Kāma, this kāma, lusty. "I am very learned scholar. I can give my opinion on the Bhagavad-gītā. I can translate it in a different way. I can screw out some meaning by jugglery of words, grammatical jugglery." Du-kṛn-karaṇe. Śaṅkarācārya has therefore decried, nahi nahi rakṣati du-kṛn-karaṇe. By the Sanskrit grammatical pratyaya, du-pratyaya, kṛn-pratyaya, and you change the meaning . . . that will not save you.
- bhaja govindaṁ bhaja govindaṁ
- bhaja govindaṁ mūḍha-mate
- prāpte sannihite kāle
- nahi nahi rakṣati du-kṛn-karaṇe
- (Śaṅkarācārya)
"This grammatical jugglery will not save you. Just bhaja govindam." Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. That is wanted.
So kāma-rāga-vivarjitāḥ. Yasya sarve samārambhāḥ. You can act. We must always remember, this acting has begun . . . cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). First of all, the acting should begin according to guṇa and karma. Not that everything will be done by everyone. No. Suppose if I want to do some engineering work. That is not possible for me. I must take help of an engineer. But if one wants to understand something about Bhagavad-gītā, about the spiritual movement, he may consult me. Therefore, the society must be divided into four divisions. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). There must be a class of men very intelligent, brahminical class. They should also work just like brāhmaṇa. The kṣatriya, they should work just like kṣatriya, because there will be some violence, kṣat. So one who defends or protects from injury, that person also should be there in the society, kṣatriya. So on this basis the society must be divided. But at the present moment, because everything is lost, now simply śūdras are there, therefore the common medicine is prescribed:
- harer nāma harer nāma
- harer nāmaiva kevalam
- kalau nāsty eva nāsty eva
- nāsty eva gatir anyathā
- (CC Adi 17.21)
Because the idea is how to become kāma-rāga-vivarjitāḥ. Kāma-rāga-vivarjitāḥ . . . kāma-saṅkalpa-vivarjitāḥ. That is real knowledge. Everyone is lusty. He wants to satisfy his senses. So ātma-prabhavam īśvaram. The example I have repeatedly given you, that the senses should be engaged for the satisfaction of the Supreme. That is kāma-rāga-vivarjitāḥ, or kāma-saṅkalpa-vivarjitāḥ. The senses should not be used for the satisfaction of senses. The senses should be used for the satisfaction of Kṛṣṇa. That is kāma-saṅkalpa-varjitāḥ (BG 4.19).