mora karma, mora hate-galaya bandhiya
ku-visaya-vistha-garte diyache phelaiya
mora—our; karma—activities; mora—our; hate—on the hand; galaya—on the neck; bandhiya—binding; ku-visaya—of abominable objects of sense gratification; vistha—of the stool; garte—in the ditch; diyache phelaiya—have been thrown.
The two brothers, Sakara Mallika and Dabira Khasa, very humbly submitted that due to their abominable activities they were now bound by the neck and hands and had been thrown into a ditch filled with abominable stoollike objects of material sense enjoyment.
Srila Bhaktisiddhanta Sarasvati Thakura has explained ku-visaya garta as follows: "Because of the activities of the senses, we become subjected to many sense gratificatory processes and are thus entangled by the laws of material nature. This entanglement is called visaya. When the sense gratificatory processes are executed by pious activity, they are called su-visaya. The word su means 'good,' and visaya means 'sense objects.' When the sense gratificatory activities are performed under sinful conditions, they are called ku-visaya, bad sense enjoyment. In either case, either ku-visaya or su-visaya, these are material activities. As such, they are compared to stool. In other words, such things are to be avoided. To become free from su-visaya and ku-visaya, one must engage himself in the transcendental loving service of Krsna, the Supreme Personality of Godhead. The activities of devotional service are free from the contamination of material qualities. Therefore, to be free from the reactions of su-visaya and ku-visaya, one must take to Krsna consciousness. In that way, one will save himself from contamination." In this connection, Srila Narottama dasa Thakura has sung:
amrta baliya yeba khaya
nana yoni sada phire, kadarya bhaksana kare
tara janma adhah-pate yaya
Su-visaya and ku-visaya both fall under the category of karma-kanda. There is another kanda (platform of activity), called jnana-kanda, or philosophical speculation about the effects of ku-visaya and su-visaya with the intention to find out the means of deliverance from material entanglement. On the platform of jnana-kanda, one may give up the objects of ku-visaya and su-visaya. But that is not the perfection of life. Perfection is transcendental to both jnana-kanda and karma-kanda; it is on the platform of devotional service. If we do not take to devotional service in Krsna consciousness, we have to remain within this material world and endure the repetition of birth and death due to the effects of jnana-kanda and karma-kanda. Therefore Narottama dasa Thakura says:
tara janma adhah-pate yaya
"One travels throughout various species of life and eats all kinds of nonsense. Thus he spoils his existence." A man in material existence and attached to ku-visaya or su-visaya is in the same position as that of a worm in stool. After all, whether it be moist or dry, stool is stool. Similarly, material activities may be either pious or impious, but because they are all material, they are compared to stool. Worms cannot get out of stool by their own endeavor; similarly, those who are overly attached to material existence cannot get out of materialism and suddenly become Krsna conscious. Attachment is there. As explained by Prahlada Maharaja in Srimad-Bhagavatam (7.5.30):
matir na krsne paratah svato va
mitho 'bhipadyeta grha-vratanam
adanta-gobhir visatam tamisram
"Those who have made up their minds to remain in this material world and enjoy sense gratification cannot become Krsna conscious. Because of their attachment to material activity, they cannot attain liberation, either by the instructions of superior persons or by their own endeavor or by passing resolutions in big conferences. Because their senses are uncontrolled, they gradually descend to the darkest regions of material existence to repeat the same process of birth and death in desirable or undesirable species of life."
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