The consciousness has got two psychic movement or two psychic division. One is that "I am the creator," and the other is "I am the enjoyer." So the Supreme Lord is actually the creator and He is actually the enjoyer. And the living entities, being part and parcel of the Supreme Lord, he's not actually the creator or the enjoyer, but he's a cooperator. Just like the whole machine. The part of the machine is the cooperator, is the cooperator. Or if we can study just the constitution of our body. Now, in the body there are hands, there are legs, there are eyes, and all these instruments, working, but all these parts and parcels of the body, they are not enjoyer. The stomach is the enjoyer. The leg is moving from one place to another. The hand is collecting, the hand is preparing foodstuff, and the teeth is chewing, and everything, all parts of body, are engaged in satisfying the stomach because the stomach is the principle fact within the organization of this body. And everything should be given to the stomach. Prāṇopahārāc ca yathendriyāṇām (SB 4.31.14).
Chewing (Lectures)
Lectures
Bhagavad-gita As It Is Lectures
So this is intelligence, that I have to serve. Now in my material condition I am serving so many things, especially my senses. So neither my senses are satisfied nor I am satisfied. So this intelligence is not coming to us. They are going on, carvita-carvaṇānām, chewing the chewed. The senses, same sense gratification in different way. In theatre, in stage, in, at home, at club—everywhere. Simply changing the platform and trying to be happy. How you can be happy? They already distasted. Does it mean that sense satisfaction in an apartment and sense satisfaction in the club is different? It is simply imagination. "Let me go to the club, let me go to the stage, let me go to this Florida beach, and let me go there, let me see the naked dance, let me see that, let me..." That's all. But the platform is there, sense gratification. But he is not intelligent that "I have satisfied my senses in so many different ways. I have served my senses in so many different ways. Neither I am satisfied, neither my senses are satsfied."
So Kṛṣṇa also, although in the material life, Kṛṣṇa is providing all necessities of life. Duly, there is seasonal changes. You get seasonal fruits, flowers, grains, and all necessities. You'll be still given chance, especially to the human being, that you get all supplies, necessities. Eko bahūnāṁ yo vidadhāti kāmān. All necessities, But again you revive your consciousness, Kṛṣṇa consciousness. That is the plan. But if you do not revive your Kṛṣṇa consciousness, if you simply enjoy the senses, then there will be restriction of supply. This is the law. That is the restriction of supply. Therefore, there will be no rain. And if there is no rain, what factory will do, you rascal? You can manufacture scissors and knives and buckets of plastic, but you cannot prepare rice and wheat. That is not possible, sir. That will depend on rain. So immediately rains will be restricted. Now you all chew all these kankar (?). What is this kankar? These stone particles?
You can enjoy this material world with this material body. And if you want to enjoy spiritual life, then you have to enjoy in spiritual body. But as we have no information of the spiritual life, spiritual enjoyment, we are simply desiring to enjoy this world. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30), chewing the chewed. The same sex, the same man and woman, they are enjoying at home. The same again go to the naked dance. The object is the same, sex, here or there. But they are thinking, "If I go to the theater or naked dancing, it will be very enjoyable." So it is called punaḥ punaś carvita-carvaṇānām (SB 7.5.30), chewing the chewed. The same sex life at home, chewing, and go to the naked club, chewing. Chewing the chewed. There is no rasa. There is no humor, mellow; therefore they are disappointed. Because the thing is the same. Just like you chew one sugarcane and take out the juice, and again if you chew, then what you will get? But they are so dull-headed, so rascal, they do not know. They are trying to get the, I mean to say, pleasure which is already enjoyed, which is already tasted.
. If your senses are not controlled, then your senses will drag you to the darkest region of hell. That is another problem.
Generally, in the material world, adānta-adānta means uncontrolled, go—go means senses. Adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṇānām (SB 7.5.30). Simply repeating, chewing the chewed. The whole history of the world, you just study, is a history of sense gratification. Just take, for example, some twenty years ago one Mr. Adolf Hitler came in the scene, and there was great upheaval as war in Europe and America. From 1933 to 1947 or something like that, the whole world was in trouble. But he is gone, finished. And what did he do? Sense gratification, that's all. He wanted that this way government should be, according to his own sense. Another person, just like Mr. Churchill or your President Roosevelt, they said "No. The sense gratification should not be like that. The sense gratification should be like this." (laughter) So it is the war of sense gratification, that's all.
Everyone go subway. And when they want some pure air, they'll come out to see what is the surface of the world. It is suggested. You can read it.
So this nature of material world is like that. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30). Chewing the chewed. You chew something, you throw it, and again somebody comes, chewing it. You see: punaḥ punaś carvita-carvaṇānām (SB 7.5.30). Bhāgavata says that they are engaged with this material body and material activities. Just like you are changing, bhūtvā bhūtvā pralīyate (BG 8.19), we are changing our body from one body to another. Similarly, as, with the change of my body my activities are also changed. The material is supplied by the material nature and my activities are different. In this way I am going on. Bhūtvā bhūtvā pralīyate (BG 8.19). But we cannot come to the conclusion that if there is any possibility for eternal life or eternal activity or no change, because you don't want change. Even at the time of death you are very sorry because you have to change the body.
Similarly, our horses—the senses are called horses—it is being controlled. Viśatāṁ tamisram. It is going to the darkest region of hellish condition.
Punaḥ punaś carvita-carvaṇānām (SB 7.5.30). And such persons are repeatedly chewing the chewed. One plan is made; that is frustrated. Another plan again made, again frustrated. Again plan made, again frustrated. But still, they will go on plan-making, but they will never accept the actual truth. Therefore Bhagavad-gītā says, māyayāpahṛta-jñānāḥ: (BG 7.15) "Their knowledge has been taken away by the energy of māyā." Māyā apahṛta-jñānāḥ. Why māyā is taking away? Āsuraṁ bhāvam āśritāḥ. Because they have taken this principle, to deny God. That's it. Only for this reason, for this fault only, the māyā is acting so severely. Māyā will never allow such person to understand the real truth. They will go on making plan-making, it will be frustrated, again plan-making, again frustrated, again frustrated.
We cannot be happy. First of all we must know that. There is no question of happiness here. We are simply hankering. "If, it would have been very nicely cool." And when it is cool, then you'll think, "If it had been nicely hot..." The same thing. Carvita-carvaṇānām. Carvita-carvaṇānām means chewing the chewed. We have tasted heat and cold both, but we are desiring. "If it would have been like this, if it had been like that, if it..." But never come to the conclusion that either heat or cool, we have to suffer. Mātrā-sparśās tu kaunteya. That is explained by Kṛṣṇa. So long you have got this, this material skin, then this heat and cold you'll have to suffer. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). The śīta, the summer, the winter, or the summer season, neither of them are sources of happiness. But you are thinking like that. "If it would have been like this, if it would have been like this."
Therefore kāṅkṣa, akāṅkṣa. So if you become transcendentally situated, brahma-bhūta (SB 4.30.20), there will be no more akāṅkṣa.
They are cooperating. Cooperating for what? Cooperating for maintaining this body. This is the common interest. And how it is cooperated? To supply everything to the stomach. The brain is working, earning some money, the hand is fetching something and cooking, and the mouth is chewing, and the leg is going, but the whole function is targeted to fulfill the demands of the stomach. If these parts of the body non-cooperate with the stomach, they'll become feeble and weak and there will be no capacity to work.
Similarly, Kṛṣṇa consciousness means that in whatever division I may be... I may be the brāhmaṇa, I may be the kṣatriya, I may be the vaiśya, or the śūdra. That doesn't matter. But if we cooperate for Kṛṣṇa consciousness, there will be perfect peace in the world. This is a fact. So this idea of Kṛṣṇa consciousness is very important factor, although people are, I mean to say, they are unknown to this fact, although it is stated in the Bhagavad-gītā.
Take hundred pounds." But he's not stocking. He's eating both times, hundred pounds in the morning, hundred pounds in the evening. He's supplied. Nature supplies. Come on. You know, gorilla. They are very big animals. And where gorillas are prominent in the African jungle, there is a tree which produces a nut which is stronger than the iron bullet. And the gorilla uses those as peas and chew it nicely. So there is food supply there even for the gorilla, for the elephant, and for the ant also. The ant requires one grain of sugar. And he's also struggling. So here is a struggle. But the supply is there. Supply is there. Supply is already fixed up.
So your struggle should be—human form of life—the struggle should be how to realize yourself, how to go to, to go back to Godhead, back to Kṛṣṇa. That should be your struggle, not for economic development. The economic solution is there. If it is there for the elephant, for the ant, why not for you? Because we are in ignorance, we are thinking that we have to devote more time for economic development than to spiritual realization.
Just like people are trying. The same thing which they have got at home... Just like a naked woman. They are still going to the theater to see naked dance. You see? What is that? They have no idea. The same thing. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30), chewing the chewed, trying to find out in which naked dance there is pleasure. That's all. So when one comes to the knowledge that "I have seen so many different types of naked dance and naked woman. What I have got? What I have gained? What satisfaction is there? Why I am not satisfied?" That is knowledge. That is knowledge.
Just like Bilvamaṅgala Ṭhākura. You have heard the story of Bilvamaṅgala Ṭhākura. There are many stories. So he was very much fond of his girlfriend prostitute. So when one night when he approached there within torrents of rain and with great difficulties, the woman was sympathetic. She said, "Bilvamaṅgala, you are so much attracted with this flesh and bone. Oh, if you had been so much attracted to Kṛṣṇa, how you would have been." Oh, immediately he turned: "Yes."
Similarly, there are different kinds and different grades of living entities. Their standard of feeling happiness and miseries are also different grades. Animal. In the animal kingdom, they have no sense. One animal is being slaughtered. The other animal is seeing because he has no knowledge the next turn is he is being turned..., being slaughtered, but he is chewing some grass. He is happy. He is thinking that "I am happy." Next moment it will be slaughtered, but he does not know. So these are all different grades of happiness. But the highest standard of happiness is described here, sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam (BG 6.21). Buddhi-grāhyam atīndriyam. Buddhi means intelligence. One has to be intelligent. If you want to enjoy life, then you must be intelligent also. Just like the animals, they are not intelligent enough. Therefore they cannot enjoy life as a human being can, standard. So here, in the Bhagavad-gītā also, it is said that buddhi-grāhyam atīndriyam.
Foolish man cannot understand what is real happiness. Intelligent. So as soon as one becomes intelligent... The next śloka will describe it. Vetti yatra na caivāyaṁ sthitaś calati tattvataḥ. One who does not know what is real happiness, they are seeking happiness in this material world.
There is a nice story. A man, a friend, was advised by his friend that "If you chew sugar cane, oh, it is very nice, sweet." The friend who was advised to chew sugar cane, he had no experience what is sugar cane. So he asked his friend, "Oh, what is the sugar cane?" The friend suggested, "It is just like a bamboo log." So the foolish man began to chew all kinds of bamboo logs. So how he can get the sweetness of the sugar cane? Similarly, we are trying to have happiness and pleasure, but we are trying to derive happiness, pleasure, eschewing this material body.
So therefore there is no happiness; there is no pleasure. For the time being, there may be a little feeling of pleasure, but that is not actual pleasure.
Philosophical theses, speculation, without religion is simply waste of time. And religion without philosophical basis is sentiment. They must be combined together.
So Bhagavad-gītā is that, religion combined with philosophy. If you simply take philosophy, it is dry speculation. No juice. Carvita-carvaṇānām: "Chewing the chewed." There is no benefit. And if you take, simply take religion without basis of philosophy, then it is fanaticism. That's all. So both should be combined. Religion based on philosophy and logic, that is religion. So that combination is Bhagavad-gītā. So here in the Seventh Chapter, beginning, opening chapter, it is said, bhagavān uvāca. You are searching after God. Now here is God Himself speaking. So recognized God by all sages: Vyāsadeva, Nārada, Asita. And later on by Rāmānujācārya, by Śaṅkarācārya, by Madhvācārya, by Viṣṇu Svāmī, by Caitanya Mahāprabhu, and then our Guru Mahārāja. So our method is very simple: evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). So we accept this paramparā system.
Our limit, there are limitation, we cannot accept anyone and everyone as disciple. Unless he agrees tacitly to give up some preliminary principles. Just like illicit sex life. Anyone who comes to me to become my disciple, the first condition is no illicit sex life, no intoxication, up to drinking or smoking or even drinking tea and coffee and chewing pan. These are also intoxicants. So one cannot take all these things. No intoxication. No illicit sex. Unless you have got connection with woman by marriage tie, there cannot be any sex life. These are the pillars of sinful life. Yatra pāpaś catur-vidhā. Striya-sūnā-pāna-dyūtaḥ yatra pāpaś catur-vidhā. If you actually want to make progress in spiritual life, you must accept at least these four principles. This is tapasya. Tapasā brahmacaryeṇa tyāgena, śauca, satya-śaucābhyām (SB 6.1.13). These are the tests, the prescription.
So to become purified, one must be purified of this material existence. Then he can understand what is God. Then he can serve God. With these material senses it is not possible to serve God. That is not possible.
He was married. His wife divorced, and his wife divorced him three times, and so many things. He has bad, very bad experience of his life, but he is inducing his son to do the same thing. He has no other idea. This is called punaḥ punaś carvita-carvaṇānām (SB 7.5.30), "chewing the chewed."
Just like we take a sugar cane and we chew it, take out all the extra juice. I throw it in the street, and again somebody comes and chewing it. What is there? Already all the juice that contained, I have taken it. So this material life experience—chasing after woman and drinking and sense gratification and so many things, spending like anything—we have seen it, but we have not experienced any actual happiness. Still, I am trying to induce my son, my dependent, into that way. The foolish people do not think that "I have already experimented all these things. What benefit, what happiness, I have got?" This is called punaḥ punaś car..., repeatedly chewing the chewed, repeatedly. This is going on.
"What is...?" "Oh, this is the latest fashion. This is the latest fashion." So everyone began to cut his tail. You see? (chuckles) So this is...
Life is going on. "I have become befooled, so I don't want that my son will be intelligent. Let him become befooled. Let him become befooled." This is called punaḥ punaś carvita-carvaṇānām (SB 7.5.30), repeatedly chewing the chewed. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā (SB 7.5.31). But from the Bhagavad-gītā we understand that our ultimate goal of life is to reach Kṛṣṇa or the Supreme Lord, gatiḥ. And bhartā. Bhartā means maintainer. Maintainer. He is maintaining everyone. That's a fact. There are 8,400,000's of species of life, and, out of which, human society, human beings, are a very small number, say, about 200,000 species of life. Balance eight hundred, two hundred thousand species of life, they are animal and aquatics, birds, beasts, uncivilized men, so many species of life. They have no economic problem. They have no economic problem.
I do not know what next life is mine. I do not know where is the..., who is coming as my son, who is coming, who is going out of the scene as my son. These laws we do not know. But we are chewing the chewed. Evaṁ gatāgataṁ kāma-kāmā labhante. Under the spell of this illusory energy, we are captivated by this temporary sense gratification and we have forgotten our real life. So those who are in the sense of his real constitutional, of their real constitutional position, as Bhagavad-gītā started from the very beginning... This very conception, that "I am this body," beginning from, from beginning of the Bhagavad-gītā this is discredited, that "You are not this body." So you have to mold your life in your identification of spiritual existence. So so far the materialist is concerned, they are chewing the chewed. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30). The example, which I gave you the last day, that as sugar cane, one has extracted all the juice by chewing, and it is again thrown into the, on the earth and somebody is chewing, so there is no juice. So we are simply repeating the same thing. We do not question whether this process of life can at all give us happiness. But we are trying and trying, trying the same thing.
So we are simply repeating the same thing. We do not question whether this process of life can at all give us happiness. But we are trying and trying, trying the same thing.
The ultimate purpose of sense gratification and the highest, topmost sense gratification is sex life. So we are trying, chewing, eschewing, you see, extracting. But that is not the process of happiness. The happiness is different. Sukham ātyantikaṁ yat tad atīndriya-grāhyam (BG 6.21). Real happiness is transcendental. And that transcendental means that I must understand what is my position and what is my process of life. In this way this Kṛṣṇa consciousness will teach you. So those who are Kṛṣṇa conscious, about them the Lord is saying, ananyāś cintayanto mām. Ananyāś cintayantaḥ means always, twenty-four hours, without any deviation, always thinking of Kṛṣṇa. Naturally, if you are engaged in the business of Kṛṣṇa, then you will always think of Kṛṣṇa. Anyone who is absorbed in certain particular business, he's always thinking of that thing.
Now, suppose you are diseased and you are cured by worshiping sun, or becoming in the sunshine. Do you think that is the solution of your life? You may be cured. So how long you will remain cured? There will be again disease. Again you worship sunshine. So this is called gatāgatam, chewing the chewed. The problem is why you shall be diseased at all? That should be the problem of intelligent person, not that I become diseased and I worship sun or go to the doctor and be cured and again become diseased. No. Sukham ātyantikam. You should cure from all diseases. The... So long you have this material body, you have got life, you have got birth, you have got death, you have got diseases, and you have got old age, besides other miseries. This is a permanent thing. Now, your human form of life is meant for curing for good all these inconveniences. You should not be satisfied by curing disease and again falling diseased. No. That is not your business. Therefore Lord Kṛṣṇa says, antavat tu phalaṁ teṣām: (BG 7.23) "Those who are worshiping other demigods for some immediate result, their result is antavat.
They do not think with the one planet we have already failed (laughter). They are called punaḥ punaś carvita-carvaṇānām (SB 7.5.30)—chewing the chewed. They are being baffled every step, and still they are trying to overcome the laws of nature. This is their foolishness. Narādhama. Māyayāpahṛta-jñāna. Māyā is so strong upon them that their so-called scientific knowledge is useless. In 1958, when I wrote that book Easy Journey to Other Planets, I write in that book, those who have read it, that this moon planet is simply childish and waste of time. And actually it has proved.
So I was not a scientist, neither I am a scientist. How did I say? I said on the strength of the version in the Vedic literature that it is not possible. You cannot... We are conditioned. We are conditioned to remain in a certain condition, certain atmosphere. We cannot surpass that. Just like we are animals of the land. We cannot go to the water. And the aquatics, fishes, they are animals of the water, they cannot live on the land. Why these rascals are trying to overcome the laws of nature?
Why you are anxious for a morsel of bread? Will not supply Kṛṣṇa? He's perfect, He can supply huge quantity of food to the elephant and a particular type of food to the gorillas. You know? We have read in a book that in Africa where the gorillas live, there are trees. The fruits of that tree, harder than the bullet, It is so hard. And the gorillas take those fruits and chews like peanuts. (laughter) Yes, Kṛṣṇa has given them. Kṛṣṇa's living entity. He's also living entity. He has got this body like a gorilla. So Kṛṣṇa: Eko yo bahūnāṁ vidadhāti kāmān. He supplies food for everyone. All the, not only food, all the necessities. Every life, the necessity.
What is that necessities? We require food, we require shelter, we require sex, we require defense. Kṛṣṇa provides. Kṛṣṇa provides. Even birds and beasts life. In every birds and beast there are so many children, both male and female. With the birth, they are supplied. Because there is no marriage, there is no seeking out but with the birth of a bird and beast there is another male and female. And so far food is concerned, everyone is getting. Shelter is concerned, everyone is getting.
That's a fact. This wine, woman and meat-eating, that is not giving them any more satisfaction. But because they have no other alternative, what they can do? Punaḥ punaś carvita-carvaṇānām (SB 7.5.30), chewing the chewed, that's all. It is already chewed, it is already tasted, but there is no other alternative; therefore they are tasting the same thing this way and that way.
So their time is now athāto brahma jijñāsā. Therefore from India, any rascal comes as yogi and sādhu and avatāra—they go. They are hankering after. We see practically this younger generation. They ask me sometimes that "Why so many younger, younger generation come to you?" Yes, they are frustrated. They are no more interested to live like their fathers and grandfathers. That is become... That has become hackneyed. The same things, same gambling, same meat-eating, same woman-huntering, and same intoxication—that has finished.
Any city you go, the same road, same motorcar, same "whoo, shoosh," same petrol, that's all. (laughter) What is the difference? But we say—this is called illusion—"I have come to Paris. I have come to Calcutta." But where is the difference between Calcutta and Paris and Bombay? The same thing. Punaḥ punaḥ carvita-carvaṇānām. Again and again, chewing the chewed. That's all.
Therefore the Brahma-sūtra advises, "Now you have done this chewing the chewed so many lives." "Chewing the chewed" means āhāra-nidrā-bhaya-maithunaṁ ca. Either you are dog or you are man, you have to make solution how to eat, how to sleep, how to satisfy your sex, and how to defend. The same problem is in the dog life, the same problem in the human life. Same life is in the demigod life also.
Just like our Bhagavān dāsa was telling me that in Paris they are levying taxes, twenty per cent, for maintaining the expenditure of atomic bomb.
Srimad-Bhagavatam Lectures
Although they are suffering in every step, they are making plan in their own way within this material world. Just like the UNESCO and so many others, all nation attempts are there. They are planning within this... That is described in the Śrīmad-Bhāgavatam as carvita-carvaṇānām. Carvita means chewing the chewed. They see that our previous leaders, they also did like this; it was not successful. Still they are going on in different way. That is not the way. Actually, if you are really anxious to become free from the conditional life, then you have to take to adhyātma-śāstra. You have to take knowledge from spiritual sources. Go on.
Pradyumna: "Therefore they are compared to the camel who relishes thorny twigs because he likes the taste of the twigs mixed with blood. He does not realize that it is his own blood and that his tongue is being cut by the thorns. Similarly, to the materialist his own blood is as sweet as honey. And although he is always harassed by his own material creations, he does not wish to escape.
He must give up. This is called sādhu-mārgānugamanam. If you don't follow these principles, then how you are following sādhu? If you are intoxicated, if you are fond of smoking, drinking, gāñjā, biḍi, wine, even chewing pān... Pān is also intoxication. Drinking tea. These are all intoxication. So if you are addicted to these habits, how you can be sādhu? Sādhu-mārgānugamanam.
So... But if one, therefore, engages himself, vāsudeve bhagavati bhakti-yoga... Vāsudeve bhagavati. Then you have to follow the devotees of Vāsudeva. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). Guru, who requires a guru? Jijñāsuḥ śreya uttamam. One who is inquisitive to learn about the transcendental science, he requires a guru. It is not a fashion that we keep a guru. Just like sometimes we keep a dog. Yes. A pet, pet dog, pet cat. So that is for my sense gratification. Guru, I keep a guru, a poor man guru, and guru wants some money from me.
Tathā dehāntara-prāptiḥ (BG 2.13). He transmigrates to another body, just like we are transmigrating from one body to another. There are so many children here. Now they are doing so many things foolish, but we enjoy because we know that this body is foolish body. Nobody grudges if a child does something which not to be done. Just like most children, they are chewing their thumb, but if you do that, that cannot be allowed. Because your body is different, and his body is different.
So these rascals, they do not understand the simple truth, that this body is different from my..., from the body of a youth or boy. They are different bodies. They are thinking the body is growing. The body's not growing. Body is changing. Just like in cinema, photograph, you see some body is moving, but that is not moving. That is different body changing, the photographs. But because it is shown so swiftly, we see that one body. As soon as the machine is stopped, the body is stopped. Immediately. We have experience. So these bodies are different bodies. Otherwise, a child does so many things foolishly and the elderly boy or a youth, he does not do so.
Not nice book, very binding nice. It must have been very costly book. Big, big book thrown away. Why? There was no peace. There was no peace. Therefore... Just like in your country I see bunch of newspaper. Just after one second, turning this page, that page, thrown away. Why? There is no pleasure. There is no pleasure. Simply the old story. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30). Chewing the chewed. In your country we don't find such things. In our country, India, the sugar cane is chewed, the juice is sucked, and it is thrown in the street. Now, if somebody goes and chews the chewed sugar cane, what relish, what taste he will get? Similarly, because we have no information of spiritual life, we are simply chewing the chewed. That's all. In a different way. This way or that way, this way or that way. And that is sex life. That's all.
So that will not give us happiness. This is the purport of the question of Nārada Muni. Pārāśarya mahā-bhāga bhavataḥ kaccid ātmanā. "Do you think that the soul can be pacified, the soul can be in peace by identifying himself with the body and the mind?"
You'll find always. The different kinds of varieties of birds and beasts, they live together. Similarly, those who are saintly persons, those who are Kṛṣṇa conscious persons, their taste is different from the persons who are just like crows. Crows are interested in things... Carvita-carvaṇānām. Prahlāda Mahārāja says, "chewing the chewed." Already it has been chewed, and if somebody wants to try it, "Let me see. What is the taste there?" it is useless labor only.
So this material world is going on on the system of chewing the chewed. Just like a person, he has done very good business, amassed money, and sense gratification he has done. But he is not satisfied. But still, he'll induce his sons and grandsons to the same business. He has experienced that "In this way, life is not very pleasing. I have not satisfied myself, but still, why I am engaging my sons and grandsons to the same business, chewing the chewed?" But because they have no better information... Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ (SB 7.5.31).
They cannot do it. They praise our movement in this connection. And as soon as one comes to this movement, he immediately gives up. Immediately, without any hesitation. I make this first condition, that you have to give up all kinds of intoxication. Not only LSD, but even drinking tea, coffee, smoking, everything you have to give up. Chewing pān, everything. And they agree. We do not make any compromise that "You can do any nonsense and still you become initiated. Give me some money." No. We don't make such compromise. You must first of all agree to give up all these sinful activities. Then I can accept you. I can initiate you. This is our process.
So compulsory, the government is trying to make compulsory, but that cannot. You cannot make a person honest simply by legislation. He must be vimarśanam. Prāyaścittaṁ vimarśanam. One must be fully conscious, "Now what I am doing, it is wrong." Then anartha-nivṛttiḥ syāt. Just like a person who is a thief, he knows that "I am stealing, and if I am arrested, I'll be punished."
Similarly, for all the living entities, there is arrangement for food, food grains. Eating, sleeping, mating and defending, there is arrangement. Even in Africa there are some trees which produces fruits, those fruits are harder than the iron bullet. But these fruits are used by the gorillas. They collect those fruits, just like we chew some nuts, so they also enjoy chewing that nut. But it is so hard. I read in some book, so perhaps you also know, that the quarter of the jungle where gorillas live, God gives them fruit: "Yes, here is your food."
So there is everything arranged. There is no scarcity. We have created scarcity, avidyā, due to ignorance. Otherwise, there is no scarcity. Pūrṇam idam. Therefore Īśopaniṣad says pūrṇam, everything is complete. Just like we want water, we want water very much. Just see how God has created these oceans. You can take the, whatever water we are using, that is from the ocean. The stock is there.
That is spiritual suhṛt.
We are now entangled. Actually, our position in this material existence is not very good. Everyone sees it practically. Still, they want to adjust, "Let us make it good. Let us make it good." That is called punaḥ punaś carvita-carvaṇānām (SB 7.5.30), again and again chewing the chewed. Just like generally a father, especially here in India, he wants that his son may be well-situated. Therefore we don't get Indian youth very much, because the father and mother settles them. What is that? Get them married and give them some earning capacity, either by service or business. So he becomes satisfied, "This is the end of life." Gṛhamedhi. Just "Now I am married. It is my duty to stick to the gṛha and enjoy senses, that's all." Gṛhamedhi. Sacrifice for Kṛṣṇa, brahmacārī, sannyāsī... Sannyāsīs have become rogues. And there is no brahmacārī nor vānaprastha. Therefore it is very difficult to get Indian workers. They have no... Your qualification is—I told in the beginning—that you have got a renouncing spirit. That is a great qualification. Tyāga. Renunciation is opulence also.
It is called in India, pāyarā-maṭara. Pāyarā means pigeon. Pigeon's peas. They require such thing. Just like the gorilla. The gorilla animal, where they live in the African jungles... We have read book. There are trees, the fruits of that tree are so hard, harder than the iron bullet. You can hammer on the bullet; it may bend. But that fruit will not bend. So those fruits are taken by the gorillas, and they chew it just like you chew peanuts or something like that, yes. (laughter)
So Kṛṣṇa has given different foodstuff for different animals. So for human being who is determined to go back to home, back to Godhead, they have got their food. For them, no meat-eating. For them, fine kacuri, rasagullā, puri, for them. As you are... I think Dr. Benard Shaw, he wrote one book, You Are What You Eat. If you eat stool, then you are stool. Because after all, this body will be stool. Because after death, the result is either the body becomes stool or ash or earth. Those who are burying on the ground, in due course the body will turn into earth. That's all. And those who are burning, like in India, Hindus do, this will turn into ash.
We are always anxious, very anxious. Big, big news... In your country especially, millions of papers, newspaper, such big, just to hear what is going on in the world. But after seeing one or two pages, you throw it away. Because you are hackneyed. You know that there was political strife, there was fire, there was burglary, there was this, there was this... The same story. Carvita-carvaṇānām, chewing the chewed. No, actually, no pleasure. By... We have seen in your country, and nowadays in our country so many nice news magazines, but they see one or two pages and they throw away. Because there is no pleasure, although I have got hankering to hear so many things.
But this kind of hearing will not give me pleasure. Therefore here it is said, śrotavyādiṣu yaḥ paraḥ. This, it is not ordinary hearing. This kṛṣṇa-praśna, question about Kṛṣṇa and answer about Kṛṣṇa, this is not ordinary question and answer. It is ātmavit-sammataḥ. Those who are self-realized, they will understand, they will approve of it. Because it is transcendental. śrotavyādiṣu yaḥ paraḥ.
"What Nixon said, what he is doing..." Everywhere. The politicians, they have made the minds of general people, general public, that they're very much interested what the politician says. Every day he says that he's simply speaking all nonsense; still, he's interested. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30). They are called, "chewing the chewed again and again." Matir na kṛṣṇe parataḥ svato vā mitho 'bhipadyeta gṛha-vratānām.
- na te viduḥ svārtha-gatiṁ hi viṣṇuṁ
- durāśayā ye bahir-artha-māninaḥ
- andhā yathāndhair upanīyamānās
- te 'pīśa-tantryām uru-dāmni baddhāḥ
- (SB 7.5.31)
Īśa-tantryām, by the laws of material nature, one who is bound up tight, hands and legs... we are all. We cannot, I mean to say, neglect the laws of nature. If you eat little more, then you have to fast for three days. That we actually know. If you expose little to cold, then you have to pay ten dollars to the doctor fine. So they are so much bound up by the laws of nature; still, they are thinking, "I am free. I am independent.
The so-called advanced civilization going to hell, they do not know. Adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṇānām (SB 7.5.30). Chewing the chewed. So many advertisement, only for drinking and sex. We go, when we go to the beach, two sides, the advertisement full of drinking and sex. That's all. So animal civilization. Don't be proud of this rascal civilization. There is no meaning of this civilization. And big professor, he says, "Swamiji, there is no life after death." Just see. And he is a professor. He's teacher. This is the position. Fools, rascals, they are leaders, professors, and scientists and philosophers, and pushing us towards hell. That's all. Because they do not know what is the value of life. They do not know that there is life after death. Otherwise, why there are so many varieties of life? They concoct their own conclusion. They do not refer to the authorities, what is the actual position. They make, they manufacture their own way of life.
Hogs are very much attached to eating stools. So stool is a kind of foodstuff for a particular type of animal. And even stones are eatables for a particular type of animal or bird. But the human being is not meant for eating everything and anything; he is meant to eat grains, vegetables, fruits, milk, sugar, etc. Animal food is not meant for the human being. For chewing solid food, the human being has a particular type of teeth meant for cutting fruits and vegetables. The human being is endowed with two canine teeth as a concession for persons who will eat animal food at any cost. It is known to everyone that one man's food is another man's poison. Human beings are expected to accept the remnants of food offered to Lord Śrī Kṛṣṇa, and the Lord accepts foodstuff from the categories of leaves, flowers, fruits, etc. (BG 9.26). As prescribed by Vedic scriptures, no animal food is offered to the Lord. Therefore, a human being is meant to eat a particular type of food. He should not imitate the animals to derive so-called vitamin values. Therefore, a person who has no discrimination in regard to eating is compared to a hog.
Life in the material world is maintained by sucking one's own blood. The central point of attraction for material enjoyment is sex life. To enjoy sex life is to suck one's own blood, and there is not much more to be explained in this connection. The camel also sucks its own blood while chewing thorny twigs. The thorns the camel eats cut the tongue of the camel, and so blood begins to flow within the camel's mouth. The thorns, mixed with fresh blood, create a taste for the foolish camel, and so he enjoys the thorn-eating business with false pleasure. Similarly, the great business magnates, industrialists who work very hard to earn money by different ways and questionable means, eat the thorny results of their actions mixed with their own blood. Therefore the Bhāgavatam has situated these diseased fellows along with the camels.
The ass is an animal who is celebrated as the greatest fool, even amongst the animals. The ass works very hard and carries burdens of the maximum weight without making profit for itself.
Pradyumna: "And even stones are eatables for a particular type of animal or bird. But the human being is not meant for eating everything and anything, save grains, vegetables, fruits, milk, sugar, etc. Animal food is not meant for the human being. For chewing solid food the human being has a particular type of teeth meant for cutting fruits and vegetables. The human being is endowed with two canine teeth as a concession..."
Prabhupāda: Our teeth is just like... You take fruit, you can easily cut. But if you take meat, bite... That is not natural. Unnaturally. But you take fruit, immediately you cut. and... So that is discrimination, that "We have to take some food, but what kind of food we shall take?" So our Kṛṣṇa consciousness movement is that you take only kṛṣṇa-prasādam, that's all. You save yourself. Even if I cannot discriminate, Kṛṣṇa's prasādam I take, it is transcendental. I don't require any discrimination.
Pradyumna: "Life in the material world is maintained by sucking one's own blood. The central point of attraction for material enjoyment is sex life. To enjoy sex life is to suck one's own blood, and there is not much more to be explained in this connection. The camel also sucks his own blood while chewing the thorny twigs. The thorns that the camel eats cuts the tongue of the camel. And so blood begins to flow within the camel's mouth. The thorns mixed with fresh blood create a taste for the foolish camel, and so he enjoys the thorn-eating business with false pleasure. Similarly, the great business magnates, industrialists who work very hard to earn money by different ways and questionable means, eat the thorny result of their action mixed up with their own blood. Therefore the Bhāgavatam has situated these diseased souls along with the camels."
Prabhupāda: They take risk, so much risk, for earning money and sense enjoyment. The thief, the burglars, they risk their life. They go to steal to a man's house, and it is known that as soon as he is known, "He has come," the man, the proprietor of the house, may immediately shoot him. That risk he takes. So not only the burglar and thieves, every one of us. It is stated padaṁ padaṁ yad vipadām (SB 10.14.58).
Not like, living like this, animals. Śva-viḍ-varāhoṣṭra-khara. Not to live. That is not human life. Śva means dependent. "Unless somebody gives me food, I cannot live." That is the life of a dog. A street dog is never happy. One dog who has got master, he is happy. That is śva. Viḍ-varāha means eating everything, anything nonsense eatable. Varāha, viḍ-varāha. Śva-viḍ-varāha-uṣṭra. Uṣṭra means chewing or drinking his own blood, and he thinks it is very tasteful. And similarly ass. Ass is working hard for the washerman, not for himself, and still, he thinks he is happy. Therefore these four nice animals has been exemplified. That is our life. The karmīs are compared with the ass. Big, big businessmen, day and night working hard, earning money, not for himself. What he will eat? Two cāpāṭis, that's all. Or little milk or little... Not that he has earned 1000 dollars every day and he will eat it. No. He will eat, out of that 1000 dollars, he will eat fifty cents, and balance will be eaten by others.
Punaḥ punaś carvita-carvaṇānām. Just like we throw away... After eating, we throw away the leaf. There are some remnants of foodstuff, and the crows come, the dogs comes. They are interested. They will not say... A sane man will not go there. But these crows and dogs will go there. So this world is like that. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30). Chewing the chewed. Just like you chew one sugarcane and throw it on the street. But if somebody comes again to chew it, then he's a fool. He must know "The juice has been taken away from that sugarcane. What shall I get by chewing?" But there are animals like that. They want to chew again. So our this material society means chewing the chewed. A father gives education to his son to earning livelihood, gets him married, and settles him, but he knows that "This kind of business, earning money and marrying, begetting children, I have done, but I am not satisfied. So why I am engaging my son in this business?" This is called chewing the chewed. Chewing the same thing. "I have not been satisfied with this business, but why I am engaging my son also?" The real father is he who does not allow his son to taste the chewing the chewed. That is real father. Pitā na sa syāj jananī na sā syāt, na mocayed yaḥ samupeta-mṛtyum. This is real contraceptive.
Everyone has sex life. Still, they are not satisfied. And... Our country it is not yet introduced, but they go to see naked dance. The same thing which he sees every night, he goes to see by paying some fees. This is called punaḥ punaś carvita-carvaṇa, "chewing the chewed." This class of men... Punaḥ punaś carvita-carvaṇānām (SB 7.5.30), matir na kṛṣṇe parataḥ svato vā mitho 'bhipadyeta gṛha-vratānām. And gṛha-vrata means those who have made their determination that "We shall remain in this material world, or in this family life, and we are not prepared to accept any other thing."
The Vedic principle is that you remain family life for some time, not for all the days. Pañcāśordhvaṁ vanaṁ vrajet. As soon as you're fifty years old, you must give up family life. Compulsory. Therefore we have got... Vedic religion means varṇāśrama-dharma: brahmacārī, gṛhastha, vānaprastha, sannyāsa, and brāhmaṇa, kṣatriya, vaiśya, śūdra. So for brāhmaṇa, the four āśramas are compulsory.
So this is spiritual varieties. Material varieties cannot give us full satisfaction. Therefore you want change. Change, another change, another change. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30). Here in the material world we are simply chewing the chewed. Once chewed and thrown it away, again somebody is coming chewing. So spiritual variety is not like that. Spiritual varieties is ānandāmbudhi-vardhanam. The more you are attached to spiritual variety, it is just like ocean. An ocean does not increase, but spiritual varieties are said they are increasing. Now just like here you have got the Arabian Sea. It is not increasing. It would have increased, then Bombay town would have been finished long ago. So it is not increasing. It has got a certain limit. You go to the beach you see no, no more than. But it is compared with ānandāmbudhi, the ocean of bliss, increasing, vardhanam. Ānandāmbudhi-vardhanam. The more you enter into the spiritual bliss, the more you become joyful.
That is not actually factual. Suppose a poor man is trying to get out of this condition, poor condition. He becomes a rich man. So that is also purposeless. From poor man to become rich man, it is also purposeless. Because today you are rich man; again you will become poor man. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30), chewing the chewed, sometimes poor man, sometimes... Practically we see a man in our presence. He was very poor man; he became rich man. And again his everything, business, failed. He again became a poor man. So this kind of poor man, rich man, sometimes Brahmā, sometimes ant, sometimes cats, dogs—this is all purposeless life. Purpose... Real life is eternal blissful life, sac-cid-ānanda-vigraha (Bs. 5.1). That should be our aim of life.
So if you want that life and if you want to get free from this purposeless life, anartha upaśamaṁ sākṣād bhakti-yogam adhokṣaje, then you have to take to bhakti-yogam, transcendental loving service to the Lord. That is called bhakti-yogam. People do not know. Therefore Sūta Gosvāmī says, lokasya ajānataḥ:
This is the process.
That is the defect of modern civilization. They are going to hell, and they're thinking they're advanced. This is the defect. Adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṇānām (SB 7.5.30). Punaḥ punaś carvita-carvaṇā... Carvita-carvaṇa means chewing the chewed. Actually, we see. The advanced thieves, rascals... I heard. Who told me? In Paris, there are clubs, very, very big men, politician, businessmen, they go to night club. They pay fifty dollars for entering club, and they spend hundreds of dollars for wine and women. What is that term? Topless, bottomless. Yes. Just see the rascaldom. He has got wife. The same sex pleasure. Again, they are going to the night club. This is called carvita-carvaṇa, chewing the chewed. The rascal does not know, "What great pleasure I shall get there, in the nightclub?" The same thing. But they have no other ways of thinking. They have no information that there is another pleasure, which is transcendental pleasure, which is better than this material pleasure. They have no information. Therefore rascals.
Nobody will advise. His son will become hippie—he will tolerate: "This is modern fashion." And if he joins Kṛṣṇa consciousness movement, he is unhappy, because he wants that "My son also be doing the same thing." That is called punaḥ punaś carvita-carvaṇānām (SB 7.5.30). The world is going like that. They are chewing the chewed. We are teaching Kṛṣṇa consciousness movement, that "What you will gain by this material way of life? Just try to understand Kṛṣṇa, and then you will get the greatest benefit." Tyaktvā dehaṁ punar janma naiti (BG 4.9). The all troubles which we are suffering, that is due to our accepting this material body. That they do not know. They do not know except this material body anything. Yasyātma-buddhiḥ kunape tri-dhātuke, sa eva go-kharaḥ (SB 10.84.13).
So it is Parīkṣit Mahārāja. He is very intelligent devotee. He is criticizing this atonement process—"Whole week I have done all sinful activities, and on Sunday I go to church and pay some fine, and again, from Monday, I begin my business."
Bhuñjāna, by raising him very affectionately, by giving him all necessities of life, bhuñjānaḥ prapiban, all kinds of drinks, milk, fruit juice, khādan, solid food... There are four kinds of foodstuff: something we chew, something we swallow, something we lick up, and something we drink. So everything was being supplied, bālakam, to that small boy. Every mother, every father does so. It is very natural. Sneha-yantritaḥ. Why do they do so? That is God's arrangement. If the father and mother hasn't got such affection, then the helpless child... In the beginning there is no other means of living. Even cats and dogs, even tigers, they also take care. So this is not very extraordinary thing, that human being has got affection. That affection is there even in tiger. So you are not very in that way advanced. That is natural. That kind of affection for the small child, you will find in cats and dogs and tigers, even snake. These things are not extraordinary thing. They are very much proud, "How I have to take care of my children." So that is taken care by other animals also.
That is my duty." One does not think that this kind of duty is performed even by animals. They have got also children, and they feed. What is the difference? Therefore here the word used is mūḍha. Mūḍha means ass. One who is engaged in such duties, bhuñjānaḥ prapiban khādan. Prapiban. Prapiban means drinking, and bhuñjānaḥ means eating. While eating, while drinking, khādan, while chewing, carva casya raja preya (?). There are four kinds of eatables. Sometimes we chew, sometimes we lick up, (Sanskrit) sometimes we swallow, and sometimes we drink. So there are four kinds of foodstuff. Therefore we sing catuḥ vidhā śrī-bhagavat-prasādāt. Catuḥ vidhā means four kinds. So we offer to the Deities so many foodstuffs within these four categories. Something is chewed, something is licked up, something is swallowed. In that way.
They are trying to be comfortable. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30). They have seen that Roman Empire was lost, Greek Empire was lost, Mogul Empire was lost; still, they tried for British Empire, and it has failed. They are called punaḥ punaś carvita-carvaṇānām (SB 7.5.30). The things which have been thrown away after chewing, again chewing the same thing, that is called gṛha-vratānām. You cannot make any permanent settlement within this material world. That is not possible. The nature is made so, whatever you do, for the time being you relish that "I have done something, I am now very comfortably situated," and so on, so on, but time will come, you will be kicked off from your position. You will be again thrown into the wilderness. Therefore they do not know. That will be explained also. They do not know what is the aim of life. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). They do not know. They are foolish. Andhā yathāndhair. Their foolish leaders also misleading them.
This materialistic way of life means chewing the chewed. Just like the father. Father knows that "I married, I work so hard to maintain my family, and it is very difficult to keep the high standard of living in this age. We have to work very hard. Still, I engage my son also in the same way. In spite of my very bad experience of materialistic way of life, still, I engage my son in the same way." This is called punaḥ punaś carvita-carvaṇānām (SB 7.5.30). Punaḥ punaś means "again and again." Carvita: "chewing chewed things." Just like sugarcane. One has chewed it, has taken its juice—it is thrown away in the street. And if somebody wants to taste it, "How it is sweet, let me see," that is called chewing the chewed. Similarly, we have got very good experience about this materialistic way of life, hard struggle for life.
But the human society, it is also stated in the Śrīmad-Bhāgavatam, human beings, they are born of the quality of passion.
Everything, every instruction for our happy life and to advance in Kṛṣṇa consciousness and make life perfect
Unfortunately, we do not know what is the perfect life. Therefore it is said here, punaḥ punaś carvita-carvaṇānām: (SB 7.5.30) "chewing the chewed." If we don't make our life perfect Perfect means stop this business of chewing the chewed. Punaḥ punaś carvita-carvaṇānām. Now, suppose we have got this human form of life. Now, by our pious activities we may be elevated to the higher planetary system, Svargaloka, heavenly planet. But what we shall gain there? The same sense gratification, in higher standard, that's all. Just like sense gratification is there in the society of the cats and dogs, sense gratification is there in one country, in another country, but the arrangement is, may be, little different. But the pleasure of sense gratification is the same, either you enjoy it as a dog, as a human being, or as a demigod. The sense gratification pleasure is not different. It is the same.
The sense gratification pleasure is not different. It is the same. So we are, in this material world, we are changing our body, tathā dehāntara-prāptiḥ (BG 2.13), and enjoying sense gratification. That is called punaḥ punaś carvita-carvaṇānām (SB 7.5.30), again chewing the chewed. I have tasted it in this life or that life; again I am trying to that. So this business, when we are disgusted with this business, that is called knowledge. So that knowledge and that renunciation, or detachment, can be achieved only by Kṛṣṇa consciousness. Only by Kṛṣṇa consciousness. It is clearly stated in the Bhagavad-gītā, janma karma ca me divyaṁ yo jānāti tattvataḥ (BG 4.9). If we simply study Kṛṣṇa in truth, then tyaktvā dehaṁ punar janma naiti mām eti kaunteya: (BG 4.9) then the result will be that after giving up this present body he will not have to accept another material body. To accept another material body, that is called punaḥ punaś carvita-carvaṇānām (SB 7.5.30).
Therefore this movement, Kṛṣṇa consciousness movement, is preaching back to Godhead, not go forward for meeting again and again birth, death, old age, and disease. That this portion of problem, we have already discussed yesterday. Punaḥ punaś carvita-carvaṇānāṁ (SB 7.5.30). Punaḥ punaś carvita-carvaṇānām means chewing the chewed. You have got sugarcane, many quantity. If somebody chewed the sugarcane, took out the juice, and if the remnants is thrown away, what you will get by chewing again that remnants? So punaḥ punaś carvita-carvaṇānām (SB 7.5.30). By our activities we are being placed under the laws of material nature—prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27)—infecting different modes of material nature. Just like if you infect that... This morning some medical officer came to inject me about the yellow fever. So why this injection, vaccine, against the disease? That means if I infect this yellow fever, I will have to suffer. Similarly, the modes of material nature are three: sattva-guṇa, rajo-guṇa, tamo-guṇa. And as we are infecting ourself with the three kinds of modes of material nature, we are getting different types of bodies. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu (BG 13.22).
As we have several times discussed, yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham: (SB 7.9.45) so-called householders are simply attracted by sexual enjoyment. Thus they keep themselves shackled in family life, and furthermore they want their children to be shackled in the same way. Playing the parts of playboys in the hands of women, they glide down to the darkest regions of material existence. Adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṇānām (SB 7.5.30). Because they are unable to control their senses, they continue a life of chewing the chewed and therefore descend to the darkest material regions. One should give up the association of such demons and adhere to the association of devotees. Thus one will be able to be liberated from material bondage.
What I can do? I am born of a father who is full of rāja-guṇa and tama-guṇa." He, therefore, says that kiṁ toṣṭum arhati sa me harir ugra-jāteḥ. Ugra-jāteḥ, "I am born of ugra, strong, strong qualities." Not strong quality, what do you call? Pungent. These rāja-guṇa and tama-guṇa is called pungent. Just like you take chili. Chili is tama-guṇa, that is the symptom of tama-guṇa. As soon as you chew, it becomes hot everything. You see? So ugra, ugra. And sattva-guṇa is sweetness. (indistinct) Therefore, ordinarily in India it is stated that a brāhmaṇa is known who can eat more sweets. (laughter) Yes.
It is said that there was a king, he was giving shelter to all the brāhmaṇas. He had a guest house. Guest house, so any brāhmaṇa can stay there. So many non-brāhmaṇas also were coming. So the order was that the brāhmaṇa can stay there and there was a store, he can take his supplies from the store and eat and live there peacefully. And the storekeeper was submitting bill to the king that your guest has taken so many things, kindly pay. So he was paying.
There is a verse in the Śrīmad-Bhāgavatam, paśyann api na paśyati. They are so big rascals that paśyann api na paśyati: even they are seeing every moment that "All our endeavors are being baffled," still, they'll try for it. They'll try for it, again and again. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30). These things are... Punaḥ punaḥ, again and again, chewing the chewed, this is their business. Therefore they are called mūḍhas. The mūḍhas, they do not find that "All our attempt..."
Therefore the śāstra advises, "You simply make one attempt, how to advance in Kṛṣṇa consciousness. Otherwise you are not..." Only one thing. That chance you cannot get in other form of life, that a cat, dog, you do not get this. And what is that? Tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ (SB 1.5.18). By the laws of nature you are getting different types of body in different planets, in different situation and so on, so on, eight million, four hun... You are loitering in this way, but you could not get Kṛṣṇa consciousness. Now here is the chance, human form of life, and the Kṛṣṇa consciousness movement is there. Take it seriously.
Nectar of Devotion Lectures
The uṣṭra, you know, the kharaiḥ, I mean, the camel, in the desert, there is only thorny twigs. Because there are uṣṭras... There is no other animal. And there are some date trees also, for the human being. Kṛṣṇa has provided everything. Eko bahūnāṁ vidadhāti kāmān. Even in the desert Kṛṣṇa has provided food. So this uṣṭra, this camel, they like to eat these twigs, thorny twigs. And as soon as they chew the thorny twigs, blood oozes out from the tongue, and it is mixed and it makes a nice taste. So he's thinking that twigs are very nice, these thorns are very nice. Similarly, this material existence, it is simply thorny life. Padaṁ padaṁ yad vipadām. Every step. Here is our friend, Mr. Cakravartī. He was going to business, and immediately there was accident. The whole thing became turned into something else. Padaṁ padaṁ yad vipadām. We do not understand this, that every step there is danger. This material life is so dangerous. Padaṁ padaṁ yad vipadāṁ na teṣām. Na teṣām, who are they? Who do not face this padaṁ padaṁ yad vipadām? Samāśritā ye pada-pallava-plavaṁ mahat-padaṁ puṇya-yaśo murāreḥ. Puṇya-yaśo murāreḥ mahat-padam. One who has taken shelter.
Sri Caitanya-caritamrta Lectures
If you know how to protect yourself from disease, then that is better position than to become diseased and cured. That is not very good intelligence. Rather, don't be diseased, not that you become diseased repeatedly and go to the medical man and be cured. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30). They have been described as chewing the chewed again and again. So actually our problem is that we are diseased at the present moment, every one of us. What is that disease? Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). This is our disease: we are forced to die, we are forced to take birth, we are forced to become old and we are forced to become diseased. This is our problem, but nobody inquires about this. When there is death forced upon us, they simply cry, "Oh, my father is gone. My father is gone." When we are diseased, then we cry. But nobody inquires that "Why I am put into this condition?" That is intelligence. That is called brahma-jijñāsā. Athāto brahma jijñāsā. So this Caitanya Mahāprabhu's disciple Sanātana Gosvāmī is inquiring that, that "What I am? Why I am put into these difficulties?" This is intelligent question.
He is supplying everyone's necessities. So God is supplying everyone's necessities. Either you are cat or dog or demigod or President Johnson or anyone, everyone is dependent on God's supply. We cannot be independent. If God stops supplying, you cannot manufacture. If there is food grains, there is no food grain, you cannot chew your dollar notes. What you will do (with) your hundred dollar notes? So He is the supplier. Eko bahūnāṁ vidadhāti kāmān.
So we should be... This is knowledge of God. We should be in love of God, means "Oh, God has supplied us so many things." Why not? Therefore pure devotees, they like to supply God. They want to become order-supplier of God, not to make God as order-supplier. What God wants? God wants that make everyone God conscious, Kṛṣṇa conscious. He sends His son. He sends His books. He comes Himself. That is His mission. He wants that all these suffering living entities, they should become Kṛṣṇa conscious and be happy. God wants it. In the Bhagavad-gītā it is clearly stated.
Festival Lectures
Then what is their position? Now, adānta-gobhir viśatāṁ tamiṣram: "They are unable to control their senses, and as such, they are entering into the darkest region of material existence." Punaḥ punaś carvita-carvaṇānām: (SB 7.5.30) "Their only business is chewing the chewed." They have no other ways. Gṛha-vratānām, those who want to be happy materially, actually they are chewing the chewed. Material happiness means sex life, ultimate, utmost, topmost happiness. So people are simply trying to, how to utilize this sex life in so many ways, in pictures and in... I do not wish to discuss. In dancing, in club, in so many ways. Because they cannot control the senses. The same thing, same thing, the same sex life in different way. Sometimes a naked dance, sometimes in this way, sometimes in that way. Therefore it is called punaḥ punaś carvita-carvaṇānām. I have heard that some people go to Florida and they spend fifty thousand dollars per week for organizing naked dance.
Therefore it is called punaḥ punaś carvita-carvaṇānām. I have heard that some people go to Florida and they spend fifty thousand dollars per week for organizing naked dance. So naked woman he has seen so many times, but still he spends more money to see it in a different way. That is called punaḥ punaś carvita-carvaṇānām (SB 7.5.30), "chewing the chewed."
So persons who are too much attached to sense gratification, and they have made it their conclusion that "We shall be happy within our family life or this social life..." Vidyāpati sings, tātala saikate vāri-bindu sama suto-mita-ramanī-samāj(?). Our society means... Society, friendship, and love. There must be woman, must be children, suto-mita-ramanī-samāje. So there is some pleasure, undoubtedly. Otherwise, why people are working so hard to stick to this position? Vidyāpati sings that tātala saikate vāri-bindu sama suto-mita-ramanī-samāj(?). There is undoubtedly some pleasure, but that pleasure is so insignificant that it can be compared: a drop of water on the desert. Desert, if you want to utilize desert to make it a garden or productive field, you have to pour water. The whole ocean water you have to pour there. Now, if somebody says, "All right, you want water. Now take this one drop water," then what it will do?
All right, they are needy. Give them some money." That's all. They don't like to take anything from us because the same business, matir na kṛṣṇe parataḥ svato vā. They'll never understand, because their aim is gṛha-vratānām. They want to be happy... Although they are seeing there is no happiness, they never can be happy, still... This is called punaḥ punaś carvita-carvanānām (SB 7.5.30), chewing the chewed. One, the sugarcane, is chewed by somebody. It is thrown away. And if somebody else comes and chew it again, what juice he will have it? So punaḥ punaś carvita... Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ (SB 7.5.31). Durāśayā ye durāśayā viṣaya vāsī (reads Sanskrit commentary) tantraya kāraṇaṁ te hi viṣṇuṁ na viduḥ. Tatra hetu svasminn eva arthe puruṣartha yeṣāṁ teṣāṁ gatiṁ grāmyaṁ. Na tu te 'pi guru pati syāt viṣṇu jñāsyasi tatra bhak bahir viṣaye bahavo yeṣāṁ te bahir arthas tann eva guru tena mantra śīlaṁ yeṣāṁ te.
Arrival Addresses and Talks
They do not enquire why breaking and building? Why not permanent? That question does not arise, and they cannot solve it. They think this breaking and building is the nature. But we are giving information of another nature, which there is no breaking, no building-permanent. They cannot believe it, that there is such thing. What is that? (break) ...carvita-carvaṇānām. That is chewing the chewed. They never question, "Why breaking and building? Why not permanent?" We are doing the same thing with our body. We are breaking. As soon as the body is old, we are breaking and accepting another body, again building. Again old, again breaking, again entering another... This is going on. But the question does not arise, "Why? I don't like this breaking and building, but why I am put into this condition?" That is intelligence. Who wants to die? No. Even a very old man—he is suffering from so many things—still, if somebody comes, "Oh, I will kill you," he says, "Oh, no, no, no! Don't kill me. I don't want to die." Why? If somebody says that "You are old man.
Initiation Lectures
And you avoid these four principles: illicit sex life, meat-eating, intoxication of all descriptions. Intoxication does not mean simply liquor. Intoxication means even tea-drinking. Tea is also intoxication, in slight degree. Tea, coffee, cigarettes—everything should be avoided. In India they chew pan. So these things are to be give up, intoxication group, and meat-eating group. Then you make very quickly progress, and by the grace of Kṛṣṇa, tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). After leaving this body, one hasn't got to take another material body and suffer. So long we have got this material body, we have to suffer the material pangs. There cannot be any adjustment. So if anyone is serious for ending all troubles... Everyone wants to live peacefully and happily. That is natural, because spirit soul is ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12), by nature joyful. He wants to keep himself joyful, but he does not know how eternal joyful life can be attained. That is spiritual life. You cannot become joyful by material adjustment.
So it is so nice. Always remember this, that "We have taken the best in the whole creation of the Lord, Kṛṣṇa consciousness." Do not try to adulterate it. Keep it pure, and your life will be successful. This is an opportunity, this human form of life, this particular type of tongue which you can use. In other type of tongues you can chew, you can taste the blood and the flesh, and so many things. But you cannot chant Hare Kṛṣṇa. But here is a tongue given by God. You can utilize it for chanting Hare Kṛṣṇa. Don't miss this opportunity. That chewing facility, tasting facility, you'll get even in cat's life, dog's life. But this chanting facility you'll not get. This is in this life, human form of life. So don't misuse it. Chant Hare Kṛṣṇa regularly and be happy.
Kṛṣṇa consciousness. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Similarly, Kṛṣṇa's servants, they also try to do the same business on behalf of Kṛṣṇa; therefore Kṛṣṇa recognizes such preachers as very, very dear to Him. Na ca tasmān manuṣyeṣu kaścid me priya-kṛttamaḥ. So the whole world is suffering for want of Kṛṣṇa consciousness. So those who are initiated, they should decide that "In this life we shall simply serve Kṛṣṇa." That should be the... Dṛḍha-vratāḥ. Bhajanti māṁ dṛḍha-vratāḥ.
So this is the... Initiation means beginning. Now, if you follow the rules and regulation—no illicit sex, no meat-eating, no gambling, no intoxication up to the drinking of tea and smoking and chewing pan... So these are considered as the four pillars of sinful life. So nobody can approach Kṛṣṇa with sinful activities. That is not possible.
If you favorably ignite the fire, it will be blazing. But if you ignite the fire and pour water at the same time, then there will be no blazing fire. Similarly, to advance in spiritual life and at the same time indulge in sinful activities will not help us. The sinful act... The basic principles of sinful activities are mentioned in the śāstra-striya, sūnā, dyūta, pāna. Pāna means intoxication, including chewing pan and drinking tea. Chaya pāna. So one has to give up this pāna. And drinking, smoking, drinking tea, chewing pan should be given up. Pāna. This is one of the pillar of the sinful activity. And meat-eating. Meat, fish, eggs, they should be given up. And gambling, dyūta, pāna dyūta (SB 1.17.38), that should be given up. And avaidha stri-saṅgi should be given up. In this way, if you become cleansed, then... Just like if we get dry wood, then the fire ignites very easily. If we get moist wood, then it takes some time. So voluntarily we should give up these sinful activities. Then spiritual advancement of life will be very quick. And those who are being first-initiated, they must chant at least sixteen rounds. Saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ. The Gosvāmīs, they showed us the way.
General Lectures
So why I want that I shall be happy in this way? I make my own plan: "My nation will be happy in this way." This is called saṁsāra, adānta-gobhir, because I want to satisfy my senses. Adānta-gobhir viśatāṁ tamisram. And the position is punaḥ punaś carvita-carvaṇānām (SB 7.5.30). Punaḥ punaś carvita-car..., carvita-carvaṇa means chewing the chewed. Something is chewed and thrown away in the street, and if somebody comes and chews again that thrown away article, he cannot get any juice out of it. Similarly, we are making plan, but because it is on the platform of sense gratification, the whole thing is coming to the four principles of animal life—eating, sleeping, mating, defending—that's all. That means in a circle, coming to the same animal platform. The distinction between animal and man is that... Man and animal, they have got common platform of these four principles of life: eating, sleeping, mating, and defending. The only extra qualification of man is that he can come to understand what is Kṛṣṇa and what is God. That is his special qualification.
The same thing. Somebody has murdered something, there is some car accident, one body has done this. The same thing repeatedly we are hearing. There is no other news. But we want to hear the same thing daily, the same newspaper items. Therefore, in the śāstra it is said, punaḥ punaś carvita-carvaṇānām (SB 7.5.30). Just like you chew something. Generally we chew that sugarcane. Now I have chewed it, I have taken out all the juice, and then I have thrown it away. If somebody comes, "Oh, let me taste it, what is there?" And another man comes. Is that very good intelligence? We have tasted this material world. Everyone has tasted. It is full of miseries. Tri-tāpa yantraṇā. Tri means three and tapa means miserable condition of life. Tri-tāpa. Adhyātmic, pertaining to this body and mind. Sometimes I am feeling some pain on my body, there is fever or some other ailment, the mind is not in order, this is called adhyātmic. Similarly, adhibhautic. Just like Pakistan is ready to attack us. If not Pakistan, then there are many other enemies. Even there are many other living entities, just like mosquito, fly, bugs.
Adānta-gobhiḥ. Our senses are uncontrolled, so our senses are dragging to the darkest region of existence. We do not know that. But we are simply chewing the chewed. We do not try to solve the problem of life; we are simply chewing the chewed. The so-called sociology, politics, or humanitarian work, it is simply chewing the... Just like we are trying to open hospitals. We think it is very great task. But we can... We do not think that how to get out of the diseased condition of life, janma-mṛtyu-jarā-vyādhi (BG 13.9).
So there are so many things, problems of our life; we are neglecting. And everything is very clearly described in the Bhagavad-gītā. It is being, explained by the Supreme Personality of Godhead Himself. We should take advantage of these lessons in the Bhagavad-gītā. Unfortunately, in the foreign countries, before me, many other swamis went, tried to explain Bhagavad-gītā. Bhagavad-gītā is very well known book of knowledge. In America and Europe and other countries there are many translations.
In each and every temple, we have got already from fifty to two hundred devotees. And outsiders also, they come and take prasādam. This is an... This introduction is also another symptom of guru, prasāda distribution. Catur-vidha. Not ordinary. Catur-vidha means four kinds of eatables: carvya, cūṣya, lehya, peya. Something is chewed, something is swallowed up, something is licked up. In this way, there are different kinds of palatable dishes. Catur-vidha-śrī... Catur-vidha means four kinds of different types of varieties of prasādam. Catur-vidha-śrī... Śrī-bhagavat-prasādam. Śrī means opulent. If you eat bhagavat-prasādam, then gradually you become spiritualized. It has got the potency. If you eat the prasādam. Therefore it is said that realization of God can be done by the tongue. Sevonmukhe hi jihvādau (Brs. 1.2.234). If you engage your tongue in the service of the Lord, then you realize God realization. So what is that tongue engagement? The tongue engagement is you chant the holy name of the Lord, and you take the prasādam, remnants of foodstuff given to the Lord. Then you become self-realized, God realized.
Philosophy Discussions
Prabhupāda: Hitler's plan, Nazism, in so many ways, māyā has broke it into pieces. The Britishers, they also found the British empire, and māyā broke it. Roman empire... So, this frustration. But we are so fooled that in spite of repeated frustration, we are still trying to do the same thing. That is explained in the Bhāgavata, punaḥ punaś carvita-carvaṇānām (SB 7.5.30), chewing the chewed. Chewing the chewed. He has been frustrated in so many ways, in sexual life, divorce this wife, again another accept, another wife. So what is the another wife? The same thing, sex, but he is making he is (indistinct): "Now again another." That is very nicely experienced in your country. In a year, three times divorce, three times accepting. That is named carvita-carvaṇānām, chewing the chewed. He should have experienced that "I am changing, but what is the change? The same sex life. So what is the use of changing?" But he has no intelligence. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30). His business has become like that.
Revatīnandana: Now they have invited the American president to come there for talks. The imperfect one, they are inviting to talk with him now for some compromise.
Prabhupāda: This is described in Bhāgavata: punah punaś carvita-carvaṇānām (SB 7.5.30), "chewing the chewed." Once it is chewed, it is thrown away, and then again, "Let me see if there is any juice." (laughter) Chewing the chewed. Or in plain words, mental concoction. The mind's business is acceptance and rejection. First of all, reject American capitalists; then again accept for consulting. That means they are hovering on the mental plane. They have no intelligence. In big scale, accepting and rejecting. That's all. It is the business of the mind. As in your personal mind you see, you accept something immediately and again reject, "No, no, it is not good." The same thing is going on in a bigger scale. That's all. They are not... Just like a pickpocket and a big scientific thief. Huh? They are trying to... Modern, scientifically, they want to rob the bank. They set the bomb. And pickpocket is satisfied by taking one paisa from your pocket. But the principle is stealing. Because you are very organized thief, it does not mean from the eyes of the law you are honest. You cannot say in the court that "I am organized thief. I am scientific thief, and he is a pickpocket." In the eyes of the law you are also punishable, he is also punishable. That's all. So they are, I mean to say, large-scale speculators. That's all. But it is, after all, speculation. It has no fact.
| Page Title: | Chewing (Lectures) |
| Compiler: | Visnu Murti, RupaManjari, Mayapur |
| Created: | 17 of Aug, 2011 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=74, Con=0, Let=0 |
| No. of Quotes: | 74 |