sumanah-sama-dharmanam strinam sarana asrame puspa-madhu-gandhavat ksudratamam kamya-karma-vipakajam kama-sukha-lavam jaihvyaupasthyadi vicinvantam mithuni-bhuya tad-abhinivesita-manasam sadanghri-gana-sama-gitavad atimanohara-vanitadi-janalapesv atitaram atipralobhita-karnam agre vrka-yuthavad atmana ayur harato ího-ratran tan kala-lava-visesan aviganayya grhesu viharantam prsthata eva paroksam anupravrtto lubdhakah krtanto íntah sarena yam iha paravidhyati tam imam atmanam aho rajan bhinna-hrdayam drastum arhasiti.
sumanah—flowers; sama-dharmanam—exactly like; strinam—of women; sarane—in the shelter; asrame—household life; puspa—in flowers; madhu—of honey; gandha—the aroma; vat—like; ksudra-tamam—most insignificant; kamya—desired; karma—of activities; vipaka-jam—obtained as a result; kama-sukha—of sense gratification; lavam—a fragment; jaihvya—enjoyment of the tongue; aupasthya—sex enjoyment; adi—beginning with; vicinvantam—always thinking of; mithuni-bhuya—engaging in sex life; tat—in his wife; abhinivesita—always absorbed; manasam—whose mind; sat-anghri—of bumblebees; gana—of crowds; sama—gentle; gita—the chanting; vat—like; ati—very; manohara—attractive; vanita-adi—beginning with the wife; jana—of people; alapesu—to the talks; atitaram—excessively; ati—very much; pralobhita—attracted; karnam—whose ears; agre—in front; vrka-yutha—a group of tigers; vat—like; atmanah—of oneís self; ayuh—span of life; haratah—taking away; ahah-ratran—days and nights; tan—all of them; kala-lava-visesan—the moments of time; aviganayya—without considering; grhesu—in household life; viharantam—enjoying; prsthatah—from the back; eva—certainly; paroksam—without being seen; anupravrttah—following behind; lubdhakah—the hunter; krta-antah—the superintendent of death; antah—in the heart; sarena—by an arrow; yam—whom; iha—in this world; paravidhyati—pierces; tam—that; imam—this; atmanam—yourself; aho rajan—O King; bhinna-hrdayam—whose heart is pierced; drastum—to see; arhasi—you ought; iti—thus.
My dear King, woman, who is very attractive in the beginning but in the end very disturbing, is exactly like the flower, which is attractive in the beginning and detestable at the end. With woman, the living entity is entangled with lusty desires, and he enjoys sex, just as one enjoys the aroma of a flower. He thus enjoys a life of sense gratification—from his tongue to his genitals—and in this way the living entity considers himself very happy in family life. United with his wife, he always remains absorbed in such thoughts. He feels great pleasure in hearing the talks of his wife and children, which are like the sweet humming of bumblebees that collect honey from flower to flower. He forgets that before him is time, which is taking away his life-span with the passing of day and night. He does not see the gradual diminishing of his life, nor does he care about the superintendent of death, who is trying to kill him from behind. Just try to understand this. You are in a precarious position and are threatened from all sides.
Materialistic life means forgetting oneís constitutional position as the eternal servant of Krsna, and this forgetfulness is especially enhanced in the grhastha-asrama. In the grhastha-asrama a young man accepts a young wife who is very beautiful in the beginning, but in due course of time, after giving birth to many children and becoming older and older, she demands many things from the husband to maintain the entire family. At such a time the wife becomes detestable to the very man who accepted her in her younger days. One becomes attached to the grhastha-asrama for two reasons only—the wife cooks palatable dishes for the satisfaction of her husbandís tongue, and she gives him sexual pleasure at night. A person attached to the grhastha-asrama is always thinking of these two things—palatable food and sex enjoyment. The talks of the wife, which are enjoyed as a family recreation, and the talks of the children both attract the living entity. He thus forgets that he has to die someday and has to prepare for the next life if he wants to be put into a congenial body.
The deer in the flower garden is an allegory used by the great sage Narada to point out to the King that the King himself is similarly entrapped by such surroundings. Actually everyone is surrounded by such a family life, which misleads one. The living entity thus forgets that he has to return home, back to Godhead. He simply becomes entangled in family life. Prahlada Maharaja has therefore hinted: hitvatma-patam grham andha-kupam vanam gato yad dharim asrayeta [SB 7.5.5]. Family life is considered a blind well (andha-kupam) into which a person falls and dies without help. Prahlada Maharaja recommends that while oneís senses are there and one is strong enough, he should abandon the grhastha-asrama and take shelter of the lotus feet of the Lord, going to the forest of Vrndavana. According to Vedic civilization, one has to give up family life at a certain age (the age of fifty), take vanaprastha and eventually remain alone as a sannyasi. That is the prescribed method of Vedic civilization known as varnasrama-dharma. When one takes sannyasa after enjoying family life, he pleases the Supreme Lord Visnu.
One has to understand oneís position in family or worldly life. That is called intelligence. One should not remain always trapped in family life to satisfy his tongue and genitals in association with a wife. In such a way, one simply spoils his life. According to Vedic civilization, it is imperative to give up the family at a certain stage, by force if necessary. Unfortunately, so-called followers of Vedic life do not give up their family even at the end of life, unless they are forced by death. There should be a thorough overhauling of the social system, and society should revert to the Vedic principles, that is, the four varnas and the four asramas.
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