Prabhupāda: No, no. Vīta-rāga-bhaya-śoka, mad-bhāva upagamya. Bahu . . . What is that? I forget now, this . . . vīta . . . yajña . . . pūtā . . . pūtā mad-bhāvam adhigacchati. Mad-bhāvam means by devotional service one attains the nature of Kṛṣṇa—no more interested with the material distress and material happiness. That does not affect them. That is the . . . that is also stated in another place of Bhagavad-gītā:
- māṁ cavyabhicāriṇi
- bhakti-yogena yaḥ sevate
- sa guṇān samatītyaitān
- brahma-bhūyāya kalpate
- (BG 14.26)
He also becomes brahma-bhūta (BG 18.54). Just like if you be in touch with the fire, then you become also warm. The quality of fire is warm. So if you keep yourself always, constantly in touch with the fire, you also become warm. So this Kṛṣṇa's qualification, that He's not affected by the material happiness and distress, can be attained by anyone who always keeps his association with Kṛṣṇa. Is it clear?
Girirāja: Yes.
Prabhupāda: Yes. (break) . . . prasannātmā. Brahma-bhūta . . . that is called brahma-bhūta stage. Na śocati na kāṅkṣati (BG 12.17). This happiness and distress is the cause of śocati and kāṅkṣati. Kāṅkṣati means desiring to have something. This is distress. And lamenting for something, that is also distress. Actually, this is the material position. When we haven't got the things, we desire it. That is also distress. And when it is lost, that is also distress. But by illusion, they take it. When they get it, they think that it is happiness. This is māyā. Actually, to get the things, he has to undergo so much hard . . . a man is given credit . . . suppose he was a poor man; he has now become multi-millionaire. He is given credit. But he does not see that he has simply passed through distress. But he . . . by illusion, he's thinking that he's happy. He's also thinking, and others also thinking that, "He has become happy." But actually it is distress. Hare Kṛṣṇa. (japa) (break) . . . people become religious not for attaining the transcendental stage, but for material benefit, dharma, the artha. Artha means material opulence, that. They . . . these four things: dharma artha kāma mokṣa (SB 4.8.41, CC Adi 1.90). And why they want artha? To satisfy their senses. Dharma artha kāma . . . and when they're again baffled, they want mukti, to become one with the Supreme. These are the four different tastes of the material. All, all of them are baffling and illusory. The so-called religiosity with a view to get some material profit, that comes everywhere. Just in Christianity, the religion means, "O God, give us our daily bread," material profit. Similarly, in anywhere, they go for material benefit. Therefore this kind of religion, it is also good, but it not first class. The first-class religion is sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6), when one is awakened to the devotional service of the Lord, ahaitukī apratihatā, without any cause and without being impeded. So ahaitukī apratihatā . . . that is, that stage is required. Not that, "My sense gratification is not done here. Oh, let us give up this company." That is sense gratification. (laughs)
Girirāja: (reading) "According to the different associations in the three modes of material nature, the living entities are tasting different kinds of religiosity . . ." (break) ". . . kinds of . . ."
Prabhupāda: That religiosity also different kinds: rājasika, tāmasika, and sattvika, according to one's nature. The sattvikas, they worship Viṣṇu. The rājasika, they worship the demigods. And the tāmasika, they worship bhūta, preta, piśāca . . .
Devotee: Demons.
Prabhupāda: Demons. You'll see the Muhammadans, they worship the tomb. And Christian also, they worship the tomb. They offer wreath on the tomb. So tāmasika. What is there in the tomb? But because they're tāmasika, they're worshiping like that. And this, this so-called incarnation worship, is also tāmasika. By tāmasika, in darkness they accept somebody as incarnation, and they worship. This is tāmasika.