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720223BG.CAL
Bhagavad-gita 16.5

Calcutta, February 23, 1972
Prabhupada:
(daivi) sampad vimoksaya
nibandhayasuri mata
ma sucah sampadam daivim
abhijato 'si pandava
[Bg. 16.5]
Arjuna is advised by Krsna. He has described before the..., what is daivi sampati and what is asuri sampat. Abhayam sattva-samsuddhir. These are daivi sampat:
abhayam sattva-samsuddhir
jnana-yoga-vyavasthitih
danam damas ca yajnas ca
svadhyayas tapa arjavam
So there are two classes of men. There are two classes of men within this world. In the Visnu Purana it is said that visnu-bhaktah bhaved daivah. Those are Visnu bhaktas, devotee of Lord Visnu. Three Deities—Visnu, Mahesvara and Brahma. Brahma, Visnu, Mahesvara. So those who are devotees of Visnu, they are devata. Not that the asuras, just like Ravana. Ravana was a great devotee of Lord Siva and Hiranyakasipu was great devotee of Brahma, but both of them have been described as asura and raksasa. They are great devotee. Therefore the conclusion is there two classes of men, asura and devata. The visnu bhaktah bhaved daivah, those who are devotees of Lord Visnu, they are deva, devata, or demigods, and asuras tad-viparyayah. What is the difference between devata and asura? The, that is explained by Krsna, that daivi sampad vimoksaya [Bg. 16.5]. If you develop your divine qualities, as they're described, ahimsa, sattva-samsuddhih... Sattva-samsuddhih, sattva-samsuddhih means existentional purification. Our..., we, as spirit soul, we are pure, original, because Krsna is pure. Arjuna accepts Krsna, after understanding Bhagavad-gita, param brahma param dhama pavitram-paramam bhavan: [Bg. 10.12] "You are param pavitra.'' And God is param pavitra is admitted in the Isopanisad. Apapa-viddham, asnaviram. Asnaviram means in the body of God there are no veins, and therefore apapa-viddham. Veins, as soon as you have got this veins, that is material body. The body is maintained under certain material condition. You eat, and this eating substance transformed into secretion, then through the veins this comes to the heart, and heart it becomes red, corpuscle, the blood, the blood is diffused. Therefore there are so many channels, veins. And these things are pushed on with the air, and if there is shortage of air circulation, the man becomes paralyzed. This is scientific. So these things are required for the material body, not for the spiritual body. In spiritual body, asnaviram, there is no vein. Therefore one who misunderstands Krsna as having a material body, he has been described in the Bhagavad-gita as mudha. Avajananti mam mudha manusim tanum asritam [Bg. 9.11]. He has no veins. There is no difference between His body and His soul. We have got difference with our body and soul; therefore this existence with this material body is not suddha, is not pure. Therefore, sattva-samsuddhir, abhayam sattva-samsuddhir.
Srila Visvanatha Cakravarti Thakura has described, this abhayam means fearlessness, because, unless I become fearless, I cannot give up my present position. Just like, according to our Vedic system... Not our; everyone. Vedic system is for everyone. It is not that for a particular class of men, Vedic system. That's wrong. When Krsna says catur varnyam maya srstam [Bg. 4.13], this Vedic system, it is for all, not for a particular country, a particular society. So the Vedic system is that one should accept the order, sannyasa order, at the last stage of his life. Suppose one lives for a hundred years. He should become brahmacari, student, for twenty five-years, then a married man for another twenty-five years, and after fifty years, pancasordhvam vanam vrajet, he should accept the vana-vasi. Vana-vasi means vanaprastha. Vana: from vana, vana, "one who has gone to the forest,'' vanaprastha. So then, when he is prepared, he should take sannyasa. The whole institution is meant for sattva, sattva-samsuddhih. So one has to purify his existentional life; otherwise, if he does not purify his existence, then he has to transmigrate from one body to another, and that is material existence. That is material existence. Jalaja nava-laksani sthavara laksa-vimsati. One has to transmigrate from lower species of life, aquatic life, to trees; from trees to insect; insect to birds; birds to beasts; and from beasts, that is evolution. That evolution is not Darwin's evolution. That evolution, it is called janmanta vada. The soul is going from one body to another, not that the body is transforming. The Darwin's theory is that the body is transforming. No. Body cannot transform. Body can take the shape according to the desire of the soul, or according to the effects, resultant action, of one's karma. The different types of bodies are all there. Just like, in Calcutta, there are different types of apartments. So you can take an apartment or purchase an apartment according to the price you pay. That is, that is evolution. If you can pay more, then you can get nice body, nice apartment. This body is apartment. Urdhvam gacchanti sattva-stha [Bg. 14.18]. If you are regulated in the modes of goodness, sattva-stha, sattva-guna, then you are promoted to the higher planetary system, higher system of life. Just like in the Bhagavad-gita it is also said that sucinam srimatam gehe yoga-bhrasto sanjayate [Bg. 6.41]. One who is not mature in his performance of yoga, he is given chance, another chance—another chance in a very nice family, sucinam, very pure brahmana family; srimatam, very rich, royal or very rich mercantile family. These are chances. Nature, under the order of Krsna, is giving chances to us, giving chance to us to come out of the entanglement of birth and death: janma-mrtyu-jara-vyadhi duhkha-dosanudarsanam [Bg. 13.9]. One should be intelligent to see the troubles of these four incidences of life: janma-mrtyu-jara-vyadhi. That is the whole Vedic system—how to get out of these clutches. But they're given chance that "You do this, you do that, you do that,'' so regulated life, so that ultimately he can come out.
Therefore Bhagavan said, daivi sampad vimoksaya [Bg. 16.5]. If you develop daivi sampat, these qualities, as described—ahimsa, sattva-samsuddhih, ahimsa, so many things—then you'll get out, vimoksaya. Unfortunately, the modern civilization, they do not know what is vimoksaya. They're so blind. They do not know that there is some position which is called vimoksaya. They do not know. They do not know what is next life. There is no educational system. I am traveling all over the world. There is not a single institution which is meant for giving education about the transmigration of the soul, how one can get better life. But they don't believe. They have no knowledge. That is asuri sampat. That will be described here: pravrttim ca nivrttim ca jana na vidur asurah. Pravrttim. Pravrttim means attraction, or attachment. In what sort of activities we should be attached, and what sort of activities we shall be detached, that, the asuras, they do not know. Pravrttim ca nivrttim ca.
These are the asuras. They do not know how their life should be directed, in which direction. That is called pravrtti. And what sort of life they should be detached, give up, nivrtti. Pravrttis tu jivatmana. That is another. Bhunam. Nivrttis tu mahaphalam. The whole sastra, whole Vedic direction is for pravrtti-nirvrtti. They are gradually training. Just like Loke vyavayamisa-madya-seva nitya sujantoh. A living entity has got natural inclination for vyavaya, sex life; and madya sevah, intoxication; amisa sevah, and meat-eating. A natural instinct there is. But asuras, they do not try to stop it. They want to increase it. That is asura life. I have got some disease. If I want to cure it, then doctor gives me some prescription that "You don't take.'' Just like diabetic patient. He is forbidden that "Don't take sugar, don't take starch.'' Nivrtti. Similarly, the sastra gives us direction that you should be accepting these things and you should be not accepting these things, sastra. Just like in our society, we have picked up the most essential nivrtti and pravrtti. The pravrtti... We are instructing our students, "No illicit sex life, no meat-eating, no amisa-seva.'' Amisa-seva nitya sujantoh. But the sastra says that if you can give up nivrttis tu mahaphalam, then your life is successful. But we are not prepared. If you are not prepared to accept the pravrttis and not to accept the nivrttis, then one must know that he is asura. Krsna says here, pravrttim ca nivrttim ca jana na vidur asurah [Bg. 16.7]. They do not... "Oh, what is that?'' They say, even the big, big swamis will say, "Oh, what is there wrong? You can eat anything. It doesn't matter. You can do anything. You simply give me fees, and I give you some special mantra.'' These things are going on. So because we want such cheaters... If I say, just like in our Society, if you had been given the freedom, "Now, whatever you like you can do,'' millions of students would have come. But that is not possible. We don't make any compromise like that, that "You can do whatever you like. You can eat whatever you like.'' No. We don't restrict to the ordinary man, but if one comes forward to become our student, serious student, then he must follow this pravrtti-nirvrtti. Otherwise he remains asura. What we have to make an asura a deva. That is our process. Krsna consciousness means that it is not that if a man is born in an asura family he cannot be deva. No. He can be deva. Krsna says, mam hi partha vyapasritya ye 'pi syuh papa-yonayah [Bg. 9.32]. Papa-yonayah means asura-yonayah, or lower than asura-yonayah. Striyo vaisyas tatha sudras te 'pi yanti param gatim. Everyone has got a chance.
So this Krsna consciousness movement is giving chance to everyone to become devata. It is so nice movement. Because without becoming devata he'll be entangled. He'll be entangled. He'll have to. He has to continue this four process of birth, death, disease, and old age. That he has to. Therefore Krsna says that daivi sampad vimoksaya. If you want to get rid of this troublesome material existence, threefold miserable condition of material existence, then you have to develop daivi sampat. That can be developed. It is not that stereotype, one who is condemned, he cannot be raised. No. Anyone can be raised. Just like Caitanya Mahaprabhu accepted Jagai and Madhai. They fell down. They're born..., they are born in brahmana family, nice family, but due to bad association they became drunkard, they became woman-hunters, meat-eating, gambling, so many, all these good qualities. At the present moment, in the human society, without these they are not civilized. They must have a club. What is this club? I have seen in Germany. Just like we have got, after few steps, a (Sanskrit?), similarly, in Hamburg I have seen, a few steps after there is a small club. What is the business of the club? The business of club that a young woman should be there, and there should be wine and cards for playing gambling. And whenever they get holiday, they, you won't find him at home. He has immediately gone to the club. You see? So these things... Not only in Germany. About, say, thirty years ago, one of my Godbrothers went to England, and Lord Zetland, he said that "Whether, Swamiji, you can make us brahmana?'' So he proposed these four things: "Yes. We can make you brahmana, provided you give up these bad habits.'' "What is that?'' "No illicit sex, no meat-eating, no gambling, no intoxication.'' He said, "It is impossible. This is our life!'' You see.
So it is very difficult. Therefore the pravrtti-nirvrtti, the Vedic rules have been formulated in such a way that if a man has got pravrtti for meat-eating or drinking or for sex-life or gambling... So we know that gambling is allowed on the kali-puja day. We know. Especially northern Indian people, mercantile people, they take it, advantage, gambling. And sex life is allowed married life. That is gradually nivrtti, married life; otherwise they will become upstarts. The society will be lost. And meat-eating allowed also: "All right. Just offer a goat before Kali and take that.'' Not purchase from the market or slaughterhouse. No. So these things are there just to gradually make him refrain from all these habits. Nivrtti. This is Vedic. Not that "Oh, there is in the Vedas Kali-puja. We are devotees of Kali.'' Why? For meat-eating. That's all. They are..., they become devotees of Kali only for meat-eating. That's all. There is no other devotion. So actually... So nivrtti. But that is nivrtti-marga. Nivrtti-marga. And in the Vaisnava philosophy that immediately, immediately give up these things; otherwise it will be not possible. Because in the next line it is said,
daivi sampad vimoksaya
nibandhayasuri mata
ma sucah sampadam daivim
abhijato 'si pandava
[Bg. 16.5]
"My dear Pandava, Arjuna, don't be afraid.'' Because as soon as Krsna said that daivi sampad vimoksaya, nibandhayasuri mata, so, nibhandaya asuri mata, "I am fighting now.'' This is the business of asuri. "I am now violent.'' So he became afraid that "Then I am also an asuri sampat.'' That Krsna immediately said, "No, no, no, don't be afraid.'' Ma sucah. Ma sucah sampadam daivim. "My dear Arjuna, you don't be afraid. Don't, don't be worried.'' Why? "Because you have no asuri.'' "I am fighting.'' "You are fighting for Me; therefore you are not asura.'' Those who are fighting for their sense gratification, they're asuras, but if need be fighting for, for cause, right cause... Of course, everyone thinks right cause; therefore it should be confirmed. Just like Arjuna. Arjuna fought when he understood that "This fighting is right cause, it is sanctioned by Krsna.'' Then it is right cause. You cannot make your right cause. You can not formulate that "This is right cause.'' That is mental concoction. You must get it sanctioned. That is a principle of daivi life, divine life.
Divine life means, as it is stated in the Bhagavata, that atah pumbhir dvija-srestha. In Naimisaranya, all the big brahmanas were addressed by Suta Gosvami, and he said that "My dear all the great brahmanas, you are present here,'' atah pumsam dvija-srestha varnasrama-vibhagasah. There are different duties of the varna and asrama. A brahmana has got his duty, a ksatriya has got his duty. Now, a ksatriya's duty is fighting. So how this fighting can be utilized as perfection of life? Nobody will say, "Oh! Fighting, how it is perfection, killing others?'' No. There is perfection. What is that? Atah pumbhir dvija-srestha varnasrama-vibhagasah svanusthitasya dharmasya. You are ksatriya; your dharma is fighting. You try to please the Supreme Lord by your fighting. That is perfection. You are brahmana, so you try to please the Supreme Lord by your brahminical knowledge. What is that brahminical? Brahma janatiti brahmanah. So one who knows brahma, he is brahmana. Then, then next stage is for brahmana to become Vaisnava. To become Vaisnava. Because brahmano hi pratisthaham. Simply one, if one stop simply by brahma knowledge and does not make further progress, that is not perfection. Perfection is, Krsna says that "I am the origin of brahmajyoti.'' Therefore from the brahmajyoti one should make progress up to Krsna. Just like sunshine. You are in, everyone, is sunshine. That's all right. But if you have got power, then you'll reach the sun planet, you'll see the sun-god, because the original source of the sunshine is the sun-god. Similarly, brahmajyoti, the origin of brahmajyoti is Krsna, brahmano hi pratisthaham. Brahmajyoti is emanating from the body of Krsna. It is, it is confirmed in the Brahma-samhita, yasya prabha prabhavato jagand-anda-koti [Bs. 5.40]. So in this way we make progress. So here Arjuna, although he was fighter, Arjuna did not change his position. He did not become a brahmana. After hearing Bhagavad-gita it is not that he gave up his profession as a ksatriya and went to Himalaya to become a brahmana, meditation. No. He became perfect by his own profession. How? Because he satisfied Krsna. So you can be situated in any position. That does not matter. But try to satisfy Krsna. That is Krsna consciousness movement: how to satisfy Krsna. It is not very difficult. Krsna says... Now you can say that "Arjuna was a fighter, and there was great need of the Kuruksetra fighting, so he satisfied Krsna, but I am a poor man, I am not Ksatriya, not (indistinct).'' That doesn't matter. Krsna says, man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. No, you come here. Here is Krsna. You always think of Krsna, man-mana. You become devotee of Krsna. Whatever you can, offer to Krsna. Man-mana bhava mad-bhakto mad-yaji: you worship Krsna. If you don't come here, you can do it in, at your home. Man-mana bhava mad-bhakto mad-yaji mam namaskuru [Bg. 18.65]. Somehow or other, you become Krsna conscious. There is no difficulty. "No, I have no money. I cannot worship Krsna in this way, so gorgeously.'' No. That Krsna does not say. Krsna says, patram puspam phalam: "If you are poor man, all right, you give Me little fruit, little flower, little water, I'll eat it.'' Then what do you want more? Or if you cannot do anything, chant Hare Krsna.
So Krsna consciousness movement is so easy. Everyone can take it and make his life successful. Daivi sampad vimoksaya nibandhayasuri mata, ma sucah sampadam... [Bg. 16.5]. Here, just to tell the devotees that even they are engaged, that Hanuman become engaged in fighting with Ravana, but he became the greatest devotee of Lord Ramacandra. Arjuna also became engaged with, in fighting with the Kauravas, and he is the greatest. Bhakto 'si priyo 'si me [Bg. 4.3]. Krsna gives (indistinct) to him: "You are My dear friend, priyo 'si bhakto 'si.'' Similarly, we can do everything for Krsna. Lord Caitanya Mahaprabhu says,
Yare dekha tare kaha krsna... Everyone, you can do that. There is no difficulty. Pranair arthair dhiya vaca. Any..., somebody can dedicate his life, somebody can dedicate his money, somebody can dedicate his intelligence, somebody can dedicate his words. So it is not at all difficulty. In this way, simply by accepting the process of Krsna consciousness, one develops the daivi sampat, divine quality. Yasyasti bhaktir bhagavaty akincana sarvair gunair tatra samasate surah. As soon as one becomes devotee, with all the divinely, godly qualities one becomes developed.
yasyasti bhaktir bhagavaty akincana
sarvair gunair tatra samasate surah
harav abhaktasya kuto mahad-guna
mano-rathenasati dhavato bahih
[SB 5.18.12]
Because people are not devotees of God, therefore despite all education, all advancement of scientific knowledge, still they are dealing like cats and dogs. They are not peaceful. The peace cannot be attained without Krsna consciousness. Aham hi sarva-yajnanam bhokta ca prabhur eva ca. Simply by practicing Krsna consciousness there can be peace, there can be prosperity, there can be happiness. Otherwise we shall be entangled. It is clearly mentioned here by Krsna, daivi sampad vimoksaya. And daivi sampat means, the example is Arjuna. He immediately takes up, Arjuna: ma sucah. "You are, you are already developed with daivi, daivi sampat.'' Ma sucah: "You haven't got to worry.''
Abhijato 'si, "From the birth you are born devotee; therefore daivi sampat. You are born devotee.'' The Pandava, whole Pandava family, they are devotees. Therefore, simply if you become devotee of Lord Krsna, then you acquire all the daivi sampat, and then your life is successful. You become.
In another place also Krsna says, in the Fourth Chapter, that janma karma me divyam [Bg. 4.9]. Without daivi sampat nobody can understand Krsna. Without daivi sampat. Both ways. If you try to understand Krsna, then automatically the daivi sampat will be developed; or by developing daivi sampat you can understand Krsna. But that is very difficult. Better you touch the electric and you become electrified. Simply by, simply by mam ca yo 'vyabhicarena bhakti-yogena sevate [Bg. 14.26]. That Krsna advised. Simply avyabhicarena, pure devotional service. If you engage yourself in pure devotional service to Krsna, then sa gunan samatityaitan brahma-bhuyaya kal... [Bg. 14.26], immediately you become elevated to the position of brahma. These things are described very nicely, explained in the Bhagavad-gita. Our only propaganda is that you try to avoid these four principles of sinful life: illicit sex, meat-eating, gambling and intoxication. And chant Hare Krsna and read Bhagavad-gitayour life is successful.
Thank you very much. [break] ...on this side.
Guest: Yes. Bhagavad-gita teaches us that one should treat a piece of gold...
Prabhupada: Hm?
Guest: ...a piece of gold and a piece of stone alike. Is it practically considered?
Prabhupada: Where it is stated?
Devotee: One should treat a piece of gold and a piece of stone...
Prabhupada: Where it is stated?
Guest: In the Bhagavad-gita.
Prabhupada: Where? You recite the sloka.
Guest: Well I can't...
Prabhupada: That's all. This is not question. If you have no clear idea, where the question? Where it is stated? Do you..., are practically can do that—a piece of gold and piece of stone, the same thing? There is a verse, sama-lostrasma-kancanah. So that is very advanced stage, when one knows that everything is made of matter, so what is the value? Why you can't give more value to the stone, because originally everything is made of matter? There is one thing, panditah sama-darsinah [Bg. 5.18]. But that is when one has attained a very perfectional stage, not for the ordinary man. Ordinary man, you cannot say that "I treat a piece of stone and piece of gold the same way.'' Then why don't you take a piece of stone? Can you say? Suppose if you have gone to a, purchasing to a goldsmith shop. So I say, "Sir, you take this ornament made of stone and you pay me the price of gold.'' Would you agree? Then there is no such... It must be practical. In the practical life that is very higher stage. Those who do not care either for... Just like Sanatana Gosvami. Sanatana Goswami was Vrndavana. He was chanting Hare Krsna, Hare Krsna, always. Then, one brahmana, he was very poor—perhaps you know this story—he worshiped Lord Siva, and when Lord Siva was pleased, then he wanted to take him, give him some benediction. So, "What do you want?'' So he said, "Give me the best thing, so I shall be the greatest of all.'' That he said, "Oh, I haven't got such thing, but if you want, you go to Sanatana Goswami.'' "Where is Sanatana Gosvami?'' "Vrndavana.'' So when he went there, so he had a touchstone. The touchstone was kept with the garbage, and he asked him, "All right, you take that. You are poor man. You take the stone, and if you touch this stone with iron, it will turn into gold. You take this. Find out in that garbage.'' So he took it and went away. So on the street he began to think that "Lord Siva advised me that 'He has the best thing. You go there.' But he has given me this stone—it is very nice—but why did he keep it with the garbage? He has not delivered me the best thing.'' So he returned back. So when he returned back, then Sanatana Goswami..., he said, "Sir, I, I, this is very nice, but I don't think this is the best thing, because Lord Siva said me that you have the best thing. If it is the best thing, why did you keep it with the garbage?'' So Sanatana Goswami smiled and said, "Yes, it is not the best thing, but for you it was the best thing. You want more than this, more valuable?'' "Yes, sir. For that purpose I came.'' "Then take this stone and throw in the Yamuna.'' So he threw it, and, "Sit down, chant Hare Krsna.'' You see? Those who are actually attached, sarvopadhi-vinirmuktam tat-paratvena nirmalam [Cc. Madhya 19.170], for them it is equally valuable. Not for ordinary men. So we cannot jump to the highest position. That is not possible. Therefore we have to go abhayam sattva-samsuddhih. This process is recommended. Krsna says, and Krsna says also this. So actually, Krsna says ultimately, sarva-guhyatamam, "The most confidential knowledge I am giving you: sarva dharman parityajya mam ekam saranam [Bg. 18.66]. This is the most confidential.'' So, so long we are not able to come to the platform of thinking the gold and the stone on the equal value, we have to follow these rules and regulation. But that is the highest consideration. Just like Sanatana Goswami, he didn't care for this touchstone. Not for the ordinary man. The ordinary man cannot make that all of a sudden; therefore it is not for him. So what was the purpose of saying that Gita says sama-lostrasma-kancanah? Why did you raise this question? What is the purpose? We can not raise, ordinary man, but why did you raise this question? What is the purpose?
Guest: I think this is practical for a householder.
Prabhupada: But I don't think. Then what is the difference? Therefore, household luxury is allowed up to fiftieth year in order to learn, pancasordhvam vanam vrajet. That is Vedic system. Not to remain householder until you are fired, you see, or you are taken by death. Just like our big leaders. They won't give up their householder's life unless he is fired to death, or death takes him away. That is not very good proposition. My Guru Maharaja used to say that this householder life means it is a concession for sense gratification. That's all. But our position is that we should not continue sense gratification for all the life. The sense gratification process is going on by the hogs and dogs throughout the whole life, but we should not be like hogs and dogs. We should cease at a certain time. Pancasordhvam vanam vrajet. So far, no more. That should be our model. Not that continue. That, that is Vedic way of life. Pravrttim-nivrtti. So long pravrtti, attraction for household life, and next nivrtti, "Now I shall be detached.'' But the asuras, as it is said, pravrttim ca nivrttim ca na vidur asurah janah [Bg. 16.7]. And if you continue simply pravrtti-marga, then you'll remain asura; you don't become deva. The whole process Vedic system is, even if you are asuras, gradually by practice, by good association, by following the principles of sastra, we can become deva. So our, this Krsna consciousness movement, actually we're doing that. These boys, they are so..., according to our sastras they are born in asura families, but they are coming deva. And they have become devas. So that is not impossible. It doesn't matter, janmana jayate sudrah sanskarad bhaved dvijah. Anyone can be born of lowborn, sudra-born, or lower than sudra born, but by this process, Krsna consciousness, kirata-hunandhra-pulinda-pulkasa abhira-sumbha yavanah khasadayah ye 'nye ca papa [SB 2.4.18]more than, still lower born—sudhyanti prabhavisnave namah. That is the wonderful, I mean to say, power of the Supreme Lord. So we are trying to bring everyone—Hindus, Muslims, or mlecchas, Yavanas, Kirata, Andhras—anyone come to Krsna consciousness, there is no limitation. We don't say, "No. Because you are born in this family, you can not take to Krsna consciousness.'' Everyone can. Just like in Africa, they are also taking. They are becoming Vaisnava.
So this is our main business. This is the business of every Indian. Caitanya Mahaprabhu said,
Janma sarthaka kari. First of all we have to make our life perfect by following these principles. Not that we shall remain all along grhastha. No. That is not Vedic injunction. At a certain age you must give up your grhastha life. Whatever is done is done. That's all. Finished. That is Vedic civilization. Brahmacari, vanaprastha, uh..., grhastha, vanaprastha, then sannyasa. Four orders of spiritual life and four orders of material life, brahmana, ksatriya, vaisya, sudra. This is called varnasrama-dharma. So India, it is especially practiced, India. This bharata-bhumi specially. Therefore bharata-bhumi is called punya-bhumi. But we are giving up all this. We are becoming allured by something else. That is our misfortune. (end)

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