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santustasya—of one who is fully satisfied in Krsna consciousness; nirihasya—who does not endeavor for his livelihood; sva—own; atma-aramasya—who is self-satisfied; yat—that; sukham—happiness; kutah—where; tat—such happiness; kama-lobhena—impelled by lust and greed; dhavatah—of one who is wandering here and there; artha-ihaya—with a desire for accumulating wealth; disah—in all directions.

One who is content and satisfied and who links his activities with the Supreme Personality of Godhead residing in everyone’s heart enjoys transcendental happiness without endeavoring for his livelihood. Where is such happiness for a materialistic man who is impelled by lust and greed and who therefore wanders in all directions with a desire to accumulate wealth?

SB7.15.17

TEXT 17

sada santusta-manasah

sarvah sivamaya disah

sarkara-kantakadibhyo

yathopanat-padah sivam

SYNONYMS

sada—always; santusta-manasah—for a person who is self-satisfied; sarvah—everything; siva-mayah—auspicious; disah—in all directions; sarkara—from pebbles; kantaka-adibhyah—and thorns, etc.; yatha—as; upanat-padah—for a person who has suitable shoes; sivam—there is no danger (auspicious).

TRANSLATION

For a person who has suitable shoes on his feet, there is no danger even when he walks on pebbles and thorns. For him, everything is auspicious. Similarly, for one who is always self-satisfied there is no distress; indeed, he feels happiness everywhere.

SB7.15.18

TEXT 18

santustah kena va rajan

na vartetapi varina

aupasthya-jaihvya-karpanyad

grha-palayate janah

SYNONYMS

santustah—a person who is always self-satisfied; kena—why; va—or; rajan—O King; na—not; varteta—should live (happily); api—even; varina—by drinking water; aupasthya—due to the genitals; jaihvya—and the tongue; karpanyat—because of a wretched or miserly condition; grha-palayate—he becomes exactly like a household dog; janah—such a person.

TRANSLATION

My dear King, a self-satisfied person can be happy even with only drinking water. However, one who is driven by the senses, especially by the tongue and genitals, must accept the position of a household dog to satisfy his senses.

PURPORT

According to the sastras, a brahmana, or a cultured person in Krsna consciousness, will not enter anyone’s service to maintain body and soul together, and especially not for satisfaction of the senses. A true brahmana is always satisfied. Even if he has nothing to eat, he can drink a little water and be satisfied. This is only a matter of practice. Unfortunately, however, no one is educated in how to be satisfied in self-realization. As explained above, a devotee is always satisfied because he feels the presence of the Supersoul within his heart and thinks of Him twenty-four hours a day. That is real satisfaction. A devotee is never driven by the dictations of the tongue and genitals, and thus he is never victimized by the laws of material nature.

SB7.15.19

TEXT 19

asantustasya viprasya

tejo vidya tapo yasah

sravantindriya-laulyena

jnanam caivavakiryate

asantustasya—of one who is not self-satisfied; viprasya—of such a brahmana; tejah—strength; vidya—education; tapah—austerity; yasah—fame; sravanti—dwindle; indriya—of the senses; laulyena—because of greed; jnanam—knowledge; ca—and; eva—certainly; avakiryate—gradually vanishes.

Because of greed for the sake of the senses, the spiritual strength, education, austerity and reputation of a devotee or brahmana who is not self-satisfied dwindle, and his knowledge gradually vanishes.

SB7.15.20

TEXT 20

kamasyantam hi ksut-trdbhyam

krodhasyaitat phalodayat

jano yati na lobhasya

jitva bhuktva diso bhuvah

SYNONYMS

kamasya—of the desire for sense gratification or the urgent needs of the body; antam—end; hi—indeed; ksut-trdbhyam—by one who is very hungry or thirsty; krodhasya—of anger; etat—this; phala-udayat—by venting chastisement and its reaction; janah—a person; yati—crosses over; na—not; lobhasya—greed; jitva—conquering; bhuktva—enjoying; disah—all directions; bhuvah—of the globe.

TRANSLATION

The strong bodily desires and needs of a person disturbed by hunger and thirst are certainly satisfied when he eats. Similarly, if one becomes very angry, that anger is satisfied by chastisement and its reaction. But as for greed, even if a greedy person has conquered all the directions of the world or has enjoyed everything in the world, still he will not be satisfied.

PURPORT

In Bhagavad-gita (3.37) it is stated that lust, anger and greed are the causes of the conditioned soul’s bondage in this material world. Kama esa krodha esa rajo-guna-samudbhavah. When strong lusty desires for sense gratification are unfulfilled, one becomes angry. This anger can be satisfied when one chastises his enemy, but when there is an increase in lobha, or greed, which is the greatest enemy caused by rajo-guna, the mode of passion, how can one advance in Krsna consciousness?

If one is very greedy to enhance his Krsna consciousness, this is a great boon. Tatra laulyam ekalam mulam. This is the best path available.

SB7.15.21

TEXT 21

pandita bahavo rajan

bahu-jnah samsaya-cchidah

sadasas patayo ’py eke

asantosat patanty adhah

panditah—very learned scholars; bahavah—many; rajan—O King (Yudhisthira); bahu-jnah—persons with varied experience; samsaya-cchidah—expert in legal advice; sadasah patayah—persons eligible to become presidents of learned assemblies; api—even; eke—by one disqualification; asantosat—simply by dissatisfaction or greed; patanti—fall down; adhah—into hellish conditions of life.

O King Yudhisthira, many persons with varied experience, many legal advisers, many learned scholars and many persons eligible to become presidents of learned assemblies fall down into hellish life because of not being satisfied with their positions.

For spiritual advancement, one should be materially satisfied, for if one is not materially satisfied, his greed for material development will result in the frustration of his spiritual advancement. There are two things that nullify all good qualities. One is poverty. Daridra-doso guna-rasi-nasi. If one is poverty-stricken, all his good qualities become null and void. Similarly, if one becomes too greedy, his good qualifications are lost. Therefore the adjustment is that one should not be poverty-stricken, but one must try to be fully satisfied with the bare necessities of life and not be greedy. For a devotee to be satisfied with the bare necessities is therefore the best advice for spiritual advancement. Learned authorities in devotional life consequently advise that one not endeavor to increase the number of temples and mathas. Such activities can be undertaken only by devotees experienced in propagating the Krsna consciousness movement. All the acaryas in South India, especially Sri Ramanujacarya, constructed many big temples, and in North India all the Gosvamis of Vrndavana constructed large temples. Srila Bhaktisiddhanta Sarasvati Thakura also constructed large centers, known as Gaudiya Mathas. Therefore temple construction is not bad, provided proper care is taken for the propagation of Krsna consciousness. Even if such endeavors are considered greedy, the greed is to satisfy Krsna, and therefore these are spiritual activities.

SB7.15.22

TEXT 22

asankalpaj jayet kamam

krodham kama-vivarjanat

arthanartheksaya lobham

bhayam tattvavamarsanat

asankalpat—by determination; jayet—one should conquer; kamam—lusty desire; krodham—anger; kama-vivarjanat—by giving up the objective of sense desire; artha—accumulation of wealth; anartha—a cause of trouble; iksaya—by considering; lobham—greed; bhayam—fear; tattva—the truth; avamarsanat—by considering.

By making plans with determination, one should give up lusty desires for sense gratification. Similarly, by giving up envy one should conquer anger, by discussing the disadvantages of accumulating wealth one should give up greed, and by discussing the truth one should give up fear.

Srila Visvanatha Cakravarti Thakura has suggested how one can conquer lusty desires for sense gratification. One cannot give up thinking of women, for thinking in this way is natural; even while walking on the street, one will see so many women. However, if one is determined not to live with a woman, even while seeing a woman he will not become lusty. If one is determined not to have sex, he can automatically conquer lusty desires. The example given in this regard is that even if one is hungry, if on a particular day he is determined to observe fasting, he can naturally conquer the disturbances of hunger and thirst. If one is determined not to be envious of anyone, he can naturally conquer anger. Similarly, one can give up the desire to accumulate wealth simply by considering how difficult it is to protect the money in one’s possession. If one keeps a large amount of cash with him, he is always anxious about keeping it properly. Thus if one discusses the disadvantages of accumulating wealth, he can naturally give up business without difficulty.

SB7.15.23

TEXT 23

anviksikya soka-mohau

dambham mahad-upasaya

yogantarayan maunena

himsam kamady-anihaya

anviksikya—by deliberation upon material and spiritual subject matters; soka—lamentation; mohau—and illusion; dambham—false pride; mahat—a Vaisnava; upasaya—by serving; yoga-antarayan—obstacles on the path of yoga; maunena—by silence; himsam—envy; kama-adi—for sense gratification; anihaya—without endeavor.

By discussing spiritual knowledge one can conquer lamentation and illusion, by serving a great devotee one can become prideless, by keeping silent one can avoid obstacles on the path of mystic yoga, and simply by stopping sense gratification one can conquer envy.

If one’s son has died, one may certainly be affected by lamentation and illusion and cry for the dead son, but one may overcome lamentation and illusion by considering the verses of Bhagavad-gita.

jatasya hi dhruvo mrtyur
dhruvam janma mrtasya ca

As the soul transmigrates, one who has taken birth must give up the present body, and then he must certainly accept another body. This should be no cause for lamentation. Therefore Lord Krsna says, dhiras tatra na muhyati: one who is dhira, or sober, who is learned in philosophy and established in knowledge, cannot be unhappy over the transmigration of the soul.

SB7.15.24

TEXT 24

krpaya bhutajam duhkham

daivam jahyat samadhina

atmajam yoga-viryena

nidram sattva-nisevaya

krpaya—by being merciful to all other living entities; bhuta-jam—because of other living entities; duhkham—suffering; daivam—sufferings imposed by providence; jahyat—one should give up; samadhina—by trance or meditation; atma-jam—sufferings due to the body and mind; yoga-viryena—by practicing hatha-yoga, pranayama and so forth; nidram—sleeping; sattva-nisevaya—by developing brahminical qualifications or the mode of goodness.

By good behavior and freedom from envy one should counteract sufferings due to other living entities, by meditation in trance one should counteract sufferings due to providence, and by practicing hatha-yoga, pranayama and so forth one should counteract sufferings due to the body and mind. Similarly, by developing the mode of goodness, especially in regard to eating, one should conquer sleep.

By practice, one should avoid eating in such a way that other living entities will be disturbed and suffer. Since I suffer when pinched or killed by others, I should not attempt to pinch or kill any other living entity. People do not know that because of killing innocent animals they themselves will have to suffer severe reactions from material nature. Any country where people indulge in unnecessary killing of animals will have to suffer from wars and pestilence imposed by material nature. Comparing one’s own suffering to the suffering of others, therefore, one should be kind to all living entities. One cannot avoid the sufferings inflicted by providence, and therefore when suffering comes one should fully absorb oneself in chanting the Hare Krsna mantra. One can avoid sufferings from the body and mind by practicing mystic hatha-yoga.

SB7.15.25

TEXT 25

rajas tamas ca sattvena

sattvam copasamena ca

etat sarvam gurau bhaktya

puruso hy anjasa jayet

rajah tamah—the modes of passion and ignorance; ca—and; sattvena—by developing the mode of goodness; sattvam—the mode of goodness; ca—also; upasamena—by giving up attachment; ca—and; etat—these; sarvam—all; gurau—unto the spiritual master; bhaktya—by rendering service in devotion; purusah—a person; hi—indeed; anjasa—easily; jayet—can conquer.

One must conquer the modes of passion and ignorance by developing the mode of goodness, and then one must become detached from the mode of goodness by promoting oneself to the platform of suddha-sattva. All this can be automatically done if one engages in the service of the spiritual master with faith and devotion. In this way one can conquer the influence of the modes of nature.

martyasad-dhih srutam tasya

Just by treating the root cause of an ailment, one can conquer all bodily pains and sufferings. Similarly, if one is devoted and faithful to the spiritual master, he can conquer the influence of sattva-guna, rajo-guna and tamo-guna very easily. Yogis and jnanis practice in many ways to conquer the senses, but the bhakta immediately attains the mercy of the Supreme Personality of Godhead through the mercy of the spiritual master. Yasya prasadad bhagavat-prasado **. If the spiritual master is favorably inclined, one naturally receives the mercy of the Supreme Lord, and by the mercy of the Supreme Lord one immediately becomes transcendental, conquering all the influences of sattva-guna, rajo-guna and tamo-guna within this material world. This is confirmed in Bhagavad-gita (sa gunan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26]). If one is a pure devotee acting under the directions of the guru, one easily gets the mercy of the Supreme Lord and thus becomes immediately situated on the transcendental platform. This is explained in the next verse.

SB7.15.26

TEXT 26

yasya saksad bhagavati

jnana-dipa-prade gurau

sarvam kunjara-saucavat

yasya—one who; saksat—directly; bhagavati—the Supreme Personality of Godhead; jnana-dipa-prade—who enlightens with the torch of knowledge; gurau—unto the spiritual master; martya-asat-dhih—considers the spiritual master to be like an ordinary human being and maintains such an unfavorable attitude; srutam—Vedic knowledge; tasya—for him; sarvam—everything; kunjara-sauca-vat—like the bath of an elephant in a lake.

The spiritual master should be considered to be directly the Supreme Lord because he gives transcendental knowledge for enlightenment. Consequently, for one who maintains the material conception that the spiritual master is an ordinary human being, everything is frustrated. His enlightenment and his Vedic studies and knowledge are like the bathing of an elephant.

yogesvarair vimrgyanghrir

SB7.15.27

TEXT 27

esa vai bhagavan saksat

pradhana-purusesvarah

loko yam manyate naram

esah—this; vai—indeed; bhagavan—Supreme Personality of Godhead; saksat—directly; pradhana—the chief cause of the material nature; purusa—of all living entities or of the purusavatara, Lord Visnu; isvarah—the supreme controller; yoga-isvaraih—by great saintly persons, yogis; vimrgya-anghrih—Lord Krsna’s lotus feet, which are sought; lokah—people in general; yam—Him; manyate—consider; naram—a human being.

The Supreme Personality of Godhead, Lord Krsna, is the master of all other living entities and of the material nature. His lotus feet are sought and worshiped by great saintly persons like Vyasa. Nonetheless, there are fools who consider Lord Krsna an ordinary human being.

The example of Lord Krsna’s being the Supreme Personality of Godhead is appropriate in regard to understanding the spiritual master. The spiritual master is called sevaka-bhagavan, the servitor Personality of Godhead, and Krsna is called sevya-bhagavan, the Supreme Personality of Godhead who is to be worshiped. The spiritual master is the worshiper God, whereas the Supreme Personality of Godhead, Krsna, is the worshipable God. This is the difference between the spiritual master and the Supreme Personality of Godhead.

Another point: Bhagavad-gita, which constitutes the instructions of the Supreme Personality of Godhead, is presented by the spiritual master as it is, without deviation. Therefore the Absolute Truth is present in the spiritual master. As clearly stated in Text 26, jnana-dipa-prade. The Supreme Personality of Godhead gives real knowledge to the entire world, and the spiritual master, as the representative of the Supreme Godhead, carries the message throughout the world. Therefore, on the absolute platform, there is no difference between the spiritual master and the Supreme Personality of Godhead. If someone considers the Supreme Personality—Krsna or Lord Ramacandra—to be an ordinary human being, this does not mean that the Lord becomes an ordinary human being. Similarly, if the family members of the spiritual master, who is the bona fide representative of the Supreme Personality of Godhead, consider the spiritual master an ordinary human being, this does not mean that he becomes an ordinary human being. The spiritual master is as good as the Supreme Personality of Godhead, and therefore one who is very serious about spiritual advancement must regard the spiritual master in this way. Even a slight deviation from this understanding can create disaster in the disciple’s Vedic studies and austerities.

SB7.15.28

TEXT 28

sad-varga-samyamaikantah

sarva niyama-codanah

tad-anta yadi no yogan

avaheyuh sramavahah

sat-varga—the six elements, namely the five working senses and the mind; samyama-ekantah—the ultimate aim of subjugating; sarvah—all such activities; niyama-codanah—the regulative principles further meant for controlling the senses and mind; tat-antah—the ultimate goal of such activities; yadi—if; no—not; yogan—the positive link with the Supreme; avaheyuh—did lead to; srama-avahah—a waste of time and labor.

Ritualistic ceremonies, regulative principles, austerities and the practice of yoga are all meant to control the senses and mind, but even after one is able to control the senses and mind, if he does not come to the point of meditation upon the Supreme Lord, all such activities are simply labor in frustration.

One may argue that one may achieve the ultimate goal of life—realization of the Supersoul—by practicing the yoga system and ritualistic performances according to the Vedic principles, even without staunch devotion to the spiritual master. The actual fact, however, is that by practicing yoga one must come to the platform of meditating upon the Supreme Personality of Godhead. As stated in the scriptures, dhyanavasthita-tad-gatena manasa pasyanti yam yoginah: [SB 12.13.1] a person in meditation achieves the perfection of yoga practice when he can see the Supreme Personality of Godhead. By various practices, one may come to the point of controlling the senses, but simply controlling the senses does not bring one to a substantial conclusion. However, by staunch faith in the spiritual master and the Supreme Personality of Godhead, one not only controls the senses but also realizes the Supreme Lord.

yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah

[SU 6.23]

“Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of the Vedic knowledge automatically revealed.” (Svetasvatara Upanisad 6.23) It is further stated, tusyeyam sarva-bhutatma guru-susrusaya and taranty anjo bhavarnavam. Simply by rendering service to the spiritual master, one crosses the ocean of nescience and returns home, back to Godhead. Thus he gradually sees the Supreme Lord face to face and enjoys life in association with the Lord. The ultimate goal of yoga is to come in contact with the Supreme Personality of Godhead. Unless this point is achieved, one’s so-called yoga practice is simply labor without any benefit.

SB7.15.29

TEXT 29

yatha vartadayo hy artha

yogasyartham na bibhrati

anarthaya bhaveyuh sma

purtam istam tathasatah

yatha—as; varta-adayah—activities like occupational or professional duties; hi—certainly; arthah—income (from such occupational duties); yogasya—of mystic power for self-realization; artham—benefit; na—not; bibhrati—help; anarthaya—without value (binding one to repeated birth and death); bhaveyuh—they are; sma—at all times; purtam istam—ritualistic Vedic ceremonies; tatha—similarly; asatah—of a materialistic nondevotee.

As professional activities or business profits cannot help one in spiritual advancement but are a source of material entanglement, the Vedic ritualistic ceremonies cannot help anyone who is not a devotee of the Supreme Personality of Godhead.

If one becomes very rich through his professional activities, through trade or through agriculture, this does not mean that he is spiritually advanced. To be spiritually advanced is different from being materially rich. Although the purpose of life is to become spiritually rich, unfortunate men, misguided as they are, are always engaged in trying to become materially rich. Such material engagements, however, do not help one in the actual fulfillment of the human mission. On the contrary, material engagements lead one to be attracted to many unnecessary necessities, which are accompanied by the risk that one may be born in a degraded condition. As confirmed in Bhagavad-gita (14.18):

urdhvam gacchanti sattva-stha
madhye tisthanti rajasah
jaghanya-guna-vrtti-stha
adho gacchanti tamasah

“Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the hellish worlds.” Especially in this Kali-yuga, material advancement means degradation and attraction to many unwanted necessities that create a low mentality. Therefore, jaghanya-guna-vrtti-stha: since people are contaminated by the lower qualities, they will lead their next lives either as animals or in other degraded forms of life. Making a show of religion without Krsna consciousness may make one popular in the estimation of unintelligent men, but factually such a materialistic display of spiritual advancement does not help one at all; it will not prevent one from missing the goal of life.

SB7.15.30

TEXT 30

yas citta-vijaye yattah

syan nihsango ’parigrahah

eko vivikta-sarano

bhiksur bhaiksya-mitasanah

yah—one who; citta-vijaye—conquering the mind; yattah—is engaged; syat—must be; nihsangah—without contaminated association; aparigrahah—without being dependent (on the family); ekah—alone; vivikta-saranah—taking shelter of a solitary place; bhiksuh—a renounced person; bhaiksya—by begging alms just to maintain the body; mita-asanah—frugal in eating.

One who desires to conquer the mind must leave the company of his family and live in a solitary place, free from contaminated association. To maintain the body and soul together, he should beg as much as he needs for the bare necessities of life.

This is the process for conquering the agitation of the mind. One is recommended to take leave of his family and live alone, maintaining body and soul together by begging alms and eating only as much as needed to keep himself alive. Without such a process, one cannot conquer lusty desires. Sannyasa means accepting a life of begging, which makes one automatically very humble and meek and free from lusty desires. In this regard, the following verse appears in the Smrti literature:

dvandvahatasya garhasthyam
dhyana-bhangadi-karanam
laksayitva grhi spastam
sannyased avicarayan

In this world of duality, family life is the cause that spoils one’s spiritual life or meditation. Specifically understanding this fact, one should accept the order of sannyasa without hesitation.

SB7.15.31

TEXT 31

dese sucau same rajan

samsthapyasanam atmanah

sthiram sukham samam tasminn

asitarjv-anga om iti

dese—in a place; sucau—very sacred; same—level; rajan—O King; samsthapya—placing; asanam—on the seat; atmanah—one’s self; sthiram—very steady; sukham—comfortably; samam—equipoised; tasmin—on that sitting place; asita—one should sit down; rju-angah—the body perpendicularly straight; om—The Vedic mantra pranava; iti—in this way.

My dear King, in a sacred and holy place of pilgrimage one should select a place in which to perform yoga. The place must be level and not too high or low. There one should sit very comfortably, being steady and equipoised, keeping his body straight, and thus begin chanting the Vedic pranava.