Lecture by Prahladananda Swami on Srimad Bhagavatam, Canto 7, Chapter 13, Text 37.

yaih sva-dehah smrito ‘natma
martyo vit-krimi-bhasmavat
ta enam atmasat kritva
slaghayanti hy asattamah

TRANSLATION
Sannyasis who first consider that the body is subject to death, when it will be transformed into stool, worms or ashes, but who again give importance to the body and glorify it as the self, are to be considered the greatest rascals.
PURPORT
A sannyasi is one who has clearly understood, through advancement in knowledge, that Brahman — he, the person himself — is the soul, not the body. One who has this understanding may take sannyasa, for he is situated in the “aham brahmasmi” position. Brahma-bhutah prasannatma na socati na kankshati [Bg. 18.54]. Such a person, who no longer laments or hankers to maintain his body and who can accept all living entities as spirit souls, can then enter the devotional service of the Lord. If one does not enter the devotional service of the Lord but artificially considers himself Brahman or Narayana, not perfectly understanding that the soul and body are different, one certainly falls down (patanty adhah). Such a person again gives importance to the body. There are many sannyasis in India who stress the importance of the body. Some of them give special importance to the body of the poor man, accepting him as daridra-narayana, as if Narayana had a material body. Many other sannyasis stress the importance of the social position of the body as a brahmana, kshatriya, vaisya or sudra. Such sannyasis are considered the greatest rascals (asattamah). They are shameless because they have not yet understood the difference between the body and the soul and instead have accepted the body of a brahmana to be a brahmana. Brahmanism (brahmanya) consists of the knowledge of Brahman. But actually the body of a brahmana is not Brahman. Similarly, the body is neither rich nor poor. If the body of a poor man were daridra-narayana, this would mean that the body of a rich man, on the contrary, must be dhani-narayana. Therefore sannyasis who do not know the meaning of Narayana, those who regard the body as Brahman or as Narayana, are described here as asattamah, the most abominable rascals. Following the bodily concept of life, such sannyasis make various programs to serve the body. They conduct farcical missions consisting of so-called religious activities meant to mislead all of human society. These sannyasis have been described herein as apatrapah and asattamah — shameless and fallen from spiritual life.

Dallas, TX
2008-11-25

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Lecture by Prahladananda Swami on Srimad Bhagavatam, Canto 7, Chapter 15, Text 36.

yah pravrajya grihat purvam
tri-vargavapanat punah
yadi seveta tan bhikshuh
sa vai vantasy apatrapah

TRANSLATION
One who accepts the sannyasa order gives up the three principles of materialistic activities in which one indulges in the field of household life — namely religion, economic development and sense gratification. One who first accepts sannyasa but then returns to such materialistic activities is to be called a vantasi, or one who eats his own vomit. He is indeed a shameless person.
PURPORT
Materialistic activities are regulated by the institution of varnasrama-dharma. Without varnasrama-dharma, materialistic activities constitute animal life. Yet even in human life, while observing the principles of varna and asrama — brahmana, kshatriya, vaisya, sudra, brahmacarya, grihastha, vanaprastha and sannyasa — one must ultimately accept sannyasa, the renounced order, for only by the renounced order can one be situated in brahma-sukha, or transcendental bliss. In brahma-sukha one is no longer attracted by lusty desires. Indeed, when one is no longer disturbed, especially by lusty desires for sexual indulgence, he is fit to become a sannyasi. Otherwise, one should not accept the sannyasa order. If one accepts sannyasa at an immature stage, there is every possibility of his being attracted by women and lusty desires and thus again becoming a so-called grihastha or a victim of women. Such a person is most shameless, and he is called vantasi, or one who eats that which he has already vomited. He certainly leads a condemned life. In our Krishna consciousness movement it is advised, therefore, that the sannyasis and brahmacaris keep strictly aloof from the association of women so that there will be no chance of their falling down again as victims of lusty desires.

Dallas, TX
2008-11-24

Download: SB 07.15.36 Three Stages Of Happiness 2008-11-24

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Lecture by Prahladananda Swami on Srimad Bhagavatam.  Canto 7, Chapter 15, Text 35.

kamadibhir anaviddham
prasantakhila-vritti yat
cittam brahma-sukha-sprishtam
naivottishtheta karhicit

TRANSLATION
When one’s consciousness is uncontaminated by material lusty desires, it becomes calm and peaceful in all activities, for one is situated in eternal blissful life. Once situated on that platform, one does not return to materialistic activities.
PURPORT
Brahma-sukha-sprishtam is also described in Bhagavad-gita (18.54):
brahma-bhutah prasannatma
na socati na kankshati
samah sarveshu bhuteshu
mad-bhaktim labhate param

“One who is transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed toward every living entity. In this situation, he begins transcendental activities, or devotional service to the Lord.” Generally, once elevated to the transcendental platform of brahma-sukha, transcendental bliss, one never comes down. But if one does not engage in devotional service, there is a chance of his returning to the material platform. Aruhya kricchrena param padam tatah patanty adho ‘nadrita-yushmad-anghrayah: [SB 10.2.32] one may rise to the platform of brahma-sukha, transcendental bliss, but even from that platform one may fall down to the material platform if he does not engage himself in devotional service.

Dallas, TX
2008-11-22

Download: SB 07.15.35 Don’t Stay On The Theoretical Platform 2008-11-22