Desireless you cannot be. That is not possible. Desireless means . . . here it is clearly said, sarva-kāmebhyaḥ. Kāmebhyaḥ means desire for sense gratification. That is to be purified. But desire to serve Kṛṣṇa, that is very good, very nice thing. So we have to transfer the desire. This is called Kṛṣṇa consciousness. That's all. Desire we cannot kill. It is not possible. I am a living being. Desire is my constant companion. So therefore Kṛṣṇa consciousness means to purify the desire. How is that? Without sarva-kāmebhyaḥ, without desiring for material sense gratification, I can desire so many things for Kṛṣṇa's service. There are so many things.
And suppose . . . just like take for example eating. Eating, we want palatable dishes. Very good. But you prepare the palatable foodstuff for Kṛṣṇa. For Kṛṣṇa you prepare hundreds of palatable . . . don't think that "It is being prepared for me." Therefore one who prepares foodstuff for Kṛṣṇa, he has to take very precaution, you see, that is being prepared for Kṛṣṇa. Sometimes I therefore ask the students, "Don't touch your mouth. Don't . . . very cleanly, very sanctifiedly." Because it is being prepared . . . so now that desire, that "Kṛṣṇa will eat such nice cake and such nice rice," so the whole thing is prepared in Kṛṣṇa consciousness, and when it is offered to Kṛṣṇa, you taste.
So your kāma is already sacrificed, because from the very beginning you're thinking that, "It is being prepared for Kṛṣṇa." You have no desire for that. But Kṛṣṇa is so merciful that He gives you the foodstuff for your eating; so your desire is already fulfilled. You do not desire it, but Kṛṣṇa's mercy is so that He can fulfill your desire.
Nispṛhaḥ sarva-kāmebhyo yukta ity ucyate tadā. At that time, when one has molded his life in such a way, then he's to be understood that he has attained perfection in the yoga system. Simply routine work, doing some exercise, that is not the yoga system as far Bhagavad-gītā is concerned. Now:
- yathā dīpo nivātastho
- neṅgate sopamā smṛtā
- yogino yata-cittasya
- yuñjato yogam ātmanaḥ
- (BG 6.19)
Just like a lamp, when it is not agitated by the wind, it . . . as the flame is straight, similarly, the mind should not be agitated. That flame is very nice, when it is stand straight without being moved by the wind. That flame is very nice. So that example is given here. The flame is so susceptible to wind that a little agitation, it moves. So similarly, our mind is also so susceptible to material desires that a little movement can change the whole thing. Change it. Balavān indriya-grāmo vidvāṁsam api karṣati (SB 9.19.17). Little change.
In the Vedic language it is forbidden for a yogī, or those who are transcendentalist . . . because he has to remain brahmacāri-vrate sthitaḥ. Brahmacārī, there are two kinds of brahmacārī. One who is leading complete celibacy, complete free from sex life, he is called brahmacārī. Another brahmacārī gṛhastha-brahmacārī.
He has got his wife, but he has no other understanding with any other woman. And that wife also only, I mean to say, relation with wife is performed under regulation, he is also brahmacārī. One who has his relationship with wife under rules and regulation and does not know any other woman, he is also brahmacārī. That is also called brahmacāri-vrata. And one who lives complete celibacy life, that he is also brahmacārī.
So that brahmacāri-vrata is essential for yogī. Brahmacāri-vrata. Now, yata-cittasya . . . yogam ātmanaḥ, that mind should not be agitated. He says: "The mind should not be agitated." Suppose I am brahmacārī, I am taken the vow, brahmacāri-vrate sthitaḥ, I have taken the vow that "I will have no sex life in my life." Then mind may be agitated sometimes. So there are precautions. Precautions. It is said in the Vedic literature that one should be very careful about woman. They, they are so much careful; mātrā svasrā duhitrā vā nāviviktāsano bhavet (SB 9.19.17).
The prescription is that "One should not sit alone even with his mother, with his sister and with his daughter." You see. Balavān indriya-grāmo vidvāṁsam api karṣati. The mind is so, I mean to say, fragile, that even little, they can create havoc. You see? So these things are prescription for the yogīs. Yogī has to look into the prescription of the system.
- yatroparamate cittaṁ
- niruddhaṁ yoga-sevayā
- yatra caivātmanātmānaṁ
- paśyann ātmani tuṣyati
- (BG 6.20)
Now, the yogī should control in such a way his mind that as soon as mind goes from the position of meditating on Viṣṇu, he should at once drag the mind. That requires a very good practice. You see? Then Kṛṣṇa says that:
- sukham ātyantikaṁ yat tad
- buddhi-grāhyam atīndriyam, atīndriyam
- vetti yatra na caivāyaṁ
- sthitaś calati tattvataḥ
- (BG 6.21)
One who does not know that real happiness can be experienced by our transcendental senses, not with this material senses . . . senses are not to be sacrificed. Desires are not to be sacrificed, but there are desires in the spiritual field, there are sense satisfaction in spiritual field. That is a different thing.
So here it is said, sukham ātyantikaṁ yat (BG 2.21). What is really happiness, tad buddhi-grāhyam atīndriyam, that is transcendental to this experience, empirical sense gratification. Vetti yatra na caivāyaṁ sthitaś calati tattvataḥ. One who does not know this, then certainly he will be agitated in the mind and fall down. So one should know that the happiness which we are trying to derive from the material senses, that is not happiness.
I have . . . several times I recited one nice verse, the description of rāma.
- ramante yogino 'nante
- satyānande cid-ātmani
- iti rāma-padenāsau
- paraṁ brahmābhidhīyate
- (CC Madhya 9.29)
That yoginaḥ, those who are actually yogīs, they . . . they also enjoy. And how they enjoy? Ramante yoginaḥ anante. In the unlimited, not into the limited. In the unlimited. Yoginaḥ anante and satyānande, that is real happiness. Satyānande cid-ātmani. And that is spiritual. That is not material. Iti rāma, this is the meaning of rāma. Hare Rāma. We described, this rāma means to enjoy in the spiritual life. That is called rāma.