Srimad-Bhagavatam 3.15.34
Бхакти Вигьяна Госвами · Бомбей · 2005
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Verse recitation and English translation
Vared in Shima Bhagavatam canvas 3 chapter 15 description of the kingdom of God text 34 Tadvama Musya Paramasya Vikunta brado, gardum pra Krishna Hadi mandaditam. Lokaani hora Jataman taraiskeen,
vaatiasra ja meritalousia jattavi. That therefore Vam unto this two Amusya of him paramasy the Supreme Vikunta Braduhu the Lord of Baikuntha Kartto bestow Rakrishtam benefit in the matter of this offence. Dehi Mahi.
Let us consider Mandadi Byamandadiam. Those whose intelligence is not very nice. Those whose intelligence is not very nice. Lokan to the material world. Itaha from this place. Vaikunta. Vaikunta. Vrajatam. Go.
Antra Bhava Duality. Drishya on account of seed. Patiyasah Sinful Raya Three Emen Vita Enemies asyas of a living entity Yatra Where Translation by His Divine Grace I see Bhaktivinanda Swami Naupha.
Therefore, let us consider how these two contaminated persons should be punished. The punishment should be apt for thus benefit can eventually be bestowed upon them.
Since they find duality in the existence of aikutha life, they are contaminated and should be removed from this place to the material world where the living entities have three kinds of enemies.
The reason why pure souls come into
the existential circumstances of the material world, which is considered to be the criminal department of the Supreme Lord, is stated in Bhagavad-gītā, 7th chapter, verse 27. Gita, 7th chapter, verse 27.
It is stated that as long as the living entity is pure, he is in complete harmony with the desires of the Supreme Lord. But as soon as he becomes impure, he is in disharmony with the desires of the Lord.
By contamination, he is forced to transfer to this material world where the living entities have three enemies, namely desire, anger, and lust. These three enemies force the living entities to continue material existence. And when one is free from this, from them, he is eligible to enter the kingdom of God.
One should not therefore be angry in the absence of an opportunity for sense gratification, and one should not be lusty to acquire more than necessary.
In this verse, it is clearly stated that the two doormen should be sent into the material world where criminals are allowed to reside. Since the basic principles of criminality are sense gratification,
anger, and unnecessary lust. Persons conducted by these three enemies of the living entity are never promoted to Vaikuṇṭha.
People should learn Bhagavad-gītā and accept the Supreme Personality of Godhead, Kṛṣṇa, as the Lord of everything. They should practice satisfying the senses of the Supreme Lord instead of trying
to satisfy their own senses. Training in Kṛṣṇa consciousness will help one to be promoted to Vaikuṇṭha.
Sri Prabhupada G. Tadvama Musya paramasya punta bratu, kartum pra Krishnahati Matri Mandatiam Lokani Tobra Jatamantrabhava Drishya, Patiya Sastraya Neri Babosyaya Therefore, let us consider how these two contaminated persons should be punished.
The punishment should be apt. For thus benefit can eventually be bestowed upon them.
Core cause of fall and elevation
Since they find duality in the existence of Vaikuṇṭha life, they are contaminated and should be removed from this place to the material world by the living entities have three kinds of energy.
So in this purport, Sri Prabhupada explains two most essential things in this world. The most essential knowledge which everyone has to know.
How the living entities and why the living entities fall down into this material world, what is the essence of this material life and material existence? And how and why one can be promoted better to Vaikuṇṭha. Trabha.
Sri Prabhupada makes it extremely clear that the only cause of our fall down is karma, lust. And the only cause for us to go back, the only condition which has to be fulfilled for us to go back is
to be completely free from karma, lust. And at the very beginning of Śrīmad-Bhāgavatam it is explained that this Mahāpurāṇa explains ten topics.
In the second canto, Śukadeva Gosvāmī says that there are ten topics which are being described in this Mahapurana.
Atrasarga Visharvas Chava Stanam Bhoshanamutaya. He says that this Mahapurana, the topic of Mahapurana, which is coming ultimately to Ashraya, Sumam bonam, to Krishna himself.
First starts from Sarga and V Sarga and then Stanam, Posanamutaya. And stanam literally means planetary systems. And stanam as being explained by Sukhadeva Gaspani, stanam means stikir vaikunthavijaya.
What he is explaining here that in this material universe there are so many planetary systems. And these planetary systems ultimately the different levels of the consciousness of living entities.
Every living entity resides on a certain level of this universe just because his consciousness is accordingly adjusted. Every planetary system which are there, 14 planetary systems are there.
From Hellish regions up to Brahma Loka, up to Satya Loka, or the highest planetary system in this world. But each and every planetary system is just a symbol or manifestation of certain level of consciousness.
And the living entities which are reside on these 14 planetary systems are the living entities of 14 different levels of consciousness.
And ultimately, what we have to understand by the description is there in Śrīmad-Bhāgavatam.
By the description, which is ultimately bringing us up to the Supreme Lord, to Ashraya, to the Sumum Bonam, the description is there to understand, Titir Baikuntavijaya.
We have to understand that the highest possible level of consciousness is there in Baikuntha. And ultimately we have to surrender to the Supreme Lord. Vaikutha Vijayan means that the Supreme Lord is being triumphant.
Here in this material world we are all rebellious living entities. We all came here just to you know stage a war against the Supreme Personality of God. And this is so ridiculous, you know.
We are fighting with the Supreme Lord and he doesn't even saw us. He doesn't even saw himself in front of us. We are saying you know but he doesn't care.
But what is being described here in Srimad Bhagavatam is that the ultimate development of the consciousness of human being is to be in complete harmony with the Supreme Lord. And this is the consciousness of Aikudra.
In this material world, according to the level which we occupy, our consciousness is more or less in war with the Supreme Lord. We are not in harmony with him. We are fighting with him internally.
We don't really agree that he is the Lord and Master. We don't really agree that he has the right and only him has the right to have his own desires.
Śrīla Prabhupāda he explains this in the very beginning of this purport when he says that this kind of mentality which brings us to this prison department of the Supreme Lord. And we're basically in prison. This is Durga.
This is a big fort with 14 different departments. And the Durga Devi is the superintendent of this fort. So Śrīla Prabhupāda says that the only reason of us being criminals is explained in Bhagavad Gita.
Ichā-dveṣa-samutthena dvandva-mohena bhārata, Kṛṣṇa says that icchā and dveṣa, the desire which is different or which is against the desire of the Lord.
And dveṣa, hatred, which is the result of this desire. This icchā and dveṣa, this duality is very much prominent for everyone in this material world.
Every living entity in this material world has the desire which is separate. And internally we always say to the Supreme Lord, who are you to tell me? I'm on my own. I want to desire as I want.
And this is called icchā-kāma and this is the cause of fall down, this is the cause of our existence in this uh prison house of the Supreme Lord
in this material world which is the prison department as Śrīla Prabhupāda explains. So this is uh very in very clear terms being
Defeat of living entities in material world
uh described here, that kīrtir vai-kuṇṭha-gāyata: to understand the Supreme Lord, we have to accept the defeat.
It is also explained in Śrīmad-Bhāgavatam, parābhavas tāvad abodha-jātaḥ, that whoever is born into this material world, he is born in ignorance, abodha-jātaḥ. And because of this abodha-jātaḥ, because of this avidyā, because of this ignorance, parābhavas tāvad, he is defeated. He is defeated from the very first moment of his life.
Our game is over. Before it even started. Everyone in this world coming into this world and he's, you know, he's trying to be the Lord and Master. He's triumphant, you know. I'm I will defeat everyone.
But Śrīmad-Bhāgavatam says, parābhavas tāvad abodha-jātaḥ, you're already defeated because you're born into this ignorance. And it's just a matter of time for you to prove this.
You know, you will be down there in the earth because everyone is supposed to die.
And this is the ultimate defeat which we will have to bear, the ultimate dandavat which we will do to the Supreme Lord is when we fall dead into the floor, into the earth.
Like when when we had GBC meeting recently, the chairman of the TBC, he he told a uh humorous story. He said one lady came to a doctor and the lady asked the doctor, doctor, how's my health?
She said, he said And naturally the lady became very nervous. You have only two weeks to live.
And she asked, as every one of us, you know, desperately trying to hold on this position in this wall. So she asked, doctor, can I do something?
And the doctor said, yes, you can take mud bath. There is some kind of method when you put yourself into the mud and this is supposed to be healing. And she asked again in a desperate tone, Doctor, will it help?
He said, No, it will not help, but you will get used to being the mod. This is this is but this is you know parabhavastavata boda jata we have to accept the defeat from the Supreme Lord by Gunta Vijaya.
And this is why all this description is there in the Supreme Lord.
For us to accept that our way back to Godhead is to adjust our desires towards His desires, not to stubbornly insist that we have our desire, we have our karma.
Because people, it is said here in this world that there are three enemies of the living entities. And it is explained very nicely here that because your consciousness is not actually adjusted to the Vaikuṇṭha atmosphere.
The sages, the four Kumaras, Chatukhsanas, they're saying to this Jay and Vijay that your consciousness is wrong. Something is wrong in your consciousness.
And because something is wrong in your consciousness, you don't belong here. Because you are you are seeing the enemies. You are seeing the dualities. Antar bhava. Antar bhava means duality.
You are seeing this duality and because of this, Sargi Yantiparantapa, because you have this mentality, you don't belong to the material world, to the spiritual world.
You your place is there in the material world. And there you will meet the three enemies. Because you have you're perceiving somebody as enemy, it means that you belong to the material world.
Vaikuṇṭha consciousness means the consciousness of no enemies. Ajatashatru. This is the name of Maharaja Yuti Spira, who is the epitome of the supreme devotee. The devotee, he doesn't see anyone as an enemy.
But because you have seen us as an enemy, you have seen us as somebody as an obstruction, you don't belong to Vaikuṇṭha.
Vaikuṇṭha, one of the translations of this word Vaikuṇṭha or Vaikuṇṭha is the place where there is no obstruction. In this material world there are so many abstractions.
And ultimately, the abstractions are within, not without. All the problems are within, not without.
But in the spiritual world, there is no abstractions and the spiritual world this whole world is totally free from abstractions.
But because you have this abstraction inside, you don't belong to the material to the spiritual world. You have to go down to the material world. And in the material world you will meet the three enemies.
The three gates to material hell
It's also explained by Krishna in Bhagavad-gītā where he says that in the 16th chapter of Bhagavad-gītā where he says, tri-vidhaṁ narakasyedaṁ, that there are three kinds dvāraṁ nāśanam ātmanaḥ, that there are three gates, three kinds of gates which go to hell, which bring you to hell, and which completely destroy your ātmā, your soul. Krishna said that whoever has these three enemies, he is destroyed.
This is kāma, this is krodha and this is lobha. There's three enemies are there.
But the people that are so foolish, they don't understand that this is enemies. And they don't understand that the world which we live in is hell. This is amazing.
How people they treat these three things, kāma, krodha, and lobha, as the friends, not the enemies. And how the people they think that this world is a nice place. You know, this place is hell.
It's not that to go to hell we have to go somewhere else. Bombay is a hell. If you don't agree with this, something is wrong. This material world is a hell. Every place is a hell. There is no heaven in this material world.
If you have this understanding that something is hell and something is heaven, something must be wrong. Prabhupada explained it very beautifully. Once he was in London and he was giving a TV interview
and lady, a stupid lady in the TV. She asked, Swamiji, do you have a concept of hell in your religion? And she looked up and said, yes, London is hell. Yes, we have a concept of hell. This is London.
Because this is a hellish place. Every place in this material world is a hell. Because in every place in this material world you are being harassed by these three enemies:
by kāma, krodha, and lobha. And because you are harassed, because you are tortured by these enemies, it's hell. No matter where you are. Once also. Again, uh the story explains how we don't understand this point.
Because we always think you know and it's everything is nice. It's just some little adjustment has to be there. You know, I otherwise everything is nice.
It's fine, the sun is shining, it's a little hot, it should be a little cooler. Everything else is okay, you know.
So I'm I'm hailing healthy and this and that. Everyone has some little adjustment to make, but otherwise it's nice. But it's not nice. This is what we have to understand and this is what Prabhupada is trying to teach us.
There was one story and Prabhupada was giving a class, and after a class one mataji raised her hand and she asked, Prabhupada, is there are there these books in the hell? Because she probably wanted to say, you
know, if there is these books in the hell, I want to go to hell and distribute these books. And she probably nodded. He said, yes. Yes. He said, we have these books in London. So there are books.
She said, no, no, Śrīla Prabhupāda, you didn't understand me. I want to know, are these books? Do they exist in hell? Do they have the—do the inhabitants of hell have these books for their liberation?
Prabhupāda said, yes, we have them here, in London. And she said, no, Prabhupada, you didn't understand my point, you know, my point is that do
they have these books in hell? And then when she asked this for the third time, one brahmacārī he became really impassioned, you know, and he jumped on her and he yelled at her:
Śrīla Prabhupāda means to say that London is hell. You mean to say that London is not hell? You ask him, do they have these books in hell? And he says, yes, they have these books here.
He means to say very clearly that we are living in hell. But you are thinking that hell is something else. And we're all thinking that hell is something else.
We—we all think it's nice, you know, after all, it's—it's—it's okay. But actually it is hell. Why this hell?
Degradation through lust anger and greed
Why this is so hell is because, as it being explained here, three enemies are here. There's three enemies are always harassing us. We have lust, and we have anger when our lust is not satisfied.
When our lust is not really fulfilled, then we become angry. You know, if something is not as we desire, if our desire is not fulfilled, then we become really angry. Why we become angry?
Because our desire is to reign supreme in this world, because we are God, right? And you know God means, you know, our desire is the main.
But somehow or other all these stupid people they don't understand this, you know, and they don't fulfill my desire. Therefore I get angry. This is krodha.
And then if I fulfill my desire, if I somehow or other manage to fulfill my desires, and some people are lucky, according to the uh to the dualistic mentality of the people in this world.
According to this duality, some people are unlucky. This is those people who cannot fulfill their desires and therefore they're always angry.
And there are lucky people who can fulfill their desires and they're greedy. You know, this is again ridiculous.
Those which is goes under the name of being auspicious is actually the accumulation of wealth, which is greed.
You know, if your desires are being fulfilled, you become greedy and more greedy and more greedy and more greedy. And this is yet another annuity.
And because of this anger and greed, you know, anger and greed belongs to Tamagun. Both these qualities of our psyche, of our heart, the anger and greed, they belong to Tamagun, and because of Tamagun, we get bewildered.
Krishna also explained in Bhagavad-gītā that dhyāto viṣayān puṁsaḥ saṅgas teṣupajāyate, saṅgāt saṁjāyate kāmaḥ kāmāt krodho 'bhijāyate. Krodhād bhavati sammohaḥ. From krodha comes moha. And from lobha also comes moha.
Moha means the lack of discrimination. Because of anger and because of greed, we completely lose our discrimination. And because of moha we lose our intelligence. And because of the intelligence everything is finished.
Because we lose the intelligence if we don't have the intelligence, if we don't have the power to discriminate which is being destroyed by by the greed and by uh anger, passion which is being destroyed, our discrimination is being destroyed, everything is being destroyed. The whole life is being destroyed because of this lack of discrimination.
So the next development in this degrading stages of human of human devolution is that moha, bewilderment. And after moha comes matsaria, after moha comes mada. And madha means pride.
And after pride uh comes mazzaria, the enmity. And mazzaria is the combination of these five of the five previous things. These are the six enemies which are there in within our heart and the first
one is the separate desire, desire separate from the Lord, icchā-dveṣa-samutthena dvaṁva-mohena bhārata, Dvanva Mohina Bharata and it brings us to complete ruination because we accumulate enmity in our life.
But somehow or other again, people are in such an illusion that they think that there is nothing wrong with lust.
You know, people, when the lust becomes less they go to doctor and they say, can you give me some medicine to increase my lust? Something is wrong with me. My lust is being diminished.
So I need some new medicine to have more lust and more anger and more greed. You know, people are so stupid. They're so attached to these things.
They think that these three are our best friends, that the lust is our best friend because what is the use of living without lust?
Once I was preaching to one lady and I told her that you know there is this highest method of yoga. Because so many people are into yoga.
And I told her that the highest method of yoga is to adjust your consciousness towards the consciousness of the Lord. And to do this, you have to chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa, Kṛṣṇa, Hare Hare.
So she started doing this. And I met her after ten days or a couple of weeks. And I asked her, do you do this? She said, no. I said, why?
She said because when I started chanting this mantra, I realized that my desires are becoming less and less and less. They shrink and shrink and shrink. And how can I live without desire, so I gave it up.
She said I became so peaceful that I no I cannot live in this condition. I have to have this, so I gave it up. So people they're they're attached to lust, they're attached to greed, they're attached to anger.
Human attachment to material desires
You know, if if you tell somebody get rid of this, they they will think, you know, how you can live with this without these things. You cannot live without these things.
There is this great saint of the Christian religion, Saint Augustine, and he has this autobiography where he's explaining when he was young, when he just had this believing God
when Shraddha entered his heart he immediately together with this Shradd, because Shraddha facing God means that we understand that something is wrong with our karma. You know these two things don't go well together.
Believe in God and lust, they don't really in harmony. And every sane living entity can understand this, you know, that uh, that lust is against our believing God.
Because lust means that we're whimsical, that we want to say that only my desire has to be fulfilled, and this is totally against the desire of the Lord.
So this Saint Augustine, he's writing in his autobiography, then when he was young, he was praying to God because he understood that there is God and I have to pray to him.
And he was praying, please, please free me from lust. And then he said, and usually I would then but not now. Please, my dear Lord, free me from lust, but not now. Don't do it now. Because I'm too young.
And young means I can enjoy my senses. Young means that I still have some time. You know, when I become old, then I can be free from lust okay when I cannot
uh enjoy anymore but uh if you don't get free of lust now you will never get rid of us. There isn't, Cāṇaṇḍa Paṇḍita's saying that there is a very nice thing, I don't
remember the Sanskrit, but there is a very nice saying that you know the teeth are falling out, right? And the liver doesn't work. And all the hairs are gray. Everything is being deteriorated. Everything is being destroyed.
The only one thing which is not being destroyed that is desirable in the heart. Everything else is finished.
The teeth are finished, the liver is finished, the heart is finished, the senses are finished, everything is finished. You cannot see, you cannot really taste anything, but desire is as strong as ever.
It's amazing the power of this material desire, material lust. It's as strong in the 80 years old body as it is stronger 18 years old body.
It doesn't mean that when you get older it doesn't mean that your desire becomes less. You want to enjoy.
Śrīla Prabhupāda was was joking, you know, but he was he was uh in France in Paris and Paris is famous for being a place for sense gratification.
Śrīla Prabhupāda was early in the morning he was riding in the car and he saw old, old, old, old men going from the, you know, from the nightclubs. When they enjoy with women and drink wine.
Śrīla Prabhupāda, he was, he was crying. Well he saw this old man who completely humiliated themselves. They they cannot really, you know, they cannot really enjoy their senses. They cannot. But they still that right.
Still they hope against hope. Somehow rather last moment of my life I have to somehow rather squeeze out enjoyment.
The whole body is destroyed because of this lust, because of this excess of unnatural enjoyment, but still people are trying to do it again and again and again.
And therefore, uh it is said here that these enemies are there, and these enemies have to be finished. If we want to go to Vaikuṇṭha, it means that we have to get rid of this root cause of all our problems.
Overcoming lust as true spiritual achievement
And the lust is the root cause of all our problems.
Once also Śrīla Prabhupāda asked Amal Krishna Maharaja after big stage program I believe it was here in Bombay and Śrīla Prabhupāda was coming down from the stage and so many people came to him, and so many people were praising him and worshiping him and going down to him.
So, Prabhupada asked Amal Krishna Maharaj, what do you think? What is the reason why do they worship?
And Tamal Krishna Maharaja started saying, you know, because you're a messenger from Vaikuṇṭha, because you came here in this world, Śrīla Prabhupāda's man said no. Because I have conquered lust.
That's the only reason why they worship me. That's the only reason why somebody can be worshipable in this world. Somebody who has conquered the lust.
That's the only reason for somebody to be worshiped because this is the most difficult thing. Everything is coming from lust. All our problems are coming from lust.
Psychological problems, physical problems, social problems, family problems, they all originate in lust. And the only way to solve all problems, the only way to adjust our consciousness toward
Vaikuṇṭha consciousness is to get rid of lust. But our problem is that we don't want to get rid of lust. That's the problem. We want to keep it just little, you know. Little lust for ourselves. Just, just in case we need it.
But it is very clearly said here. It's an enemy. You have to fight with this enemy. You have to fight every day of your life. You have to fight with this enemy.
It is explained, ācāryas are explaining that the six consecutive births of Jaya and Vijaya in nature. In each and every six of these births, they manifest one of these qualities which are the six main enemies of the human being.
When they were born as Hiraṇyākṣa and Hiraṇyakaśipu. Hiraṇyākṣa is the manifestation of greed. And actually the first enemy which you have to fight with is the greed. The greed to accumulate more and more.
The greed for sense gratification. You know, because we always say it's not enough. Right? You know, we always say a little more, little more, little more.
So the first enemy which we have to fight, and the first enemy which was killed by Krishna was Hiraṇyākṣa. And Hiraṇyākṣa is the manifestation of greed. And then Hiraṇyakaśipu, pride.
You know, because what is the reason for pride? Greed. You know, that's somebody who is proud in this world. Somebody who has something. Somebody who has some intelligence. Somebody who has some money.
Somebody who has this and that. This is all the reason for pride. So unless you fight, unless you heal your greed, you cannot really kill your pride. If you are still greedy, you will be proud.
So it is explained that first you have to kill Hiranyaksha within your heart. Then you have to kill Hiranyakshipu. And then comes Kumbakarna and Ravana. Kumbhakarna means illusion.
Kumbhakarna means Moha, and moha means the lack of discrimination.
The next stage which you have to do, you have to develop your intelligence to discriminate between good and bad, between what is really your enemy and what is really your friend. Who is your friend and who is your enemy?
That only the Lord is your friend. Here the Lord is called Vaikuṇṭha-bhrātṛ. Bhrātṛ such as brother. And he said that he is Vaikuṇṭha brother.
Our brother is there, our father is there, our closest relative is there, he's our friend. So the next enemy which we have to kill is Kumbhakarna, which is the manifestation of illusion. And then Ravana comes.
You know, unless and until you are very clear in your mind, unless and until you are very clear in your intelligence, you will not be able to fight with Kama, with
lust, with Rāvaṇa within your heart. Because if you are a little unclear, and we want to be unclear, it's actually also explained by Kṛṣṇa in Bhagavad-gītā that everyone in this world wants to be little and little hazy in his mind.
Because when you are hazy it's easier to do nonsense. Because it's when you're very clear in your mind, then it's little difficult. Therefore people drink wine. Why do they drink wine? To become crazy.
To become totally absent-minded. To do nonsense. To have the freedom to do nonsense. Therefore it is said that the next enemy you can only fight with the last if you are totally clear in your mind.
When you kill your Kumbhakarna, then you can kill Ravana, who is the manifestation of lust. And then Danta-vakra comes. And Dantavakra isletown the manifestation of anger. And you can kill your anger only if you kill lust.
And then when you kill all the five, then only you can uh kill uh what's the last one? Śiśupāla. Matsari. She support the envy towards God.
Because our envy, our evil feeling within the heart, it's ultimately directed towards him. We think it's about somebody else, but ultimately it's against the Lord. We are envious of the Lord.
And we can get rid of all these enemies only uh i if we understand that we have to get rid. This is the first condition which should be there. And then only our consciousness will be bloomed.
Expanding consciousness through devotional surrender
Before that, our consciousness is suppressed. And this is the condition of the living entities within this material universe.
It's suppressed and uh actually Bhaktivinoda explains this that this is uh Sankuchita Chetana that the living entities who don't believe in God who, don't bloom their consciousness towards God, who don't open their hearts towards God, who don't say, my dear Lord, you are my Lord and Master, who don't say, you are the master of this universe.
Those who don't say this, their consciousness is subtracted. It's not really blooming consciousness. To open our consciousness, to achieve the stage of Vaikuṇṭha consciousness of purna vikachitachita chetana is bhakti not
takuya explained we explains that there are five stages of consciousness. But this the highest stage of consciousness, Purna Vikachita Chetasa, is only when you open your heart towards the Lord.
And then you say, you know, you are my brother, you're my father, you're my lover. You are my son. And I'm your servant eternally.
And when you open your heart like this, then all the enemies they flee away from your heart. And then your desire and your consciousness works in harmony with the desire or consciousness of the Lord.
And this is the highest perfection of life, highest possible perfection which we have to strive to achieve. And for this purpose which end. Hare Krishna Hare Krishna Krishna Krishna Hare Hare.
Thank you very much. Śrīla Prabhupāda. Questions? Yes. I know I can explain that the OK. Okay, I'm gonna say one, I'm saying in the drama that it has Rasbihari temple does not belong to Bombay. It's not a part of Bangbay.
It's a part of Haikut. And Prabhupada said that this is like embassy.
You have to this is where you get the visa to go the way. An embassy they technically they don't belong to the country where they situated. They belong to the country of their own so it's this not this is not help Yes,
we have the one here. But not in the sense that I don't want it now, don't give it up. I don't give it some. I'm trying my best, but it doesn't work.
Because there is very strong some conscious desire to keep the lust. Consciously we may strive to get rid of the lust. And that's good. That's the first step which we have to make.
But some consciously there is a resistance. It's not because we are uh we have our psyche is very complex. Therefore, yes, our intelligence, being convinced, say yes, you have to get rid of lust.
But at the same time there are some still unresolved problems and these unresolved problems they say no no no I don't really want uh it's too quickly later later it's basically uh our desire is not strong enough.
What is going on now and this moment we are fighting, we are fighting with the lust but the lust is stronger than our desire to get rid of it. Therefore, we are again and again being the victim of lust.
Why are we being the victim of lust? Because our desire is not strong.
Yes, we do have desire to come to God, no doubt about it. Because we have faith in God, because we are coming, because we are trying to do this, it means that the desire is there, but still the lust is stronger.
So the way of spiritual life is the gradual fanning of our desire. When the first spark of Shraddha comes to our heart from the lotus mouth of spiritual master, it's very small.
The Shraddha is there, but it's little, it's tiny. So we have to fan.
The practice, the sadhana which we do, everything else which we do is the means for us to make this desire stronger and stronger and stronger and when it's strong enough then
the lust will flee away from our heart. But before that point it will be still there. It still will be there. And it's not that easy.
It's actually quite quite a difficult struggle, and uh there should be some time before it uh the victory will take place within our heart.
Like once sometimes people they have this illusion uh prematurely that they are free from lust. One, one, one disciple came to Śrīla Prabhupāda and he said, Śrīla Prabhupāda, I'm totally, completely free from lust.
Śrīla Prabhupāda looked at him and might he say, what's wrong with you? Maybe you should go to a doctor. It means it doesn't happen so easily. Even if sometimes for few days we are in illusion that I conquered our life,
maybe we should go to a doctor and see if we clearly see what is there within our heart.
heart. So it's so, but the practice of spiritual life, the sādhanā is there to make our desire toward God stronger. Stronger than the Lord. Śrīla Prabhupāda ki.