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  • Dualities of love and hatred are destroyed by suppression of breath. Sin is destroyed through focus in one's prescribed duty. Sensual attachment by restraint, and false identity by contemplation of distinction between matter and spirit and constitutional position of the soul.
  • Sin comes from improper activity.
  • We are attracted to certain situations because they offer some benefits, but when we contemplate how people move through these situations as a result to their activities, we gradually lose interest in them.

  • Grihastha is engaging the senses, the sannyasi is not engaging the senses, but the principle is still Krishna and how we relate to Him. By detachment Krishna takes the form of that detachment and renunciation. We can either relate to sense object in an appropriate way, or be detached from it. In every object there are unlimited qualities of Krishna, and one interacts with Krishna anyway, either by engaging the senses or not engaging the senses.
  • One should meditate on the true nature of the body: filled with diseases, tormented by pain, gloomy with passion (indicates the inability to fulfill desires), perishable.
  • One should not be worried about justice because one will have to come back to fulfill it. Just like we are not the doer, nobody else is either.
  • The vision recommended for a sannyasi is not negative, it is just pointing out things as they are, without putting on any embellishments. There is not even inspiration that material things may be engaged in Krishna's service.
  • When we understand reality, we are not disturbed by the above description of the material body.
  • Indifference to all objects means that there is never any thought that one could enjoy something or gain something from that - one is situated on Brahman platform and always absorbed in Krishna.
  • Male and female path to liberation. The path of just existence does not have any meaning for the feminine nature which is situated in prayojana, results and experiences.
  • Sannyasa is the interim state between material and spiritual; it does not mean anything to women, therefore sannyasa is not given to women.
  • 26:00 For ladies sannyasa is a social issue. Even by practice, they can never become sannyasis.
  • Vedanta is the refuge of everybody, whether they know it or not.
  • End of ashrama dharma description.
  • All orders come from the order of householders.
  • The 10-fold law: Contentment, forgiveness, self-control, abstention from unrighteously appropriating anything, obedience to the laws of purification, cohersion of the organs, wisdom, knowledge of the Supreme Soul, truthfulness and abstention from anger. The whole of Manu is based on these 10 principles.
  • Narada Muni in Bhagavatam expands it to 30, including sravanam, kirtnam etc.
  • Manu later summarizes the 10 into 5: 1) abstention from injuring creatures, 2) truthfulness, 3) abstention from unlawfully appropriating the goods of others, 4) purity and 5) control of the organs.
  • Brahmanas who study and obey the 10-fold law will achieve the highest state. If we follow them, things will go nicely in devotional service. If we just practice devotional service, we will achieve those, but until we achieve them, things will not go well materially.
  • Krishna consciousness is always dynamic. Complacency is never useful.
  • Guilt is destroyed by renunciation.
  • 1st chapter of Manu Samhita describes creation
  • 2nd through 6th chapter is ashrama-dharma
  • 7th through 11th - varna-dharma
  • 12th chapter - how to get out of the material world


  • To understand what is wrong, first one has to learn about how things are right.
  • All varna-dharma is grihastha-dharma. Brahmacharis, vanaprasthas, sanyasis don't have an occupation.
  • Srila Prabhupada already established 4 ashramas and brahmana varna, more than a half of the whole varnashrama.
  • Actually, we simply have to establish kshatriyas.
  • Even modern society follows varnashrama, but since they are varna-sankara, things are mixed.
  • It is not enough simply to call oneself a leader - one has to have appropriate qualities.
  • King has to be brilliant. For a common person, it is very difficult to deal with kshatriyas, talk to them, look them in the eye. Their glance is very focused and penetrating.
  • Kshatriyas are always practical. They will not sit and just plan if it is not going anywhere. We are only used to bureaucrats, who are nowhere near kshatriya.
  • Everybody can appreciate ashrama-dharma; kshatriya dharma will only be appreciated by leadership or those who are connected to them.


  • People fulfill their duties only out of fear of punishment. All the devatas are doing their duties out of fear of the Supreme Lord. But it is better to do one's duties desiring to please the Supreme Lord.
  • Brahmanas like doing the right thing; vaishyas do the right thing if it makes money. Shudras are moved by their emotions.
  • Punishment of those who act unjustly has to be effected justly. Each individual case has to be individually dealt with. Bureaucrats hate dealing with individual cases.
  • Kshatriyas could not care less about popular opinion, things have to be according to the law.
  • Brahmanas can create the worst varna-sankara, so that is the only occasion where the law is stronger on brahmanas. In all other situations brahmanas can self-correct.
  • Kshatriyas can tolerate the hassle of dealing with each case while administering punishment.
  • Only if kshatriya is busy he would employ a judge, otherwise he himself deals with law, that's what they do.
  • Certain group of individuals may be regulated and not need punishment, but others will need it, so it would be sentimental to think that punishment is unnecessary.
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