So bhakti begins when you are desireless. Gato. . . The Yamunacārya's śloka, niśeṣa-mano-rathāntaram. Kadāham aikantika-nitya-kiṅkaraḥ praharṣayiṣyāmi sanātha jivitaṁ bhavantam eva caran nirantaram (Stotra-ratna 43). This is devotee, devotion. He's praying, Yamunacārya's praying to the Lord, bhavantam: "You only." Caran nirantaram. "Simply thinking of You, acting for You," caran, ācāran, "practicing such activities which will give me the opportunity of thinking Kṛṣṇa." That is wanted. Because Kṛṣṇa says, man-manā bhava mad-bhakto (BG 18.65), Kṛṣṇa says, "This is the process," so we have to mold our life in such a way that we get the opportunity of thinking of Kṛṣṇa twenty-four hours. That is Kṛṣṇa consciousness. Even we are eating, we can remember Kṛṣṇa. Kṛṣṇa baḍa dayā-maya, karibāre jihvā jaya, svaprasāda-anna dilā bhāi. So we want. While sleeping, if we think of Kṛṣṇa, it may be that we may dream of Kṛṣṇa also. That is possible. Eating, sleeping, mating. . . Even in sex if we can remember Kṛṣṇa. . . How? That is. . . Kṛṣṇa says, dharmāviruddha-kāmo 'smi (BG 7.11). Sex life which is given permission in the śāstra, that is Kṛṣṇa. The śāstra gives you permission for sex life only for begetting nice children. Not for enjoyment. That is illicit sex. If you make love, "phish, phish, phish," and have sex life, that is illicit sex. So that dharmāviruddha. So we can adjust our material activities: eating, sleeping, mating and fearing. It can be adjusted in relationship with Kṛṣṇa, provided we take direction from Kṛṣṇa. Even eating, sleeping, mating can be utilized as Kṛṣṇa consciousness if you follow the rules and regulation. There is facility. And as soon as you deviate, then you become subject to the control of māyā. Yajñārthe karmano 'nyatra loko 'yaṁ karma-bandhana (BG 3.9). If you simply act for satisfying Kṛṣṇa, then you are all right. And as soon as you do it for your own sense gratification, karma-bandhana, you become bound up by the laws of karma. We should be very careful therefore.
Therefore here it is said, sukham aindriyakam: "Happiness derived from the sources which is not related with Kṛṣṇa. . ." That is sukham aindriyakam. Actually you do that. When we enjoy sense pleasure, that is not for Kṛṣṇa. That is material sense perception. So Prahlāda Mahārāja says that this kind of pleasure, happiness. . . Sukham aindriyakaṁ daityā. He is particularly addressing his friend daityā, because they are sons of daityā, demons. Just like at the present moment ninety-nine percent of the population, they are daityās, demons. What is the difference between a demon and a demigod? Daityā means the sons of the Diti. So daitya. And deva, deva means devotees, or those who accept the supremacy of the Lord. They are called deva. Viṣṇu-bhakto bhaved daiva āsuras tad-viparyayaḥ (BG 16.6). Anyone who is viṣṇu-bhakta, accepting God as the supreme controller, they are called demigods. And āsuras tad-viparyayaḥ, and just the opposite number. . . What is that opposite number? "What is God? Why shall I accept God? God is dead. There is no God. God is impersonal." They are daityās, or demons.
So Prahlāda Mahārāja was also born in a demon family, but he was not daitya. He was a devotee, although he is born. . . So it is not that a devotee has to take his birth in the devotee's family. That is not necessary. Ahaituky apratihatā. One man can become a devotee without any cause and without being checked. There is no such thing which will check to become a devotee. Anyone can devotee in any condition, provided he is fortunate enough to associate with another devotee. That is the way. So Prahlāda Mahārāja says, "My dear friends, because you have been taught for sense gratification—eating, sleeping, mating and defending—so this is, this kind of happiness, is material happiness, sense enjoyment." So deha-yogena dehinām, two bodies combined or in connection with this body. . . Deha-yogena dehinām. Just like sex life. Sex life, it requires two bodies, one male or female. Deha-yogena. As soon as we say yogena, that means extra something. Yogena. Yoga and viyoga. Viyoga means minus, and yoga means addition. So deha-yogena dehinām. The living entities who have accepted this material body, such kind of happiness, sarvatra labhyate, you can have anywhere, any life. Just like two bodies, male and female. It is not that in the human society two bodies, male and female, join and enjoy the pleasure. The dog also do that. The quality of happiness between a beautiful man and beautiful woman does not increase or decrease by other body. The hog also, they enjoy. It is not because they have got a nasty body therefore the enjoyment is less than human being. No. The feelings of enjoyment is the same, either of the dog or of the hog or of the human being, everyone. It is not. . . The quality does not change.
There is a story of a prostitute, Lakṣahīra. (aside:) You can sleep this way. I am asking you. Yes, you're sleeping. You can go and sleep. Don't make here. So there is a story of the prostitute, Lakṣahīra. There was a prostitute whose charges was one lakh of pieces of diamond. It doesn't matter, a big diamond or small diamond. That was her charges. So one man was suffering from leprosy and he was being assisted, she (he) was being assisted by his wife, very faithful wife. So still, he was morose. The wife asked the husband, "Why you are morose? I am giving you so much service. You are leper, you cannot move. I can take you. . . I take you on a basket and carry you. Still, you feel unhappy?" So he admitted, "Yes." "Oh, what is the cause?" "Now, I want to go to the prostitute Lakṣahīra." Just see. He is leper, a poor man, and he is aspiring to go to a prostitute who charges 100,000 of pieces of diamond. So anyway, she was a faithful wife. She wanted to satisfy her husband. Some way or other, she arranged. Then, when the leper was at the house of the prostitute, the prostitute gave him very nice dishes of food, but everything in two dishes, everything—one in the golden pot, another in iron pot. So while he was eating, so he inquired the prostitute, "Why you have given me in two pots?" "Now, because I wanted to know whether you will feel different taste in different pots." So he said, "No, I don't find any difference of taste. The soup in the golden pot and the soup in the iron pot, the taste is the same." "Then why you have come here?" This is foolishness. The whole world is going on like that, that simply trying to taste the same thing in different pot. That's all. They are not distasteful "No more, sir. I have tasted enough." That is not fact. That is called vairāgya-vidyā, no more tasting: "It is all the same, either I take in this pot or that pot."