850821 - SB 6.2.36-37 - Simplicty, Determination and Unalloyedness - Zurich
Gour Govinda Swami:
...and thus one engages in many different types of pious and impious actions. This is what constitutes material bondage. Now I shall disentangle myself from my material bondage, which has been caused by the Supreme Personality of Godhead's illusory energy in the form of a woman. Being a most fallen soul, I was victimized by the illusory energy and have become like a dancing dog led around by a woman's hand.
Now I shall give up all lusty desires and free myself from this illusion. I shall become a merciful, well-wishing friend to all living entities and always absorb myself in Kṛṣṇa consciousness.
Purport by Śrīla Prabhupāda:
This should be the standard of determination for all Kṛṣṇa conscious persons. A Kṛṣṇa conscious person should free himself from the clutches of māyā, and he should also be compassionate to all others suffering in those clutches. The activities of the Kṛṣṇa consciousness movement are meant not only for oneself but for others also. This is the perfection of Kṛṣṇa consciousness.
One who is interested in his own salvation is not as advanced in Kṛṣṇa consciousness as one who feels compassion for others and who therefore propagates the Kṛṣṇa consciousness movement. Such an advanced devotee will never fall down, for Kṛṣṇa will give him special protection. That is the sum and substance of the Kṛṣṇa consciousness movement.
Everyone is like a play toy in the hands of the illusory energy and is acting as she moves him. One should come to Kṛṣṇa consciousness to release oneself and also to release others.
vimucya tam imaṁ bandham
avidyā-kāma-karmajam
sarva-bhūta-suhṛc chānto
maitraḥ karuṇa ātmavān
mocaye grastam ātmānaṁ
yoṣin-mayyātma-māyayā
vikrīḍito yayaivāhaṁ
krīḍā-mṛga ivādhamaḥ
—ŚB 6.2.36–37
These are the statements of Ajāmila after he was set free by the Viṣṇudūtas from the clutches of the Yamadūtas. This is Śrīmad-Bhāgavatam, 6th Canto, Chapter 2, Texts 36 and 37. This is Ajāmila-upākhyāna, the story of Ajāmila. This is a very nice story—upākhyāna, we say in Sanskrit.
You should be acquainted with the Sanskrit words. Because I may utter so many Sanskrit words, so you should be acquainted with them. This Śrīmad-Bhāgavatam is in Sanskrit, and you should try to learn Sanskrit, then actually you can taste the nectar in it.
This is very nectarean—amṛta, svargame kalpataru. Vedic literatures or Vedas are like a desire tree, or kalpataru. Nigama-kalpataru, it is stated, is a desire tree, and it is very, very sweet. It is very, very sweet—rasālā phala—it is the ripened fruit, and very sweet.
In this material world, we have so many sweet fruits, but in that fruit you'll find some skin is there, some seed is there. But this fruit contains no seed, no skin—only sweet, only rasa. Wherever you taste, you will find sweet. Nothing else is there. This is the ripened fruit, very, very sweet and ripened fruit of the Vedic literature, of the Vedic tree—this Śrīmad-Bhāgavatam.
So, I request you that you should learn Sanskrit; then you can taste its sweetness—how Śukadeva Gosvāmī has said it and how Parīkṣit Mahārāja has tasted it. This is their mercy—the mercy of Śukadeva Gosvāmī, the mercy of Parīkṣit Mahārāja—that this nectarean amṛta, the sweetest fruit—rasālā phala—of the Vedic tree has come to us. So we must take advantage of it; we must taste it.
nigama-kalpa-taror galitaṁ phalaṁ
śuka-mukhād amṛta-drava-saṁyutam
pibata bhāgavataṁ rasam ālayam
muhur aho rasikā bhuvi bhāvukāḥ
ŚB 1.1.3
You see. This Bhāgavata, Śrīmad-Bhāgavatam, is rasālā phala, very, very sweet, and we invite all the devotees—rasika bhaktas, those who have developed taste in it—to come and taste it always, muhur muhur, always. "Come and taste!" We invite.
Śrīmad-Bhāgavatam is such a scripture which is the essence of all Vedic literatures. That is the last contribution of Śrīla Vyāsadeva.
cāri-veda-upaniṣade yata kichu haya
tāra artha lañā vyāsa karilā sañcaya
CC madhya 25.98
Vyāsadeva compiled this mahā-bhāgavata, mahā-purāṇa, Śrīmad-Bhāgavatam, on the instruction of his spiritual master, Śrīla Nārada Muni. And here, what is there? That means all Vedic literatures—previously, prior to that—he had compiled all Vedic literatures: Vedas, Upaniṣads, Saṅhītās, Brahmā-sūtra, and all these things he had compiled.
So, he took the essence of all those literatures and compiled the Śrīmad-Bhāgavatam.
cāri-veda—`dadhi’, bhāgavata—`navanīta’
mathilena śuke, khāilena parīkṣita
CB 2.21.16
If the four Vedas are compared to yogurt, and you churn it, the navanīta, the essence—mākhan, butter—that comes out, that is Śrīmad-Bhāgavatam. Śukadeva Gosvāmī churned it, and that navanīta that came out, Parīkṣit Mahārāja tasted it. Now it has come to us, so we must taste it.
And the proof given in Śrīmad-Bhāgavatam is the spotless proof. Vedic proof is the spotless proof. Mahāprabhu, Śrī Caitanya Mahāprabhu, has also stated that—he has given his opinion:
śrī-caitanya-mahāprabhor matam idaṁ
śrīmad-bhāgavatam pramāṇam amalam preman pumartho mahān śrī-caitanya-mahāprabhor matam idaṁ tatrādaraḥ naḥ paraḥ
That is stated. Mahāprabhu has given this statement; he has given his opinion. This proof of Śrīmad-Bhāgavatam is amala-pramāṇa, viśuddha-pramāṇa—spotless proof. We must accept it.
So here in Śrīmad-Bhāgavatam, this story of Ajāmila is given. He is a very, very sinful person. He has committed so many sins, innumerable sins. But he was delivered. How he was delivered—such a sinful person—that is given here. Śukadeva Gosvāmī narrates that story before Parīkṣit Mahārāja.
Here, in Ajāmila-caritra, you'll find the glorification of the holy name, the importance of chanting the holy name of the Lord. That is given here.
Now, when he was set free by the clutches of the Viṣṇudūtas, he gives this statement. He expresses his determination:
"Because of identifying oneself with the body, one is subjected to desires for sense gratification, and thus one engages in many different types of pious and impious actions."
Now he could realize this; he could understand this. Previously, he couldn’t understand or realize these things. He was too much attached to the body—dehātma-buddhi.
Dehātma-buddhi means thinking this body to be the self, identifying the material body as the self. Those who are engrossed in sinful activities, those who are engrossed in avidyā (ignorance), think this body to be the self. They cannot understand this or realize their own self, their true identification:
jīvera 'svarūpa' haya—kṛṣṇera 'nitya-dāsa'
That is the true identification of the jīva. We are eternal servants of Kṛṣṇa. We are not this body.
This is the first lesson taught by Lord Kṛṣṇa in the Bhagavad-gītā to Arjuna. This is the first lesson in spiritual teachings.
In Śrīmad-Bhāgavatam, it is also stated in which category those who think this body to be the self belong.
yasyātma-buddhiḥ kuṇape tri-dhātuke
sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ
yat-tīrtha-buddhiḥ salile na karhicij
janeṣv abhijñeṣu sa eva go-kharaḥ
ŚB 10.84.13
That Śrīmad-Bhāgavatam also states this. He cannot be considered a human being, one who thinks this body to be the self:
yasyātma-buddhiḥ kuṇape tri-dhātuke
What is this body? This is a kuṇapa. Kuṇapa means a sack, a bag. What does it contain? Tri-dhātuke—tri-dhātu: vāta, pitta, and kapha. It is filled with these. This is known as kuṇapa.
yasyātma-buddhiḥ kuṇape tri-dhātuke
sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ
ŚB 10.84.13
What do they think? They think this kuṇapa, this body, is the self, and sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ—those who are related to this body, kalatra means wife, and sons and daughters, relatives, 'those who are related to this body, they are mine. Those who are not related, they are others.' sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ.
Another thing is bhauma ijya-dhīḥ. The body is born. The land in which the body is born, that is known as janma-bhūmi, birthplace, that is ijya-dhīḥ, that is worshipable. He says this. He never says that the most worshipable deity is Lord Kṛṣṇa. sarvāradhya sarva pūjya—the most worshipable, sarvāradhya sarva pūjya, is Lord Kṛṣṇa, Lord Jagannātha. He never says this thing. This land in which this body is born, the birthplace, that is pūjya. Such an ignorant fool.
sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ
yat-tīrtha-buddhiḥ salile na karhicij
janeṣv abhijñeṣu sa eva go-kharaḥ
ŚB 10.84.13
Kapiladeva says this thing: "Mother, you see the strength, the power of My illusory energy, māyā, in the form of a woman, strī-mayyā." Strī means woman. Paśya me balaṁ māyāyāḥ strī-mayyā jayino diśām: "You see, women are the instruments of māyā. On the part of a man, woman is māyā. On the part of a woman, man is also māyā. Because man is attracted towards woman, and woman is also attracted towards māyā, man."
Kapiladeva says...
paśya me balaṁ māyāyāḥ
strī-mayyā jayino diśām
yā karoti padākrāntān
bhrūvi-jṛmbheṇa kevalam
ŚB 3.31.38
How powerful she is, you see. You just see her power. The man may be very, very powerful, padākrānta, a very powerful person, a powerful king like Alexander the Great, he may be, very powerful, but if he looks at the face of a woman, just one glance, bhrūvi-jṛmbheṇa kevalam, with one glance she'll make him down. He will be attracted, he will come under her clutches. Such a power. Kapiladeva says...
paśya me balaṁ māyāyāḥ
strī-mayyā jayino diśām
yā karoti padākrāntān
bhrūvi-jṛmbheṇa kevalam
ŚB 3.31.38
With glance only. So its instruction is there: don't look at the face of a woman. By their glance, they will attack, they will entrap, they will make you entrapped. When you are dealing with a woman, be cautious, be careful, don't look at their faces. And be careful - if you have any business with a woman, you are going out to preach, to some houses, here in your Western world there is no hindrance, there is free mixing of men and women. In India, we have restrictions, no such free mixing. But here, free mixing, so danger is there. Māyā is very powerful here. Māyā is very powerful. You are all entrapped by māyā, you don't know that you have been entrapped. It is very powerful. So, here it is taught, the instruction, you take lessons.
You should be very, very careful when dealing with women. Don't look at the face of a woman. Don't have so many engagements with her. If you have any business, you finish that business very quickly, as soon as possible, as soon as possible. Don't linger. You'll be attracted. She'll entrap you. Don't look at her face. Always look down. Just have a few words. Finish. That thing.
I will say in this connection, in the story of Lord Rāmacandra, Lakṣmaṇa, and Sītā. You see, Lord Rāma went to the forest. Sītādevī also accompanied, and his younger brother Lakṣmaṇa also accompanied. In the forest, Sītādevī was kidnapped by Rāvaṇa when Lord Rāmacandra and Lakṣmaṇa were out. When Rāmacandra, Lord Rāmacandra came and found no Sītā, he lamented. Then at last, they found out some ornaments, that was the necklace of Sītādevī. So, Lord Rāma showed it to Lakṣmaṇa. "Lakṣmaṇa, you see whether this is the ornament, necklace of Sītādevī?" Lakṣmaṇa said, "No, I cannot say. I never looked at the face. I will look, only I look at the feet. I have never looked up. How can I say this is the necklace of Sītādevī?"
What is that purport? The purport is that he never looks at the face of a woman. He had never looked at the face of Sītādevī, you see. This is the thing. Therefore Kapiladeva has said...
paśya me balaṁ māyāyāḥ
strī-mayyā jayino diśām
yā karoti padākrāntān
bhrūvi-jṛmbheṇa kevalam
ŚB 3.31.38
Only by one glance, she'll make you [go] down.
A man may be very, very powerful like Alexander the Great but he will be entrapped.
This is the thing. Now he says that thing. "I was victimized by the illusory energy and have become like a dancing dog led around by a woman's hand." Now he realizes. Now he takes this strong determination, "I won't be now entangled. I won't be attracted towards such a woman and become a yoṣit-krīḍa-mṛga, a dancing dog by the hand of a woman." That is, he is taking that determination and one should have such determination, those who have come to this path of Kṛṣṇa consciousness. And these women also, they are very tricky. They know so many arts to attract men. What do they do? They say, "Oh, you are a very nice handsome person. Let me, will you kindly allow me to serve you, sir? To serve you, Sir?
Śuśrusa, I'll serve you, Sir." So you will be very pleased, "Oh such a nice lady. She wants to serve me. All right, you are allowed." Then you come under her clutches, under her trap, śuśūṣatsāvat. Do you understand? I may say, I may also narrate here Lord Śivajī's story.
Lord Śiva, you see, he is mahā-yogī, he is a very controlled person also. He also destroyed, he burnt Kāṇḍarpa, Cupid; he was so angry. Still he was captivated. Śatī was the wife of Lord Śiva, who was the daughter of Daṣka, prajāpati. Daṣka prajāpati was performing a sacrifice, but he didn't invite Śivajī, his son-in-law. But he invited all his son-in-laws, and all his daughters, but didn't invite Śivajī. But, this is a woman's nature, generally, they are very anxious to go to their parents, father's house. When Śatī saw that all her sisters were going, then she requested Śivajī that "I should go". Śivajī said, "No, you should not go. We have not been invited." But she insisted. Śiva said, "If you go, you must be put into danger. So don't go." But she didn't listen to it, she insisted on going. Then she went. When she went there, but nobody took interest. Rather, Daṣka prajāpati, the father-in-law of Śivajī, he criticized. He criticized Śivajī which was very, very intolerable on the part of Śatī. Śivajī is her husband and also a great devotee, vaiṣṇavānāṁ yathā Śambhuḥ. She couldn't tolerate.
Vaiṣṇava, Śiva is a Vaiṣṇava, Śatī, his wife is also a Vaiṣṇavī. Vaiṣṇava is tolerant, taror iva sahiṣṇunā. Mahāprabhu has said, a Vaiṣṇava, who is a pure devotee, a Vaiṣṇava, he must be taror iva sahiṣṇunā. He must be more tolerant than a tree. Vaiṣṇava can tolerate. But if Vaiṣṇava hears this ninda, what do you say in English? Offenses, guru-ninda, sādhu-ninda, śāstra-ninda all they can follow? - offenses against spiritual master, against the Lord, against śāstra, against sādhu, he cannot tolerate. That is intolerable. If one is Vaiṣṇava, listening to all these things he can tolerate, he cannot be called a Vaiṣṇava. He must be very angry. One should not be angry, the anger is an enemy, krodha, śatrū, therefore Vaiṣṇava never gets angry, he tolerates. But he gets angry when he hears all these things.
If you hear someone is defaming the spiritual master, or speaking ill of the spiritual master, or sādhu-śāstra-vaiṣṇava, you should not tolerate. If you have power, you should cut off his tongue. He should never utter. If you have such power. If you cannot do it, then what to do? Leave that place. Don't be there, don't let those things enter into the ear. So leave that place. If you won't do that, you should commit suicide. Die. It is better to die than hearing all these things. Out of three, one should be done. Do you follow? So Śatī couldn't leave the place, Śatī couldn't cut off the tongue of her father, Daṣka prajāpati, so she committed suicide.
Then, her next birth was Pārvatī. She was born as Pārvatī, the daughter of Parvata Rājā, the Himalayan King. And she also underwent severe penance, austerity to get Śivajī as her husband. And from that day, Śivajī also underwent great penance not to accept a woman. "No, I will never accept such a woman." Śivajī was undergoing penance and Śatī was also, Pārvatī was also [?]. Such a thing was there. At that time, there was some menace from the demon Tārakāsura. There was a demon named Tārakāsura. He was attacking the heavenly planets, and the demigods, they were very much afraid. And Tārakāsura, there was a curse, if a son will be born by the, Śivajī's son, that is Kārtikeya, only he would kill him. That was the thing.
So Śivajī is now determined now not to accept a wife, and Śatī, Pārvatī was also undergoing tapasyā to accept Śiva as her husband. So the demigods sent this Kāṇḍarpa, Cupid. Kāṇḍarpa came, Kāṇḍarpa, you know? Cupid. He came with his wife Rati and he has arrows, pañca-phula-śara - he'll pierce with an arrow, that will agitate the passion, you'll be attracted. Śivajī was meditating, just closing his eyes, and when he was pierced by Kāṇḍarpa, Cupid's arrow, so his passion was agitated, so he got angry and opened his eyes. The third eye came out, and with that burnt to ashes that Kāṇḍarpa. Such is, Śivajī was so powerful. Such a powerful demigod, Śivajī, at last he was also captivated by Pārvatī. Pārvatī every day used to come there, cleansed, she used to cleanse that place where Śivajī was meditating and burnt some incense, and plucked some flowers, nice scented flowers, put there, decorated that place, doing that service, śuśrūṣā. This is the trick of the woman that she approaches a man to entrap you, śuśrūṣāt chhalare, by rendering 'I'll serve you'.
One devotee was asking me, in that tour you know, we were going in Italy. He [is] a married person. Brahmacārī, [before] he was a brahmacārī but he was now married, so he was asking, "If someone accepts a wife." I was giving lecture - "If you accept a wife you must fulfill the demand of your wife. So the women have so many demands so you have to fulfill. You should please her. They want children. And the acceptance of a wife means evaṁ vyavahā prajayā na rāte if you marry, accept a wife, you must produce children. That is required. If you don't do it, you will be put into trouble. The woman will put you into much trouble. It will be a hellish atmosphere, you cannot live. But he said, "No, I don't want to produce children, but I have accepted the woman for the service." Oh, you are an ignorant fool. Why have you accepted a woman for a service? If you don't want to produce children, it is better to remain brahmacārī.
`Don't accept a wife. Why? This is Vedic instruction, - evaṁ vyavahā prajayā na rāte - you accept a wife only to procreate progeny, prajayā. na rāte, not for sexual pleasure. Prajayā means Kṛṣṇa consciousness children to produce. Not the children like pigs, that eat stool. The pig produces so many children, they eat stool. The human being should not produce children like pigs, so many. He should not be so lusty. There should be restricted sense gratification, restricted senses. Therefore we have, this instruction is there: no illicit sex life. You should not deal with other women but you should have it with your married, wedded wife. The gṛhastha is very, very restricted. Once a month, only to procreate progeny, not for sexual pleasure, vyavahā prajayā na rāte. So you have to do it. If you are not interested in procreating progeny, you should not have married. Why have you married?" So, that is the trick. So Śivajī. Then they come and do some service, śuśrūṣā chhalare.
But one who is an intelligent person, what will he do? The woman is coming and offering her service. He should not look at her. He should not accept that service. Bhāgavata says, tṛṇaiḥ kūpa, kūpa means there is a well. Kūpa. Kūpa means well. Well, you know? Here there are no wells, I think. We have wells there. Here water supply, tap, so many things. But we have wells in India to fetch water. And tṛṇavrta kūpa. tṛṇavrta kūpa means the grass, the face or the surface of the well is covered up with grass, soft grass. So one who is an ignorant fool, he will find, "Oh, very soft grass, very soft. Let me sit here." Sitting, he'll be down in the well. He doesn't know that the well has been covered up with soft grass.
Similarly, this offering of services by a woman. You don't know this thing, bābā, attracting you, putting you in her trap. You are accepting. tṛṇavrta kūpa. So one who has intelligence, he'll never look at her. Oh, it is a tṛṇavrta kūpa, it is a well covered up with grass. I won't look at her. You should be like that. Who is an ignorant fool, he'll find, "Oh, very soft sit, very nice grasses, I'll sit." Finish. Such is the case. So when Pārvatī came and offered her services... they have bangles, they have nūpuras, so many; when the woman came, tinkling, 'runjun, runjun, runjun', the tinkling voice is there, it is very sweet. So Śivajī was in a trance, just meditating. Once hearing the tinkling, he opened his eyes, Pārvatī is there. Just looked at her, so he was entrapped. Such a great yogī, Śivajī. At last, opened his eyes and looked at Pārvatī. So Pārvatī entrapped him. So they were married at last. You see. Such is the case with the illusory energy.
paśya me balaṁ māyāyāḥ
strī-mayyā jayino diśām
yā karoti padākrāntān
bhrūvi-jṛmbheṇa kevalam
ŚB 3.31.38
Kapiladeva has said that thing: "You, mother, you see the power of My illusory energy in the form of a woman. Just at one glance, she can entrap a very powerful king! Such is the power." Now he could understand, "I was victimized by the illusory energy and have become like a dancing dog led around by a woman's hand." yoṣit-krīḍa-mṛga. Henpecked, we say henpecked, for those who are under the clutches of a woman. What the woman will say, they will do; they will do because they are so much attached to the sense gratification, lusty desires, the lust. They think this is an object of enjoyment. "The woman is an object of enjoyment. She has come to give me enjoyment." What enjoyment? jihvā upastha indriya, jihvopastha. She has come to give me enjoyment to my palate, jihvā. She will cook, prepare nice food, dishes for you, for the husband, and feed you. kathaṁ priyāyā, Prahlāda Mahārāja has said that thing, kathaṁ priyāyā parihāsa raṅga rahasya. "My beloved wife, always she laughs. She says so many nice words."
kathaṁ priyāyā anukampitāyāḥ
saṅgaṁ rahasyaṁ rucirāṁś ca mantrān
suhṛtsu tat-sneha-sitaḥ śiśūnāṁ
kalākṣarāṇām anurakta-cittaḥ
ŚB 7.6.11
How can he come to this path of Kṛṣṇa consciousness? It is very difficult. jihvā upastha indriya – that means she is giving pleasure to your jihvā, to your palate; at night, upastha indriya means sex, sargān. So it is very difficult to give it up. It is very, very difficult to give it up. In the 9th canto of Śrīmad-Bhāgavatam, Yayāti Mahārāja says...
yā dustyajā durmatibhir
jīryato yā na jīryate
tāṁ tṛṣṇāṁ duḥkha-nivahāṁ
śarma-kāmo drutaṁ tyajet
ŚB 9.19.16
You see, Yayāti Mahārāja is a very powerful king. He married the daughter of Śukrācārya. Her name is Devayānī. Her name is Devayānī. He married Śukrācārya's daughter, Devayānī. Devayānī had a maidservant, her name was Śarmiṣṭhā. Once, Yayāti Mahārāja was also attracted towards Śarmiṣṭhā, so he also kept Śarmiṣṭhā as his wife, kept-wife. Generally, the kings do, the kṣatriyas also do like that. So Devayānī could know it. So Devayānī told her father, and he cursed. Śukrācārya cursed his son-in-law, Yayāti: "You become old, you become impotent." They can follow impotent? napuṁsaka. That means he cannot have any sex connection, napuṁsaka. "You become." So he cursed, and he became very old, napuṁsaka.
That happened. But at the same time, Devayānī also lamented because Devayānī thought, "So if my husband will be old and napuṁsaka, how can I get any enjoyment? I cannot get any enjoyment." So again she requested her father, "No, it is a curse to me. It is a curse to me." So Śukrācārya said, "All right. That can be exchanged. If someone would take away his old age and give his youth to him, then he can enjoy. That can be exchanged." Śukrācārya said. So who took? At that time, Yayāti had very youthful sons, many sons. So he requested his sons, "You sons, will you kindly take my old age and give your youth to me? I will enjoy." All said, "No!" All denied. But his youngest son, Puru, he agreed, he gave, "All right, I will take up your old age. I'll give my youth." So he gave. Then he enjoyed Devayānī for hundreds of years. Do you follow? He enjoyed Devayānī for hundreds of years. Still, it is not satiated.
na jātu kāmaḥ kāmānām
upabhogena śāṁyati
haviṣā kṛṣṇa-vartmeva
bhūya evābhivardhate
ŚB 9.19.14
When he could understand, his true consciousness grew up, he could understand, Yayāti Mahārāja, then he spoke, he speaks out this:
na jātu kāmaḥ kāmānām
upabhogena śāṁyati
haviṣā kṛṣṇa-vartmeva
bhūya evābhivardhate
ŚB 9.19.14
If you give pleasure, enjoyment to your senses, the senses will not be satisfied at all. They will never be satisfied. If you give more enjoyment, they will demand more, "Give more! Give more!" They will never be satisfied. If you pour ghee in the burning fire, the fire will never be extinguished. The fire will become more blazing, more blazing, and say, "Give more ghee, give more ghee." Similarly, the more you give enjoyment to your senses, the more they want, more and more, and they will never be satisfied.
na jātu kāmaḥ kāmānām
upabhogena śāṁyati
haviṣā kṛṣṇa-vartmeva
bhūya evābhivardhate
ŚB 9.19.14
yā dustyajā durmatibhir
jīryato yā na jīryate
tāṁ tṛṣṇāṁ duḥkha-nivahāṁ
śarma-kāmo drutaṁ tyajet
ŚB 9.19.16
Yayāti Mahārāja said. This sex desire, the desire for sense gratification, sense enjoyment, is so strong, it is very difficult to give it up, dustyajā. tyāga-kariba kathina, it is very difficult to give up this desire, yā dustyajā. But now he takes up determination, Ajāmila, "No more!" You see? He takes this determination. "No more! I'll free myself from this illusion. I shall become a merciful, well-wishing friend to all living entities, always absorb myself in Kṛṣṇa consciousness. I will never be entangled again." Strong determination. Mahārāja, Yayāti Mahārāja says.
yā dustyajā durmatibhir
jīryato yā na jīryate
tāṁ tṛṣṇāṁ duḥkha-nivahāṁ
śarma-kāmo drutaṁ tyajet
ŚB 9.19.16
It is very difficult to give up this desire. A man may become old, very, very old, akarmaṇya, he is going to die - jīryato yā na jīryate. He is in his deathbed. He is going to die, still he wants, "I'll enjoy a young girl." Yes, this desire is so strong. It is very difficult to give it up.
jīryato yā na jīryate tām trọnām duḥkha-nivahāṁ
śarma-kāmo drutaṁ tyajet
If you really want pleasure and happiness, real pleasure - give it up immediately, drutaṁ tyajet! Because this is the outcome of all misery.
h
ye hi saṁsparśa-jā bhogā
duḥkha-yonaya eva te
ādy-antavantaḥ kaunteya
na teṣu ramate budhaḥ
BG 5.22
Krishna has said this thing in Bhagavad-gītā. This is Krishna’s instruction.
ye hi saṁsparśa-jā bhogā
duḥkha-yonaya eva te
ādy-antavantaḥ kaunteya
na teṣu ramate budhaḥ
BG 5.22
Budhah means jñānī, a learned person, self-realized person. He never runs after this sense gratification, sense pleasure. He knows it is not pleasure at all; it is fleeting pleasure, ādy-antavantaḥ, temporary pleasure. Its consequence is misery, unlimited misery, duḥkha-yonaya. You see? He knows. He is never attracted. One who is a fool, he is attracted.
Therefore it says, if you want real pleasure, drutaṁ tyajet, immediately give it up this thing, then you will get real pleasure. Yayāti Mahārāja says. Now he says, this Ajāmila says when he is free from the clutches of māyā. He procreated, you see, his last child at the age of eighty. Such an old man. At the age of eighty. He was dying at the age of eighty-six. You understand? Ajāmila was dying at the age of eighty-six, and his youngest son was five years old. So at the age of eighty, he had his son. He was so much engrossed. Therefore he says this thing: "I was victimized by the illusory energy and became like a dancing dog." What the wife says, "You please put me on your shoulder." "All right my darling, alright, sit here. Very nice." A dancing dog at the hand of a woman. 'What the woman says I will do.' Henpecked. Now he takes up strong determination, "No more." So he had produced a child at the age of eighty. But one thing is there.
sv-alpam apy asya dharmasya
trāyate mahato bhayāt
BG 2.40
Krishna has said that thing in Śrīmad Bhagavad-gītā.
nehābhikrama-nāśo ’sti
pratyavāyo na vidyate
sv-alpam apy asya dharmasya
trāyate mahato bhayāt
BG 2.40
If you have done something, very little, in this regard, regarding this connection of Kṛṣṇa consciousness or devotional service or bhakti, sādhu-saṅga, association with sādhus - that will save you from the greatest danger. That was his sukṛti because in his boyhood days when he was studying Vedas, he had associated with sādhus for a very short time. Therefore, he named his younger son 'Nārāyaṇa'. You see? He named, he put his name as Nārāyaṇa which is the name of the Lord. He might have put other name, 'Tom', 'Baby', something like that, as you have so many nonsense names, which are not the names of the Lord, Bhagavān.
So when you are initiated by a spiritual master, he changes the name, he gives one of the names of the Lord 'Hari dās', 'Govinda dās', 'Gopāla dās', like that, or some devotee's name, his servants. If you just remember that name, so indirectly you are remembering Kṛṣṇa. That was his sukṛti. So he had named his son as 'Nārāyaṇa'. So for the attachment to his son, when the Yamadūtas came, very fearful looking, very horrible persons, so out of fear he called out, "Nārāyaṇa! Nārāyaṇa! You please come!" That Nārāyaṇa was playing close to him. He called his son. As soon as he uttered the name of Nārāyaṇa, immediately the Viṣṇudūtas arrived there. So, they said, "By the utterance of this word, the Lord's name, all the reactions of his sinful activity are destroyed." The krores of lives, koṭi janma,
eka kṛṣṇa-nāme kare sarva-pāpa kṣaya
CC madhya 15.107
It is stated. If you utter one Kṛṣṇa name, it will destroy all sinful activities, sarva-pāpa, you cannot commit such sins. It has such potency of destroying the sinful reactions, the name of Kṛṣṇa. So he was free from these reactions of the sinful activities, he became liberated. "At the anta-kāle, at the time of death, if someone utters My name, or thinks of Me, he will come to Me. There is no doubt at all." That is the perfection of life.
ha kṛṣṇa boli jau jīva
Let me die uttering 'Krishna'. Let me die uttering 'Krishna'. That is the perfection of life.
etāvān sāṅkhya-yogābhyāṁ
sva-dharma-pariniṣṭhayā
janma-lābhaḥ paraḥ puṁsām
ante nārāyaṇa-smṛtiḥ
ŚB 2.1.6
What is the perfection of life? It is stated in the second canto Śrīmad-Bhāgavatam.
etāvān sāṅkhya-yogābhyāṁ
sva-dharma-pariniṣṭhayā
janma-lābhaḥ paraḥ puṁsām
ante nārāyaṇa-smṛtiḥ
ŚB 2.1.6
Ante means at the time of death, anta-kāla, if there is nārāyaṇa-smṛtiḥ, if you can remember Nārāyaṇa, if you can utter His name, then you have achieved perfection, the perfection of life. Otherwise, your life has not been; you have not achieved perfection, your life is not successful. You may be a very sincere worker doing your duty, doing your duty, doing your duty, sva-dharma-pariniṣṭhayā, with much sincerity you are doing your duty, sāṅkhya-alocana, you have studied Vedas, or sāṅkhya, you are discussing sāṅkhya philosophy, so many things you might have done, but unless at the time of death, anta-kāla, you cannot utter the name of the Lord, nārāyaṇa-smṛtiḥ, cannot remember Nārāyaṇa, then your life is not successful.
ante nārāyaṇa-smṛtiḥ
He achieved success because he uttered 'Nārāyaṇa'. Though he didn't directly call 'Nārāyaṇa' for Kṛṣṇa, the Lord, he called his son. Whatever it may be, he uttered the name of the Lord. Therefore he is free. So the Viṣṇudūtas now protected him from the clutches of the Yamadūtas. That is the thing. When he was free, then he could remember his true self. Then he says, after that he says all these things. Previously he was not saying, previously he was not conscious of this thing. This is, he gives now, "which has been caused by the Supreme. Now I shall disentangle myself from my material bondage which has been caused by the Supreme Personality of Godhead's illusory energy in the form of a woman." No more. Now he takes up this determination. Again another, "I shall give up all lusty desires. No further I will develop lusty desires in my mind and free myself from this illusion. I shall become a merciful, well-wishing friend to all living entities and always absorb myself in Kṛṣṇa consciousness."
Now he will do this thing. He was dying but he didn't die, you see. His life span is enhanced now. He didn't die. Now he could realize, he took up this determination. Now he will go to Hardwar and he will do, undergo penance, austerity there and will engage himself in devotional service. What he says? 'Absorb myself in Kṛṣṇa consciousness'. That means he will practice bhakti now, now he will do sādhana. Now he will do this thing. Then, the same Viṣṇudūtas would come with a vimāna to take him to Vaikuṇṭha. Then he will achieve that thing. Now the question is here: when Guru Mahārāja, my Guru Mahārāja has said, "This should be the standard of determination for all Kṛṣṇa conscious persons. A Kṛṣṇa conscious person should free himself from the clutches of māyā and shoulders become compassionate to all. When you can realize, who is a realized soul, who is a pure devotee, he could see the suffering, real suffering and his heart bleeds:"
vaiṣṇava para duḥkhe duḥkhi
vaiṣṇava sarva-bhūta-hite ratāḥ
It has been stated. One who is a Vaiṣṇava, Vaiṣṇava means pure devotee, he laments if he sees the suffering of the conditioned soul. Whose heart bleeds? Whose heart bleeds? When we were coming, he was playing a tape of Prabhupāda. Prabhupāda was singing a song, I was hearing, sadā kāme ratāḥ - "I am always engaged in these lusty activities, sadā kāme ratāḥ." He is not para duḥkhe duḥkhī. "When I see someone is suffering, it gives me pleasure. 'Oh, all right, he is suffering. It's very nice. It is very nice.'" He is never feeling distress, but Vaiṣṇava feels. You see. This is the state, the condition of these ignorant fools, those who have developed this dehātma-buddhi. When you will come to the pure path of devotional service, pure devotional service, you can understand, you can realize,
vimūḍhā nānupaśyanti
paśyanti jñāna-cakṣuṣaḥ
BG 15.10
At that time, you'll be endowed with that eye, that is jñāna-cakṣuḥ, spiritual vision. With that vision, you can see. But vimūḍhā nānupaśyanti, ignorant fools, those whose vision is covered up by the illusory energy, they have covered vision. Those who are not devotees, avaiṣṇavas, not pure devotees, they have covered vision, they cannot see. You take the example of Prahlāda Mahārāja. Prahlāda Mahārāja could see the Lord in the pillar, stambha, whereas his father, Hiraṇyakaśipu, a great demon who had conquered the three worlds, very powerful, could he see? Could he see? He couldn't see. The Lord is there, the Lord is all-pervasive, he is everywhere, but a devotee sees, whereas these ignorant fools, they cannot see because they have covered vision. Māyā has covered their vision. But the devotee's vision is not covered.
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Śrī brahma-saṁhitā 5.38
In Brahma-samhitā it is stated. He sees. What is his vision?
premāñjana-cchurita-bhakti-vilocanena
He has bhakti-cakṣu, the eye of devotion. He has put this ointment of kṛṣṇa-prema in his eye:
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
That santaḥ, that devotee, sees everywhere and always Śyāmasundara-rūpa - kandarpa-koṭi-kaminīya-viśeṣa-śobhaṁ - Such a beautiful form of the Lord. How beautiful is He? Koṭi kandarpa, crores of Cupids, the beauty of crores of Cupids will not be compared. He surpasses that. He is [so] beautiful, you see? If you could see such beauty, will you look at a woman? Is there any beauty? 'Thuu!' Spitting. No attraction will be there. Who could see such beauty, who is attracted to Lord Kṛṣṇa, Jagannātha, such a beautiful form! How can he be attracted towards such a nasty thing, all abominable, obnoxious? You see? Those who have covered vision, they cannot see. You understand? That is the thing.
So you should develop that thing that my Guru Mahārāja says. You should take up this strong determination. Three things are there to make you, if you want real advancement in this path of Kṛṣṇa consciousness, bhakti, pāramārthika patha, all should take up these three things: saralatā, dṛḍhatā, aikāntikatā. Can they follow? Saralatā means simplicity, in English. Dṛḍhatā: strong determination; aikāntikatā: unalloyedness. Now they can follow, I think. Do you follow?
So I will utter these words: saralatā, dṛḍhatā, aikāntikatā. So is it difficult on your part to understand now? Tell me. You cannot follow? Simplicity, strong determination, and unalloyedness - saralatā, dṛḍhatā, aikāntikatā.
Three things are required if you want, if you are serious to make advancement in this path of Kṛṣṇa consciousness, the path of devotion. If you have no such thing, you cannot make any advancement. You should take it seriously. It is most important. Three things are required. Be as simple as a child, simple child, saralatā. Vaiṣṇava is sarala. That is vaiṣṇavatā; saralatā hi vaiṣṇavatā. Bhaktisiddhānta Sarasvatī Gosvāmī says, saralatā hi vaiṣṇavatā - simplicity, that is the quality of a Vaiṣṇava.
It is better to remain in the species of animals and birds, but don't become a crooked man, don't cherish this kapaṭatā. Kapaṭatā, crookedness, or what do you say in English? Because I have difficulty in expressing things in English. I am accustomed to expressing in Sanskrit. So I may be excused. I have for the first time come to this Western country. I have to speak in English. I was not speaking in English. So I may be excused. But you should try to understand me and you should try to learn the Sanskrit, as I said in the beginning. Then you could really taste this nectar of Śrīmad-Bhāgavatam.
So, saralatā, dṛḍhatā, and aikāntikatā, three things are required. Bhaktisiddhānta Sarasvatī Gosvāmī Ṭhākura says, "It is better to remain in the species of birds and animals, lower animals, but don't be a crooked person, don't cherish kapaṭatā. Saralatā hi vaiṣṇavatā, a Vaiṣṇava is simple. Then dṛḍhatā, strong determination - That is most important here. Ajāmila took up this determination. "No more entanglement. I will free myself completely from this illusory energy. Now I will absorb myself in Kṛṣṇa consciousness and be merciful to all living entities, become a well-wishing friend of all living entities, and always absorb myself in Kṛṣṇa consciousness." This determination must be there. One should not deviate from this determination. You should not allow such a state or situation that will break your determination. Be very cautious.
Then comes unalloyedness, aikāntikatā. One should have this unalloyed devotion, aikāntika-bhakti – unalloyed devotion to the Lord, unalloyed devotion to the spiritual master. You see. I’ll say one thing in this respect. Lord Rāma, Lord Kṛṣṇa. There are some devotees of Lord Rāma, there are some devotees of Lord Kṛṣṇa.
So, those who are devotees of Lord Kṛṣṇa, they are not attracted to Rāma. Those who are devotees of Lord Rāma, they are not attracted to Kṛṣṇa. Once, Caitanya Mahāprabhu told Murāri Gupta, Have they heard the name of Murāri Gupta, in Caitanya-caritāmṛta? Murāri Gupta, who is a dear devotee of Lord Caitanya? He was Hanumān. He was the incarnation of Hanumān, Murāri Gupta. He is a Rāma-bhakta, he is a devotee of Lord Rāma. Once, Mahāprabhu wanted to test him, how far he had developed unalloyed devotion towards Lord Rāma, Rāmacandra. Once, Mahāprabhu, out of fun, in order to test him, told, "Murāri! You should do kṛṣhṇa-bhajana. Kṛṣṇa is kandarpa-koṭi-kaminīya-viśeṣa-śobhaṁ. You see, such, koṭi-kandarpa rūpa, the rūpa, the form of Kṛṣṇa, such beautiful. And also, Kṛṣṇa is the source of all incarnations."
rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan
nānāvatāram akarod bhuvaneṣu kintu
kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Śrī brahma-saṁhitā 5.39
It is in Brahma-saṁhitā. Rāma, Nṛsiṁha, Vāmana, it is kalā-niyamena tiṣṭhan, it is kalāpa of Kṛṣhṇa. The aṁśa, expansion or expansion of expansion, kalā. That you can understand these terms. I request you, you should understand these terms, these words, then you can really relish the nectar. kalā-niyamena tiṣṭhan. "So, you do kṛṣhṇa-bhajana." Mahāprabhu told Murāri. Murāri was a staunch devotee of Lord Rāmacandra. You see? When Mahāprabhu told Murāri, he couldn't say anything, he just said, "Alright", as Arjuna says, - kariṣye vacanam tava - "I'll obey what you say." So Murāri said, "All right, I will do. When you are saying, I'll do".
So Murāri went home. At night, he tried to meditate upon Kṛṣhṇa, and to give up Rāma meditation. But he couldn't. He couldn't because he had developed unalloyed devotion towards Lord Rāma. He failed to do. Then he cried, lamented. "Oh Mahāprabhu said this thing but I couldn't do it. What shall I do? Let me die. Let me die because I couldn't obey, I couldn't keep up the words of Lord Caitanya, Caitanya Mahāprabhu." So in the morning, crying, crying, very morose, he went to Lord Caitanya Mahāprabhu and said, "Mahāprabhu, I couldn't keep up your words. I couldn't give up this Rāma meditation. He is my heart and soul. I have developed that thing. You ordered me, You told me but I couldn't do. Now please, give me permission I'll die." He said. Mahāprabhu was very glad. "Oh, that's all right. Why will you give up? Why will you give up Lord Rāma? You should not give up."
Mahāprabhu was testing how he had developed unalloyed devotion to Lord Rāma. This is aikāntikatā. Are they following me, my point? - Do you follow my point? My purport of saying? Aikāntikatā, I was explaining aikāntikatā, unalloyedness.
Three things: saralatā, dṛḍhatā, aikāntikatā. This will help you to make advancement in this path of Kṛṣhṇa consciousness. Otherwise, you won't make any. And Mahāprabhu was pleased. Mahāprabhu said, "O, sākṣāt Hanumān tumi - you are Hanumān! Why will you give up Lord Rāma? You may not, you should not." What Hanumān says? Hanumān says, you see, you take this statement of Lord Hanumān - Once, when there was Kurukṣetra-yuddha, the fighting, Lord Kṛṣhṇa sent Bhīmaśena, "You go to Hanumān and tell him that he should come here to this and help in this Kurukṣetra-yuddha, the fighting battle." So Bhīmaśena went there and met Hanumān and told, "Kṛṣhṇa has said, you please come and help in this battle of Kurukṣetra." Hanumān said, "O, who is that Kṛṣhṇa? I don't know. I won't go. My Lord is Lord Rāma. Unless He says, I won't do." So, Bhīmaśena returned and told Kṛṣhṇa.
"Kṛṣhṇa, he refused to come. He says he doesn't know You."
"Ah, you are an ignorant fool! Why didn't you say 'Lord Rāmacandra' says? Go! Tell him again."
So he again went. He said, "Lord Rāmacandra says, you please come."
"Oh! My Lord says? Alright, I will go."
He immediately came and he saw - Lord Rāmacandra. There is no difference. Is there any difference between Lord Rāma and Kṛṣhṇa in the absolute vision? There is only one absolute vision, tattva-dṛṣṭi - there is no difference. He says, Hanumān says,
śrīnāthe jānakināthe
abheda paramātmani
mama jīvana sarvaśa
rāma rājiva locana
Someone's guru may be different. So one may say, "Why are you attracted? 'I will worship him as my guru'?" But there is no difference. - śrīnāthe jānakināthe abheda paramātmani - There is no difference between Śrīnātha and Jānakīnātha, but - mama jīvana sarvaśa rāma rājiva locana - In tattva-dṛṣṭi, absolute vision, they are non-different - one. But I am attracted to that form. 'It is not a fact that I will disrespect the other. No. That is not the question. They are equally worshipable, equally worshipable, but my heart has been attracted there.' Do you follow my point? All of you? This is the most important thing. If you are serious enough to make advancement in this path of Kṛṣhṇa consciousness, paramārthika mārga, you should do this thing. Another point, I will just say and conclude my speech because I have so much work to do and finish. So I beg excuse.
Another thing, the point is that: this urge, this attraction towards the illusory energy, especially the urge of this sex desire, is so great, as I say, yā dustyajā, it's very difficult to give it up. How can we give it up? Therefore we see so many stalwarts, they are falling down. Isn't it? You take the example of Viśvāmitra Muni. For sixty thousand years he did severe austerity, penance, and strict brahmacarya he practiced still, he was attracted to Menakā.
That is his case, what is your case? Have you any strength? You have no strength. Take the case of Saubharī Muni! Saubharī Muni! How he was attracted? What is our case? We are insignificant fellows, we are not the same; we are very easily trapped. But you take the case of Haridāsa Ṭhākura, unalloyed devotion, how he has developed. Was he attracted towards a prostitute, attracted towards? Māyā Devī herself came as a beautiful maiden to attract Haridāsa Ṭhākura. Haridāsa Ṭhākura was living in a cave. He was a young man, in a solitary place he was living. At midnight, at the dead of night, she came. Māyā Devī came as a beautiful maiden and lamented, "O Vaiṣṇava Ṭhākura, āmi bodo duḥkhī. You Vaiṣṇava Ṭhākura," as a Vaiṣṇava is, become merciful, well-wishing friend to all living.
vāñchā-kalpatarubhyaś ca
kṛpā-sindhubhya eva ca
patitānāṁ pāvanebhyo
vaiṣṇavebhyo namo namaḥ
We say, Vaiṣṇava is vāñchā-kalpataru, a desire-tree. If someone expresses a desire, he fulfills it. That is Vaiṣṇava. Do you follow? So, Māyā Devī came in the form of a beautiful maiden and said, "I am, āmi duḥkhī. I am a very, very unhappy person. I have pain, I am feeling much pain. You please relieve me from that pain." What is that pain? "This is kāmapidā! I am a young maiden, you see, yuvati, and this Kandarpa, Cupid, gives me pain. Kāmapidā. Please relieve me!" She had that desire. So, the Vaiṣṇava's duty is that "Alright, I will fulfill your desire. Yes, I will fulfill." Because: be merciful, become merciful, a well-wishing friend to all living entities. If he sees someone is suffering, he must relieve their suffering.
So what did he do? He is a young man, at the dead of night, in a solitary place, he should have been attracted very easily. We should have, not just you and I, also I am an old man, still I am attracted because we are conditioned souls. It is very difficult to end this attraction. But what did he do? "Alright, I will do, but I have one condition: my Guru Mahārāja has said to chant this number of Names. First, I will finish, then I will fulfill your desire. Please sit there, outside the cottage. Let me finish, then I will see." He chanted. He was chanting three lakhs of Names.
hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare
hare rāma hare rāma rāma rāma hare hare
The whole night he was singing. The night ended, at daybreak, what to do? "Please excuse me, I cannot finish. Please come tomorrow." He was not attracted. For three days! The same thing he said. She tried, displayed so many tricks to entrap Haridās Ṭhākura, but he was not attracted. He was chanting:
hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare
hare rāma hare rāma rāma rāma hare hare
Because he had this determination, "No more!" He takes up this determination, "No more entanglement. I will disentangle myself."
Strong determination. "She tries to break my determination. This lady tries to break my determination. But it cannot be broken."
This is strong determination. For three days she came. At last, she was defeated. He was victorious. Whereas Saubharī Muni, Viśvamitra Muni, they were defeated by Māyā. Māyā was victorious. You see. This is the lesson you should take. We should have this determination, should not be attracted. And how he could stand? Because of the force of his chanting pure Name with unalloyed devotion, aikāntikatā. It is stated:
vidhi-dharma chāḍi' bhaje kṛṣṇera caraṇa
niṣiddha pāpācāre tāra kabhu nahe man
CC madhya 22.142
ajñāne vā haya yadi ‘pāpa’ upasthita
kṛṣṇa tāṅre śuddha kare, nā karāya prāyaścitta
CC madhya 22.143
It is stated.
vidhi-dharma chāḍi' bhaje kṛṣṇera caraṇa
niṣiddha pāpācāre tāra kabhu nahe man
CC madhya 22.142
One who has developed this unalloyed devotion, chanting unoffencelessly, śuddha-nāma, always absorbed, as he says,
"I will absorb myself in Kṛṣṇa consciousness." Every bit moment, every moment always absorbed in Kṛṣṇa consciousness, no deviation, without deviation. One who is in such absorption, without deviation chanting, Haridās Ṭhākura was doing that thing,
vidhi-dharma chāḍi' bhaje kṛṣṇera caraṇa
niṣiddha pāpācāre tāra kabhu nahe mana
CC madhya 22.142
The thought of pāp will never enter into this wicked mind. It will never enter because Krishna is there.
man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo ’si me
BG 18.65
It is the most confidential instruction in Bhagavad-gītā, guhya-tamaṁ upadeśa. "Think of Me always, without deviation. Don’t forget Me. Man-manā bhava, keep Myself." Kṛṣṇa says, "Keep Kṛṣṇa always in your mind."
That is mind's business. What is the mind's activity? Tell me. What's the mind's activity? Thinking, feeling, willing. We say in Sanskrit, saṅkalpa-vikalpa. Do you understand? saṅkalpa-vikalpa. Saṅkalpa means desiring, do you understand? Thinking, desiring for mind cannot be free from any thought. Must be some thought is there. But Kṛṣṇa says, "Think of Me. Only think of Me. No other thought. Don't allow any other thought to enter into your mind." That is to conquer the mind. That is to conquer the mind, mana jaya. So Haridās Ṭhākura was always thinking about chanting, no other thought.
vidhi-dharma chāḍi' bhaje kṛṣṇera caraṇa
niṣiddha pāpācāre tāra kabhu nahe man
CC madhya 22.142
So the thinking of pāp, sinful attraction, the attraction to this māyā will never enter into it. She will be defeated.
ajñāne vā haya yadi ‘pāpa’ upasthita
kṛṣṇa tāṅre śuddha kare, nā karāya prāyaścitta
CC madhya 22.143
If unconsciously, ajñāne. He has no desire. Who has developed this unalloyed devotion, pure devotion, this avidyā, ignorance, I was first telling about this avidyā. Out of ignorance, a person thinks this body the self, therefore he is attracted. The avidyā, ignorance is completely destroyed, avidyā nāśa. The seed, bīja, the seed of sinful activity is avidyā. Do you follow?
Avidyā means ignorance. Ignorance is the seed of sinful activity, pāpa-bīja. If the bīja, the seed is destroyed, how will there be germination? If you dry the seed and put it into earth, will it germinate? Will it germinate? No. Because it is destroyed. The seed is destroyed, so no germination. So the seed of sinful activity is avidyā. When that avidyā is completely destroyed, the avidyā is destroyed by this process only: by developing unalloyed devotion, śuddha-bhakti. Then there is no question of material attraction or material thought, no sinful activity, no question of thinking of sin, committing any sin. That this verse says.