In Benares, India, there was a trailiṅga svāmī, yogī. He was sitting on the street naked. So government took objection, "Oh, you are sitting . . . it is obscene. You cannot." "Oh, I'll sit." Then he was put into the custody. So he came out. He was locked. That is not a very old story, say, about hundred years before, that trailiṅga svāmī. So thrice, four times he was put into the custody, and he came out. So this is the first siddhi, first perfection.
Similarly, a yogī also, if he wants . . . perhaps I cited this story. In my childhood I had my teacher and he had his spiritual master, a great yogī. So my teacher used to narrate the story of his spiritual master, that one day he went to the spiritual master, and the spiritual master asked him, "Well, what do you want to eat?" And they replied that, "I want fresh pomegranates from Afghanistan." "All right, sit." So in the room they saw the . . . a branch of pomegranates just with juices just like somebody has snatched the branch from the tree, and it was there. Yogī they can perform such wonderful things. If I want this thing, I have to endeavor for it, but a yogī can at once make it. These are some of the preliminary perfections of yogī.
So Kṛṣṇa is called Yogeśvara. He is the . . . you'll find in the Bhagavad-gītā, He's described as Yogeśvara. He's the master of all yogic principles. So for Him, why there shall be desire for enjoyment. He's so perfect that He hasn't got to marry, He hasn't got to keep a girlfriend. He's so perfect. So this is the nature of Kṛṣṇa we have to understand.
Then why He married? He married just to fulfill the desires of His devotees. Those devotees who wanted Kṛṣṇa as their husband, so He accepted them. And when He played the part of a husband, He played very perfectly. Just like when He played the part of a friend, of the boyfriend, He played it very perfectly. When He played the part of a small boy of Yaśodā, He played it perfectly.
Just like He was creating disturbances, when He was, say, three years old. Just like children, two year, two years old, they create always disturbance with mother. They don't leave the company of mother. At the same time, they create disturb. So Kṛṣṇa was doing that. Now, the mother decided, "Now, I shall bind You with ropes.
You are creating so much disturbance." And he took . . . she took a stick, and "If You create disturbance, then I'll beat You." Oh, Kṛṣṇa began to cry. So there is description in the Bhāgavata by Kuntī that "The person who is the object of frightening for everyone, He was afraid of the stick of Yaśodā." Why? He was perfectly playing the childhood.
So this is the Kṛṣṇa's life. So one has to understand this thing. He was not need . . . here just exactly the same thing, as He says, that na me karma-phale spṛhā: "I have no desire. I no . . ." Why He shall be desire? He is full. Desire, a needy person has desire. But a man who is full, why he shall be desire? Na māṁ karmāṇi limpanti na me ka . . . iti māṁ yo 'bhijānāti (BG 4.14).
Now, just to . . . I have tried to explain a little portion of the Kṛṣṇa's activities. When He appeared in this world, He showed His activities just to attract us that, "You are frustrated in friendship? Come on. Make friendship with Me. Oh, you are frustrated in getting a good master? Come on. Serve Me. I am, I become your good master. Oh, you are frustrated in the love of your sons? Oh, have Me as your son." Because here we are frustrated with our sons and daughters. We expect something, but when they are grown up, they go in their own way. We are frustrated.
So accept Kṛṣṇa as son and He'll be most obedient son, just like He was playing the part before Yaśodā. Similarly, accept Kṛṣṇa as husband or lover, you'll never be frustrated. That is the whole philosophy. Anything, whatever desires you have got, you can establish a relationship with Kṛṣṇa in that desire and you'll be happy, perfectly happy, never to be cheated.
So na māṁ karmā . . . iti māṁ yo 'bhijānāti. Anyone who understands this philosophy, this transcendental nature of Kṛṣṇa, then what is the result? Karmabhir na sa badhyate. Because every act . . . we are bound up by the reaction of our past deeds. So as soon as we understand the transcendental activities of Kṛṣṇa, at once we become free from all reactions.