Srimad-Bhagavatam 5.6.5
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Vrndavana, November 27, 1976

Pradyumna: “The mind is the root cause of lust, anger, pride, greed, lamentation, illusion and fear. Combined, these constitute bondage to fruitive activity. What learned man would put faith in the mind?”


kamo manyur mado lobhah soka-moha-bhayadayah karma-bandhas ca yan-mulah svikuryat ko nu tad budhah

So budha means one who is aware of everything, jnani. Budha bhava-samanvitah. Such budha, intelligent person, will not accept these base qualities. Kama, manyur means greediness, lusty; madah—madness; lobha… Mada, mada? Kamo manyur mada. What is mada? Madness? Mada—pride, yes. Kamo manyur mado lobhah— greediness; soka—lamentation; moha—illusion; bhaya… Bhaya means when we are too much materially absorbed then there is bhaya. Ahara-nidra- bhaya-maithunam ca samanyam etat pasubhir naranam. So long we are interested in bodily concept of life, these things are manifested. And when we are spiritually identified, so there is no more kama-lobha-bhaya-soka-bhayadayah. Soka-moha- bhaya apahah. Spiritual means, advanced means soka moha bhaya, these things are not existing. These are the symptoms of karma-bandha. But if we devote ourselves in the bhakti-yoga, in the service of the Lord, then the face of these things will change. The face of these things will change.

Kama, krsna-kama (indistinct). Narottama dasa Thakura has advised that kama and the desire will be transformed how to serve Krsna. Krsnarthe akhila-cesta, the same thing. Kama means fruitive activities for sense gratification, but this kama can be utilized in Krsna’s service. Just like we have constructed this temple with the enthusiasm, there must be a very nice temple for Krsna-Balarama. The same desire, as somebody is willing that “I must have a very big skyscraper building,” so the same desire. People may ask, “What is the difference between these two desires? Somebody is desiring to possess a very big house and another body is desiring to possess a very nice temple, expensive temple. So what is the difference?” Difference is one is kama and the other is prema. That is difference. As soon as we desire, that is natural. We cannot be desireless. That is not possible. People say that you become desireless. That is not possible. I am living being. How I can be desireless? No. That is very difficult task. If we want to become desireless, that is not possible. Kleso adhikaras tesam avyaktasakta-cetasam. Desireless means your desires are suppressed by forced, “I shall not desire.” That is not possible. You have got eyes, and if you want to suppress your eyesight, “I shall not see anything,” is that possible? That is not possible. Yes, I have got my eyes, but I want to see Krsna-Balarama. That is wanted. That is wanted. Not that “No, I shall not see.” Even meditation, so-called meditation, that is also seeing. Real meditation, seeing within. Dhyanavasthita-tad-gatena manasah pasyanti yam yoginah. Pasyanti, this word is used. Pasyanti means sees, but within, not without. Meditation means seeing within. Not that without seeing. Concentrating the mind to see the form of Lord Visnu, that is real meditation. And without seeing Lord Visnu, that is (indistinct). If you want to fix up my mind into nothing, they say nothingness, that is not possible.

So you cannot be desireless. Desireless means kama. You cannot be. But desire has to be purified. That is wanted. Kama, kama krsna-karmatmane. Kama should be utilized. The same desire should be utilized for Krsna’s service. Then it is bhakti. Then it is prema. We sometimes mistake the activities of gopis, it appears just like lusty affairs, but actually that is not. Gopis used to dress themselves very nicely, attractively, so that Krsna may be very pleased. That was gopis’ desire. Just like in the material world the woman dresses very nicely so that a man may be attracted upon her, and then both of them will fulfill their sex desire or sense gratification. That is material world. But in the spiritual world it appears that gopis are dressed very nicely not for the purpose of her own satisfaction. They want to satisfy Krsna, that “If I dress nicely, Krsna will be pleased.” So that is prema. And as soon as… In the material nobody wants to please anyone. He wants to please himself, his senses. That is kama. We should understand what is kama and what is prema.

So kama, and the proof is because in the material world everyone wants to fulfill his own desire, therefore when the desire is not fulfilled he becomes angry, manyu. The next stage is manyu. Manyu means anger. And mada, then pride, then greediness, then soka. These are different stages. Lamentation, bhaya. So many things. What is the cause? The root cause is karma-bandha. Because I am bound up by the resultant action of my past karma. Karmana daiva-netrena yantra-dehopapattaye. By the superior arrangement, according to my karma I get a body with varieties of kama, krodha, moha, like that. Kama, because somebody has got the body of a human being, his kama, desires, are different from the hogs and pigs because he has got a different body. He has got also kama, and the human body, he has human being, he has got also kama. But one is desiring to have a very palatable dish, and the other is desiring stool. The different…, according to the bodies the desires are (indistinct). So conclusion is that when you get your spiritual body then the desire will be different. And that is prema. Desires are going on. Now the desires are designated. Designated. Because one has got a particular type of body, his desires are different from another because another person, he has got a particular type of body. But in the spiritual world, because there is no material body, only desire is how to satisfy Krsna. Kama krsna- karmarpane. This is spiritual. Spiritual means when the center is Krsna. That is spiritual. Otherwise it is material. That is material means to forget Krsna and satisfy His own senses. That is material. Just like a flower, a nice flower. One is accepting this flower for satisfying his smelling power and another is accepting the same flower with the desire that “Here is a nice flower. Let me offer it to Krsna.” So according to different mentality. The Krsna, sa vai manah krsna- padaravindayor, if we simply engage our mind to Krsna, naturally the flower will be offered to Krsna.

In this way if we live, bhakti-yoga, then there is no such thing as to give up. Prapancikataya buddhya hari-sambandhi-vastunah. To give up, renounce… Renounce means renounce the mentality of sense gratification. That is renounce. Otherwise nothing can be renounced. Everything can be properly utilized. Kama krsna karmarpane krodha bhakta (indistinct). This manyu—manyu means krodha, anger—it can be also utilized. Bhakti-dvesi-jane, those who are envious of devotees… Just like they are making propaganda in Europe and America that “Why this Krsna conscious persons should be allowed?” So bhakti-dvesi. So one should utilize his krodha, anger, upon these persons. That is wanted. Kama krsna karmarpane krodha bhakta-dvesi-jane. And moha, without seeing a devotee, without seeing Krsna… Just like Caitanya Mahaprabhu teaching, yugayitam nimesena caksusa pravrsayitam sunyayitam jagat-sarvam. This is illusion. Sunyayitam. Jagat is not sunyam. Just like we have got practical experience. If somebody’s beloved has died, he sees everything zero. Nothing is appealing to him. Similarly, if we have developed our love for Krsna and if we do not see Krsna, that is sunyayitam jagat-sarvam govinda-virahena me. But a devotee and ordinary person, if ordinary person wants to see something and if he cannot see, he becomes angry because that is kama. But a devotee, he says that “Krsna, although the whole world is vacant because I cannot see You, still I cannot change my mind to love You.” That is… One side sunyayitam jagat-sarvam, the other side, aslisya va padaratam pinastu mam marma-hatam karotu va adarsanam. “You break my heart by not allowing me to see You, still You are my beloved, worshipable Lord.” That is the difference. There is no manyu, no disappointment. Disappointment is there, but so much disappointed that broken heart, still he wants to love Krsna. That is pure love. Not that “I have been disappointed, my heart is broken; therefore I give up Krsna.” No. Still Krsna is good. That is pure love.

So we have to learn in that way. Kama krsna. Otherwise kama-bandhana. Yajnarthe karmane anyatra karma-bandhanah, it is stated in the Bhagavad-gita. Whatever you do, if it is for Krsna, then you are liberated. Otherwise karma- bandha, you are bound up by the laws of nature, karma-bandha. So karma-bandha yan mulah. If we act for our sense gratification, then this kama-krodha is bondage. And if we don’t accept this karma-bandha, then you are liberated. Very easy thing. So we have to purify our desires. Sarvopadhi vinirmuktam tat- paratvena nirmalam [Cc. Madhya 19.170]. When we give up this conception of life that “I am Indian,” “I am Christian,” ‘I am Hindu,” “I am this and that,” these are upadhis. So while serving Krsna, don’t come back to the upadhi platform, that “We are Indians and they are Europeans, so they are taking more advantage and we are not given advantage,” or visa versa. This means coming back to the upadhi. That is not the stage of devotion. We have to become free from the upadhi. “I am neither Indian nor American. I am eterally Krsna’s servant.” That’s all. “Whatever Krsna orders, in whichever position he keeps me, I am his eternal servant.” This is upadhi-mukta-nirmalam, pure stage.

Now, when we are in the pure stage, the same kama, the same manyu, the same mado lobhah soka, soka, lamentation… Just like the gopis, they were lamenting, “Krsna is going to Mathura,” and He has gone there, the lamentation is there. This lamentation and our lamentation not the same. Therefore in the beginning, the neophyte devotees they should not try to understand the dealings of the gopis with Krsna. They should not try to understand. Unless one is free from the material concept, sarvopadhi vinirmuktam tat-paratvena nirmalam [Cc. Madhya 19.170]. That means we have to execute devotional service in the regulative principle. “I cannot follow the regulative principle and I am trying to understand Radha-Krsna prema,” this is rascaldom. This is rascaldom. Only rascals will do that. He does not see his position, that “What is my position? I am still full of lusty desires. My mind is still disturbed by seeing a nice woman or nice man, and I am discussing Radha-Krsna?” This is nonsense. Narottama dasa Thakura said, rupa- raghunatha pade haibe akuti kabe hama bujhabo se yugala-piriti. Unless you are expert in devotional service, by practical application of the instruction of Bhakti-rasamrta-sindhu… Rupa-raghunatha pade haibe akuti. Then if we are qualified, then some day we may be able to understand what is yugala-piriti, love between Krsna and Radharani. Not so sudden. That is sahajiya. Not so sudden. We should not try to do that. First of all I must see how much I have become sarvopadhi vinirmuktam [Cc. Madhya 19.170], how much I am free from the designational position. Then we shall be able. Radha-krsna-pranaya-vikrti ahladini sakti asmad.

The Radha-Krsna-pranaya, loving affairs of Radha and Krsna, this is not ordinary thing. When you worship Radha-Krsna, we are not fit for that… [break] …we shall think ourself as servant of Krsna, eternal servant of Krsna, under the guidance, adau gurvasrayam. So if we want to do something, we must inquire from guru, sad dharma (indistinct). We must follow. We should not manufacture things, that “This way I shall be able to satisfy Krsna.” No. Sadhu (indistinct). If I discuss about Radha-Krsna lila in my neophyte stage, Krsna will be pleased. No. You must first of all purify yourself by the regulative principle. And when you are completely free, then from the material conception, then you understand what is Radha-Krsna lila.

Thank you very much. (end)