Srimad-Bhagavatam: Canto 8: “Withdrawal of the Cosmic Creations”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter Nineteen
SB8.19.22
TEXT 22
tribhih kramair asantusto
dvipenapi na puryate
nava-varsa-sametena
sapta-dvipa-varecchaya
SYNONYMS
tribhih—three; kramaih—by steps; asantustah—one who is dissatisfied; dvipena—by a complete island; api—although; na puryate—cannot be satisfied; nava-varsa-sametena—even by possessing nine varsas; sapta-dvipa-vara-icchaya—by the desire to take possession of seven islands.
TRANSLATION
If I were not satisfied with three paces of land, then surely I would not be satisfied even with possessing one of the seven islands, consisting of nine varsas. Even if I possessed one island, I would hope to get others.
SB8.19.23
TEXT 23
sapta-dvipadhipatayo
nrpa vainya-gayadayah
arthaih kamair gata nantam
trsnaya iti nah srutam
SYNONYMS
sapta-dvipa-adhipatayah—those who are proprietors of the seven islands; nrpah—such kings; vainya-gaya-adayah—Maharaja Prthu, Maharaja Gaya and others; arthaih—for fulfillment of ambition; kamaih—for satisfying one’s desires; gatah na—could not reach; antam—the end; trsnayah—of their ambitions; iti—thus; nah—by Us; srutam—has been heard.
TRANSLATION
We have heard that although powerful kings like Maharaja Prthu and Maharaja Gaya achieved proprietorship over the seven dvipas, they could not achieve satisfaction or find the end of their ambitions.
SB8.19.24
TEXT 24
yadrcchayopapannena
santusto vartate sukham
nasantustas tribhir lokair
ajitatmopasaditaih
SYNONYMS
yadrcchaya—as offered by the supreme authority according to one’s karma; upapannena—by whatever is obtained; santustah—one should be satisfied; vartate—there is; sukham—happiness; na—not; asantustah—one who is dissatisfied; tribhih lokaih—even by possessing the three worlds; ajita-atma—one who cannot control his senses; upasaditaih—even though obtained.
TRANSLATION
One should be satisfied with whatever he achieves by his previous destiny, for discontent can never bring happiness. A person who is not self-controlled will not be happy even with possessing the three worlds.
PURPORT
If happiness is the ultimate goal of life, one must be satisfied with the position in which he is placed by providence. This instruction is also given by Prahlada Maharaja:
sukham aindriyakam daitya
deha-yogena dehinam
sarvatra labhyate daivad
yatha duhkham ayatnatah
“My dear friends born of demoniac families, the happiness perceived with reference to the sense objects by contact with the body can be obtained in any form of life, according to one’s past fruitive activities. Such happiness is automatically obtained without endeavor, just as we obtain distress.” (Bhag. 7.6.3) This philosophy is perfect in regard to obtaining happiness.
Real happiness is described in Bhagavad-gita (6.21):
sukham atyantikam yat tad
buddhi-grahyam atindriyam
vetti yatra na caivayam
sthitas calati tattvatah
“In the spiritually joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth.” One has to perceive happiness by the supersenses. The supersenses are not the senses of the material elements. Every one of us is a spiritual being (aham brahmasmi), and every one of us is an individual person. Our senses are now covered by material elements, and because of ignorance we consider the material senses that cover us to be our real senses. The real senses, however, are within the material covering. Dehino’smin yatha dehe: [Bg. 2.13] within the covering of the material elements are the spiritual senses. Sarvopadhi-vinirmuktam tat-paratvena nirmalam: [Cc. Madhya 19.170] when the spiritual senses are uncovered, by these senses we can be happy. Satisfaction of the spiritual senses is thus described: hrsikena hrsikesa-sevanam bhaktir ucyate. When the senses are engaged in devotional service to Hrsikesa, then the senses are completely satisfied. Without this superior knowledge of sense gratification, one may try to satisfy his material senses, but happiness will never be possible. One may increase his ambition for sense gratification and even achieve what he desires for the gratification of his senses, but because this is on the material platform, he will never achieve satisfaction and contentment.
According to brahminical culture, one should be content with whatever he obtains without special endeavor and should cultivate spiritual consciousness. Then he will be happy. The purpose of the Krsna consciousness movement is to spread this understanding. People who do not have scientific spiritual knowledge mistakenly think that the members of the Krsna consciousness movement are escapists trying to avoid material activities. In fact, however, we are engaged in real activities for obtaining the ultimate happiness in life. If one is not trained to satisfy the spiritual senses and continues in material sense gratification, he will never obtain happiness that is eternal and blissful. Srimad-Bhagavatam (5.5.1) therefore recommends:
tapo divyam putraka yena sattvam
suddhyed yasmad brahma-saukhyam tv anantam
One must practice austerity so that his existential position will be purified and he will achieve unlimited blissful life. SB8.19.25 TEXT 25 pumso ’yam samsrter hetur asantoso ’rtha-kamayoh yadrcchayopapannena santoso muktaye smrtah SYNONYMS pumsah—of the living entity; ayam—this; samsrteh—of the continuation of material existence; hetuh—the cause; asantosah—dissatisfaction with his destined achievement; artha-kamayoh—for the sake of lusty desires and getting more and more money; yadrcchaya—with the gift of destiny; upapannena—which has been achieved; santosah—satisfaction; muktaye—for liberation; smrtah—is considered fit. TRANSLATION Material existence causes discontent in regard to fulfilling one’s lusty desires and achieving more and more money. This is the cause for the continuation of material life, which is full of repeated birth and death. But one who is satisfied by that which is obtained by destiny is fit for liberation from this material existence. SB8.19.26 TEXT 26 yadrccha-labha-tustasya tejo viprasya vardhate tat prasamyaty asantosad ambhasevasusuksanih SYNONYMS yadrccha-labha-tustasya—who is satisfied by things obtained by the grace of God; tejah—the brilliant effulgence; viprasya—of a brahmana; vardhate—increases; tat—that (effulgence); prasamyati—is diminished; asantosat—because of dissatisfaction; ambhasa—by pouring of water; iva—as; asusuksanih—a fire. TRANSLATION A brahmana who is satisfied with whatever is providentially obtained is increasingly enlightened with spiritual power, but the spiritual potency of a dissatisfied brahmana decreases, as fire diminishes in potency when water is sprinkled upon it. SB8.19.27 TEXT 27 tasmat trini padany eva vrne tvad varadarsabhat etavataiva siddho ’ham vittam yavat prayojanam SYNONYMS tasmat—because of being satisfied by things easily obtained; trini—three; padani—steps; eva—indeed; vrne—I ask; tvat—from your good self; varada-rsabhat—who are a munificent benedictor; etavata eva—merely by such an endowment; siddhah aham—I shall feel full satisfaction; vittam—achievement; yavat—as far as; prayojanam—is needed. TRANSLATION Therefore, O King, from you, the best of those who give charity, I ask only three paces of land. By such a gift I shall be very pleased, for the way of happiness is to be fully satisfied to receive that which is absolutely needed. SB8.19.28 TEXT 28 sri-suka uvaca ity uktah sa hasann aha vanchatah pratigrhyatam vamanaya mahim datum jagraha jala-bhajanam SYNONYMS sri-sukah uvaca—Sri Sukadeva Gosvami said; iti uktah—thus being addressed; sah—he (Bali Maharaja); hasan—smiling; aha—said; vanchatah—as You have desired; pratigrhyatam—now take from me; vamanaya—unto Lord Vamana; mahim—land; datum—to give; jagraha—took; jala-bhajanam—the waterpot. TRANSLATION Sukadeva Gosvami continued: When the Supreme Personality of Godhead had thus spoken to Bali Maharaja, Bali smiled and told Him, “All right. Take whatever You like.” To confirm his promise to give Vamanadeva the desired land, he then took up his waterpot. SB8.19.29 TEXT 29 visnave ksmam pradasyantam usana asuresvaram janams cikirsitam visnoh sisyam praha vidam varah SYNONYMS visnave—unto Lord Visnu (Vamanadeva); ksmam—the land; pradasyantam—who was ready to deliver; usanah—Sukracarya; asura-isvaram—unto the King of the demons (Bali Maharaja); janan—knowing well; cikirsitam—what was the plan; visnoh—of Lord Visnu; sisyam—unto his disciple; praha—said; vidam varah—the best of the knowers of everything. TRANSLATION Understanding Lord Visnu’s purpose, Sukracarya, the best of the learned, immediately spoke as follows to his disciple, who was about to offer everything to Lord Vamanadeva. SB8.19.30 TEXT 30 sri-sukra uvaca esa vairocane saksad bhagavan visnur avyayah kasyapad aditer jato devanam karya-sadhakah SYNONYMS sri-sukrah uvaca—Sukracarya said; esah—this (boy in the form of a dwarf); vairocane—O son of Virocana; saksat—directly; bhagavan—the Supreme Personality of Godhead; visnuh—Lord Visnu; avyayah—without deterioration; kasyapat—from His father, Kasyapa; aditeh—in the womb of His mother, Aditi; jatah—was born; devanam—of the demigods; karya-sadhakah—working in the interest. TRANSLATION Sukracarya said: O son of Virocana, this brahmacari in the form of a dwarf is directly the imperishable Supreme Personality of Godhead, Visnu. Accepting Kasyapa Muni as His father and Aditi as His mother, He has now appeared in order to fulfill the interests of the demigods. SB8.19.31 TEXT 31 pratisrutam tvayaitasmai yad anartham ajanata na sadhu manye daityanam mahan upagato ’nayah SYNONYMS pratisrutam—promised; tvaya—by you; etasmai—unto Him; yat anartham—which is repugnant; ajanata—by you who have no knowledge; na—not; sadhu—very good; manye—I think; daityanam—of the demons; mahan—great; upagatah—has been achieved; anayah—inauspiciousness. TRANSLATION You do not know what a dangerous position you have accepted by promising to give Him land. I do not think that this promise is good for you. It will bring great harm to the demons. SB8.19.32 TEXT 32 esa te sthanam aisvaryam sriyam tejo yasah srutam dasyaty acchidya sakraya maya-manavako harih SYNONYMS esah—this person falsely appearing as a brahmacari; te—of you; sthanam—the land in possession; aisvaryam—the riches; sriyam—the material beauty; tejah—the material power; yasah—the reputation; srutam—the education; dasyati—will give; acchidya—taking from you; sakraya—unto your enemy, Lord Indra; maya—falsely appearing; manavakah—a brahmacari son of a living being; harih—He is actually the Supreme Personality of Godhead, Hari. TRANSLATION This person falsely appearing as a brahmacari is actually the Supreme Personality of Godhead, Hari, who has come in this form to take away all your land, wealth, beauty, power, fame and education. After taking everything from you, He will deliver it to Indra, your enemy. PURPORT Srila Visvanatha Cakravarti Thakura explains in this regard that the very word harih means “one who takes away.” If one connects himself with Hari, the Supreme Personality of Godhead, the Lord takes away all his miseries, and in the beginning the Lord also superficially appears to take away all his material possessions, reputation, education and beauty. As stated in Srimad-Bhagavatam (10.88.8), yasyaham anugrhnami harisye tad-dhanam sanaih. The Lord said to Maharaja Yudhisthira, “The first installment of My mercy toward a devotee is that I take away all his possessions, especially his material opulence, his money.” This is the special favor of the Lord toward a sincere devotee. If a sincere devotee wants Krsna above everything but at the same time is attached to material possessions, which hinder his advancement in Krsna consciousness, by tactics the Lord takes away all his possessions. Here Sukracarya says that this dwarf brahmacari would take away everything. Thus he indicates that the Lord will take away all one’s material possessions and also one’s mind. If one delivers his mind to the lotus feet of Krsna (sa vai manah krsna-padaravindayoh), one can naturally sacrifice everything to satisfy Him. Although Bali Maharaja was a devotee, he was attached to material possessions, and therefore the Lord, being very kind to him, showed him special favor by appearing as Lord Vamana to take away all his material possessions, and his mind as well. SB8.19.33 TEXT 33 tribhih kramair imal lokan visva-kayah kramisyati sarvasvam visnave dattva mudha vartisyase katham SYNONYMS tribhih—three; kramaih—by steps; iman—all these; lokan—three planetary systems; visva-kayah—becoming the universal form; kramisyati—gradually He will expand; sarvasvam—everything; visnave—unto Lord Visnu; dattva—after giving charity; mudha—O you rascal; vartisyase—you will execute your means of livelihood; katham—how. TRANSLATION You have promised to give Him three steps of land in charity, but when you give it He will occupy the three worlds. You are a rascal! You do not know what a great mistake you have made. After giving everything to Lord Visnu, you will have no means of livelihood. How then shall you live? PURPORT Bali Maharaja might argue that he had promised only three steps of land. But Sukracarya, being a very learned brahmana, immediately understood that this was a plan of Hari, who had falsely appeared there as a brahmacari. The words mudha vartisyase katham reveal that Sukracarya was a brahmana of the priestly class. Such priestly brahmanas are mostly interested in receiving remuneration from their disciples. Therefore when Sukracarya saw that Bali Maharaja had risked all of his possessions, he understood that this would cause havoc not only to the King but also to the family of Sukracarya, who was dependent on Maharaja Bali’s mercy. This is the difference between a Vaisnava and a smarta-brahmana. A smarta-brahmana is always interested in material profit, whereas a Vaisnava is interested only in satisfying the Supreme Personality of Godhead. From the statement of Sukracarya, it appears that he was in all respects a smarta-brahmana interested only in personal gain. SB8.19.34 TEXT 34 kramato gam padaikena dvitiyena divam vibhoh kham ca kayena mahata tartiyasya kuto gatih SYNONYMS kramatah—gradually; gam—the surface of the land; pada ekena—by one step; dvitiyena—by the second step; divam—the whole of outer space; vibhoh—of the universal form; kham ca—the sky also; kayena—by the expansion of His transcendental body; mahata—by the universal form; tartiyasya—as far as the third step is concerned; kutah—where is; gatih—to keep His step. TRANSLATION Vamanadeva will first occupy the three worlds with one step, then He will take His second step and occupy everything in outer space, and then He will expand His universal body to occupy everything. Where will you offer Him the third step? PURPORT Sukracarya wanted to tell Bali Maharaja how he would be cheated by Lord Vamana. “You have promised three steps,” he said. “But with only two steps, all your possessions will be finished. How then will you give Him a place for His third step?” Sukracarya did not know how the Lord protects His devotee. The devotee must risk everything in his possession for the service of the Lord, but he is always protected and never defeated. By materialistic calculations, Sukracarya thought that Bali Maharaja would under no circumstances be able to keep his promise to the brahmacari, Lord Vamanadeva. SB8.19.35 TEXT 35 nistham te narake manye hy apradatuh pratisrutam pratisrutasya yo ’nisah pratipadayitum bhavan SYNONYMS nistham—perpetual residence; te—of you; narake—in hell; manye—I think; hi—indeed; apradatuh—of a person who cannot fulfill; pratisrutam—what has been promised; pratisrutasya—of the promise one has made; yah anisah—one who is unable; pratipadayitum—to fulfill properly; bhavan—you are that person. TRANSLATION You will certainly be unable to fulfill your promise, and I think that because of this inability your eternal residence will be in hell. SB8.19.36 TEXT 36 na tad danam prasamsanti yena vrttir vipadyate danam yajnas tapah karma loke vrttimato yatah SYNONYMS na—not; tat—that; danam—charity; prasamsanti—the saintly persons praise; yena—by which; vrttih—one’s livelihood; vipadyate—becomes endangered; danam—charity; yajnah—sacrifice; tapah—austerity; karma—fruitive activities; loke—in this world; vrttimatah—according to one’s means of livelihood; yatah—as it is so. TRANSLATION Learned scholars do not praise that charity which endangers one’s own livelihood. Charity, sacrifice, austerity and fruitive activities are possible for one who is competent to earn his livelihood properly. [They are not possible for one who cannot maintain himself.] SB8.19.37 TEXT 37 dharmaya yasase ’rthaya kamaya sva-janaya ca pancadha vibhajan vittam ihamutra ca modate SYNONYMS dharmaya—for religion; yasase—for one’s reputation; arthaya—for increasing one’s opulence; kamaya—for increasing sense gratification; sva-janaya ca—and for maintaining one’s family members; pancadha—for these five different objectives; vibhajan—dividing; vittam—his accumulated wealth; iha—in this world; amutra—the next world; ca—and; modate—he enjoys. TRANSLATION Therefore one who is in full knowledge should divide his accumulated wealth in five parts—for religion, for reputation, for opulence, for sense gratification and for the maintenance of his family members. Such a person is happy in this world and in the next. PURPORT The sastras enjoin that if one has money one should divide all that he has accumulated into five divisions—one part for religion, one part for reputation, one part for opulence, one part for sense gratification and one part to maintain the members of his family. At the present, however, because people are bereft of all knowledge, they spend all their money for the satisfaction of their family. Srila Rupa Gosvami taught us by his own example by using fifty percent of his accumulated wealth for Krsna, twenty-five percent for his own self, and twenty-five percent for the members of his family. One’s main purpose should be to advance in Krsna consciousness. This will include dharma, artha and kama. However, because one’s family members expect some profit, one should also satisfy them by giving them a portion of one’s accumulated wealth. This is a sastric injunction. SB8.19.38 TEXT 38 atrapi bahvrcair gitam srnu me ’sura-sattama satyam om iti yat proktam yan nety ahanrtam hi tat SYNONYMS atra api—in this regard also (in deciding what is truth and what is not truth); bahu-rcaih—by the sruti-mantras known as Bahvrca-sruti, which are evidence from the Vedas; gitam—what has been spoken; srnu—just hear; me—from me; asura-sattama—O best of the asuras; satyam—the truth is; om iti—preceded by the word om; yat—that which; proktam—has been spoken; yat—that which is; na—not preceded by om; iti—thus; aha—it is said; anrtam—untruth; hi—indeed; tat—that. TRANSLATION One might argue that since you have already promised, how can you refuse? O best of the demons, just take from me the evidence of the Bahvrca-sruti, which says that a promise is truthful preceded by the word om and untruthful if not. SB8.19.39 TEXT 39 satyam puspa-phalam vidyad atma-vrksasya giyate vrkse ’jivati tan na syad anrtam mulam atmanah SYNONYMS satyam—the factual truth; puspa-phalam—the flower and the fruit; vidyat—one should understand; atma-vrksasya—of the tree of the body; giyate—as described in the Vedas; vrkse ajivati—if the tree is not living; tat—that (puspa-phalam); na—not; syat—is possible; anrtam—untruth; mulam—the root; atmanah—of the body. TRANSLATION The Vedas enjoin that the factual result of the tree of the body is the good fruits and flowers derived from it. But if the bodily tree does not exist, there is no possibility of factual fruits and flowers. Even if the body is based on untruth, there cannot be factual fruits and flowers without the help of the bodily tree. PURPORT This sloka explains that in relation to the material body even the factual truth cannot exist without a touch of untruth. The Mayavadis say, brahma satyam jagan mithya: “The spirit soul is truth, and the external energy is untruth.” The Vaisnava philosophers, however, do not agree with the Mayavada philosophy. Even if for the sake of argument the material world is accepted as untruth, the living entity entangled in the illusory energy cannot come out of it without the help of the body. Without the help of the body, one cannot follow a system of religion, nor can one speculate on philosophical perfection. Therefore, the flower and fruit (puspa-phalam) have to be obtained as a result of the body. Without the help of the body, that fruit cannot be gained. The Vaisnava philosophy therefore recommends yukta-vairagya. It is not that all attention should be diverted for the maintenance of the body, but at the same time one’s bodily maintenance should not be neglected. As long as the body exists one can thoroughly study the Vedic instructions, and thus at the end of life one can achieve perfection. This is explained in Bhagavad-gita [Bg. 8.6]: yam yam vapi smaran bhavam tyajaty ante kalevaram. Everything is examined at the time of death. Therefore, although the body is temporary, not eternal, one can take from it the best service and make one’s life perfect. SB8.19.40 TEXT 40 tad yatha vrksa unmulah susyaty udvartate ’cirat evam nastanrtah sadya atma susyen na samsayah SYNONYMS tat—therefore; yatha—as; vrksah—a tree; unmulah—being uprooted; susyati—dries up; udvartate—falls down; acirat—very soon; evam—in this way; nasta—lost; anrtah—the temporary body; sadyah—immediately; atma—the body; susyet—dries up; na—not; samsayah—any doubt. TRANSLATION When a tree is uprooted it immediately falls down and begins to dry up. Similarly, if one doesn’t take care of the body, which is supposed to be untruth—in other words, if the untruth is uprooted—the body undoubtedly becomes dry. PURPORT In this regard, Srila Rupa Gosvami says: prapancikataya buddhya “One who rejects things without knowledge of their relationship to Krsna is incomplete in his renunciation.” (Bhakti-rasamrta-sindhu 1.2.66) When the body is engaged in the service of the Lord, one should not consider the body material. Sometimes the spiritual body of the spiritual master is misunderstood. But Srila Rupa Gosvami instructs, prapancikataya buddhya hari-sambandhi-vastunah. The body fully engaged in Krsna’s service should not be neglected as material. One who does neglect it is false in his renunciation. If the body is not properly maintained, it falls down and dries up like an uprooted tree, from which flowers and fruit can no longer be obtained. The Vedas therefore enjoin: om iti satyam nety anrtam tad etat-puspam phalam vaco yat satyam sahesvaro yasasvi kalyana-kirtir bhavita; puspam hi phalam vacah satyam vadaty athaitan-mulam vaco yad anrtam yad yatha vrksa avirmulah susyati, sa udvartata evam evanrtam vadann avirmulam atmanam karoti, sa susyati sa udvartate, tasmad anrtam na vaded dayeta tv etena. The purport is that activities performed with the help of the body for the satisfaction of the Absolute Truth (om tat sat) are never temporary, although performed by the temporary body. Indeed, such activities are everlasting. Therefore, the body should be properly cared for. Because the body is temporary, not permanent, one cannot expose the body to being devoured by a tiger or killed by an enemy. All precautions should be taken to protect the body. SB8.19.41 TEXT 41 parag riktam apurnam va aksaram yat tad om iti yat kincid om iti bruyat tena ricyeta vai puman bhiksave sarvam om kurvan nalam kamena catmane SYNONYMS parak—that which separates; riktam—that which makes one free from attachment; apurnam—that which is insufficient; va—either; aksaram—this syllable; yat—that; tat—which; om—omkara; iti—thus stated; yat—which; kincit—whatever; om—this word om; iti—thus; bruyat—if you say; tena—by such an utterance; ricyeta—one becomes free; vai—indeed; puman—a person; bhiksave—unto a beggar; sarvam—everything; om kurvan—giving charity by uttering the word om; na—not; alam—sufficiently; kamena—for sense gratification; ca—also; atmane—for self-realization. TRANSLATION The utterance of the word om signifies separation from one’s monetary assets. In other words, by uttering this word one becomes free from attachment to money because his money is taken away from him. To be without money is not very satisfactory, for in that position one cannot fulfill one’s desires. In other words, by using the word om one becomes poverty-stricken. Especially when one gives charity to a poor man or beggar, one remains unfulfilled in self-realization and in sense gratification. PURPORT Maharaja Bali wanted to give everything to Vamanadeva, who had appeared as a beggar, but Sukracarya, being Maharaja Bali’s familial spiritual master in the line of seminal succession, could not appreciate Maharaja Bali’s promise. Sukracarya gave Vedic evidence that one should not give everything to a poor man. Rather, when a poor man comes for charity one should untruthfully say, “Whatever I have I have given you. I have no more.” It is not that one should give everything to him. Actually the word om is meant for om tat sat, the Absolute Truth. Omkara is meant for freedom from all attachment to money because money should be spent for the purpose of the Supreme. The tendency of modern civilization is to give money in charity to the poor. Such charity has no spiritual value because we actually see that although there are so many hospitals and other foundations and institutions for the poor, according to the three modes of material nature a class of poor men is always destined to continue. Even though there are so many charitable institutions, poverty has not been driven from human society. Therefore it is recommended here, bhiksave sarvam om kurvan nalam kamena catmane. One should not give everything to the beggars among the poor. The best solution is that of the Krsna consciousness movement. This movement is always kind to the poor, not only because it feeds them but also because it gives them enlightenment by teaching them how to become Krsna conscious. We are therefore opening hundreds and thousands of centers for those who are poor, both in money and in knowledge, to enlighten them in Krsna consciousness and reform their character by teaching them how to avoid illicit sex, intoxication, meat-eating and gambling, which are the most sinful activities and which cause people to suffer, life after life. The best way to use money is to open such a center, where all may come live and reform their character. They may live very comfortably, without denial of any of the body’s necessities, but they live under spiritual control, and thus they live happily and save time for advancement in Krsna consciousness. If one has money, it should not be squandered away on nothing. It should be used to push forward the Krsna consciousness movement so that all of human society will become happy, prosperous and hopeful of being promoted back home, back to Godhead. The Vedic mantra in this regard reads as follows: parag va etad riktam aksaram yad etad om iti tad yat kincid om iti ahatraivasmai tad ricyate; sa yat sarvam om kuryad ricyad atmanam sa kamebhyo nalam syat. SB8.19.42 TEXT 42 athaitat purnam abhyatmam yac ca nety anrtam vacah sarvam nety anrtam bruyat sa duskirtih svasan mrtah SYNONYMS atha—therefore; etat—that; purnam—completely; abhyatmam—drawing the compassion of others by presenting oneself as always poverty-stricken; yat—that; ca—also; na—not; iti—thus; anrtam—false; vacah—words; sarvam—completely; na—not; iti—thus; anrtam—falsity; bruyat—who should say; sah—such a person; duskirtih—infamous; svasan—while breathing or while alive; mrtah—is dead or should be killed. TRANSLATION Therefore, the safe course is to say no. Although it is a falsehood, it protects one completely, it draws the compassion of others toward oneself, and it gives one full facility to collect money from others for oneself. Nonetheless, if one always pleads that he has nothing, he is condemned, for he is a dead body while living, or while still breathing he should be killed. PURPORT Beggars always present themselves as possessing nothing, and this may be very good for them because in this way they are assured of not losing their money and of always drawing the attention and compassion of others for the sake of collection. But this is also condemned. If one purposely continues this professional begging, he is supposed to be dead while breathing, or, according to another interpretation, such a man of falsity should be killed while still breathing. The Vedic injunction in this regard is as follows: athaitat purnam abhyatmam yan neti sa yat sarvam neti bruyat papikasya kirtir jayate. sainam tatraiva hanyat. If one continuously poses himself as possessing nothing and collects money by begging, he should be killed (sainam tatraiva hanyat). SB8.19.43 TEXT 43 strisu narma-vivahe ca vrtty-arthe prana-sankate go-brahmanarthe himsayam nanrtam syaj jugupsitam SYNONYMS strisu—to encourage a woman and bring her under control; narma-vivahe—in joking or in a marriage ceremony; ca—also; vrtti-arthe—for earning one’s livelihood, as in business; prana-sankate—or in time of danger; go-brahmana-arthe—for the sake of cow protection and brahminical culture; himsayam—for any person who is going to be killed because of enmity; na—not; anrtam—falsity; syat—becomes; jugupsitam—abominable. TRANSLATION In flattering a woman to bring her under control, in joking, in a marriage ceremony, in earning one’s livelihood, when one’s life is in danger, in protecting cows and brahminical culture, or in protecting a person from an enemy’s hand, falsity is never condemned. Thus end the Bhaktivedanta purports of the Eighth Canto, Nineteenth Chapter, of the Srimad-Bhagavatam, entitled, “Lord Vamanadeva Begs Charity from Bali Maharaja.”
hari-sambandhi-vastunah
mumuksubhih parityago
vairagyam phalgu kathyate