SB 1.5.15 (1962)
A.C. Bhaktivedanta Swami Prabhupada
TEXT No. 15
Jugupsitam dharmakrite anushasatah Swabhavaraktasya mohan byatikramah Yadvakyato dharma iti itarah stitho Na manyate tasys nivaranm janah.
ENGLISH SYNONYMS
Jugupsitam—verily condemned, Dharmakrite—for the matter of religiosity, Swabhavaraktasya—naturally inclined, Mohan—great, Vyatikrama—unreasonable, Yadvakyato—under whose instruction, Dharma—religion, iti—it is thus, Itarah—the people in general, Stitha—fixed up, Na—does not, Manyate—think, Tasya—of that, nivaranam—prohibition, Janah—they.
TRANSLATION
The people in general are naturally inclined to enjoy and you have encouraged them in that way in the name of religiosity which is verily condemned and mostly unreasonable. Because they are guided under your instruction, they will accept such activities in the name of religion and will hardly care for their prohibition.
PURPORT
Srila Vyasdeva's compilation of different Vedic literatures on the basis of regulated performances of fruitive activities as they are depicted in the Mahabharata and others,—all are condemned herewith by Srila Narada. The human being, by long material association, life-after-life, has a natural inclination, by practice, to endeavour to lord it over the material energy. They have no sense of the responsibility of human life. This human form of life is a chance to get out of the clutches of the illusory matter. The direction of the Vedas are meant for going back to Godhead going back to home. To revolve in the cycle of transmigration of series of life numbering eighty four lacs, is the term of undergoing imprisoned life for the condemned conditioned souls. The human form of life is a chance to get out of this imprisoned life and as such the only occupation of the human being is to re-establish the lost relation with God. Under the circumstances they should never be encouraged in the matter of making a plan for sense enjoyment in the name of religious functions. Such diversion of the human energy is so to say a misguided civilization. Srila Vyasdeva is the authority in the matter of Vedic explanations in different literatures like the Mahabharata etc and His encouragement in the matter of sense enjoyment in some form or other is a great barrier for spiritual advancement; because the people in general will not agree to renounce material activities which entrap them in material bondage. At a certain stage of human civilization such material activities in the name of religion (as sacrificing the animal in the name of Yajna) was too much rampant when the Lord incarnated Himself as Buddha and had to decry the authority of the Vedas and stopped to perform animal sacrifice in the name of religion. This was foreseen by Narada and therefore condemned such literatures. The flesh eaters still continue to perform animal sacrifice before some demigods or goddess in the name of religion because in some of the Vedic literatures such regulated sacrifice is recommended. They are so recommend as to discourage flesh eating but gradually the sense of such religious activities are forlorn and the business of a slaughter house becomes prominent. Because such foolish materialistic men do not care to listen to others who are actually in a position to explain the Vedic rites.
In the Vedas it is distinctly said that the perfection of life is never to be attained either by voluminous work, or by accumulation of wealth or even by increasing the number of population, but it is so attained only by renunciation. The materialistic men do not care to listen to such injunctions. According to them the so called-renounced order of life is meant for them who are unable to earn their livelihood on account of some corporal defects. Such defective men only should take up the life of renounced order or the renounced order of life is meant for persons who have successively failed to achieve prosperity in family life. Such incapable men only can retire from material activities and may pull on the life some way or other depending on the charities of the munificient population.
In histories like the Mahabharata, of course, there are topics on transcendental subjects along with material topics. The Bhagwat Geeta is there in the Mahabharata. The whole idea of the Mahabharata is culminated in the ultimate instructions of the Bhagwat Geeta, that one should relinquish all other engagements and should engage oneself solely and fully in the matter of surrendering unto the lotus feet of Lord Sri Krishna. But men with materialistic tendency are more attracted with politics, economics and social upliftment activities mentioned in the Mahabharata than the principal topics namely the Bhagwat Geeta. This compromising spirit of Vyasdeva is directly condemned by Narada and He advised, so to say, to speak directly the prime necessity of human life is to realise his eternal relation with the Lord and thus surrender unto Him without any delay.
A patient suffering from a particular type of malady is almost always inclined to accept an eatable which is forbidden for him. The expert physician does not make any compromise with the patient and thus allows him to take partially what he should not at all take. In the Bhagwat Geeta it is also said that men attached with fruitive work may not be discouraged in their occupation and gradually they may be elevated to the position of self realisation. This is sometimes applicable for those who are only dry emperic philosophers without any spiritual realisation. But impetus for those who are in the devotional line may not be so advised by all means.