কাম ক্রোধ লোভ মোহ, মদ মাৎসর্য দম্ভ সহ,
স্থানে স্থানে নিযুক্ত করিব ।
আনন্দ করি হৃদয়, রিপু করি পরাজয়,
অনায়াসে গোবিন্দ ভজিব ॥ ২১ ॥
kāma krodha lobha moha, mada mātsarya dambha saha,
sthāne sthāne niyukta kariba |
ānanda kari hṛdaya, ripu kari parājaya,
anāyāse gobinda bhajiba || 21 ||
Here and there I shall employ my lust, anger, greed, illusion, vanity, envy and pride. My heart will fill with joy, I will conquer those six enemies and I will worship Govinda without difficulty.
The Way to Subdue the Enemies
Sudhā-Kaṇikā-Vyākhyā: Śrīla Ṭhākura Mahāśaya is now establishing the best way to subdue or control kāma and the other enemies that are powerful impediments to bhajana. kāma krodha lobha moha, mada mātsarya dambha saha, sthāne sthāne niyukta kariba. The best means for controlling these enemies, antagonistic to śrī-kṛṣṇa-bhajana, is to engage specific enemies in specific matters related to Śrī Kṛṣṇa. If the jñānīs, yogīs and other sādhakas don’t destroy kāma and the other enemies, they can never attain siddhi (success) by their respective sādhanas. Therefore, they endeavor to destroy those enemies by the practice of austerities and they work rigorously to subdue their senses. But the presiding deities of the senses reside in their respective gateways and are very fond of enjoyment; they don’t like severe renunciation or sense-repression at all. Therefore, when they see a powerful storm of worldly enjoyment coming, they force open the gates to the senses. When that intense storm of sense-enjoyment enters the heart of the jñānī, it extinguishes the lamp of knowledge situated there. Then the jñānī-sādhaka has no alternative but to again suffer in the worldly condition. Śrī Hari’s māyā is very strong; other than by taking shelter of his lotus feet or by receiving his mercy, no one can cross over it. It is impossible to escape by one’s own endeavor. daivī hy eṣā guṇamayī mama māyā duratyayā, mām eva ye prapadyante māyām etāṁ taranti te (Gītā 7.14). Śrī Bhagavān said to Arjuna, “This māyā of mine, composed of the three guṇas, enchants the jīva and is very difficult to transcend. But those who come to me for shelter are able to go beyond this ocean of illusion.” Those bhaktas who are sheltered at Śrī Bhagavān’s lotus feet are very clever. They know that one who is fond of rasa will want to have it. If those who are fond of the abominable rasa of the senses or are attached to sense enjoyment don’t get a taste of the higher rasa, they will never be able to give up their attraction for the lower rasa. Therefore, tad eva ramyaṁ ruciraṁ navaṁ navaṁ tad eva śaśvan manaso mahotsavam. The meaning is that when bhagavat-mādhurya-rasa comes in contact with the senses and mind, it is very pleasing, fresh at every moment and gives great joy to the heart and mind. Then the mind and senses abandon forever the desire for detestable or loathsome sense enjoyment and are blessed to be eternally submerged in the ocean of bhagavat-mādhurya-rasa.
The devotees who have taken shelter at Śrī Hari’s lotus feet ingeniously turn kāma, krodha and the other enemies into eager helpers for attaining Śrī Bhagavān. The enemies then give up their natural hostility toward Bhagavān, and by the mercy of the inconceivably powerful goddess of devotion, like iron being transformed into gold by the touch of the philosopher’s stone, they are spiritualized and become great helpers or best friends of the bhakta on the path of bhajana. If some adversary gives up his animosity and behaves like a great friend due to the nature of the recipient, time and place, does any intelligent person want to destroy that adversary? By the quality of the bhakta who is sheltered at the lotus feet of Śrī Bhagavān or by the quality of the bhakti in his heart, the nature of these powerful enemies is also transformed. arer mitraṁ viṣaṁ pathyam adharmo dharmatāṁ vrajet, suprasanne hṛṣīkeśe viparīte viparyayaḥ. “When Śrī Hari is pleased with someone, that person’s enemies become his friends, poison becomes like nectar to him and gives him immortality, and unrighteousness becomes righteousness for him. Everything is reversed and all his actions become sevā.”
Śrīla Ṭhākura Mahāśaya is therefore saying that we are bhaktas who have taken shelter of the lotus feet of Śrī Hari. Unlike the jñānīs and yogīs, we do not try to destroy desire, anger, greed, illusion, vanity, envy, pride and so on. Instead, we employ them in appropriate situations during service to Śrī Govinda; meaning, we shall utilize them in those situations where it is useful for śrī-hari-bhajana. In this way, if we can employ them in the proper circumstances, then we can truly defeat them. Through high-mindedness, we achieve real victory over these dangerous enemies.
In ancient times, one powerful and wicked king heard of the good qualities of the ruler of a comparatively smaller neighboring kingdom. He was a righteous monarch and gave delight to his citizens. Out of envy, the wicked king defeated him and took possession of his kingdom. Because of this, the citizens became extremely agitated toward the wicked king and began to sing of the wonderful qualities of their deposed ruler. When the wicked king heard this, he became so disturbed that, burned by the fire of envy, he proclaimed that he would give a 100,000 coin reward to anyone who could cut off the head of the escaped king and bring it to him. When the escaped king heard this proclamation, he entered the forest and for his own protection disguised himself as an ascetic with beard, matted hair and so on to conceal his identity.
One day, a brāhmaṇa, who bore the responsibility to get his daughter married, went searching all around for the good king. He entered the forest and, as fate would have it, he asked the king, who was dressed as an ascetic, for news about the escaped king. The disguised king replied, “O brāhmaṇa! In hopes of obtaining some benefit, you are searching for that unfortunate king, but he is now a beggar who has given up his kingdom. How can he give you anything of value?” The brāhmaṇa said, “O great soul! If you have any information about him, please tell me. I have strong faith that no matter what circumstance he may be in, if I can meet with a most generous person like him, my need shall surely be removed.” Then the disguised king consoled the brāhmaṇa and took him to the royal court of the wicked king. He said to the king, “O Mahārāja! You have proclaimed that you will give a 100,000 coin reward to whomever brings you the head of a certain king. I am that king. Please cut off my head and give the reward to my companion, this poor brāhmaṇa. He must find a husband for his daughter.” Seeing the good king’s amazing virtue and extraordinary generosity, the wicked king became speechless. His heart was completely transformed. He knelt down before the good king and begged forgiveness for his own unjust behavior. He returned his kingdom to him and bound him forever with the rope of friendship. This is called true defeat of the wicked.
In this way, kāma and the other vices behave like dangerous enemies of the sādhaka. If the sādhaka engages them in śrī-kṛṣṇa-bhajana and blesses them with a taste of the nectar of Śrī Kṛṣṇa’s sweetness, they will see the sādhaka’s amazing virtue and extraordinary generosity. They will be stunned, speechless in wonder, give up their animosity toward the sādhaka and behave like his great friend. Therefore, Śrīla Ṭhākura Mahāśaya is saying that he will engage kāma and the other enemies in appropriate situations during śrī-kṛṣṇa-bhajana and ānanda kari hṛdaya, ripu kari parājaya, anāyāse gobinda bhajiba. When the enemies admit defeat and behave like great friends, the sādhaka experiences joy in his heart and mind and he easily attains success in śrī-kṛṣṇa-bhajana. The meaning is that just as materialistic actions are performed easily or in a natural way by a person attached to worldly pleasures, śrī-kṛṣṇa-bhajana will be easily and naturally performed by the sādhaka.
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