“In spite of achieving the power to control in all directions and in spite of enjoying all types of dear sense gratification as much as possible, Hiranyakashipu was dissatisfied because instead of controlling his senses he remained their servant.” (Shrimad Bhagavatam, 7.4.19)

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स इत्थं निर्जितककुबेकराड् विषयान् प्रियान्
यथोपजोषं भुञ्जानो नातृप्यदजितेन्द्रिय:

sa itthaṁ nirjita-kakub
eka-rāḍ viṣayān priyān
yathopajoṣaṁ bhuñjāno
nātṛpyad ajitendriyaḥ

“At this point, you would have to admit that something is wrong. We are well past the stage of blaming the participants, of attributing their massive failures to their upbringing, bad association, or a poor foundation.

“I am speaking with respect to the leaders of prominent spiritual institutions. You can call these religions, if you want, but the problem is steady. The leaders fall victim to vice. They get caught up in the urges of the senses. Sometimes the things they do, as a result, are repulsive in nature. Their deeds cannot be discussed in general conversation.

“Is not the entire culture to blame? This premise of a potential state of lack of obstruction. Clear thinking. Total control over the senses. No indulgence of the most basic sensual urges. Living a clean and spotless life, all while under the microscope of public scrutiny.

“Why not just acknowledge the fact that adults have certain needs? Why try to create this fake atmosphere of austerity, of strict celibacy, when it is not possible to achieve? The failure rate is much higher than the success rate. You cannot deny it.

“Why should religion be focused on restriction, anyway? Is that not repression? What can be accomplished by artificially subduing the urges in areas like sex, eating, gambling, and intoxication? Would not everyone be better served with realistic expectations?”

Everyone has their nature. They have their tendencies. They have their specific work to which they are suited. If they follow this work, without artificially renouncing it, keeping in mind a sense of duty and connection to a higher objective, then that work becomes transcendental.

सदृशं चेष्टते स्वस्याः
प्रकृतेर् ज्ञानवान् अपि
प्रकृतिं यान्ति भूतानि
निग्रहः किं करिष्यति

sadṛśaṁ ceṣṭate svasyāḥ
prakṛter jñānavān api
prakṛtiṁ yānti bhūtāni
nigrahaḥ kiṁ kariṣyati

“Even a man of knowledge acts according to his own nature, for everyone follows his nature. What can repression accomplish?” (Lord Krishna, Bhagavad-gita, 3.33)

To pretend that the nature is something else, to attempt to imitate others of a different nature, is certainly a foolish endeavor. This is one of the foundational arguments presented by Shri Krishna in His famous discussion with Arjuna. Stay with occupational duties rather than suddenly accepting a drastically different way of life.

At the same time, it is always beneficial to look for optimal conditions while carrying out such work. If the nature is to be a priest-like person, who studies and hopefully realizes the spiritual energy known as Brahman, there are certain restrictions which assist in that understanding.

This way of life is known as brahmana. It is an occupation, or varna. The qualities most conducive to success within this occupation are honesty, compassion, cleanliness, and austerity. The recommendations put forth by the authority figures within such an occupation are aimed at creating these qualities, at a bare minimum.

If we step outside of the parameters of occupational success for a moment, we can judge for ourselves which is better: less or more in terms of engaging the senses. Is it really not worth it to at least try to control urges in sex, eating, drinking, sleeping, and the like? Or is it really better to simply forget about the suppression and give in to whatever temptations should arise?

There is a pertinent Sanskrit word for this discussion. Ajitendriyah. This refers to someone who has not conquered the senses. Indriya refers to the senses. Jita is victory or conquering. Ajita refers to the lack of victory. Ajita and indriya combine to describe someone who is controlled by their senses.

The question is whether such a condition is beneficial or not. We can do a simple analysis to make an honest assessment. In the first case, we are jitendriyah. We are calm and peaceful. We can sit for hours in one place and not be bored in the slightest.

We do not require outside stimulation for entertainment. We can engage in conversation with others or simply remain quiet. We can live in a palatial residence or inside of a tiny apartment. We can travel constantly or remain in one place for many years. We can earn a lot of money or take in barely enough to pay for essentials like food, clothing, and housing.

In the second case, we are ajitendriyah. We are never satisfied. Though we are not working today, we cannot sit still. When we lie down to take rest, several hours pass by before we can actually fall asleep. We are always envious of others, including those in our own family.

We take joy in the misery of others. Their triumphs cause despair. We are sad that someone else is supposedly advancing, when we already have so much. We are like the kripana, the miser, instead of the brahmana, who is liberal.

Under a sober analysis, the position of jitendriyah is superior. We have historical examples to serve as support. The Daitya leader named Hiranyakashipu had control over the entire world. There was nothing lacking in his kingdom.

Since he was ajitendriyah, he was doomed. He became paranoid over the words of a five-year old boy. The words were from his own son, and the father could not tolerate hearing them. Those words were rooted in a culture that places emphasis on the jitendriyah condition, and so Prahlada was far advanced as compared to his own father.

In Closing:

Steady in environment facing,
Since proper emphasis placing.

On jitendriyah condition to create,
Satisfied in whatever fate.

But different case for the father,
In all circumstances bothered.

That not tolerating even hearing,
Devotion of son never fearing.

Categories: questions

Tags: austerity, god, hare krishna, hinduism, poem, poems, poetry, renunciation