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brahmanah uvaca—the brahmana Jada Bharata continued to speak; duratyaye—which is very difficult to traverse; adhvani—on the path of fruitive activities (performing actions in this life, creating a body in the next life by those actions, and in this way continuously accepting birth and death); ajaya—by maya, the external energy of the Supreme Personality of Godhead; nivesitah—caused to enter; rajah-tamah-sattva-vibhakta-karma-drk—a conditioned soul who sees only immediately beneficial fruitive activities and their results, which are divided into three groups by the modes of goodness, passion and ignorance; sah—he; esah—this; sa-arthah—the living entity falsely seeking sense gratification; artha-parah—intent upon gaining wealth; paribhraman—wandering all over; bhava-atavim—the forest known as bhava, which means the repetition of birth and death; yati—enters; na—not; sarma—happiness; vindati—obtains.

Jada Bharata, who had fully realized Brahman, continued: My dear King Rahugana, the living entity wanders on the path of the material world, which is very difficult for him to traverse, and he accepts repeated birth and death. Being captivated by the material world under the influence of the three modes of material nature (sattva-guna, rajo-guna and tamo-guna), the living entity can see only the three fruits of activities under the spell of material nature. These fruits are auspicious, inauspicious and mixed. He thus becomes attached to religion, economic development, sense gratification and the monistic theory of liberation (merging with the Supreme). He works very hard day and night exactly like a merchant who enters a forest to acquire some articles to sell later for profit. However, he cannot really achieve happiness within this material world.

One can very easily understand how difficult and insurmountable the path of sense gratification is. Not knowing what the path of sense gratification is, one becomes implicated in the repetition of birth and accepts different types of bodies again and again. Thus one suffers in material existence. In this life one may think that he is very happy being an American, Indian, Englishman or German, but in the next life one has to accept another body among 8,400,000 species. The next body has to be immediately accepted according to karma. One will be forced to accept a certain type of body, and protesting will not help. That is the stringent law of nature. Due to the living entity’s ignorance of his eternal blissful life, he becomes attracted to material activities under the spell of maya. In this world, he can never experience happiness, yet he works very hard to do so. This is called maya.

SB5.13.2

TEXT 2

yasyam ime san nara-deva dasyavah

sartham vilumpanti kunayakam balat

gomayavo yatra haranti sarthikam

pramattam avisya yathoranam vrkah

yasyam—in which (in the forest of material existence); ime—these; sat—six; nara-deva—O King; dasyavah—the plunderers; sa-artham—the conditioned souls, who are interested in false ideas; vilumpanti—plunder, regularly taking away all the possessions; ku-nayakam—who are always misguided by so-called gurus, or spiritual masters; balat—by force; gomayavah—exactly like foxes; yatra—in which forest; haranti—they take away; sa-arthikam—the conditioned soul who is seeking material profits to maintain the body and soul; pramattam—who is a crazy man not knowing his self-interest; avisya—entering the heart; yatha—just as; uranam—nicely protected lambs; vrkah—the tigers.

O King Rahugana, in this forest of material existence there are six very powerful plunderers. When the conditioned soul enters the forest to acquire some material gain, the six plunderers misguide him. Thus the conditioned merchant does not know how to spend his money, and it is taken away by these plunderers. Like tigers, jackals and other ferocious animals in a forest that are ready to take away a lamb from the custody of its protector, the wife and children enter the heart of the merchant and plunder him in so many ways.

prabhuta-virut-trna-gulma-gahvare

In the forest there are many plunderers, dacoits, jackals and tigers. The jackals are compared to one’s wife and children. In the dead of night, jackals cry very loudly, and similarly one’s wife and children in this material world also cry like jackals. The children say, “Father, this is wanted; give me this. I am your dear son.” Or the wife says, “I am your dear wife. Please give me this. This is now needed.” In this way one is plundered by the thieves in the forest. Not knowing the aim of human life, one is constantly being misguided. The aim of life is Visnu (na te viduh svartha-gatim hi visnum [SB 7.5.31]). Everyone works very hard to earn money, but no one knows that his real self-interest is in serving the Supreme Personality of Godhead. Instead of spending money for advancing the Krsna consciousness movement, one spends his hard-earned money on clubs, brothels, liquor, slaughterhouses and so forth. Due to sinful activities, one becomes implicated in the process of transmigration and thus has to accept one body after another. Being thus absorbed in a distressed condition, one never attains happiness.

SB5.13.3

TEXT 3

kathora-damsair masakair upadrutah

kvacit tu gandharva-puram prapasyati

kvacit kvacic casu-rayolmuka-graham

prabhuta—a very large number; virut—of creepers; trna—of varieties of grass; gulma—of thickets; gahvare—in bowers; kathora—cruel; damsaih—by bites; masakaih—by mosquitoes; upadrutah—disturbed; kvacit—sometimes; tu—but; gandharva-puram—a false palace created by the Gandharvas; prapasyati—be sees; kvacit—and sometimes; kvacit—sometimes; ca—and; asu-raya—very quickly; ulmuka—like a meteor; graham—a fiend.

In this forest there are dense bowers composed of thickets of bushes, grass and creepers. In these bowers the conditioned soul is always disturbed by cruelly biting mosquitoes [envious people]. Sometimes he sees an imaginary palace in the forest, and sometimes he is bewildered by seeing a fleeting fiend or ghost, which appears like a meteor in the sky.

The material household is actually a hole of fruitive activity. To earn a livelihood one engages in different industries and trades, and sometimes one performs great sacrifices to go to higher planetary systems. Apart from this, at least everyone is engaged in earning a livelihood in some profession or occupation. In these dealings, one has to meet many undesirable people, and their behavior is compared to the biting of mosquitoes. This creates very undesirable conditions. Even in the midst of these disturbances, one imagines that he is going to construct a grand house and live there permanently, although he knows that he cannot. Gold is compared to a quickly fleeting fiend, which appears like a meteor in the sky. It displays itself for a moment and is then gone. Generally karmis are attracted to gold or money, but these are compared herein to ghosts and witches.

SB5.13.4

TEXT 4

nivasa-toya-dravinatma-buddhis

tatas tato dhavati bho atavyam

kvacic ca vatyotthita-pamsu-dhumra

diso na janati rajas-valaksah

nivasa—residential place; toya—water; dravina—wealth; atma-buddhih—who considers these material things the atma, or self; tatah tatah—here and there; dhavati—he runs; bhoh—O King; atavyam—on that forest path of material existence; kvacit ca—and sometimes; vatya—by the whirlwind; utthita—raised; pamsu—by dust; dhumrah—appear smoke-colored; disah—the directions; na—not; janati—knows; rajah-vala-aksah—whose eyes are covered by the dust of the wind or who is captivated by his wife during her menstrual period.

My dear King, the merchant on the forest path of the material world, his intelligence victimized by home, wealth, relatives and so forth, runs from one place to another in search of success. Sometimes his eyes are covered by the dust of a whirlwind—that is to say, in his lust he is captivated by the beauty of his wife, especially during her menstrual period. Thus his eyes are blinded, and he cannot see where to go or what he is doing.

adrsya-jhilli-svana-karna-sula

It is said that household attraction resides in the wife because sex is the center of household life: yan maithunadi-grhamedhi-sukham hi tuccham [SB 7.9.45]. A materialistic person, making his wife the center of attraction, works very hard day and night. His only enjoyment in material life is sexual intercourse. Therefore karmis are attracted to women as friends or wives. Indeed, they cannot work without sex. Under the circumstances the wife is compared to a whirlwind, especially during her menstrual period. Those who strictly follow the rules and regulations of householder life engage in sex only once a month, at the end of the menstrual period. As one looks forward to this opportunity, his eyes are overwhelmed by the beauty of his wife. Thus it is said that the whirlwind covers the eyes with dust. Such a lusty person does not know that all his material activities are being observed by different demigods, especially the sun-god, and are being recorded for the karma of one’s next body. Astrological calculations are called jyoti-sastra. Because the jyoti, or effulgence, in the material world comes from the different stars and planets, the science is called jyoti-sastra, the science of the luminaries. By the calculations of jyoti, our future is indicated. In other words, all the luminaries—the stars, sun and moon—witness the activities of the conditioned soul. Thus he is awarded a particular type of body. A lusty, person whose eyes are covered by the dust of the whirlwind or material existence does not at all consider that his activities are being observed by different stars and planets and are being recorded. Not knowing this, the conditioned soul commits all kinds of sinful activities for the satisfaction of his lusty desires.

SB5.13.5

TEXT 5

uluka-vagbhir vyathitantaratma

apunya-vrksan srayate ksudhardito

marici-toyany abhidhavati kvacit

adrsya—invisible; jhilli—of crickets or a kind of bee; svana—by the sounds; karna-sula—whose ears are disturbed; uluka—of the owls; vagbhih—by sound vibrations; vyathita—very disturbed; antah-atma—whose mind and heart; apunya-vrksan—impious trees that have no fruits or flowers; srayate—he takes shelter of; ksudha—from hunger; arditah—suffering; marici-toyani—the waters of a mirage in the desert; abhidhavati—he runs after; kvacit—sometimes.

Wandering in the forest of the material world, the conditioned soul sometimes hears an invisible cricket making harsh sounds, and his ears become very much aggrieved. Sometimes his heart is pained by the sounds of owls, which are just like the harsh words of his enemies. Sometimes he takes shelter of a tree that has no fruits or flowers. He approaches such a tree due to his strong appetite, and thus he suffers. He would like to acquire water, but he is simply illusioned by a mirage, and he runs after it.

In Srimad-Bhagavatam it is said that the Bhagavata philosophy is meant for people who are completely free from envy (paramo nirmatsaranam). The material world is full of envious people. Even within one’s inner circle there is much backbiting, and this is compared to the sound vibration of a cricket in the forest. One cannot see the cricket, but one bears its sounds and thus becomes aggrieved. When one takes to Krsna consciousness, one always hears unpalatable words from relatives. This is the nature of the world; one cannot avoid mental distress due to the backbiting of envious people. Being very much aggrieved, sometimes one goes to a sinful person for help, but he has no means to help because he has no intelligence. Thus the living entity is disappointed. This is like running after a mirage in the desert in an effort to find water. Such activities do not produce any tangible results. Due to being directed by the illusory energy, a conditioned soul suffers in so many ways.

SB5.13.6

TEXT 6

kvacid vitoyah sarito ’bhiyati

parasparam calasate nirandhah

asadya davam kvacid agni-tapto

nirvidyate kva ca yaksair hrtasuh

kvacit—sometimes; vitoyah—without depth to the water; saritah—rivers; abhiyati—he goes to bathe or jumps into; parasparam—one another; ca—and; alasate—desires; nirandhah—being with no stock of food; asadya—experiencing; davam—a forest fire in family life; kvacit—sometimes; agni-taptah—burned by fire; nirvidyate—is despondent; kva—somewhere; ca—and; yaksaih—by kings resembling rogues and thieves; hrta—taken away; asuh—wealth. which is as dear as one’s life.

Sometimes the conditioned soul jumps into a shallow river, or being short of food grains, he goes to beg food from people who are not at all charitable. Sometimes he suffers from the burning heat of household life, which is like a forest fire, and sometimes he becomes sad to have his wealth, which is as dear as life, plundered by kings in the name of heavy income taxes.

When one is hot due to the scorching sun, one sometimes jumps into a river to gain relief. However, if the river is almost dried up and the water is too shallow, one may break his bones by jumping in. The conditioned soul is always experiencing miserable conditions. Sometimes his efforts to get help from friends are exactly like jumping into a dry river. By such actions, he does not derive any benefit. He only breaks his bones. Sometimes, suffering from a shortage of food, one may go to a person who is neither able to give charity nor willing to do so. Sometimes one is stationed in household life, which is compared to a forest fire (samsara-davanala-lidha-loka **). When a man is heavily taxed by the government, he becomes very sad. Heavy taxation obliges one to hide his income, but despite this endeavor the government agents are often so vigilant and strong that they take all the money anyway, and the conditioned soul becomes very aggrieved.

Thus people are trying to become happy within the material world, but this is like trying to be happy in a forest fire. No one need go to a forest to set it ablaze: fire takes place automatically. Similarly, no one wants to be unhappy in family life or worldly life, but by the laws of nature unhappiness and distress are forced upon everyone. To become dependent on another’s maintenance is very degrading; therefore, according to the Vedic system, everyone should live independently. Only the sudras are unable to live independently. They are obliged to serve someone for maintenance. It is said in the sastras: kalau sudra-sambhavah. In this age of Kali, everyone is dependent on another’s mercy for the maintenance of the body; therefore everyone is classified as a sudra. In the Twelfth Canto of Srimad-Bhagavatam it is said that in Kali-yuga the government will levy taxes without reciprocally benefiting the citizens. Anavrstya vinanksyanti durbhiksa-kara-piditah. In this age there will also be a shortage of rain; therefore a scarcity of food will arise, and the citizens will be very much harassed by government taxation. In this way the citizens will abandon their attempts to lead a peaceful life and will leave their homes and hearths and go to the forest in sheer disappointment.

SB5.13.7

TEXT 7

surair hrta-svah kva ca nirvinna-cetah

socan vimuhyann upayati kasmalam

kvacic ca gandharva-puram pravistah

pramodate nirvrtavan muhurtam

suraih—by very powerful enemies; hrta-svah—all of whose possessions have been stolen; kva ca—sometimes; nirvinna-cetah—very morose and aggrieved at heart; socan—deeply lamenting; vimuhyan—becoming bewildered; upayati—achieves; kasmalam—unconsciousness; kvacit—sometimes; ca—also; gandharva-puram—an imaginary city in the forest; pravistah—having entered; pramodate—he enjoys; nirvrta-vat—exactly like a person who has achieved success; muhurtam—for a moment only.

Sometimes, being defeated or plundered by a superior, powerful agent, a living entity loses all his possessions. He then becomes very morose, and lamenting their loss, he sometimes becomes unconscious. Sometimes he imagines a great palatial city in which he desires to live happily with his family members and riches. He thinks himself fully satisfied if this is possible, but such so-called happiness continues only for a moment.

The word gandharva-puram is very significant in this verse. Sometimes in the forest a very big castle appears, and this is called a castle in the air. Actually this castle does not exist anywhere but in one’s imagination. This is called gandharva-pura. In the material forest, the conditioned soul sometimes contemplates great castles and skyscrapers, and he wastes his energy for such things, hoping to live in them very peacefully with his family forever. However, the laws of nature do not allow this. When he enters such castles, he temporarily thinks that he is very happy, even though his happiness is impermanent. His happiness may last for a few years, but because the owner of the castle has to leave the castle at the time of death, everything is eventually lost. This is the way of worldly transactions. Such happiness is described by Vidyapati as the happiness one derives upon seeing a drop of water in the desert. The desert is heated by scorching sunshine, and if we want to reduce the desert temperature, we need huge amounts of water—millions and millions of gallons. What effect will one drop have? Water certainly has value, but one drop of water cannot reduce the heat of the desert. In this material world everyone is ambitious, but the heat is very scorching. What will an imaginary castle in the air do to help? Srila Vidyapati has therefore sung: tatala saikate, vari-bindu-sama, suta-mita-ramani-samaje. The happiness of family life, friends and society is compared to a drop of water in the scorching desert. The entire material world is busy trying to attain happiness because happiness is the prerogative of the living being. Unfortunately, due to falling in contact with the material world, the living entity simply struggles for existence. Even if one becomes happy for a while, a very powerful enemy may plunder everything. There are many instances in which big businessmen suddenly become paupers in the street. Yet the nature of material existence is such that foolish people are attracted to these transactions and they forget the real business of self-realization.

SB5.13.8

TEXT 8

calan kvacit kantaka-sarkaranghrir

nagaruruksur vimana ivaste

pade pade ’bhyantara-vahninarditah

kautumbikah krudhyati vai janaya

calan—wandering; kvacit—sometimes; kantaka-sarkara—pierced by thorns and small stones; anghrih—whose feet; naga—the hills; aruruksuh—one desiring to climb; vimanah—disappointed; iva—like; aste—becomes; pade pade—step by step; abhyantara—within the abdomen; vahnina—by the strong fire of appetite; arditah—being fatigued and aggrieved; kautumbikah—a person living with his family members; krudhyati—becomes angry; vai—certainly; janaya—at the family members.

Sometimes the merchant in the forest wants to climb the hills and mountains, but due to insufficient footwear, his feet are pricked by small stone fragments and by thorns on the mountain. Being pricked by them, he becomes very aggrieved. Sometimes a person who is very attached to his family becomes overwhelmed with hunger, and due to his miserable condition he becomes furious with his family members.

The ambitious conditioned soul wants to be very happy in this material world with his family, but he is compared to a traveler in the forest who desires to climb a hill full of thorns and small stones. As stated in the previous verse, the happiness derived from society, friendship and love is like a drop of water in the scorching heat of the desert. One may want to become very great and powerful in society, but this is like attempting to climb a hill full of thorns. Srila Visvanatha Cakravarti Thakura compares one’s family to high mountains. Becoming happy in their association is like a hungry man’s endeavoring to climb a mountain full of thorns. Almost 99.9 percent of the population is unhappy in family life, despite all the attempts being made to satisfy the family members. In the Western countries, due to the dissatisfaction of the family members. there is actually no family life. There are many cases of divorce, and out of dissatisfaction, the children leave the protection of their parents. Especially in this age of Kali, family life is being reduced. Everyone is becoming self-centered because that is the law of nature. Even if one has sufficient money to maintain a family, the situation is such that no one is happy in family life. Consequently according to the varnasrama institution, one has to retire from family life in middle age: pancasordhvam vanam vrajet. One should voluntarily retire from family life at the age of fifty and go to Vrndavana or a forest. This is recommended by Srila Prahlada Maharaja (Bhag. 7.5.5):

tat sadhu manye ’sura-varya dehinam
sada samudvigna-dhiyam asad-grahat
hitvatma-patam grham andha-kupam
vanam gato yad dharim asrayeta

There is no benefit in transferring from one forest to another. One must go to the Vrndavana forest and take shelter of Govinda. That will make one happy. The International Society for Krishna Consciousness is therefore constructing a Krsna-Balarama temple to invite its members as well as outsiders to come and live peacefully in a spiritual atmosphere. That will help one become elevated to the transcendental world and return home, back to Godhead. Another sentence in this verse is very significant: kautumbikah krudhyati vai janaya. When one’s mind is disturbed in so many ways, he satisfies himself by becoming angry with his poor wife and children. The wife and children are naturally dependent on the father, but the father, being unable to maintain the family properly, becomes mentally distressed and therefore chastises the family members unnecessarily. As stated in Srimad-Bhagavatam (12.2.9): acchinna-dara-dravina yasyanti giri-kananam. Being disgusted with family life, one separates from the family by divorce or some other means. If one has to separate, why not separate willingly? Systematic separation is better than forced separation. Forced separation cannot make anyone happy, but by mutual consent or by the Vedic arrangement one must separate from his family affairs at a certain age and fully depend on Krsna. This makes one’s life successful.

SB5.13.9

TEXT 9

kvacin nigirno ’jagarahina jano

navaiti kincid vipine ’paviddhah

dastah sma sete kva ca danda-sukair

andho ’ndha-kupe patitas tamisre