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SB 6-01-55 PAR 1975-08-11 Dangerous Yogis
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ANNOUNCER: The following is a
class on the Śrīmad-Bhāgavatam,
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6th Canto, first chapter,
text number 55,
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given by His Divine Grace
A. C. Bhaktivedanta Swami Prabhupāda,
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recorded on the 11th of
August 1975, in Paris, France.
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PRABHUPĀDA:
eṣa prakṛti-saṅgena
puruṣasya viparyayaḥ
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āsīt sa eva na cirād
īśa-saṅgād vilīyate
[SB 6.1.55]
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In the previous verse
it has been discussed,
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na hi kaścit kṣaṇam api
jātu tiṣṭhaty akarma-kṛt
[Bg. 3.5]
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Nobody can… Just like this child.
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He wants to do something.
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He does not know that he is
doing something nonsense.
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Similarly, the child’s father also,
he wants to do something
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although it is nonsense.
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Therefore, here it is mentioned,
na hi kaścit, “Anyone,”
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kṣaṇam api, “even for a moment,”
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na hi kaścit kṣaṇam api
jātu tiṣṭhaty akarma
[Bg. 3.5]
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“he must do something.”
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This is the tendency.
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How?
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kāryate hy avaśaḥ
[Bg. 3.5]
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Avaśaḥ means being forced.
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He has no control.
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He must do something and
he has no control over it.
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So why no control?
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No control means he is
controlled by somebody else.
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He is not in his own control.
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And what is that controller?
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guṇaiḥ svābhāvikair balāt
[SB 6.1.53]
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He has infected some type of
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material modes of nature and
he has to act accordingly.
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prakṛteḥ kriyamāṇāni
[Bg. 3.27]
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The similar verse is there
in the Bhagavad-gītā.
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prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
[Bg. 3.27]
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So we are under the control of
the modes of material nature.
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Now the next verse says,
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eṣa prakṛti-saṅgena
[SB 6.1.55]
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Eṣa means all these living entities.
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In this way, on account of association
with this material nature…
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prakṛti-saṅgena
puruṣasya viparyayaḥ
[SB 6.1.55]
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Puruṣasya means the living
entities; viparyayaḥ, entanglement.
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Āsīt: “In this way he is involved.”
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sa eva na cirād
īśa-saṅgād
[SB 6.1.55]
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So he is involved in this way,
but if he associates with Īśa,
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the Supreme Lord, then na
cirād, very soon, all these things,
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entanglement, can be finished.
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This is also confirmed
in the Bhagavad-gītā:
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daivī hy eṣā guṇamayī
mama māyā duratyayā
[Bg. 7.14]
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One who is entangled with
these modes of material nature,
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it is very difficult to come out of it.
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But,
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mām eva ye prapadyante
[Bg. 7.14]:
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“Anyone who takes My
shelter, he can get out.”
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And practically, you
have got all experience
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that our regulative principle
is very difficult to give it up,
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but those who have become
devotee, they have easily given up.
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That is also confirmed
in another place,
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vāsudeve bhagavati
bhakti-yoga-prayojitaḥ
[SB 1.2.7]
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If we engage ourself in devotional
service of Vāsudeva, Kṛṣṇa,
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janaty āśu vairāgyam
[SB 1.2.7]
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then very soon he becomes
detached to these material activities.
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…vairāgyaṁ jñānaṁ ca yad ahaitukam
[SB 1.2.7]
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These two things required:
knowledge and detachment.
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Knowledge means that
“I am not this body,”
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and detachment means
“I am not this body;
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therefore I have nothing to do with
this material world.” [break] [splice]
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In the meantime, because he
uttered the name of Nārāyaṇa,
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the order-carriers of
Nārāyaṇa also came there.
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So while the Yamadūtas were dragging
this Ajāmila to take him to Yamarāja,
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the Nārāyaṇa-dūtas
warned, “Don’t touch him.”
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So Yamadūtas complained
that “This man was very sinful.
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We must take him to Yamarāja.”
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But the Nārāyaṇa-dūtas said,
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“No, you cannot take because he has
uttered the holy name of Nārāyaṇa.”
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So the discussion was going
on, “Now who will take him.”
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In the meantime
the Nārāyaṇa-dutas
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challenged the Yamadūtas that “Do
you know the principles of religion?”
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So they were explaining.
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Now, these Yamadūtas explained
about the past life of Ajāmila.
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His past life is
described in this way,
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ayaṁ hi śruta-sampannaḥ
[SB 6.1.56]:
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“This man, Ajāmila, was formerly, was
a very learned scholar, brāhmaṇa.”
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Śruta.
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Śruta means Vedic knowledge, and
sampannaḥ means accomplished.
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So,
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ayaṁ hi śruta-sampannaḥ
śīla-vṛtta-guṇālayaḥ
[SB 6.1.56]
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“And very well behaved,
properly situated in his position,”
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dhṛta-vrata, “and avowedly
following the regulative principles.”
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So he was learned,
he was well-behaved,
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and he was avowedly, strictly
following the regulative principles.
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Mṛduḥ.
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Mṛdu means very gentle.
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Dāntaḥ: he had control
over his senses.
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Satya-vāṅ: he was very truthful.
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Mantra vit śuciḥ: and he knew all the
Vedic mantras and he was very clean.
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Then,
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gurv-agny-atithi-vṛddhānām
[SB 6.1.57]
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Guru, spiritual master;
agni, sacrificial fire;
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vṛddhā, aged person; and atithi…
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Atithi means guest
without invitation.
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This is the Vedic culture, that these
men should be well received.
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Guru means spiritual
master; agni, fire; atithi…
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Atithi.
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Atithi means without
any fixed-up invitation;
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if somebody comes at your place.
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And old men, they
should be respectful.
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Not very long ago, when we were
young men, say thirty years old,
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that time we have seen that a young man
would not smoke before an old man.
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This was the etiquette.
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Now they have all forgotten
this cultural civilization.
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They have no respect for old men.
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And now the time is coming when
old men will be killed as mercy?
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BRAHMĀNANDA: Mercy-killing.
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Eh?
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Mercy-killing.
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sarva-bhūta-suhṛdam
[SB 6.1.57]
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Not only these particular persons, but
he was friendly to all living entities,
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sarva-bhūta-suhṛdam
[SB 6.1.57]
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Sādhu, very honest
devotee, sādhu.
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And mita-vāg: did not
speak more than required.
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This is also good qualification:
don’t talk nonsense.
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Unless you are required
to speak, don’t speak.
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This is also another good feature.
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mita-vāg anasūyakaḥ:
[SB 6.1.56]
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and not envious to anyone.
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These were his qualification
when he was young man.
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Up to the age of, say,
twenty, he was like this.
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ekadāsau vanaṁ yātaḥ
pitṛ-sandeśa-kṛd dvijaḥ
[SB 6.1.58]
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Once upon a time, he was passing
through the forest to collect flowers,
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dry wood, by the order of his father, for
performing sacrifices, worshiping the Deity.
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He asked his son, “Please collect
all these things and bring it.”
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ekadāsau vanaṁ yātaḥ
pitṛ-sandeśa-kṛd dvijaḥ
[SB 6.1.58]
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He is explained as dvija;
dvija means twice-born.
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So this dvija he was
a brāhmaṇa, dvija.
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He was initiated for
the second time, dvija.
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So about his going to the forest for
collecting all these things, he was going.
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Yes.
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ādāya tata āvṛttaḥ
phala-puṣpa-samit-kuśān
[SB 6.1.58]
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In this way he collected all the
things required for sacrifice, yajña.
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Sacrifice, yajña is…
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It doesn’t require any money.
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You can collect.
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Just like flowers you can collect, leaves
you can collect, kuśa, a kind of grass,
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you can collect, and
nobody will object.
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Even you collect from a nice
garden nobody will object.
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So while he was coming back home
with all these things, what happened?
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dadarśa kāminaṁ kañcic
chūdraṁ saha bhujiṣyayā
[SB 6.1.59]
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Kāma, a lusty śudra.
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There are four classes—brāhmaṇa,
kṣatriya, vaiśya, and śūdra.
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So he saw one lusty
śūdra, fourth class.
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dadarśa kāminaṁ kañcic
chūdraṁ saha bhujiṣyayā
[SB 6.1.59]
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What he saw?
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That this śūdra was embracing
another śūdrāṇī, woman śūdra.
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So nowadays it has
become a fashion—
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young man is kissing another
young woman on the street.
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So this embracing of young man and
young woman on the public street,
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was strictly prohibited,
especially for the higher castes.
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But the śūdras, the lower
class, fourth-class men,
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they used to do such things
sometimes, not always.
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And what was their position?
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pitvā ca madhu maireyaṁ
madāghūrṇita-netrayā
[SB 6.1.59]
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They were not only embracing
but they were drunken.
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And their eyes were
rolling in a different way.
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Mattayā, and being mad, almost
mad, mattayā, or intoxicated,
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viślathan-nīvyā
vyapetaṁ nirapatrapam
[SB 6.1.60]
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the dress of both of them were
loose and they did not care for it.
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So in this posture—krīḍantam,
doing their own business;
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anugāyantam, singing,
hasantam, laughing, cheering,
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hasantam; anayāntike, in a place in
the forest—so he saw, this young man.
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So after seeing that, he
also become inclined, lusty,
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and that will be explained next, that he
became a victim of this lusty woman,
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and then he lost his good character
and left home, and his young wife,
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coming of very respectable family.
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He forgot everything.
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Then, in association with this prostitute, he
gradually became degenerated, degraded.
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He became a thief.
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He became a rogue.
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He became a cheater.
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That will be explained later on.
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The purport is: human life is
not meant for these things.
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Human life is meant for being
elevated to the highest platform
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of good character and
controlling the senses,
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controlling the mind,
remain very clean.
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Then you can make progress and
your life can become successful.
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So because they are not
accustomed already to follow this,
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therefore so many rascals and
dangerous yogis are advertising that
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“There is no need of control.
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You can join this yoga
system and give me money.
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I shall give you mantra,
and you become God.”
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Be careful of these dogs.
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Thank you very much.
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