What is the aim of life? This is described here, dharmasya hi āpavargyasya. The human life begins when he accepts religion. That is the beginning of human life.
Therefore śāstra says that ayaṁ deha, (SB 5.5.1)
ऋषभ उवाच
नायं देहो देहभाजां नृलोके कष्टान् कामानर्हते विड्भुजां ये ।
तपो दिव्यं पुत्रका येन सत्त्वं शुद्ध्येद्यस्माद् ब्रह्मसौख्यं त्वनन्तम् ॥ १ ॥
Lord Ṛṣabhadeva told His sons: My dear boys, of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one’s heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever.
According to the infection of the modes of material nature, one is getting a type of body, nature's way. (BG 3.27) प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः । अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥ २७ ॥
Because Indra was very offending, so he was cursed. He became a hog. So Brahmā thought that "In the absence of Indra the kingdom of heaven is not managed very nicely, so let me go an bring him again, excuse." So when he came, he asked the hog that "Come with me." "Where?" "To the heaven." "Oh, I cannot go. I have got my responsibility. I gave got my responsibility. I cannot go."
So this is the position. Everyone is very happy. This is called māyā's influence. Unless a hog feels happy, how he can live in this abominable life? This is called prakṣepātmika-śakti, covering.
Death means forgetting everything of my past life. Just like we forget. At night, when we dream, we accept another body, and we forget this body. And in the daytime we forget the night dream body and accept this body. so similarly, we are changing our body according to the infection of the quality or material nature, and we are entangled in this material world.
dharma means to understand my relationship with God. That is dharma. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19].
a good citizen means who knows the relationship with the state. That is good citizenship. Bad citizenship means who doesn't care for the state. That is criminal.
Apavarga and pavarga. This material life is pavarga. Pa-varga means pa, pha, ba, bha, ma, five. So pa represents pariśrama, labor, hard labor. This material world, you have to work.
And very severe work so that foam will come within your mouth. Pha.
Then Ba means vyarthatā, baffledness.
And bha means bhaya, always fearful, "What will happen next? What will happen next?"
And in this way, ma-mṛtyu, maraṇa
This is material life. And apavarga means just the opposite, to nullify this pavarga business.
Religion means to how to get out of these pavargas. That is dharma.
—so that you can get our of the entanglement of this pavarga.
Dharmasya na arthasya, arthasya. The money which you get, that is not meant for sense gratification. Dharmaikāntasya. Actually who is religious, who is interested in religion, for him, this economic development, getting money, is not meant for sense gratification.
But we have got demands of our body What to do? kāmasya nendriya-prītiḥ. You can get the supply of the necessities of your senses as much as you require. That is also confirmed in the Bhagavad-gītā: yuktāhāra-vihārasya yogo bhavati siddhiḥ.
Kṛṣṇa says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26].We can prepare many, many hundreds of preparation of this patraṁ puṣpaṁ phalaṁ toyam, and we can offer Kṛṣṇa and then take prasādam. That is all right. The human life is not meant for sense gratification. Sense gratification—my food is Kṛṣṇa prasādam. Why shall I go to restaurant? And this is tapasya. Eating is not stopped, but don't eat anything which is not kṛṣṇa-prasādam. That is Kṛṣṇa consciousness.
distinction between bhakti and karma. Karma is sense gratification, and bhakti is satisfying the Lord. The same thing. Therefore people cannot understand what is the difference between a bhakta and a karmī. Karmī is satisfying his own senses, and the bhakta is satisfying Kṛṣṇa's senses. There must be some sense gratification. But when you satisfy Kṛṣṇa, that is called bhakti.
sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam
hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate
[Cc. Madhya 19.170]
The bhakta sees that everything belongs to Kṛṣṇa. Īśāvāsyam idaṁ sarvaṁ yat kiñca jagatyāṁ jagat, tena tyaktena bhuñjīthā. Everything belongs to Kṛṣṇa. Therefore whatever Kṛṣṇa gives us... Just like a master. Master allots something to the servant, "You can enjoy this." That prasādam. Prasāde sarva-duḥkhānāṁ hānir asyopajā... This is the life.
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