For Civilized Beings

[ancient_paztriot]

SB 7.15.13 TEXT 13

Religious principles that obstruct one from following his own religion are called vidharma. Religious principles introduced by others are called para-dharma. A new type of religion created by one who is falsely proud and who opposes the principles of the Vedas is called upadharma. And interpretation by one’s jugglery of words is called chala-dharma.

 

PURPORT

To create a new type of dharma has become fashionable in this age. So-called svamis and yogis support that one may follow any type of religious system, according to one’s own choice, because all systems are ultimately the same. In srimad-Bhagavatam, however, such fashionable ideas are called vidharma because they go against one’s own religious system. The real religious system is described by the Supreme Personality of Godhead: sarva-dharman parityajya mam ekam saranam vraja [bg. 18.66]. The real religious system is that of surrender to the lotus feet of the Lord. In the Sixth Canto of srimad-Bhagavatam, in connection with Ajamila’s deliverance, Yamaraja says, dharmam tu saksad bhagavat-pranitam: [sB 6.3.19] real religion is that which is given by the Supreme Personality of Godhead, just as real law is that which is given by the government. No one can manufacture actual law at home, nor can one manufacture actual religion. Elsewhere it is said, sa vai pumsam paro dharmo yato bhaktir adhoksaje: [sB 1.2.6] the real religious system is that which leads one to become a devotee of the Supreme Lord. Therefore, anything opposed to this religious system of progressive Krsna consciousness is called vidharma, para-dharma, upadharma or chala-dharma. Misinterpretation of Bhagavad-gita is chala-dharma. When Krsna directly says something and some rascal interprets it to mean something different, this is chala-dharma—a religious system of cheating—or sabda-bhit, a jugglery of words. One should be extremely careful to avoid these various types of cheating systems of religion.

 

SB 7.15.14

A pretentious religious system manufactured by one who willfully neglects the prescribed duties of his order of life is called abhasa [a dim reflection or false similarity]. But if one performs the prescribed duties for his particular asrama or varna, why are they not sufficient to mitigate all material distresses?

 

PURPORT

It is indicated here that everyone should strictly follow the principles of varna and asrama as given in the sastra. In the Visnu Purana (3.8.9) it is said:

 

varnasramacaravata

purusena parah puman

visnur aradhyate pantha

nanyat tat-tosa-karanam

 

One should focus upon the destination for progress, which is to become Krsna conscious. This is the aim and end of all varnas and asramas. However, if Visnu is not worshiped, the followers of the varnasrama institution manufacture some concocted God. Thus it has now become fashionable for any rascal or fool to be elected God, and there are many missionaries who have concocted their own gods, giving up their relationship with the real God. In Bhagavad-gita it is clearly said that one who worships the demigods has lost his intelligence. Nonetheless we find that even an illiterate person who has lost all intelligence is elected God, and although he has a temple, it has meat-eating sannyasis, and many polluted activities go on there. This type of religious system, which misguides its poor followers, is strictly forbidden. Such pretentious religions should be stopped altogether.

 

 

The original system is that a brahmana should actually become a brahmana; he should not only take birth in a brahmana family, but must also be qualified. Also, even if one is not born in a brahmana family but has brahminical qualifications, he must be considered a brahmana. By strictly following this system, one can be happy without extra endeavor. Sva-bhava-vihito dharmah kasya nestah prasantaye. The real aim of life is to mitigate distress, and one can do this very easily by following the principles of sastra.

 

SB 7.15.15

Even if a man is poor, he should not endeavor to improve his economic condition just to maintain his body and soul together or to become a famous religionist. Just as a great python, although lying in one place, not endeavoring for its livelihood, gets the food it needs to maintain body and soul, one who is desireless also obtains his livelihood without endeavor.

 

PURPORT

Human life is simply meant for developing Krsna consciousness. One need not even try to earn a livelihood to maintain body and soul together. This is illustrated here by the example of the great python, which lies in one place, never going here and there to earn a livelihood to maintain itself, and yet is maintained by the grace of the Lord. As advised by Narada Muni (Bhag. 1.5.18), tasyaiva hetoh prayateta kovidah: one should simply endeavor to increase his Krsna consciousness. One should not desire to do anything else, even to earn his livelihood. There are many, many examples of this attitude. Madhavendra Puri, for instance, would never go to anyone to ask for food. sukadeva Gosvami has also said, kasmad bhajanti kavayo dhana-durmadandhan. Why should one approach a person who is blind with wealth? Rather, one should depend on Krsna, and He will give everything. All the members of our Krsna consciousness movement, whether they be grhasthas or sannyasis, should try to spread the Krsna consciousness movement with determination, and Krsna will supply all necessities. The process of ajagara-vrtti, the means of livelihood of a python, is very much appreciated in this regard. Even though one may be very poor, he should simply try to advance in Krsna consciousness and not endeavor to earn his livelihood.

 

SB 7.15.16

One who is content and satisfied and who links his activities with the Supreme Personality of Godhead residing in everyone’s heart enjoys transcendental happiness without endeavoring for his livelihood. Where is such happiness for a materialistic man who is impelled by lust and greed and who therefore wanders in all directions with a desire to accumulate wealth?

 

SB 7.15.17

For a person who has suitable shoes on his feet, there is no danger even when he walks on pebbles and thorns. For him, everything is auspicious. Similarly, for one who is always self-satisfied there is no distress; indeed, he feels happiness everywhere.

 

SB 7.15.18

My dear King, a self-satisfied person can be happy even with only drinking water. However, one who is driven by the senses, especially by the tongue and genitals, must accept the position of a household dog to satisfy his senses.

 

PURPORT

According to the sastras, a brahmana, or a cultured person in Krsna consciousness, will not enter anyone’s service to maintain body and soul together, and especially not for satisfaction of the senses. A true brahmana is always satisfied. Even if he has nothing to eat, he can drink a little water and be satisfied. This is only a matter of practice. Unfortunately, however, no one is educated in how to be satisfied in self-realization. As explained above, a devotee is always satisfied because he feels the presence of the Supersoul within his heart and thinks of Him twenty-four hours a day. That is real satisfaction. A devotee is never driven by the dictations of the tongue and genitals, and thus he is never victimized by the laws of material nature.

 

SB 7.15.19

Because of greed for the sake of the senses, the spiritual strength, education, austerity and reputation of a devotee or brahmana who is not self-satisfied dwindle, and his knowledge gradually vanishes.

 

SB 7.15.20

The strong bodily desires and needs of a person disturbed by hunger and thirst are certainly satisfied when he eats. Similarly, if one becomes very angry, that anger is satisfied by chastisement and its reaction. But as for greed, even if a greedy person has conquered all the directions of the world or has enjoyed everything in the world, still he will not be satisfied.

 

PURPORT

In Bhagavad-gita (3.37) it is stated that lust, anger and greed are the causes of the conditioned soul’s bondage in this material world. Kama esa krodha esa rajo-guna-samudbhavah. When strong lusty desires for sense gratification are unfulfilled, one becomes angry. This anger can be satisfied when one chastises his enemy, but when there is an increase in lobha, or greed, which is the greatest enemy caused by rajo-guna, the mode of passion, how can one advance in Krsna consciousness?

 

If one is very greedy to enhance his Krsna consciousness, this is a great boon. Tatra laulyam ekalam mulam. This is the best path available.

 

SB 7.15.21 TEXT 21

O King Yudhisthira, many persons with varied experience, many legal advisers, many learned scholars and many persons eligible to become presidents of learned assemblies fall down into hellish life because of not being satisfied with their positions.

 

PURPORT

For spiritual advancement, one should be materially satisfied, for if one is not materially satisfied, his greed for material development will result in the frustration of his spiritual advancement. There are two things that nullify all good qualities. One is poverty. Daridra-doso guna-rasi-nasi. If one is poverty-stricken, all his good qualities become null and void. Similarly, if one becomes too greedy, his good qualifications are lost. Therefore the adjustment is that one should not be poverty-stricken, but one must try to be fully satisfied with the bare necessities of life and not be greedy. For a devotee to be satisfied with the bare necessities is therefore the best advice for spiritual advancement. Learned authorities in devotional life consequently advise that one not endeavor to increase the number of temples and mathas. Such activities can be undertaken only by devotees experienced in propagating the Krsna consciousness movement. All the acaryas in South India, especially sri Ramanujacarya, constructed many big temples, and in North India all the Gosvamis of Vrndavana constructed large temples. srila Bhaktisiddhanta Sarasvati thakura also constructed large centers, known as Gaudiya Mathas. Therefore temple construction is not bad, provided proper care is taken for the propagation of Krsna consciousness. Even if such endeavors are considered greedy, the greed is to satisfy Krsna, and therefore these are spiritual activities.

 

SB 7.15.22 TEXT 22

By making plans with determination, one should give up lusty desires for sense gratification. Similarly, by giving up envy one should conquer anger, by discussing the disadvantages of accumulating wealth one should give up greed, and by discussing the truth one should give up fear.

 

PURPORT

Srila Visvanatha Cakravarti thakura has suggested how one can conquer lusty desires for sense gratification. One cannot give up thinking of women, for thinking in this way is natural; even while walking on the street, one will see so many women. However, if one is determined not to live with a woman, even while seeing a woman he will not become lusty. If one is determined not to have sex, he can automatically conquer lusty desires. The example given in this regard is that even if one is hungry, if on a particular day he is determined to observe fasting, he can naturally conquer the disturbances of hunger and thirst. If one is determined not to be envious of anyone, he can naturally conquer anger. Similarly, one can give up the desire to accumulate wealth simply by considering how difficult it is to protect the money in one’s possession. If one keeps a large amount of cash with him, he is always anxious about keeping it properly. Thus if one discusses the disadvantages of accumulating wealth, he can naturally give up business without difficulty.

 

SB 7.15.23 TEXT 23

By discussing spiritual knowledge one can conquer lamentation and illusion, by serving a great devotee one can become prideless, by keeping silent one can avoid obstacles on the path of mystic yoga, and simply by stopping sense gratification one can conquer envy.

 

PURPORT

If one’s son has died, one may certainly be affected by lamentation and illusion and cry for the dead son, but one may overcome lamentation and illusion by considering the verses of Bhagavad-gita.

 

jatasya hi dhruvo mrtyur

dhruvam janma mrtasya ca

 

As the soul transmigrates, one who has taken birth must give up the present body, and then he must certainly accept another body. This should be no cause for lamentation. Therefore Lord Krsna says, dhiras tatra na muhyati: one who is dhira, or sober, who is learned in philosophy and established in knowledge, cannot be unhappy over the transmigration of the soul.