1

ORIGINAL CONVERSATION

1

REVISED CONVERSATION

2

2

3

Prabhupāda: There is that story that one old woman, she was suffering, and she had to collect woods from the forest and sell in the market. So one day, how do you say, she was praying to Kṛṣṇa, or God, that “Kindly help me. I am in very poverty-stricken.” So one day, she was carrying that load of fuel. It fell down. So nobody was there to help him [her]. So she began to cry, “Who will help me?” So she began to pray to God, “Kindly help me.” And God came: “What do you want?” “Who are You, Sir?” “I am God.” “Kindly help me to take this burden on my head.” Yes. “All right.” [chuckles] From God, she’s asking, “Please help me to get this burden on my head.” That’s all. So everyone is going on, “Let my family be very happy, my son be married. He may… Let him be pass M.A. examination.” But it is the same thing: “Give me the burden on my head.” This is the prayer. Mūḍhāḥ. Na māṁ prapadyante mūḍhāḥ [Bg. 7.15]. The life was meant for understanding Kṛṣṇa and worship Him, and he’s asking, “Give me the burden on my head.” Therefore mūḍha, rascal, fool. He’s asking something which will never make him happy, even by merging into the effulgence, Brahman effulgence. It will never make him happy. But he does not know. Therefore he’s mūḍha, rascal. 

3

Prabhupāda: There is that story that one old woman, she was suffering, and she had to collect woods from the forest and sell in the market. So one day, how do you say, she was praying to Krsna, or God, that "Kindly help me. I am in very poverty-stricken." So one day, she was carrying that load of fuel. It fell down. So nobody was there to help [her]. So she began to cry, "Who will help me?" So she began to pray to God, "Kindly help me." And God came: "What do you want?" "Who are You, Sir?" "I am God." "Kindly help me to take this burden on my head." Yes. "All right." >From God, she's asking, "Please help me to get this burden on my head." That's all. So everyone is going on, "Let my family be very happy, my son be married. Let him pass M.A. examination." But it is the same thing: "Give me the burden on my head." This is the prayer. Mudhah.  [Bg 7.15]. [Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me.]The life was meant for understanding Krsna and worship Him, and he's asking, "Give me the burden on my head." Therefore mudha, rascal, fool. He's asking something which will never make him happy, even by merging into the effulgence, Brahman effulgence. It will never make him happy. But he does not know. Therefore he's mudha, rascal.

4

Morning Walk – March 6, 1974, Mayapur

4

>>> Ref. VedaBase => Morning Walk – March 6, 1974, Mayapur

1

Original Conversation

1

Revised conversation

2

2

3

Prabhupāda: When one becomes lusty, then one becomes lost of all intelligence. The whole world is going on on the basis of these lusty desires. This is material world. And because I am lusty, you are lusty, every one of us, so as soon as my desires are not fulfilled, your desires are not fulfilled, then I become your enemy, you become my enemy. I cannot see you are making very good progress; you cannot see me making very good progress. This is material world: envious, lusty desires, kāma, krodha, lobha, moha, mātsarya. This is the basis of this material world.

3

Prabhupāda: When one becomes lusty, then one becomes lost of all intelligence. The whole world is going on on the basis of these lusty desires. This is material world. And because I am lusty, you are lusty, every one of us, so as soon as my desires are not fulfilled, your desires are not fulfilled, then I become your enemy, you become my enemy. I cannot see you are making very good progress; you cannot see me making very good progress. This is material world: envious, lusty desires, kama, krodha, lobha, moha, matsarya. This is the basis of this material world.

4

4

5

So he became… The training was that he was training to become a brāhmaṇa, śamo, dama, but the progress became checked on account of being attached to a woman. Therefore according to Vedic civilization, the woman is accepted as hindrance to spiritual advancement. The whole basic civilization is how to avoid the… Woman… You do not think that only woman is woman. The man is also woman. Don’t think that the woman is condemned, man is not. Woman means enjoyed, and man means enjoyer. So this feeling, this feeling is condemned. If I see one woman for enjoyment, so I am man. And if woman also sees another man for enjoyment, she is also man. Woman means enjoyed and man means enjoyer. So anyone who has got feeling of enjoyment, he is considered to be man. So here both sexes meant for… Everyone is planning, “How I shall enjoy?” Therefore he is puruṣa, artificially. Otherwise, originally, we are all prakṛti, jīva, either woman or man. This is outward dress. In the Bhagavad-gītā it is said,

5

Therefore according to Vedic civilization, the woman is accepted as hindrance to spiritual advancement. The whole basic civilization is how to avoid the Woman. You do not think that only woman is woman. The man is also woman. Don't think that the woman is condemned, man is not. Woman means enjoyed, and man means enjoyer. So this feeling, this feeling is condemned. If I see one woman for enjoyment, so I am man. And if woman also sees another man for enjoyment, she is also man. Woman means enjoyed and man means enjoyer. So anyone who has got feeling of enjoyment, he is considered to be man. Everyone is planning, "How I shall enjoy?" Therefore he is purusa, artificially. Otherwise, originally, we are all prakrti, jiva, either woman or man. This is outward dress. We are prakrti,  spiritual nature, para prakrti. The material nature is apara prakrti, and we living entities, we are trying to enjoy this prakrti. Therefore sometimes the living entity, either man or woman, he is described as purusa. Purusa means the one who keeps the feeling of becoming enjoyer. That is purusa. So this material world is prakrti and purusa. It is said in the Srimad-Bhagavatam in the instruction of Rsabhadeva,  

6

apareyam itas tu

6

[SB 5.5.8]. [The attraction between male and female is the basic principle of material existence. On the basis of this misconception, which ties together the hearts of the male and female, one becomes attracted to his body, home, property, children, relatives and wealth. In this way one increases life’s illusions and thinks in terms of “I and mine.”]

7

viddhi me prakṛtiṁ parām

8

jīva-bhūtāḥ mahā-bāho

9

yayedaṁ dhāryate jagat

10

[Bg. 7.5]

11

The prakṛti… We are prakṛti, nature, I mean to…, spiritual nature, parā prakṛti. The material nature is aparā prakṛti, and we living entities, we are trying to enjoy this prakṛti. Therefore sometimes the living entity, either man or woman, he is described as puruṣa. Puruṣa means the one who keeps the feeling of becoming enjoyer. That is puruṣa. So this material world is prakṛti and puruṣa. It is said in the Śrīmad-Bhāgavatam in the instruction of Ṛṣabhadeva, puṁsaṁ striyā mithunī-bhāvam etat [SB 5.5.8]. The whole basic principle of materialistic civilization is the attachment between man and woman. Puṁsaṁ striyā mithunī-bhāva. Mithunī-bhāvam is sex. And tayor mitho hṛdaya-granthim āhuḥ: on account of this sex relationship, the man or woman is bound up. Hṛdaya-granthi. Granthi means knot, and hṛdaya means heart. So the man is thinking of the woman, and the woman is thinking of man. Hṛdaya granthim āhuḥ. Then we require material possession: ataḥ gṛha-kṣetra-sutāpta-vittair janasya moho ‘yam ahaṁ mameti [SB 5.5.8]. This is our material, conditional life. 

7

The whole basic principle of materialistic civilization is the attachment between man and woman. On account of this sex relationship, the man or woman is bound up. Hrdaya-granthi. Granthi means knot, and hrdaya means heart. So the man is thinking of the woman, and the woman is thinking of man. Hrdaya granthim ahuh. Then we require material possession. This is our material, conditional life.

12

Srimad-Bhagavatam 6.1.64–65 – September 1, 1975, Vrndavana

8

>>> Ref. VedaBase => Srimad-Bhagavatam 6.1.64–65 – September 1, 1975, Vrndavana

13

14

1

Original Convrsation

1

Revised COnversation

2

2

3

Prabhupāda: Just see how Kṛṣṇa’s creation, wonderful creation. And they defy. Oh, what nonsense they are. There is no brain in creating such nice flower, flavor? “It is automatic, nature, nature.” What is this nature? Rascal. Nature means rascaldom. Nature. What do you mean by nature? Just see how foolish they are. They cannot explain what is this nature. Simply say. I’m simply sorry that the so-called institution, education, simply making people all fools and rascals. That is my grief only. I am therefore trying to give them some intelligence.

3

Prabhupada: Just see how Krsna's creation, wonderful creation. And they defy. Oh, what nonsense they are. There is no brain in creating such nice flower, flavor? "It is automatic, nature, nature." What is this nature? Rascal. Nature means rascaldom. Nature. What do you mean by nature? Just see how foolish they are. They cannot explain what is this nature. Simply say. I'm simply sorry that the so-called institution, education, simply making people all fools and rascals. That is my grief only. I am therefore trying to give them some intelligence.

4

4

5

The whole program is to create some fools and rascals, that’s all. Any philosopher, any scientist comes, I can say that “You are simply creating fools and rascals, because you are also fools and rascals.” I can say, challenge. Then let us come to argument. “You are such a fool and rascal, and you are creating fools and rascals, that’s all. That is your business.” And that is going on as the advancement of education. You do not know. What do you… How do you explain? You say nature. That means you are fool. We have got our explanation: Kṛṣṇa. His energy is working.

5

The whole program is to create some fools and rascals, that's all. Any philosopher, any scientist comes, I can say that "You are simply creating fools and rascals, because you are also fools and rascals." I can say, challenge. Then let us come to argument. "You are such a fool and rascal, and you are creating fools and rascals, that's all. That is your business." And that is going on as the advancement of education. You do not know. How do you explain? You say nature. That means you are fool. We have got our explanation: Krsna. His energy is working.

6

Svābhāvikī jñāna-bala-kriyā ca [Śvetāśvatara Upaniṣad 6.8].

6

[Svetasvatara Upanisad 6.8]. 

7

[The Supreme Lord has nothing to do. Nothing is equal to Him or greater than Him. He acts in different phases by manifesting His parts and parcels, which are all simultaneously differently situated by His unlimited, variegated potencies. Each potency acts quite naturally in sequences, providing Him full knowledge, power and pastimes.]

7

8

8

Room Conversation – April 2, 1972, Sydney

9

>>> Ref. VedaBase => Room Conversation – April 2, 1972, Sydney

9

10

10

1

Original Conversation

1

Revised Conversation

2

2

3

Prabhupāda: So yajña is not difficult. Now, if by doing that yajña, if we become free from all reactions, then why should we not do it? Why should we not do it? There is no difficulty. There is no question of difficulty. Rather, it is a thing of pleasure, ānanda. The whole thing is ānanda. Ānanda means pleasure. Enjoyment. Spiritual life does not mean that void of enjoyment, no. It is full of enjoyment. We are seeking after enjoyment, but that enjoyment is hampered by our material existence. We do not know. We are trying to squeezing out the senses and trying to have material pleasure. This is nonsense because we do not know what is spiritual life. Spiritual life means unlimited, unlimited pleasure. There is a verse describing about Rāma. Hare Rāma Hare Rāma Rāma Rāma Hare Hare, we chant. Now, what is the meaning of Rāma? That is described. 

3

Prabhupada: So yajna is not difficult. Now, if by doing that yajna, if we become free from all reactions, then why should we not do it? Why should we not do it? There is no difficulty. There is no question of difficulty. Rather, it is a thing of pleasure, ananda. The whole thing is ananda. Ananda means pleasure, enjoyment. Spiritual life does not mean that void of enjoyment. No. It is full of enjoyment. We are seeking after enjoyment, but that enjoyment is hampered by our material existence. We do not know. We are trying to squeezing out the senses and trying to have material pleasure. This is nonsense. Because we do not know what is spiritual life. Spiritual life means unlimited, unlimited pleasure.There is a verse describing about Rama. Hare Rama, Hare Rama, Rama Rama, Hare Hare, we chant. Now, what is the meaning of Rama? That is described.

4

ramante yogino ‘nante

5

satyānande cid-ātmani

6

iti rāma-padenāsau

7

paraṁ brahmābhidhīyate

8

[Cc. Madhya 9.29]

4

[Cc Madhya 9.29]

5

[The Supreme Absolute Truth is called Rama because the transcendentalists take pleasure in the unlimited true pleasure of spiritual existence.]

9

Rāma means ramaṇa. Ramaṇa means enjoyment. So yoginaḥ.

6

Rama means ramana. Ramana means enjoyment.

10

7

11

Bhagavad-gita 3.13–16 – May 23, 1966, New York

8

>>> Ref. VedaBase => Bhagavad-gita 3.13–16 – May 23, 1966, New York

1

Original Conversation

1

Revised Conversation

2

2

3

Prabhupāda: He is making death as the ultimate pleasure. Is it not?

4

5

Hayagrīva: Death as the ultimate goal of pleasure.

3

Hayagriva: Death as the ultimate goal of pleasure. 

6

4

7

Prabhupāda: That's all, then commit it immediately. Why you are writing so many book? Commit suicide, that everyone can do that.

5

Prabhupäda: He is making death as the ultimate pleasure. That's all, then commit immediately. Why you are writing so many books? Commit suicide, that everyone can do that.  Why you are philosophizing? You just  make suicide and become a stonelike death. That why you are philosophizing, taking so much pain? Better you suicide, commit suicide, and immediately become silent, then there's happiness. [laughter] Why you  rascal, bothering yourself and headaching others? The best thing is that you commit suicide and become dead, and all happiness is there. As some rascal do that, that by committing suicide he will solve all problem. So this is easy process, commit suicide, and why you are writing so many books? If ultimate happiness is to become dead, do that immediately.

8

6

9

Hayagrīva: After, after having sex, most people simply go to sleep, and he felt that this was the, sort of the ultimate extinction.

7

Hayagriva: After, after having sex, most people simply go to sleep, and he felt that this was the, sort of the ultimate extinction.    

10

8

11

Prabhupāda: That means Freud is a most imperfect person. He is taking sex as very important thing, which the dog enjoys. As a dog's life and a hog's life, the hog has got very good facility. The monkey has got very good facility for sex life, and he is thinking this is ultimate goal, and then sleep. So that is going on. So if sex life is so big thing, the hogs, they have got good facility. The pigeons, they have got very good facility. I think every hour they have four times sex life, these pigeons. So if that is, then you become a pigeon. You pray to God that "Make me a pigeon, make me a hog." Why you are becoming philosopher? Now our philosophy is different—not to become a pig. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). The life simply for sense gratification, and for that purpose working so hard, but that is the business of the pig. That is not the business of the human being. Human being is tapasya. Tapasya means stop sex life. That is tapasya. Tapasā brahmacaryeṇa (SB 6.1.13). So our philosophy is different from his philosophy. And actually we are suffering. The pig has got good facilities for sex. Does it mean that is ideal life, eating stool and having sex without discrimination? They have no discrimination, whether mother or sister or daughter. That is hog life. So if sex life is final pleasure, then hog is in the greatest pleasure. He has no social obligation. He has no discrimination. But our philosophy says "Don't become a hog, become a sane man." There, there, there is a difference between his philosophy and our philosophy.

9

Prabhupäda: That means Freud is a most imperfect person. He is taking sex as very important thing, which the dog enjoys. As a dog's life and a hog's life, the hog has got a very good facility. The monkey has got very good facility for sex life, and he is thinking this is ultimate goal, and then sleep. So that is going on. So if sex life is so big thing, the hogs they have got good facilities. The pigeons, they have got very good facility. I think every hour they have four times sex life, these pigeons. So if that is, then you become a pigeon. You pray to God that, "Make me a pigeon, make me a hog." Why you are becoming philosopher? Now our philosophy is different—not to become a pig.  [SB 5.5.1]

12

Philosophy Discussion on Sigmund Freud (HAY)

10

[Lord Rsabhadeva 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.]

13

11

>>> Ref. VedaBase => Freud, Sigmund

1

Original Conversation

1

Revised Conversation

2

2

3

Prabhupāda: A fool is accepted by another fool. That is another thing. They’re getting Nobel Prize and so on and so on. That is different thing. Fool’s paradise. All of them are fools. And they have created their own paradise. Do you know that story? That one was drinking, so his friend said, “Oh, you are drinking, you’ll go to hell.” “No, why? My father drinks.” “Well, he’ll also go to hell.” “Oh, by brother drinks.” “So he’ll also go to hell.” “My brother…” In this way, the whole list was [indistinct]. Then he said, everyone will go to hell. Then where is hell? It is paradise! If father is going, then mother is going, then I am going, then brother is going, then where is hell?“ It is like that. They’re all fools, then where is fool? Everyone is intelligent. That is [indistinct]. There’s no question of fool. If everyone, all of us are fool, then where is the question of intelligent?

3

Prabhupada:  A fool is accepted by another fool. They're getting Nobel Prize and so on and so on.  'Fool's Paradise'. All of them are fools. And they have created their own paradise. Do you know that story? That one was drinking, so his friend said, "Oh, you are drinking, you'll go to hell." "No, why? My father drinks." "Well, he'll also go to hell." "Oh, by brother drinks." "So he'll also go to hell."  In this way, the whole list . Then he said, everyone will go to hell. Then where is hell? It is paradise! If father is going, then mother is going, then I am going, then brother is going, then where is hell?" It is like that. They're all fools, then where is fool? Everyone is intelligent.  There's no question of fool. If everyone, all of us are fool, then where is the question of intelligent?

4

4

5

Room Conversation -- July 6, 1976, Washington, D.C.

5

>>> Ref. VedaBase => Room Conversation -- July 6, 1976, Washington, D.C.

1

Original Conversation

1

Revised Conversation

2

2

3

Prabhupāda: This is the position. But they have no brain. They’re thinking they’re advancing. [chuckles] Advancing in this way, that “For my livelihood I have to go three hundred miles, three hours at least, not less than three hours. Or six hours I have to spoil. Then I can go to my office. Then I work there whole day, and again come, again six hours. Then I come at night to sleep along with my family for three hours.” Yes. This is our facility. Yes. One… There is a story. Not story; it is a fact. One day, one grown-up child was asking his mother, “Who is this gentleman?” The father was there. So the mother said, “He is your father, my dear child.” So he did not see his father until he grew three years or four years old. Because when he was child, the father was rising early in the morning. At that time, child was sleeping. And he was going to office, and when he comes back, the child was sleeping. So unless the child grew four years old, he could not see his father. Is it not the position of this…? It is a story, or an instruction, because the man, the gentleman, was going office early in the morning… There are still. They start at six o’clock from home to catch the first train. We have seen in Calcutta. First train is seven o’clock, and they come in Calcutta after two hours, nine o’clock. Then attends office, and again he catches another train, five o’clock. He goes, late at night. In Bombay also, big, big cities. This is the position. 

3

Prabhupada: This is the position. But they have no brain. They're thinking they're advancing. [chuckles] Advancing in this way, that "For my livelihood I have to go three hundred miles, three hours at least, not less than three hours. Or six hours I have to spoil. Then I can go to my office. Then I work there whole day, and again come, again six hours. Then I come at night to sleep along with my family for three hours." Yes. This is our facility. Yes. There is a story. Not story; it is a fact. One day, one grown-up child was asking his mother, "Who is this gentleman?" The father was there. So the mother said, "He is your father, my dear child." So he did not see his father until he grew three years or four years old. Because when he was child, the father was rising early in the morning. At that time, child was sleeping. And he was going to office, and when he comes back, the child was sleeping. So unless the child grew four years old, he could not see his father. It is a story, or an instruction, because the man, the gentleman, was going office early in the morning... There are still. They start at six o'clock from home to catch the first train. We have seen in Calcutta. First train is seven o'clock, and they come in Calcutta after two hours, nine o'clock. Then attends office, and again he catches another train, five o'clock. He goes, late at night. In Bombay also, big, big cities. This is the position.

4

Srimad-Bhagavatam 1.3.10, Radhastami – September 16, 1972, Los Angeles

4

>>> Ref. VedaBase => Srimad-Bhagavatam 1.3.10, Radhastami – September 16, 1972, Los Angeles

1

1

2

2

3

Prabhupāda: There is a story, I may narrate it. One poor man was begging on the street, and Lord Śiva and Pārvatī was passing as ordinary man. So Pārvatī requested Lord Śiva that this poor man, he’s asking, he’s begging, so requested him, “Why don’t you give him something?” And Lord Śiva replied, “Even if I give, he’ll not be able to enjoy it. He’s so unfortunate.” “Oh, that we shall see. Why don’t you give?” So Lord Śiva, in a watermelon, gave him, say, one thousand dollars. “You take this watermelon.” So he thanked him, and after that he thought, “What I shall do with this watermelon?” So another man came, “Sir, if you take this watermelon and give me one anna.” So he gave one anna and he took the watermelon. Because he had no good fortune to take that money within the watermelon. Our fortune is like that. Kṛṣṇa is giving us the final benefit, but we are not taking care of it. This is our misfortune.

3

Prabhupada: There is a story, I may narrate it. One poor man was begging on the street, and Lord Śiva and Pārvatī was passing as ordinary man. So Pārvatī requested Lord Śiva that this poor man, he's asking, he's begging, so requested him, "Why don't you give him something?" And Lord Śiva replied, "Even if I give, he'll not be able to enjoy it. He's so unfortunate." "Oh, that we shall see. Why don't you give?" So Lord Śiva, in a watermelon, gave him, say, one thousand dollars. "You take this watermelon." So he thanked him, and after that he thought, "What I shall do with this watermelon?" So another man came, "Sir, if you take this watermelon and give me one anna." So he gave one anna and he took the watermelon. Because he had no good fortune to take that money within the watermelon. Our fortune is like that. Kṛṣṇa is giving us the final benefit, but we are not taking care of it. This is our misfortune.  That chance is there. You can take the watermelon and cut it, but before that doing, if you give it to somebody else, that is your misfortune.  Misfortune is your creation.  Man is the architect of his own fortune. So you can create your fortune and misfortune. That is the world, going on. So many people, they are working, somebody is creating fortune, somebody is creating misfortune. 

4

Mr. Sahani: It is knowledge, that we don’t have the knowledge, or enlightenment that in that watermelon there is something which is worth? Or it is only that we don’t want to do it, or we don’t want to take the trouble?

5

Prabhupāda: That chance is there. You can take the watermelon and cut it, but before that doing, if you give it to somebody else, that is your misfortune.

6

Mr. Sahani: No, fortune is something which we say…

7

Prabhupāda: No, I am talking of misfortune. That the perfect knowledge is being distributed by Kṛṣṇa, but we are so misfortunate we do not take it. That is my point. Kṛṣṇa…

8

Mr. Sahani: Misfortune is again, is not in the hands of you and me.

9

Prabhupāda: No, misfortune is your creation. Fortune… Man is the architect of his own fortune. So you can create your fortune and misfortune. That is the world, going on. So many people, they are working, somebody is creating fortune, somebody is creating misfortune.

10

vening Darsana – August 10, 1976, Tehran

4

>>> Ref. VedaBase => Evening Darsana – August 10, 1976, Tehran

1

Prabhupāda: Those who are too much attached to women, you associate with them. These things are there in the śāstras. And practically it is said, dadarśa kāminaṁ kañcic chūdraṁ saha bhujiṣyayā, pītvā ca madhu maireyam. Not only he was engaged in embracing a prostitute, but the prostitute was drunk. Her eyes were moving by madhu. Wine is made from madhu, sugar, and still, all spirit is made from molasses. This is old system. This is very intoxicating. Rectified spirits, you know, doctor may know, this is made from molasses. Because we were in the chemical line we know. So here it is also said that spirit made, liquor made, whiskey made from madhu… Pītvā ca madhu-maireyam. Maireyam. Another process of manufacturing wine is, from a flower, is called mahuyā, mahuyā flower. Perhaps you know. The jungle people, the kirātas, they take this mahuyā flower from the jungle, and they soak it in water, and when it is fermented, it becomes wine. So such kind of… Everything is there. If anyone wants to manufacture wine, that is also there in Bhāgavata. You see? [laughter] Because it is perfect knowledge, all knowledge you can get. 

1

Prabhupada: Those who are too much attached to women, you associate with them. These things are there in the sastras.  Not only he [Ajamil] was engaged in embracing a prostitute, but the prostitute was drunk. Her eyes were moving by madhu. Wine is made from madhu, sugar, and still, all spirit is made from molasses. This is old system. This is very intoxicating. Rectified spirits, you know, doctor may know, this is made from molasses. Because we were in the chemical line we know. So here it is also said that spirit made, liquor made, whiskey made from madhu. Another process of manufacturing wine is, from a flower, is called mahuya, mahuya flower. Perhaps you know. The jungle people, the kiratas, they take this mahuya flower from the jungle, and they soak it in water, and when it is fermented, it becomes wine.  Everything is there. If anyone wants to manufacture wine, that is also there in Bhagavata. You see? [laughter] Because it is perfect knowledge, all knowledge you can get.

2

Srimad-Bhagavatam 6.1.56-62 -- January 3, 1971, Surat

2

>>> Ref. VedaBase => Srimad-Bhagavatam 6.1.56-62 -- January 3, 1971, Surat