{"id":11157,"date":"2020-08-13T23:55:57","date_gmt":"2020-08-14T03:55:57","guid":{"rendered":"https:\/\/www.isvara.org\/archive\/?p=11157"},"modified":"2022-02-09T01:18:28","modified_gmt":"2022-02-09T06:18:28","slug":"nectar-of-instruction-verse-1","status":"publish","type":"post","link":"https:\/\/www.isvara.org\/archive\/nectar-of-instruction-verse-1\/","title":{"rendered":"Nectar of Instruction, Verse 1"},"content":{"rendered":"

\u0935\u093e\u091a\u094b \u0935\u0947\u0917\u0902 \u092e\u0928\u0938\u0903 \u0915\u094d\u0930\u094b\u0927\u0935\u0947\u0917\u0902 \u091c\u093f\u0939\u094d\u0935\u093e\u0935\u0947\u0917\u092e\u0941\u0926\u0930\u094b\u092a\u0938\u094d\u0925\u0935\u0947\u0917\u092e\u094d \u0964<\/span>
\n\u090f\u0924\u093e\u0928\u094d\u0935\u0947\u0917\u093e\u0928\u094d\u092f\u094b \u0935\u093f\u0937\u0939\u0947\u0924 \u0927\u0940\u0930\u0903 \u0938\u0930\u094d\u0935\u093e\u092e\u092a\u0940\u092e\u093e\u0902 \u092a\u0943\u0925\u093f\u0935\u0940\u0902 \u0938 \u0936\u093f\u0937\u094d\u092f\u093e\u0924\u094d \u0965 \u0967 \u0965<\/span><\/p>\n

\nv\u0101co vega\u1e41 manasa\u1e25 krodha-vega\u1e41<\/span>
\njihv\u0101-vegam udaropastha-vegam<\/span>
\net\u0101n veg\u0101n yo vi\u1e63aheta dh\u012bra\u1e25<\/span>
\nsarv\u0101m ap\u012bm\u0101\u1e41 p\u1e5bthiv\u012b\u1e41 sa \u015bi\u1e63y\u0101t<\/span><\/p>\n

\nSynonyms<\/span>
\nv\u0101ca\u1e25 \u2014 of speech; vegam \u2014 urge; manasa\u1e25 \u2014 of the mind; krodha \u2014 of anger; vegam \u2014 urge; jihv\u0101 \u2014 of the tongue; vegam \u2014 urge; udara-upastha \u2014 of the belly and genitals; vegam \u2014 urge; et\u0101n \u2014 these; veg\u0101n \u2014 urges; ya\u1e25 \u2014 whoever; vi\u1e63aheta \u2014 can tolerate; dh\u012bra\u1e25 \u2014 sober; sarv\u0101m \u2014 all; api \u2014 certainly; im\u0101m \u2014 this; p\u1e5bthiv\u012bm \u2014 world; sa\u1e25 \u2014 that personality; \u015bi\u1e63y\u0101t \u2014 can make disciples.<\/span><\/p>\n

\nTranslation<\/span>
\nA sober person who can tolerate the urge to speak, the mind\u2019s demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.<\/span><\/p>\n

\nPurport<\/span>
\nIn \u015ar\u012bmad-Bh\u0101gavatam (6.1.9\u201310) Par\u012bk\u1e63it Mah\u0101r\u0101ja placed a number of intelligent questions before \u015aukadeva Gosv\u0101m\u012b. One of these questions was: \u201cWhy do people undergo atonement if they cannot control their senses?\u201d For instance, a thief may know perfectly well that he may be arrested for his stealing, and he may actually even see a thief arrested by the police, yet he continues to steal. Experience is gathered by hearing and seeing. One who is less intelligent gathers experience by seeing, and one who is more intelligent gathers experience by hearing. When an intelligent person hears from the lawbooks and \u015b\u0101stras, or scriptures, that stealing is not good and hears that a thief is punished when arrested, he refrains from theft. A less intelligent person may first have to be arrested and punished for stealing to learn to stop stealing. However, a rascal, a foolish man, may have the experience of both hearing and seeing and may even be punished, but still he continues to steal. Even if such a person atones and is punished by the government, he will again commit theft as soon as he comes out of jail. If punishment in jail is considered atonement, what is the benefit of such atonement? Thus Par\u012bk\u1e63it Mah\u0101r\u0101ja inquired:<\/span>
\nd\u1e5b\u1e63\u1e6da-\u015brut\u0101bhy\u0101\u1e41 yat p\u0101pa\u1e41<\/span>
\nj\u0101nann apy \u0101tmano \u2019hitam<\/span>
\nkaroti bh\u016byo viva\u015ba\u1e25<\/span>
\npr\u0101ya\u015bcittam atho katham<\/span><\/p>\n

kvacin nivartate \u2019bhadr\u0101t<\/span>
\nkvacic carati tat puna\u1e25<\/span>
\npr\u0101ya\u015bcittam atho \u2019p\u0101rtha\u1e41<\/span>
\nmanye ku\u00f1jara-\u015baucavat<\/span>
\nHe compared atonement to an elephant\u2019s bathing. The elephant may take a very nice bath in the river, but as soon as it comes onto the bank, it throws dirt all over its body. What, then, is the value of its bathing? Similarly, many spiritual practitioners chant the Hare K\u1e5b\u1e63\u1e47a mah\u0101-mantra and at the same time commit many forbidden things, thinking that their chanting will counteract their offenses. Of the ten types of offenses one can commit while chanting the holy name of the Lord, this offense is called n\u0101mno bal\u0101d yasya hi p\u0101pa-buddhi\u1e25, committing sinful activities on the strength of chanting the Hare K\u1e5b\u1e63\u1e47a mah\u0101-mantra. Similarly, certain Christians go to church to confess their sins, thinking that confessing their sins before a priest and performing some penance will relieve them from the results of their weekly sins. As soon as Saturday is over and Sunday comes, they again begin their sinful activities, expecting to be forgiven the next Saturday. This kind of pr\u0101ya\u015bcitta, or atonement, is condemned by Par\u012bk\u1e63it Mah\u0101r\u0101ja, the most intelligent king of his time. \u015aukadeva Gosv\u0101m\u012b, equally intelligent, as befitting the spiritual master of Mah\u0101r\u0101ja Par\u012bk\u1e63it, answered the King and confirmed that his statement concerning atonement was correct. A sinful activity cannot be counteracted by a pious activity. Thus real pr\u0101ya\u015bcitta, atonement, is the awakening of our dormant K\u1e5b\u1e63\u1e47a consciousness.<\/span>
\nReal atonement involves coming to real knowledge, and for this there is a standard process. When one follows a regulated hygienic process, he does not fall sick. A human being is meant to be trained according to certain principles to revive his original knowledge. Such a methodical life is described as tapasya. One can be gradually elevated to the standard of real knowledge, or K\u1e5b\u1e63\u1e47a consciousness, by practicing austerity and celibacy (brahmacarya), by controlling the mind, by controlling the senses, by giving up one\u2019s possessions in charity, by being avowedly truthful, by keeping clean and by practicing yoga-\u0101sanas. However, if one is fortunate enough to get the association of a pure devotee, he can easily surpass all the practices for controlling the mind by the mystic yoga process simply by following the regulative principles of K\u1e5b\u1e63\u1e47a consciousness \u2013 refraining from illicit sex, meat-eating, intoxication and gambling \u2013 and by engaging in the service of the Supreme Lord under the direction of the bona fide spiritual master. This easy process is being recommended by \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b.<\/span>
\nFirst one must control his speaking power. Every one of us has the power of speech; as soon as we get an opportunity we begin to speak. If we do not speak about K\u1e5b\u1e63\u1e47a consciousness, we speak about all sorts of nonsense. A toad in a field speaks by croaking, and similarly everyone who has a tongue wants to speak, even if all he has to say is nonsense. The croaking of the toad, however, simply invites the snake: \u201cPlease come here and eat me.\u201d Nevertheless, although it is inviting death, the toad goes on croaking. The talking of materialistic men and impersonalist M\u0101y\u0101v\u0101d\u012b philosophers may be compared to the croaking of frogs. They are always speaking nonsense and thus inviting death to catch them. Controlling speech, however, does not mean self-imposed silence (the external process of mauna), as M\u0101y\u0101v\u0101d\u012b philosophers think. Silence may appear helpful for some time, but ultimately it proves a failure. The meaning of controlled speech conveyed by \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b advocates the positive process of k\u1e5b\u1e63\u1e47a-kath\u0101, engaging the speaking process in glorifying the Supreme Lord \u015ar\u012b K\u1e5b\u1e63\u1e47a. The tongue can thus glorify the name, form, qualities and pastimes of the Lord. The preacher of k\u1e5b\u1e63\u1e47a-kath\u0101 is always beyond the clutches of death. This is the significance of controlling the urge to speak.<\/span>
\nThe restlessness or fickleness of the mind (mano-vega) is controlled when one can fix his mind on the lotus feet of K\u1e5b\u1e63\u1e47a. The Caitanya-carit\u0101m\u1e5bta (Madhya 22.31) says:<\/span>
\nk\u1e5b\u1e63\u1e47a \u2013 s\u016brya-sama; m\u0101y\u0101 haya andhak\u0101ra<\/span>
\ny\u0101h\u0101\u1e45 k\u1e5b\u1e63\u1e47a, t\u0101h\u0101\u1e45 n\u0101hi m\u0101y\u0101ra adhik\u0101ra<\/span>
\nK\u1e5b\u1e63\u1e47a is just like the sun, and m\u0101y\u0101 is just like darkness. If the sun is present, there is no question of darkness. Similarly, if K\u1e5b\u1e63\u1e47a is present in the mind, there is no possibility of the mind\u2019s being agitated by m\u0101y\u0101\u2019s influence. The yogic process of negating all material thoughts will not help. To try to create a vacuum in the mind is artificial. The vacuum will not remain. However, if one always thinks of K\u1e5b\u1e63\u1e47a and how to serve K\u1e5b\u1e63\u1e47a best, one\u2019s mind will naturally be controlled.<\/span>
\nSimilarly, anger can be controlled. We cannot stop anger altogether, but if we simply become angry with those who blaspheme the Lord or the devotees of the Lord, we control our anger in K\u1e5b\u1e63\u1e47a consciousness. Lord Caitanya Mah\u0101prabhu became angry with the miscreant brothers Jag\u0101i and M\u0101dh\u0101i, who blasphemed and struck Nity\u0101nanda Prabhu. In His \u015aik\u1e63\u0101\u1e63\u1e6daka Lord Caitanya wrote, t\u1e5b\u1e47\u0101d api sun\u012bcena taror api sahi\u1e63\u1e47un\u0101: \u201cOne should be humbler than the grass and more tolerant than the tree.\u201d One may then ask why the Lord exhibited His anger. The point is that one should be ready to tolerate all insults to one\u2019s own self, but when K\u1e5b\u1e63\u1e47a or His pure devotee is blasphemed, a genuine devotee becomes angry and acts like fire against the offenders. Krodha, anger, cannot be stopped, but it can be applied rightly. It was in anger that Hanum\u0101n set fire to La\u1e45k\u0101, but he is worshiped as the greatest devotee of Lord R\u0101macandra. This means that he utilized his anger in the right way. Arjuna serves as another example. He was not willing to fight, but K\u1e5b\u1e63\u1e47a incited his anger: \u201cYou must fight!\u201d To fight without anger is not possible. Anger is controlled, however, when utilized in the service of the Lord.<\/span>
\nAs for the urges of the tongue, we all experience that the tongue wants to eat palatable dishes. Generally we should not allow the tongue to eat according to its choice, but should control the tongue by supplying pras\u0101da. The devotee\u2019s attitude is that he will eat only when K\u1e5b\u1e63\u1e47a gives him pras\u0101da. That is the way to control the urge of the tongue. One should take pras\u0101da at scheduled times and should not eat in restaurants or sweetmeat shops simply to satisfy the whims of the tongue or belly. If we stick to the principle of taking only pras\u0101da, the urges of the belly and tongue can be controlled.<\/span>
\nIn a similar manner, the urges of the genitals, the sex impulse, can be controlled when not used unnecessarily. The genitals should be used to beget a K\u1e5b\u1e63\u1e47a conscious child, otherwise they should not be used. The K\u1e5b\u1e63\u1e47a consciousness movement encourages marriage not for the satisfaction of the genitals but for the begetting of K\u1e5b\u1e63\u1e47a conscious children. As soon as the children are a little grown up, they are sent to our gurukula school, where they are trained to become fully K\u1e5b\u1e63\u1e47a conscious devotees. Many such K\u1e5b\u1e63\u1e47a conscious children are required, and one who is capable of bringing forth K\u1e5b\u1e63\u1e47a conscious offspring is allowed to utilize his genitals.<\/span>
\nWhen one is fully practiced in the methods of K\u1e5b\u1e63\u1e47a conscious control, he can become qualified to be a bona fide spiritual master.<\/span>
\nIn his Anuv\u1e5btti explanation of Upade\u015b\u0101m\u1e5bta, \u015ar\u012bla Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura writes that our material identification creates three kinds of urges \u2013 the urge to speak, the urge or demands of the mind and the demands of the body. When a living entity falls victim to these three types of urges, his life becomes inauspicious. One who practices resisting these demands or urges is called tapasv\u012b, or one who practices austerities. By such tapasya one can overcome victimization by the material energy, the external potency of the Supreme Personality of Godhead.<\/span>
\nWhen we refer to the urge to speak, we refer to useless talking, such as that of the impersonal M\u0101y\u0101v\u0101d\u012b philosophers, or of persons engaged in fruitive activities (technically called karma-k\u0101\u1e47\u1e0da), or of materialistic people who simply want to enjoy life without restriction. All such talks or literatures are practical exhibitions of the urge to speak. Many people are talking nonsensically and writing volumes of useless books, and all this is the result of the urge to speak. To counteract this tendency, we have to divert our talking to the subject of K\u1e5b\u1e63\u1e47a. This is explained in \u015ar\u012bmad-Bh\u0101gavatam (1.5.10\u201311):<\/span>
\nna yad vaca\u015b citra-pada\u1e41 harer ya\u015bo<\/span>
\njagat-pavitra\u1e41 prag\u1e5b\u1e47\u012bta karhicit<\/span>
\ntad v\u0101yasa\u1e41 t\u012brtham u\u015banti m\u0101nas\u0101<\/span>
\nna yatra ha\u1e41s\u0101 niramanty u\u015bik-k\u1e63ay\u0101\u1e25<\/span>
\n\u201cThose words which do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a place of pilgrimage for crows. Since the all-perfect persons are inhabitants of the transcendental abode, they do not derive any pleasure there.\u201d<\/span>
\ntad-v\u0101g-visargo janat\u0101gha-viplavo<\/span>
\nyasmin prati-\u015blokam abaddhavaty api<\/span>
\nn\u0101m\u0101ny anantasya ya\u015bo \u2019\u1e45kit\u0101ni yat<\/span>
\n\u015b\u1e5b\u1e47vanti g\u0101yanti g\u1e5b\u1e47anti s\u0101dhava\u1e25<\/span>
\n\u201cOn the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world\u2019s misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.\u201d<\/span>
\nThe conclusion is that only when we talk about devotional service to the Supreme Personality of Godhead can we refrain from useless nonsensical talk. We should always endeavor to use our speaking power solely for the purpose of realizing K\u1e5b\u1e63\u1e47a consciousness.<\/span>
\nAs for the agitations of the flickering mind, they are divided into two divisions. The first is called avirodha-pr\u012bti, or unrestricted attachment, and the other is called virodha-yukta-krodha, anger arising from frustration. Adherence to the philosophy of the M\u0101y\u0101v\u0101d\u012bs, belief in the fruitive results of the karma-v\u0101d\u012bs, and belief in plans based on materialistic desires are called avirodha-pr\u012bti. J\u00f1\u0101n\u012bs, karm\u012bs and materialistic plan-makers generally attract the attention of conditioned souls, but when the materialists cannot fulfill their plans and when their devices are frustrated, they become angry. Frustration of material desires produces anger.<\/span>
\nSimilarly, the demands of the body can be divided into three categories \u2013 the demands of the tongue, the belly and the genitals. One may observe that these three senses are physically situated in a straight line, as far as the body is concerned, and that the bodily demands begin with the tongue. If one can restrain the demands of the tongue by limiting its activities to the eating of pras\u0101da, the urges of the belly and the genitals can automatically be controlled. In this connection \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura says:<\/span>
\n\u015bar\u012bra avidy\u0101 j\u0101la, ja\u1e0dendriya t\u0101he k\u0101la,<\/span>
\nj\u012bve phele vi\u1e63aya-s\u0101gare<\/span>
\nt\u0101\u2019ra madhye jihv\u0101 ati, lobham\u0101y\u0101 sudurmati,<\/span>
\nt\u0101\u2019ke jet\u0101 ka\u1e6dhina sa\u1e41s\u0101re<\/span>
\nk\u1e5b\u1e63\u1e47a ba\u1e0da day\u0101maya, karib\u0101re jihv\u0101 jaya,<\/span>
\nsva-pras\u0101da-anna dila bh\u0101i<\/span>
\nsei ann\u0101m\u1e5bta kh\u0101o, r\u0101dh\u0101-k\u1e5b\u1e63\u1e47a-gu\u1e47a g\u0101o,<\/span>
\npreme \u1e0d\u0101ka caitanya-nit\u0101i<\/span>
\n\u201cO Lord! This material body is a lump of ignorance, and the senses are a network of paths leading to death. Somehow or other we have fallen into the ocean of material sense enjoyment, and of all the senses the tongue is the most voracious and uncontrollable. It is very difficult to conquer the tongue in this world, but You, dear K\u1e5b\u1e63\u1e47a, are very kind to us. You have sent this nice pras\u0101da to help us conquer the tongue; therefore let us take this pras\u0101da to our full satisfaction and glorify Your Lordships \u015ar\u012b \u015ar\u012b R\u0101dh\u0101 and K\u1e5b\u1e63\u1e47a and in love call for the help of Lord Caitanya and Prabhu Nity\u0101nanda.\u201d<\/span>
\nThere are six kinds of rasas (tastes), and if one is agitated by any one of them, he becomes controlled by the urges of the tongue. Some persons are attracted to the eating of meat, fish, crabs, eggs and other things produced by semen and blood and eaten in the form of dead bodies. Others are attracted by eating vegetables, creepers, spinach or milk products, but all for the satisfaction of the tongue\u2019s demands. Such eating for sense gratification \u2013 including the use of extra quantities of spices like chili and tamarind \u2013 is to be given up by K\u1e5b\u1e63\u1e47a conscious persons. The use of pan, haritak\u012b, betel nuts, various spices used in pan-making, tobacco, LSD, marijuana, opium, liquor, coffee and tea is indulged in to fulfill illicit demands. If we can practice accepting only remnants of food offered to K\u1e5b\u1e63\u1e47a, it is possible to get free from m\u0101y\u0101\u2019s victimization. Vegetables, grains, fruits, milk products and water are proper foods to offer to the Lord, as Lord K\u1e5b\u1e63\u1e47a Himself prescribes. However, if one accepts pras\u0101da only because of its palatable taste and thus eats too much, he also falls prey to trying to satisfy the demands of the tongue. \u015ar\u012b Caitanya Mah\u0101prabhu taught us to avoid very palatable dishes even while eating pras\u0101da. If we offer palatable dishes to the Deity with the intention of eating such nice food, we are involved in trying to satisfy the demands of the tongue. If we accept the invitation of a rich man with the idea of receiving palatable food, we are also trying to satisfy the demands of the tongue. In Caitanya-carit\u0101m\u1e5bta (Antya 6.227) it is stated:<\/span>
\njihv\u0101ra l\u0101lase yei iti-uti dh\u0101ya<\/span>
\n\u015bi\u015bnodara-par\u0101ya\u1e47a k\u1e5b\u1e63\u1e47a n\u0101hi p\u0101ya<\/span>
\n\u201cThat person who runs here and there seeking to gratify his palate and who is always attached to the desires of his stomach and genitals is unable to attain K\u1e5b\u1e63\u1e47a.\u201d<\/span>
\nAs stated before, the tongue, belly and genitals are all situated in a straight line, and they fall in the same category. Lord Caitanya has said, bh\u0101la n\u0101 kh\u0101ibe \u0101ra bh\u0101la n\u0101 paribe: \u201cDo not dress luxuriously and do not eat delicious foodstuffs.\u201d (Cc., Antya 6.236)<\/span>
\nThose who suffer from diseases of the stomach must be unable to control the urges of the belly, at least according to this analysis. When we desire to eat more than necessary we automatically create many inconveniences in life. However, if we observe fasting days like Ek\u0101da\u015b\u012b and Janm\u0101\u1e63\u1e6dam\u012b, we can restrain the demands of the belly.<\/span>
\nAs far as the urges of the genitals are concerned, there are two \u2013 proper and improper, or legal and illicit sex. When a man is properly mature, he can marry according to the rules and regulations of the \u015b\u0101stras and use his genitals for begetting nice children. That is legal and religious. Otherwise, he may adopt many artificial means to satisfy the demands of the genitals, and he may not use any restraint. When one indulges in illicit sex life, as defined by the \u015b\u0101stras, either by thinking, planning, talking about or actually having sexual intercourse, or by satisfying the genitals by artificial means, he is caught in the clutches of m\u0101y\u0101. These instructions apply not only to householders but also to ty\u0101g\u012bs, or those who are in the renounced order of life. In his book Prema-vivarta, chapter seven, \u015ar\u012b Jagad\u0101nanda Pa\u1e47\u1e0dita says:<\/span>
\nvair\u0101g\u012b bh\u0101i gr\u0101mya-kath\u0101 n\u0101 \u015bunibe k\u0101ne<\/span>
\ngr\u0101mya-v\u0101rt\u0101 n\u0101 kahibe yabe milibe \u0101ne<\/span><\/p>\n

svapane o n\u0101 kara bh\u0101i str\u012b-sambh\u0101\u1e63a\u1e47a<\/span>
\ng\u1e5bhe str\u012b ch\u0101\u1e0diy\u0101 bh\u0101i \u0101siy\u0101cha vana<\/span><\/p>\n

yadi c\u0101ha pra\u1e47aya r\u0101khite gaur\u0101\u1e45gera sane<\/span>
\ncho\u1e6da harid\u0101sera kath\u0101 th\u0101ke yena mane<\/span><\/p>\n

bh\u0101la n\u0101 kh\u0101ibe \u0101ra bh\u0101la n\u0101 paribe<\/span>
\nh\u1e5bdayete r\u0101dh\u0101-k\u1e5b\u1e63\u1e47a sarvad\u0101 sevibe<\/span>
\n\u201cMy dear brother, you are in the renounced order of life and should not listen to talk about ordinary worldly things, nor should you talk about worldly things when you meet with others. Do not think of women even in dreams. You have accepted the renounced order of life with a vow that forbids you to associate with women. If you wish to associate with Caitanya Mah\u0101prabhu, you must always remember the incident of Cho\u1e6da Harid\u0101sa and how he was rejected by the Lord. Do not eat luxurious dishes or dress in fine garments, but always remain humble and serve Their Lordships \u015ar\u012b \u015ar\u012b R\u0101dh\u0101-K\u1e5b\u1e63\u1e47a in your heart of hearts.\u201d<\/span>
\nThe conclusion is that one who can control these six items \u2013 speech, mind, anger, tongue, belly and genitals \u2013 is to be called a sv\u0101m\u012b or gosv\u0101m\u012b. Sv\u0101m\u012b means master, and gosv\u0101m\u012b means master of the go, or senses. When one accepts the renounced order of life, he automatically assumes the title of sv\u0101m\u012b. This does not mean that he is the master of his family, community or society; he must be master of his senses. Unless one is master of his senses, he should not be called gosv\u0101m\u012b but go-d\u0101sa, servant of the senses. Following in the footsteps of the Six Gosv\u0101m\u012bs of V\u1e5bnd\u0101vana, all sv\u0101m\u012bs and gosv\u0101m\u012bs should fully engage in the transcendental loving service of the Lord. As opposed to this, the go-d\u0101sas engage in the service of the senses or in the service of the material world. They have no other engagement. Prahl\u0101da Mah\u0101r\u0101ja has further described the go-d\u0101sa as ad\u0101nta-go, which refers to one whose senses are not controlled. An ad\u0101nta-go cannot become a servant of K\u1e5b\u1e63\u1e47a. In \u015ar\u012bmad-Bh\u0101gavatam (7.5.30), Prahl\u0101da Mah\u0101r\u0101ja has said:<\/span>
\nmatir na k\u1e5b\u1e63\u1e47e parata\u1e25 svato v\u0101<\/span>
\nmitho \u2019bhipadyeta g\u1e5bha-vrat\u0101n\u0101m<\/span>
\nad\u0101nta-gobhir vi\u015bat\u0101\u1e41 tamisra\u1e41<\/span>
\npuna\u1e25 puna\u015b carvita-carva\u1e47\u0101n\u0101m<\/span>
\n\u201cFor those who have decided to continue their existence in this material world for the gratification of their senses, there is no chance of becoming K\u1e5b\u1e63\u1e47a conscious, not by personal endeavor, by instruction from others or by joint conferences. They are dragged by the unbridled senses into the darkest region of ignorance, and thus they madly engage in what is called \u2018chewing the chewed.\u2019\u201d<\/span><\/p>\n

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 <\/p>\n

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\u0935\u093e\u091a\u094b \u0935\u0947\u0917\u0902 \u092e\u0928\u0938\u0903 \u0915\u094d\u0930\u094b\u0927\u0935\u0947\u0917\u0902 \u091c\u093f\u0939\u094d\u0935\u093e\u0935\u0947\u0917\u092e\u0941\u0926\u0930\u094b\u092a\u0938\u094d\u0925\u0935\u0947\u0917\u092e\u094d \u0964 \u090f\u0924\u093e\u0928\u094d\u0935\u0947\u0917\u093e\u0928\u094d\u092f\u094b \u0935\u093f\u0937\u0939\u0947\u0924 \u0927\u0940\u0930\u0903 \u0938\u0930\u094d\u0935\u093e\u092e\u092a\u0940\u092e\u093e\u0902 \u092a\u0943\u0925\u093f\u0935\u0940\u0902 \u0938 \u0936\u093f\u0937\u094d\u092f\u093e\u0924\u094d \u0965 \u0967 \u0965 v\u0101co vega\u1e41 manasa\u1e25 krodha-vega\u1e41 jihv\u0101-vegam udaropastha-vegam et\u0101n veg\u0101n yo vi\u1e63aheta dh\u012bra\u1e25 sarv\u0101m ap\u012bm\u0101\u1e41 p\u1e5bthiv\u012b\u1e41 sa \u015bi\u1e63y\u0101t Synonyms v\u0101ca\u1e25 \u2014 of … Read More<\/a><\/p>\n","protected":false},"author":81,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3,140],"tags":[],"class_list":["post-11157","post","type-post","status-publish","format-standard","hentry","category-english","category-area2"],"publishpress_future_action":{"enabled":false,"date":"2026-05-03 20:48:39","action":"change-status","newStatus":"draft","terms":[],"taxonomy":"category","extraData":[]},"publishpress_future_workflow_manual_trigger":{"enabledWorkflows":[]},"_links":{"self":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/11157","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/users\/81"}],"replies":[{"embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/comments?post=11157"}],"version-history":[{"count":0,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/posts\/11157\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/media?parent=11157"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/categories?post=11157"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.isvara.org\/archive\/wp-json\/wp\/v2\/tags?post=11157"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}