomes more and more entangled in material dealings. This material world is simply an embarrassment and is composed of tribulations presented as happiness. distress, attachment, enmity and envy. On the whole it is simply full of tribulation and misery. When a person loses his intelligence due to attachment to wife and sex, his entire consciousness becomes polluted. He thus only thinks of the association of women. The time factor, which is like a serpent, takes away everyone's life, including that of Lord Brahma and the insignificant ant. Sometimes the conditioned soul tries to save himself from inexorable time and thus takes shelter of some bogus savior. Unfortunately. the bogus savior cannot even save himself. How, then. can he protect others? The bogus saviors do not care for bona fide knowledge received from qualified brahmanas and Vedic sources. Their only business is indulging in sex and recommending sexual freedom even for widows. Thus they are like monkeys in the forest. Srila Sukadeva Gosvami thus explains the material forest and its difficult path to Maharaja Pariksit.

TEXT 1

TEXT

sa hovaca

sa esa dehatma-maninam sattvadi-guna-visesa-vikalpita-kusalaku-sala-samavahara-vinirmita-vividha-dehavalibhir viyoga-samyogady-anadi-samsaranubhavasya dvara-bhutena sad-indriya-vargena tasmin durgadhvavad asugame 'dhvany apatita isvarasya bhagavato visnor vasa-vartinya mayaya jiva-loko 'yam yatha vanik-sartho 'rtha-parah sva-deha-nispadita-karmanubhavah smasanavad asivatamayam samsaratavyam gato nadyapi viphala-bahu-pratiyogehas tat-tapopasamanim hari-guru-caranaravinda-madhukaranupadavim avarundhe.

SYNONYMS

sah--the self-realized devotee (Sri Sukadeva Gosvami); ha--indeed; uvaca--spoke; sah--he (the conditioned soul); esah--this one; deha-atma-maninam--of those who foolishly take the body to be the self; sattva-adi--of sattva, rajah and tamah; guna--by the modes; visesa--particular; vikalpita--falsely constituted; kusala--sometimes by favorable actions; akusala--sometimes by very unfavorable actions; samavahara--by a mixture of both; vinirmita--obtained; vividha--various types; deha-avalibhih--by the series of bodies; viyoga-samyoga-adi--symptomized by giving up one type of body (viyoga) and accepting another (samyoga); anadi-samsara-anubhavasya--of the perception of the beginningless process of transmigration; dvara-bhutena--existing as the doorways; sat-indriya-vargena--by these six senses (the mind and five knowledge-acquiring senses, namely the eyes, ears, tongue, nose and skin); tasmin--on that; durga-adhva-vat--like a path that is very difficult to traverse; asugame--being difficult to pass through; adhvani--on a path in the forest; apatitah--happened; isvarasya--of the controller; bhagavatah--the Supreme personality of Godhead; visnoh--of Lord Visnu; vasa-vartinya--acting under the control; mayaya--by the material energy; jiva-lokah--the conditioned living entity; ayam--this; yatha--exactly like; vanik--a merchant; sa-arthah--having an object; artha-parah--who is very attached to money; sva-deha-nispadita--performed by his own body; karma--the fruits of activities; anubhavah--who experiences; smasana-vat asivatamayam--like an inauspicious cemetery or place of burial; samsara-atavyam--in the forest of material life; gatah--having entered; na--not; adya api--until now; viphala--unsuccessful; bahu-pratiyoga--full of great difficulties and varieties of miserable conditions; ihah--whose activities here in this material world; tat-tapa-upasa-manim--which pacifies the miseries of the forest of material life; hari-guru-carana-aravinda--to the lotus feet of the Lord and His devotee; madhukara-anupadavim--the road followed in pursuance of devotees who are attached like bumblebees; avarundhe--gain.

TRANSLATION

When King Pariksit asked Sukadeva Gosvami about the direct meaning of the material forest, Sukadeva Gosvami replied as follows: My dear King, a man belonging to the mercantile community [vanik] is always interested in earning money. Sometimes he enters the forest to acquire some cheap commodities like wood and earth and sell them in the city at good prices. Similarly, the conditioned soul, being greedy, enters this material world for some material profit. Gradually he enters the deepest part of the forest, not really knowing how to get out. Having entered the material world, the pure soul becomes conditioned by the material atmosphere, which is created by the external energy under the control of Lord Visnu. Thus the living entity comes under the control of the external energy, daivi maya. Living independently and bewildered in the forest, he does not attain the association of devotees who are always engaged in the service of the Lord. Once in the bodily conception, he gets different types of bodies one after the other under the influence of material energy and impelled by the modes of material nature [sattva-guna, rajo-guna and tamo-guna]. In this way the conditioned soul goes sometimes to the heavenly planets, sometimes to the earthly planets and sometimes to the lower planets and lower species. Thus he suffers continuously due to different types of bodies. These sufferings and pains are sometimes mixed. Sometimes they are very severe, and sometimes they are not. These bodily conditions are acquired due to the conditioned soul's mental speculation. He uses his mind and five senses to acquire knowledge, and these bring about the different bodies and different conditions. Using the senses under the control of the external energy, maya, the living entity suffers the miserable conditions of material existence. He is actually searching for relief, but he is generally baffled, although sometimes he is relieved after great difficulty. Struggling for existence in this way, he cannot get the shelter of pure devotees, who are like bumblebees engaged in loving service at the lotus feet of Lord Visnu.

PURPORT

The most important information in this verse is hari-guru-carana-aravinda-madhukara-anupadavim. In this material world the conditioned souls are baffled by their activities, and sometimes they are relieved after great difficulty. On the whole the conditioned soul is never happy. He simply struggles for existence. Actually his only business is to accept the spiritual master, the guru, and through him he must accept the lotus feet or the Lord. This is explained by Sri Caitanya Mahaprabhu: guru-krsna-prasade paya bhakti-lata-bija. people struggling for existence in the forests or cities of the material world are not actually enjoying life. They are simply suffering different pains and pleasures, generally pains that are always inauspicious. They try to gain release from these pains, but they cannot due to ignorance. For them it is stated in the Vedas: tad-vijnanartham sa gurum evabhigacchet. When the living entity is lost in the forest of the material world, in the struggle for existence, his first business is to find a bona fide guru who is always engaged at the lotus feet of the Supreme personality of Godhead, Visnu. After all, if he is at all eager to be relieved of the struggle for existence, he must find a bona fide guru and take instructions at his lotus feet. In this way he can get out of the struggle.

Since the material world is compared herein to a forest, it may be argued that in Kali-yuga modern civilization is mainly situated in the cities. A great city, however, is like a great forest. Actually city life is more dangerous than life in the forest. If one enters an unknown city without friend or shelter, living in that city is more difficult than living in a forest. There are many big cities all over the surface of the globe, and wherever one looks he sees the struggle for existence going on twenty-four hours a day. people rush about in cars going seventy and eighty miles an hour, constantly coming and going, and this sets the scene of the great struggle for existence. One has to rise early in the morning and travel in that car at breakneck speed. There is always the danger of an accident, and one has to take great care. In his automobile, the living entity is full of anxieties, and his struggle is not at all auspicious. Apart from human beings, other species like cats and dogs are also struggling very hard day and night for existence. Thus the struggle for existence continues, and the conditioned soul changes from one position to another. For a while, he is a child, but he has to become a boy. From a boy, he has to change into a youth, and from youth to manhood and old age. Finally, when the body is no longer workable, he has to accept a new body in a different species. Giving up the body is called death, and accepting another body is called birth. The human form is an opportunity to take shelter of the bona fide spiritual master and, through him, the Supreme Lord. This Krsna consciousness movement has been started to give an opportunity to all the members of human society, who are misled by foolish leaders. No one can get out of this struggle for existence, which is full of miseries, without accepting a pure devotee of the Lord. The material attempt changes from one position to another, and no one actually gains relief from the struggle for existence. The only resort is the lotus feet of a bona fide spiritual master, and, through him, the lotus feet of the Lord.

TEXT 2

TEXT

yasyam u ha va ete sad-indriya-namanah karmana dasyava eva te; tad yatha purusasya dhanam yat kincid dharmaupayikam bahu-krcchradhigatam saksat parama-purusaradhana-laksano yo 'sau dharmas tam tu samparaya udaharanti; tad-dharmyam dhanam darsana-sparsana-sravanasvadanavaghrana-sankalpa-vyavasaya-grha-gramyopabhogena kunathasyajitatmano yatha sarthasya vilum-panti.

SYNONYMS

yasyam--in which; u ha--certainly; va--or; ete--all these; sat-indriya-namanah--who are named the six senses (the mind and the five knowledge-acquiring senses); karmana--by their activity; dasyavah--the plunderers; eva--certainly; te--they; tat--that; yatha--as; purusasya--of a person; dhanam--the wealth; yat--whatever; kincit--something; dharma-aupayikam--which is a means to religious principles; bahu-krcchra-adhigatam--earned after much hard labor; saksat--directly; parama-purusa-aradhana-laksanah--whose symptoms are worship of the Supreme Lord by performance of sacrifices and so on; yah--which; asau--that; dharmah--religious principles; tam--that; tu--but; samparaye--for the benefit of the living entity after death; udaharanti--the wise declare; tat-dharmyam--religious (relating to the prosecution of the varnasrama-dharma); dhanam--wealth; darsana--by seeing; sparsana--by touching; sravana--by hearing; asvadana--by tasting; avaghrana--by smelling; sankalpa--by determination; vyavasaya--by a conclusion; grha--in the material home; gramya-upabhogena--by material sense gratification; kunathasya--of the misguided conditioned soul; ajita-atmanah--who has not controlled himself; yatha--just as; sarthasya--of the living entity interested in sense gratification; vilumpanti--they plunder.

TRANSLATION

In the forest of material existence, the uncontrolled senses are like plunderers. The conditioned soul may earn some money for the advancement of Krsna consciousness, but unfortunately the uncontrolled senses plunder his money through sense gratification. The senses are plunderers because they make one spend his money unnecessarily for seeing, smelling, tasting, touching, hearing, desiring and willing. In this way the conditioned soul is obliged to gratify his senses, and thus all his money is spent. This money is actually acquired for the execution of religious principles, but it is taken away by the plundering senses.

PURPORT

purva jamnarjita vidya purva janmarjitam dhanam agre dhavati dhavati. By following the principles of the varnasrama-dharma, one attains a better position in the material world. One may be rich, learned, beautiful or highborn. One who has all these assets should know that they are all meant for the advancement of Krsna consciousness. Unfortunately, when a person is misguided he misuses his high position for sense gratification. Therefore the uncontrolled senses are considered plunderers. The good position one attains by executing religious principles is wasted as the plundering senses take it away. By executing religious principles under the laws of varna-srama-dharma, one is placed in a comfortable position. One may very easily use his assets for the further advancement of Krsna consciousness. One should understand that the wealth and opportunity one gets in the material world should not be squandered in sense gratification. They are meant for the advancement of Krsna consciousness. This Krsna consciousness movement is therefore teaching people to control the mind and five knowledge-acquiring senses by a definite process. One should practice a little austerity and not spend money on anything other than the regulative life of devotional service. The senses demand that one see beautiful things; therefore money should be spent for decorating the Deity in the temple. Similarly, the tongue has to taste good food, which should be bought and offered to the Deity. The nose can be utilized in smelling the flowers offered to the Deity, and the hearing can be utilized by listening to the vibration of the Hare Krsna mantra. In this way the senses can be regulated and utilized to advance Krsna consciousness. Thus a good position might not be spoiled by material sense gratification in the form of illicit sex, meat-eating, intoxication and gambling. One spoils an opulent position in the material world by driving cars, spending time in nightclubs or tasting abominable food in restaurants. In these ways. the plundering senses take away all the assets that the conditioned soul has acquired with great difficulty.

TEXT 3

TEXT

atha ca yatra kautumbika darapatyadayo namna karmana vrka-srgala evanicchato 'pi kadaryasya kutumbina uranakavat samraksyamanam misato 'pi haranti.

SYNONYMS

atha--in this way; ca--also; yatra--in which; kautumbikah--the family members; dara-apatya-adayah--beginning with the wife and children; namna--by name only; karmana--by their behavior; vrka-srgalah--tigers and jackals; eva--certainly; anicchatah--of one who does not desire to spend his wealth; api--certainly; kadaryasya--being too miserly; kutumbinah--who is surrounded by family members; uranaka-vat--like a lamb; samraksyamanam--although protected; misatah--of one who is observing; api--even; haranti--they forcibly take away.

TRANSLATION

My dear King, family members in this material world go under the names of wife and children, but actually they behave like tigers and jackals. A herdsman tries to protect his sheep to the best of his ability, but the tigers and foxes take them away by force. Similarly, although a miserly man wants to guard his money very carefully, his family members take away all his assets forcibly, even though he is very vigilant.

PURPORT

One Hindi poet has sung: din ka dakini rat ka baghini palak palak rahu cuse. During the daytime, the wife is compared to a witch, and at night she is compared to a tigress. Her only business is sucking the blood of her husband both day and night. During the day there are household expenditures, and the money earned by the husband at the cost of his blood is taken away. At night, due to sex pleasure, the husband discharges blood in the form of semen. In this way he is bled by his wife both day and night, yet he is so crazy that he very carefully maintains her. Similarly, the children are also like tigers, jackals and foxes. As tigers, jackals and foxes take away lambs despite the herdsman's vigilant protection, children take away the father's money, although the father supervises the money himself. Thus family members may be called wives and children, but actually they are plunderers.

TEXT 4

TEXT

yatha hy anuvatsaram krsyamanam apy adagdha-bijam ksetram punar evavapana-kale gulma-trna-virudbhir gahvaram iva bhavaty evam eva grhasramah karma-ksetram yasmin na hi karmany utsidanti yad ayam kama-karanda esa avasathah.

SYNONYMS

yatha--just as; hi--certainly; anuvatsaram--every year; krsyamanam--being plowed; api--although; adagdha-bijam--in which the seeds are not burned; ksetram--the field; punah--again; eva--certainly; avapana-kale--at the times for sowing the seeds; gulma--by bushes; trna--by grasses; virudbhih--by the creepers; gahvaram iva--like a bower; bhavati--becomes; evam--thus; eva--certainly; grha-asramah--family life; karma-ksetram--the field of activities; yasmin--in which; na--not; hi--certainly; karmani utsidanti--fruitive activities disappear; yat--therefore; ayam--this; kama-karandah--the storehouse of fruitive desire; esah--this; avasathah--abode.

TRANSLATION

Every year the plowman plows over his grain field, completely uprooting all weeds. Nonetheless, the seeds lie there and, not being completely burned, again come up with the plants sown in the field. Even after being plowed under, the weeds come up densely. Similarly, the grhastha-asrama [family life] is a field of fruitive activity. Unless the desire to enjoy family life is completely burned out, it grows up again and again. Even though camphor may be removed from a pot, the pot nonetheless retains the aroma of camphor. As long as the seeds of desire are not destroyed, fruitive activities are not destroyed.

PURPORT

Unless one's desires are completely transferred to the service of the Supreme personality of Godhead, the desire for family life continues. even after one has taken sannyasa. Sometimes in our society, ISKCON. a person out of sentiment may take sannyasa, but because his desires are not burned completely, he again takes to family life, even at the risk of losing his prestige and disgracing his good name. These strong desires can be burned out completely when one fully engages in the service of the Lord in devotional service.

TEXT 5

TEXT

tatra gato damsa-masaka-samapasadair manujaih salabha-sakunta-taskara-musakadibhir uparudhyamana-bahih-pranah kvacit parivartamano 'sminn adhvany avidya-kama-karmabhir uparakta-manasanupapannartham nara-lokam gandharva-nagaram upapannam iti mithya-drstir anupasyati.

SYNONYMS

tatra--to that household life; gatah--gone; damsa--gadflies; masaka--mosquitoes; sama--equal to; apasadaih--who are low-class; manu-jaih--by men; salabha--locusts; sakunta--a large bird of prey; taskara--thieves; musaka-adibhih--by rats and so on; uparudhyamana--being disturbed; bahih-pranah--the external life air in the form of wealth and so on; kvacit--sometimes; parivartamanah--wandering; asmin--in this; adhvani--path of material existence; avidya-kama--by ignorance and lust; karmabhih--and by fruitive activities; uparakta-manasa--due to the mind's being influenced; anupapanna-artham--in which the desired results are never obtained; nara-lokam--this material world; gandharva-nagaram--a will-o'-the-wisp city; upapannam--existing; iti--taking it as; mithya-drstih--he whose vision is mistaken; anupasyati--observes.

TRANSLATION

Sometimes the conditioned soul in household life, being attached to material wealth and possessions, is disturbed by gadflies and mosquitoes, and sometimes locusts, birds of prey and rats give him trouble. Nonetheless, he still wanders down the path of material existence. Due to ignorance he becomes lusty and engages in fruitive activity. Because his mind is absorbed in these activities, he sees the material world as permanent, although it is temporary like a phantasmagoria, a house in the sky.

PURPORT

The following song is sung by Narottama dasa Thakura:

ahankare matta hana, nitai-pada pasariya,

asatyere satya kari mani

Due to forgetting the lotus feet of Lord Nityananda and being puffed up by material possessions, wealth and opulence, one thinks the false, temporary material world to be an actual fact. This is the material disease. The living entity is eternal and blissful, but despite miserable material conditions, he thinks the material world to be real and factual due to his ignorance.

TEXT 6

TEXT

tatra ca kvacid atapodaka-nibhan visayan upadhavati pana-bhojana-vyavayadi-vyasana-lolupah.

SYNONYMS

tatra--there (in this phantom place); ca--also; kvacit--sometimes; atapa-udaka-nibhan--like the water in a mirage in the desert; visayan--the objects of sense enjoyment; upadhavati--runs after; pana--to drinking; bhojana--to eating; vyavaya--to sex life; adi--and so on; vyasana--with addiction; lolupah--a debauchee.

TRANSLATION

Sometimes in this house in the sky [gandharva-pura] the conditioned soul drinks, eats and has sex. Being overly attached, he chases after the objects of the senses just as a deer chases a mirage in the desert.

PURPORT

There are two worlds--the spiritual and the material. The material world is false like a mirage in the desert. In the desert, animals think they see water, but actually there is none. Similarly, those who are animalistic try to find peace within the desert of material life. It is repeatedly said in different sastras that there is no pleasure in this material world. Furthermore, even if we agree to live without pleasure, we are not allowed to do so. In Bhagavad-gita, Lord Krsna says that the material world is not only full of miseries (duhkhalayam) but also temporary (asasvatam). Even if we want to live here amid miseries, material nature will not allow us to do so. It will oblige us to change bodies and enter another atmosphere full of miserable conditions.

TEXT 7

TEXT

kvacic casesa-dosa-nisadanam purisa-visesam tad-varna-guna-nirmita-matih suvarnam upaditsaty agni-kama-katara ivolmuka-pisacam.

SYNONYMS

kvacit--sometimes; ca--also; asesa--unlimited; dosa--of faults; nisadanam--the source of; purisa--of stool; visesam--a particular type; tat-varna-guna--whose color is the same as that of the mode of passion (reddish); nirmita-matih--whose mind is absorbed in that; suvarnam--gold; upaditsati--desiring to get; agni-kama--by the desire for fire; katarah--who is troubled; iva--like; ulmuka-pisacam--a phosphorescent light known as a will-o'-the-wisp, which is sometimes mistaken for a ghost.

TRANSLATION

Sometimes the living entity is interested in the yellow stool known as gold and runs after it. That gold is the source of material opulence and envy, and it can enable one to afford illicit sex, gambling, meat-eating and intoxication. Those whose minds are overcome by the mode of passion are attracted by the color of gold, just as a man suffering from cold in the forest runs after a phosphorescent light in a marshy land, considering it to be fire.

PURPORT

Pariksit Maharaja told Kali-yuga to leave his kingdom immediately and reside in four places: brothels, liquor shops, slaughterhouses and gambling casinos. However, Kali-yuga requested him to give him only one place where these four places are included, and Pariksit Maharaja gave him the place where gold is stored. Gold encompasses the four principles of sin, and therefore, according to spiritual life, gold should be avoided as far as possible. If there is gold, there is certainly illicit sex, meat-eating, gambling and intoxication. Because people in the Western world have a great deal of gold, they are victims of these four sins. The color of gold is very glittering, and a materialistic person becomes very much attracted by its yellow color. However, this gold is actually a type of stool. A person with a bad liver generally passes yellow stool. The color of this stool attracts a materialistic person, just as the will-o'-the-wisp attracts one who needs heat.

TEXT 8

TEXT

atha kadacin nivasa-paniya-dravinady-anekatmopajivanabhinivesa etasyam samsaratavyam itas tatah paridhavati.

SYNONYMS

atha--in this way; kadacit--sometimes; nivasa--residence; paniya--water; dravina--wealth; adi--and so on; aneka--in various items; atma-upajivana--which are considered necessary to maintain body and soul together; abhinivesah--a person fully absorbed; etasyam--in this; samsara-atavyam--the material world, which is like a great forest; itah tatah--here and there; paridhavati--runs around.

TRANSLATION

Sometimes the conditioned soul is absorbed in finding residential quarters or apartments and getting a supply of water and riches to maintain his body. Absorbed in acquiring a variety of necessities, he forgets everything and perpetually runs around the forest of material existence.

PURPORT

As originally mentioned, a poor man belonging to the mercantile community goes to the forest to get some cheap goods to bring back to the city to sell at a profit. He is so absorbed in the thought of maintaining body and soul together that he forgets his original relationship with Krsna and seeks only the bodily comforts. Thus material activities are the conditioned soul's only engagement. Not knowing the aim of life, the materialist perpetually wanders in material existence, struggling to get the necessities of life. Not understanding the aim of life, even though he acquires sufficient necessities, he manufactures artificial necessities and thus becomes more and more entangled. He creates a mental situation whereby he needs greater and greater comforts. The materialist does not know the secret of nature's ways. As confirmed in Bhagavad-gita (3.27):

prakrteh kriyamanani

gunaih karmani sarvasah

ahankara-vimudhatma

kartaham iti manyate

"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities which are in actuality carried out by nature." Due to lusty desire, the living entity creates a certain mental situation whereby he wants to enjoy this material world. He thus becomes entangled, enters different bodies and suffers in them.

TEXT 9

TEXT

kvacic ca vatyaupamyaya pramadayaroham aropitas tat-kala-rajasa rajani-bhuta ivasadhu-maryado rajas-valakso 'pi dig-devata atirajas-vala-matir na vijanati.

SYNONYMS

kvacit--sometimes; ca--also; vatya aupamyaya--compared to a whirlwind; pramadaya--by a beautiful woman; aroham aropitah--raised onto the lap for sex enjoyment; tat-kala-rajasa--by the passion of lusty desires at that moment; rajani-bhutah--the darkness of night; iva--like; asadhu-maryadah--who is without proper respect for the higher witnesses; rajah-vala-aksah--blinded by strong lusty desires; api--certainly; dik-devatah--the demigods in charge of different directions, like the sun and the moon; atirajah-vala-matih--whose mind is overcome by lust; na vijanati--he does not know (that witnesses all around take note of his impudent sexual act).

TRANSLATION

Sometimes, as if blinded by the dust of a whirlwind, the conditioned soul sees the beauty of the opposite sex, which is called pramada. Being thus bewildered, he is raised upon the lap of a woman, and at that time his good senses are overcome by the force of passion. He thus becomes almost blind with lusty desire and disobeys the rules and regulations governing sex life. He does not know that his disobedience is witnessed by different demigods, and he enjoys illicit sex in the dead of night, not seeing the future punishment awaiting him.

PURPORT

In Bhagavad-gita (7.11) it is said: dharmaviruddho bhutesu kamo 'smi bharatarsabha. Sex is allowed only for the begetting of children, not for enjoyment. One can indulge in sex to beget a good child for the benefit of the family, society and world. Otherwise, sex is against the rules and regulations of religious life. A materialistic person does not believe that everything is managed in nature, and he does not know that if one does something wrong, he is witnessed by different demigods. A person enjoys illicit sex, and due to his blind, lusty desire. he thinks that no one can see him, but this illicit sex is thoroughly observed by the agents of the Supreme Personality of Godhead. Therefore the person is punished in so many ways. presently in Kali-yuga there are many pregnancies due to illicit sex, and sometimes abortions ensue. These sinful activities are witnessed by the agents of the Supreme personality of Godhead, and a man and woman who create such a situation are punished in the future by the stringent laws of material nature (daivi hy esa guna-mayi mama maya duratyaya). Illicit sex is never excused, and those who indulge in it are punished life after life. As confirmed in Bhagavad-gita (16.20):

asurim yonim apanna

mudha janmani janmani

mam aprapyaiva kaunteya

tato yanty adhamam gatim

"Attaining repeated birth among the species of demoniac life, such persons can never approach Me. Gradually they sink down to the most abominable type of existence."

The Supreme Personality of Godhead does not allow anyone to act against the stringent laws of material nature; therefore illicit sex is punished life after life. Illicit sex creates pregnancies, and these unwanted pregnancies lead to abortion. Those involved become implicated in these sins, so much so that they are punished in the same way the next life. Thus in the next life they also enter the womb of a mother and are killed in the same way. All these things can be avoided by remaining on the transcendental platform of Krsna consciousness. In this way one does not commit sinful activity. Illicit sex is the most prominent sin due to lusty desire. When one associates with the mode of passion, he is implicated in suffering life after life.

TEXT 10

TEXT

kvacit sakrd avagata-visaya-vaitathyah svayam parabhidhyanena vibhramsita-smrtis tayaiva marici-toya-prayams tan evabhidhavati.

SYNONYMS

kvacit--sometimes; sakrt--once; avagata-visaya-vaitathyah--becoming conscious of the uselessness of enjoying material sense gratification; svayam--himself; para-abhidhyanena--by the bodily concept of the self; vibhramsita--destroyed; smrtih--whose remembrance; taya--by that; eva--certainly; marici-toya--water in a mirage; prayan--similar to; tan--those sense objects; eva--certainly; abhidhavati--runs after.

TRANSLATION

The conditioned soul sometimes personally appreciates the futility of sense enjoyment in the material world, and he sometimes considers material enjoyment to be full of miseries. However, due to his strong bodily conception, his memory is destroyed, and again and again he runs after material enjoyment, just as an animal runs after a mirage in the desert.

PURPORT

The main disease in material life is the bodily conception. Being baffled again and again in material activity, the conditioned soul temporarily thinks of the futility of material enjoyment, but he again tries the same thing. By the association of devotees, a person may become convinced of the material futility, but he cannot give up his engagement, although he is very eager to return home, back to Godhead. Under these circumstances, the Supreme personality of Godhead, who is situated in everyone's heart, compassionately takes away all the material possessions of such a devotee. As stated in Srimad-Bhagavatam (10.88.8): yasyaham anugrhnami harisye tad-dhanam sanaih. Lord Krsna says that He takes everything away from the devotee whom He especially favors when that devotee is overly attached to material possessions. When everything is taken away, the devotee feels helpless and frustrated in society, friendship and love. He feels that his family does not care for him any longer, and he therefore completely surrenders unto the lotus feet of the Supreme Lord. This is a special favor granted by the Lord to a devotee who cannot fully surrender to the Lord due to a strong bodily conception. As explained in Caitanya-caritamrta (Madhya 22.39): ami--vijna, ei murkhe 'visaya' kene diba. The Lord understands the devotee who hesitates to engage in the Lord's service, not knowing whether he should again try to revive his material life. After repeated attempts and failures, he fully surrenders to the lotus feet of the Lord. The Lord then gives him directions, and, attaining happiness, he forgets all material engagement.

TEXT 11

TEXT

kvacid uluka-jhilli-svanavad ati-parusa-rabhasatopam pratyaksam paroksam va ripu-raja-kula-nirbhartsitenati-vyathita-karna-mula-hrdayah.

SYNONYMS

kvacit--sometimes; uluka--of the owl; jhilli--and the cricket; svana-vat--exactly like intolerable sounds; ati-parusa--extremely piercing; rabhasa--by perseverance; atopam--agitation; pratyaksam--directly; paroksam--indirectly; va--or; ripu--of enemies; raja-kula--and of government officers; nirbhartsitena--by chastisement; ati-vyathita--very aggrieved; karna-mula-hrdayah--whose ear and heart.

TRANSLATION

Sometimes the conditioned soul is very aggrieved by the chastisement of his enemies and government servants, who use harsh words against him directly or indirectly. At that time his heart and ears become very saddened. Such chastisement may be compared to the sounds of owls and crickets.

PURPORT

There are different types of enemies within this material world. The government chastises one due to not paying income taxes. Such criticism, direct or indirect, saddens one, and sometimes the conditioned soul tries to counteract that chastisement. Unfortunately, he cannot do anything.

TEXT 12

TEXT

sa yada dugdha-purva-sukrtas tada karaskara-kakatundady-apunya-druma-lata-visoda-panavad ubhayartha-sunya-dravinan jivan-mrtan svayam jivan-mriyamana upadhavati.

SYNONYMS

sah--that conditioned soul; yada--when; dugdha--exhausted; purva--previous; sukrtah--pious activities; tada--at that time; karaskara-kakatunda-adi--named karaskara, kakatunda, etc.; apunya-druma-lata--impious trees and creepers; visa-uda-pana-vat--like wells with poisonous water; ubhaya-artha-sunya--which cannot give happiness either in this life or in the next; dravinan--those who possess wealth; jivat-mrtan--who are dead, although apparently alive; svayam--he himself; jivat--living; mriyamanah--being dead; upadhavati--approaches for material acquisition.

TRANSLATION

Due to his pious activities in previous lives, the conditioned soul attains material facilities in this life, but when they are finished, he takes shelter of wealth and riches, which cannot help him in this life or the next. Because of this, he approaches the living dead who possess these things. Such people are compared to impure trees, creepers and poisonous wells.

PURPORT

The wealth and riches acquired through previous pious activities should not be misused for sense gratification. Enjoying them for sense gratification is like enjoying the fruits of a poisonous tree. Such activities will not help the conditioned soul in any way, neither in this life nor the next. However, if one engages his possessions in the service of the Lord under the guidance of a proper spiritual master. he will attain happiness both in this life and the next. Unless he does so, he eats a forbidden apple and thereby loses his paradise. Lord Sri Krsna therefore advises that one's possessions should be given unto Him.

yat karosi yad asnasi

yaj juhosi dadasi yat

yat tapasyasi kaunteya

tat kurusva mad-arpanam

"O son of Kunti, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me." (Bg. 9.27) Material wealth and opulence attained through previous pious activities can be fully utilized for one's benefit in this life and the next if one is Krsna conscious. One should not try to possess more than he needs for the bare necessities. If one gets more than is needed, the surplus should be fully engaged in the Lord's service. That will make the conditioned soul, the world and Krsna happy, and this is the aim of life.

TEXT 13

TEXT

ekadasat-prasangan nikrta-matir vyudaka-srotah-skhalanavad ubhayato 'pi duhkhadam pakhandam abhiyati.

SYNONYMS

ekada--sometimes; asat-prasangat--by association of nondevotees who are against the Vedic principles and who manufacture different paths of religion; nikrta-matih--whose intelligence has been brought to the abominable status of defying the authority of the Supreme personality of Godhead; vyudaka-srotah--into rivers without sufficient water; skhalana-vat--like jumping; ubhayatah--from both sides; api--although; duhkha-dam--giving distress; pakhandam--the atheistic path; abhiyati--he approaches.

TRANSLATION

Sometimes, to mitigate distresses in this forest of the material world, the conditioned soul receives cheap blessings from atheists. He then loses all intelligence in their association. This is exactly like jumping in a shallow river. As a result one simply breaks his head. He is not able to mitigate his sufferings from the heat, and in both ways he suffers. The misguided conditioned soul also approaches so-called sadhus and svamis who preach against the principles of the Vedas. He does not receive benefit from them, either in the present or in the future.

PURPORT

Cheaters are always there to manufacture their own way of spiritual realization. To get some material benefit, the conditioned soul approaches these pseudo sannyasis and yogis for cheap blessings, but he does not receive any benefit from them, either spiritual or material. In this age there are many cheaters who show some jugglery and magic. They even create gold to amaze their followers, and their followers accept them as God. This type of cheating is very prominent in Kali-yuga. Visvanatha Cakravarti Thakura describes the real guru in this way.

samsara-davanala-lidha-loka-

tranaya karunya-ghanaghanatvam

praptasya kalyana-gunarnavasya

vande guroh sri-caranaravindam

One should approach a guru who can extinguish the blazing fire of this material world, the struggle for existence. people want to be cheated. and therefore they go to yogis and svamis who play tricks, but tricks do not mitigate the miseries of material life. If being able to manufacture gold is a criterion for becoming God, then why not accept Krsna, the proprietor of the entire universe, wherein there are countless tons of gold? As mentioned before, the color of gold is compared to the will-O'-the-wisp or yellow stool; therefore one should not be allured by gold-manufacturing gurus but should sincerely approach a devotee like Jada Bharata. Jada Bharata instructed Rahugana Maharaja so well that the King was relieved from the bodily conception. One cannot become happy by accepting a false guru. A guru should be accepted as advised in Srimad-Bhagavatam (11.3.21). Tasmad gurum prapadyeta jijnasuh sreya uttamam: One should approach a bona fide guru to inquire about the highest benefit of life. Such a guru is described as follows: sabde pare ca nisnatam. Such a guru does not manufacture gold or juggle words. He is well versed in the conclusions of Vedic knowledge (vedais ca sarvair aham eva vedyah). He is freed from all material contamination and is fully engaged in Krsna's service. If one is able to obtain the dust of the lotus feet of such a guru, his life becomes successful. Otherwise he is baffled both in this life and in the next.

TEXT 14

TEXT

yada tu para-badhayandha atmane nopanamati tada hi pitr-putra-barhismatah pitr-putran va sa khalu bhaksayati.

SYNONYMS

yada--when; tu--but (because of misfortune); para-badhaya--in spite of exploiting all others; andhah--blind; atmane--for himself; na upanamati--does not fall into one's share; tada--at that time; hi--certainly; pitr-putra--of the father or sons; barhismatah--as insignificant as a piece of grass; pitr-putran--father or sons; va--or; sah--he (the conditioned soul); khalu--indeed; bhaksayati--gives trouble to.

TRANSLATION

In this material world, when the conditioned soul cannot arrange for his own maintenance, despite exploiting others, he tries to exploit his own father or son, taking away that relative's possessions, although they may be very insignificant. If he cannot acquire things from his father, son or other relatives, he is prepared to give them all kinds of trouble.

PURPORT

Once we actually saw a distressed man steal ornaments from his daughter just to maintain himself. As the English proverb goes, necessity knows no law. When a conditioned soul needs something, he forgets his relationship with his relatives and exploits his own father or son. We also receive information from Srimad-Bhagavatam that in this age of Kali the time is quickly approaching when a relative will kill another relative for a small farthing. Without Krsna consciousness, people will deteriorate further and further into a hellish condition wherein they will perform abominable acts.

TEXT 15

TEXT

kvacid asadya grham davavat priyartha-vidhuram asukhodarkam sokagnina dahyamano bhrsam nirvedam upagacchati.

SYNONYMS

kvacit--sometimes; asadya--experiencing; grham--the home life; dava-vat--exactly like a blazing fire in the forest; priya-artha-vidhuram--without any beneficial object; asukha-udarkam--resulting only in more and more unhappiness; soka-agnina--by the fire of lamentation; dahyamanah--being burned; bhrsam--very great; nirvedam--disappointment; upagacchati--he obtains.

TRANSLATION

In this world, family life is exactly like a blazing fire in the forest. There is not the least happiness, and gradually one becomes more and more implicated in unhappiness. In household life, there is nothing favorable for perpetual happiness. Being implicated in home life, the conditioned soul is burned by the fire of lamentation. Sometimes he condemns himself as being very unfortunate, and sometimes he claims that he suffers because he performed no pious activities in his previous life.

PURPORT

In the Gurv-astaka, Srila Visvanatha Cakravarti Thakura has sung:

samsara-davanala-lidha-loka-

tranaya karunya-ghanaghanatvam

A life in this material world is exactly like a blazing forest fire. No one goes to set fire to the forest, yet the fire takes place. Similarly. everyone wants to be happy in the material world, but the miserable conditions of material life simply increase. Sometimes a person caught in the blazing fire of material existence condemns himself, but due to his bodily conception he cannot get out of the entanglement, and thus he suffers more and more.

TEXT 16

TEXT

kvacit kala-visa-mita-raja-kula-raksasapahrta-priyatama-dhanasuh pramrtaka iva vigata-jiva-laksana aste.

SYNONYMS

kvacit--sometimes; kala-visa-mita--made crooked by time; raja-kula--the government men; raksasa--by those who are like carnivorous human beings; apahrta--being plundered; priya-tama--most dear; dhana--in the form of wealth; asuh--whose life air; pramrtakah--dead; iva--like; vigata-jiva-laksanah--bereft of all signs of life; aste--he remains.

TRANSLATION

Government men are always like carnivorous demons called Raksasas [man-eaters]. Sometimes these government men turn against the conditioned soul and take away all his accumulated wealth. Being bereft of his life's reserved wealth, the conditioned soul loses all enthusiasm. Indeed, it is as though he loses his life.

PURPORT

The word raja-kula-raksasa is very significant. Srimad-Bhagavatam was compiled about five thousand years ago, yet government men are referred to as Raksasas, or carnivorous demons. If government men are opposed to a person, that person will be bereft of all his riches, which he has accumulated with great care over a long period of time. Actually no one wants to pay income taxes--even government men themselves try to avoid these taxes--but at unfavorable times income taxes are exacted forcibly, and the taxpayers become very morose.

TEXT 17

TEXT

kadacin manorathopagata-pitr-pitamahady asat sad iti svapna-nirvrti-laksanam anubhavati.

SYNONYMS

kadacit--sometimes; manoratha-upagata--obtained by mental concoction; pitr--the father; pita-maha-adi--or grandfather and others; asat--although long dead (and although no one knows that the soul has gone); sat--again the father or grandfather has come; iti--thus thinking; svapna-nirvrti-laksanam--the kind of happiness found in dreams; anubhavati--the conditioned soul feels.

TRANSLATION

Sometimes the conditioned soul imagines that his father or grandfather has again come in the form of his son or grandson. In this way he feels the happiness one sometimes feels in a dream, and the conditioned soul sometimes takes pleasure in such mental concoctions.

PURPORT

Due to ignorance of the real existence of the Lord, the conditioned soul imagines many things. Influenced by fruitive activity, he comes together with his relatives, fathers, sons and grandfathers, exactly as straws gather together in a moving stream. In a moment the straws are thrown everywhere, and they lose contact. In conditional life, the living entity is temporarily with many other conditioned souls. They gather together as family members, and the material affection is so strong that even after a father or grandfather passes away, one takes pleasure in thinking that they return to the family in different forms. Sometimes this may happen. but in any case the conditioned soul likes to take pleasure in such concocted thoughts.

TEXT 18

TEXT

kvacid grhasrama-karma-codanati-bhara-girim aruruksamano loka-vyasana-karsita-manah kantaka-sarkara-ksetram pravisann iva sidati.

SYNONYMS

kvacit--sometimes; grha-asrama--in householder life; karma-codana--of the rules of fruitive activity; ati-bhara-girim--the big hill; aruruksamanah--desiring to ascend; loka--material; vyasana--to pursuits; karsita-manah--whose mind is attracted; kantaka-sarkara-ksetram--a field covered with thorns and sharp pebbles; pravisan--entering; iva--like; sidati--he laments.

TRANSLATION

In household life one is ordered to execute many yajnas and fruitive activities, especially the vivaha-yajna [the marriage ceremony for sons and daughters] and the sacred thread ceremony. These are all the duties of a grhastha, and they are very extensive and troublesome to execute. They are compared to a big hill over which one must cross when one is attached to material activities. A person desiring to cross over these ritualistic ceremonies certainly feels pains like the piercing of thorns and pebbles endured by one attempting to climb a hill. Thus the conditioned soul suffers unlimitedly.

PURPORT

There are many social functions for keeping a prestigious position in society. In different countries and societies there are various festivals and rituals. In India, the father is supposed to get his children married. When he does so, his responsibility to the family is complete. Arranging marriages is very difficult, especially in these days. At the present moment no one can perform the proper ritual of sacrifice, nor can anyone afford to pay for the marriage ceremony of sons and daughters. Therefore householders are very much distressed when they are confronted by these social duties. It is as though they were pierced by thorns and hurt by pebbles. Material attachment is so strong that despite the suffering, one cannot give it up. Prahlada Maharaja therefore recommends (Bhag. 7.5.5):

hitvatma-patam grham andha-kupam

vanam gato yad dharim asrayeta

The so-called comfortable family position is compared to a dark well in a field. If one falls in a dark well covered by grass, his life is lost, despite his cry for rescue. Highly advanced spiritualists therefore recommend that one should not enter the grhastha-asrama. It is better to prepare oneself in the brahmacarya-asrama for austerities and remain a pure brahmacari throughout one's life so that one will not feel the piercing thorns of material life in the grhastha-asrama. In the grhastha-asrama one has to accept invitations from friends and relatives and perform ritualistic ceremonies. By so doing, one becomes captivated by such things, although he may not have sufficient resources to continue them. To maintain the grhastha life-style, one has to work very hard to acquire money. Thus one is implicated in material life, and he suffers the thorn pricks.

TEXT 19

TEXT

kvacic ca duhsahena kayabhyantara-vahnina grhita-sarah sva-kutumbaya krudhyati.

SYNONYMS

kvacit ca--and sometimes; duhsahena--unbearable; kaya-abhyantara-vahnina--because of the fire of hunger and thirst within the body; grhita-sarah--whose patience is exhausted; sva-kutumbaya--unto his own family members; krudhyati--he becomes angry.

TRANSLATION

Sometimes, due to bodily hunger and thirst, the conditioned soul becomes so disturbed that he loses his patience and becomes angry with his own beloved sons, daughters and wife. Thus, being unkind to them, he suffers all the more.

PURPORT

Srila Vidyapati Thakura has sung:

tatala saikate, vari-bindu-sama,

suta-mita-ramani-samaje

The happiness of family life is compared to a drop of water in the desert. No one can be happy in family life. According to the Vedic civilization, one cannot give up the responsibilities of family life, but today everyone is giving up family life by divorce. This is due to the miserable condition experienced in the family. Sometimes, due to misery, one becomes very hardened toward his affectionate sons, daughters and wife. This is but part of the blazing fire of the forest of material life.

TEXT 20

TEXT

sa eva punar nidrajagara-grhito 'ndhe tamasi magnah sunyaranya iva sete nanyat-kincana veda sava ivapaviddhah.

SYNONYMS

sah--that conditioned soul; eva--certainly; punah--again; nidra-ajagara--by the python of deep sleep; grhitah--being devoured; andhe--in deep darkness; tamasi--in ignorance; magnah--being absorbed; sunya-aranye--in the isolated forest; iva--like; sete--he lies down; na--not; anyat--else; kincana--anything; veda--knows; savah--a dead body; iva--like; apaviddhah--thrown away.

TRANSLATION

Sukadeva Gosvami continued speaking to Maharaja Pariksit: My dear King, sleep is exactly like a python. Those who wander in the forest of material life are always devoured by the python of sleep. Being bitten by this python, they always remain in the darkness of ignorance. They are like dead bodies thrown in a distant forest. Thus the conditioned souls cannot understand what is going on in life.

PURPORT

Material life means being fully absorbed in eating, sleeping. mating and defending. Out of these, sleep is taken very seriously. While asleep, one completely forgets the object of life and what to do. For spiritual realization, one should try to avoid sleep as much as possible. The Gosvamis of Vrndavana practically did not sleep at all. Of course, they slept some, for the body requires sleep, but they slept only about two hours, and sometimes not even that. They always engaged in spiritual cultivation. Nidrahara-viharakadi-vijitau. Following in the footsteps of the Gosvamis, we should try to reduce sleeping, eating, mating and defending.

TEXT 21

TEXT

kadacid bhagna-mana-damstro durjana-danda-sukair alabdha-nidra-ksano vyathita-hrdayenanuksiyamana-vijnano 'ndha-kupe 'ndhavat patati.

SYNONYMS

kadacit--sometimes; bhagna-mana-damstrah--whose teeth of pride are broken; durjana-danda-sukaih--by the envious activities of evil men, who are compared to a kind of serpent; alabdha-nidra-ksanah--who does not get an opportunity to sleep; vyathita-hrdayena--by a disturbed mind; anuksiyamana--gradually being decreased; vijnanah--whose real consciousness; andha-kupe--in a blind well; andha-vat--like illusion; patati--he falls down.

TRANSLATION

In the forest of the material world, the conditioned soul is sometimes bitten by envious enemies, which are compared to serpents and other creatures. Through the tricks of the enemy, the conditioned soul falls from his prestigious position. Being anxious, he cannot even sleep properly. He thus becomes more and more unhappy, and he gradually loses his intelligence and consciousness. In that state he becomes almost perpetually like a blind man who has fallen into a dark well of ignorance.

TEXT 22

TEXT

karhi sma cit kama-madhu-lavan vicinvan yada para-dara-para-drav-yany avarundhano rajna svamibhir va nihatah pataty apare niraye.

SYNONYMS

karhi sma cit--sometimes; kama-madhu-lavan--little drops of honeylike sense gratification; vicinvan--searching after; yada--when; para-dara--another's wife, or a woman other than his own wife; para-dravyani--another's money and possessions; avarundhanah--taking as his own property; rajna--by the government; svamibhih va --or by the husband or relatives of the woman; nihatah--severely beaten; patati--he falls down; apare--into unlimitedly; niraye--hellish conditions of life (the government's prison for criminal activities like rape, kidnapping or theft of others' property).

TRANSLATION

The conditioned soul is sometimes attracted to the little happiness derived from sense gratification. Thus he has illicit sex or steals another's property. At such a time he may be arrested by the government or chastised by the woman's husband or protector. Thus simply for a little material satisfaction, he falls into a hellish condition and is put into jail for rape, kidnapping, theft and so forth.

PURPORT

Material life is such that due to indulgence in illicit sex, gambling, intoxication and meat-eating, the conditioned soul is always in a dangerous condition. Meat-eating and intoxication excite the senses more and more, and the conditioned soul falls victim to women. In order to keep women, money is required, and to acquire money, one begs, borrows or steals. Indeed, he commits abominable acts that cause him to suffer both in this life and in the next. Consequently illicit sex must be stopped by those who are spiritually inclined or who are on the path of spiritual realization. Many devotees fall down due to illicit sex. They may steal money and even fall down from the highly honored renounced order. Then for a livelihood they accept menial services and become beggars. It is therefore said in the sastras, yan maithunadi-grhamedhi-sukham hi tuccham: materialism is based on sex, whether licit or illicit. Sex is full of dangers even for those who are addicted to household life. Whether one has a license for sex or not, there is great trouble. Bahu-duhkha-bhak: after one indulges in sex, many volumes of miseries ensue. One suffers more and more in material life. A miserly person cannot properly utilize the wealth he has, and similarly a materialistic person misuses the human form. Instead of using it for spiritual emancipation, he uses the body for sense gratification. Therefore he is called a miser.

TEXT 23

TEXT

atha ca tasmad ubhayathapi hi karmasminn atmanah samsaravapanam udaharanti.

SYNONYMS

atha--now; ca--and; tasmat--because of this; ubhayatha api--both in this life and in the next; hi--undoubtedly; karma--fruitive activities; asmin--on this path of sense enjoyment; atmanah--of the living entity; samsara--of material life; avapanam--the cultivation ground or source; udaharanti--the authorities of the Vedas say.

TRANSLATION

Learned scholars and transcendentalists therefore condemn the materialistic path of fruitive activity because it is the original source and breeding ground of material miseries, both in this life and in the next.

PURPORT

Not knowing the value of life, karmis create situations whereby they suffer in this life and the next. Unfortunately, karmis are very attached to material sense gratification, and they cannot appreciate the miserable condition of material life, neither in this life nor in the next. Therefore the Vedas enjoin that one should awaken to spiritual consciousness and utilize all his activities to attain the favor of the Supreme personality of Godhead. The Lord Himself says in Bhagavad-gita (9.27):

yat karosi yad asnasi

yaj juhosi dadasi yat

yat tapasyasi kaunteya

tat kurusva mad-arpanam

"O son of Kunti, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me."

The results of all one's activities should be utilized not for sense gratification but for the mission of the Supreme personality of Godhead. The Supreme Lord gives all information in Bhagavad-gita about the aim of life, and at the end of Bhagavad-gita He demands surrender unto Him. people do not generally like this demand, but one who cultivates spiritual knowledge for many births eventually surrenders unto the lotus feet of the Lord (bahunam janmanam ante jnanavan mam prapadyate).

TEXT 24

TEXT

muktas tato yadi bandhad devadatta upacchinatti tasmad api visnumitra ity anavasthitih.

SYNONYMS

muktah--liberated; tatah--from that; yadi--if; bandhat--from the government imprisonment or being beaten by the protector of the woman; deva-dattah--person named Devadatta; upacchinatti--takes the money from him; tasmat--from the person named Devadatta; api--again; visnu-mitrah--a person named Visnumitra; iti--thus; anavasthitih--the riches do not stay in one place but pass from one hand to another.

TRANSLATION

Stealing or cheating another person out of his money, the conditioned soul somehow or other keeps it in his possession and escapes punishment. Then another man, named Devadatta, cheats him and takes the money away. Similarly, another man, named Visnumitra, steals the money from Devadatta and takes it away. In any case, the money does not stay in one place. It passes from one hand to another. Ultimately no one can enjoy the money, and it remains the property of the Supreme Personality of Godhead.

PURPORT

Riches come from Laksmi, the goddess of fortune, and the goddess of fortune is the property of Narayana, the Supreme personality of Godhead. The goddess of fortune cannot stay anywhere but by the side of Narayana; therefore another of her names is Cancala, restless. She cannot be peaceful unless she is in the company of her husband, Narayana. For example, Laksmi was carried away by the materialistic Ravana. Ravana kidnapped Sita, the goddess of fortune belonging to Lord Rama. As a result, Ravana's entire family, opulence and kingdom were smashed, and Sita, the goddess of fortune, was recovered from his clutches and reunited with Lord Rama. Thus all property, riches and wealth belong to Krsna. As stated in Bhagavad-gita (5.29):

bhoktaram yajna-tapasam

sarva-loka-mahesvaram

"The Supreme Personality of Godhead is the true beneficiary of all sacrifices and austerities, and He is the supreme proprietor of all the planetary systems."

Foolish materialistic people collect money and steal from other thieves. but they cannot keep it. In any case, it must be spent. One person cheats another, and another person cheats someone else; therefore the best way to possess Laksmi is to keep her by the side of Narayana. This is the point of the Krsna consciousness movement. We worship Laksmi (Radharani) along with Narayana (Krsna). We collect money from various sources, but that money does not belong to anyone but Radha and Krsna (Laksmi-Narayana). If money is utilized in the service of Laksmi-Narayana, the devotee automatically lives in an opulent way. However, if one wants to enjoy Laksmi the way Ravana did, he will be vanquished by the laws of nature, and whatever few possessions he has will be taken away. Finally death will take everything away, and death is the representative of Krsna.

TEXT 25

TEXT

kvacic ca sita-vatady-anekadhidaivika-bhautikatmiyanam dasanam pratinivarane 'kalpo duranta-cintaya visanna aste.

SYNONYMS

kvacit--sometimes; ca--also; sita-vata-adi--such as cold and strong wind; aneka--various; adhidaivika--created by the demigods; bhautika--adhibhautika, created by other living beings; atmiyanam--adhyatmika, created by the body and mind; dasanam--of conditions of misery; pratinivarane--in the counteracting; akalpah--unable; duranta--very severe; cintaya--by anxieties; visannah--morose; aste--he remains.

TRANSLATION

Being unable to protect himself from the threefold miseries of material existence, the conditioned soul becomes very morose and lives a life of lamentation. These threefold miseries are miseries suffered by mental calamity at the hands of the demigods [such as freezing wind and scorching heat], miseries offered by other living entities, and miseries arising from the mind and body themselves.

PURPORT

The so-called happy materialistic person is constantly having to endure the threefold miseries of life, called adhidaivika, adhyatmika and adhibhautika. Actually no one can counteract these threefold miseries. All three may assail one at one time, or one misery may be absent and the other present. Thus the living entity is full of anxiety, fearing misery from one side or the other. The conditioned soul must be disturbed by at least one of these three miseries. There is no escape.

TEXT 26

TEXT

kvacin mitho vyavaharan yat kincid dhanam anyebhyo va kakinika-matram apy apaharan yat kincid va vidvesam eti vitta-sathyat.

SYNONYMS

kvacit--sometimes; mithah--with one another; vyavaharan--trading; yat kincit--whatever little bit; dhanam--money; anyebhyah--from others; va--or; kakinika-matram--a very small amount (twenty cowries); api--certainly; apaharan--taking away by cheating; yat kincit--whatever small amount; va--or; vidvesam eti--creates enmity; vitta-sathyat--because of cheating.

TRANSLATION

As far as transactions with money are concerned, if one person cheats another by a farthing or less, they become enemies.

PURPORT

This is called samsara-davanala. Even in ordinary transactions between two people, there is invariably cheating because the conditioned soul is defective in four ways--he is illusioned, he commits mistakes, his knowledge is imperfect, and he has a propensity to cheat. Unless one is liberated from material conditioning, these four defects must be there. Consequently every man has a cheating propensity, which is employed in business or money transactions. Although two friends may be living peacefully together, due to their propensity to cheat they become enemies when there is a transaction between them. A philosopher accuses an economist of being a cheater, and an economist may accuse a philosopher of being a cheater when he comes in contact with money. In any case, this is the condition of material life. One may profess a high philosophy, but when one is in need of money, he becomes a cheater. In this material world, so-called scientists, philosophers and economists are nothing but cheaters in one way or another. The scientists are cheaters because they present so many bogus things in the name of science. They propose going to the moon, but actually they end up cheating the entire public of large sums of money for their experiments. They cannot do anything useful. Unless one can find a person transcendental to the four basic defects, one should not accept advice and become a victim of the material condition. The best process is to take the advice and instructions of Sri Krsna or His bona fide representative. In this way one can be happy in this life and the next.

TEXT 27

TEXT

adhvany amusminn ima upasargas tatha sukha-duhkha-raga-dvesa-bhayabhimana-pramadonmada-soka-moha-lobha-matsaryersyava-mana-ksut-pipasadhi-vyadhi-janma-jara-maranadayah.

SYNONYMS

adhvani--on the path of material life; amusmin--on that; ime--all these; upasargah--eternal difficulties; tatha--so much also; sukha--so-called happiness; duhkha--unhappiness; raga--attachment; dvesa--hate; bhaya--fear; abhimana--false prestige; pramada--illusion; unmada--madness; soka--lamentation; moha--bewilderment; lobha--greed; matsarya--envy; irsya--enmity; avamana--insult; ksut--hunger; pipasa--thirst; adhi--tribulations; vyadhi--disease; janma--birth; jara--old age; marana--death; adayah--and so on.

TRANSLATION

In this materialistic life, there are many difficulties, as I have just mentioned, and all of these are insurmountable. In addition, there are difficulties arising from so-called happiness, dist