So as soon as you become free from all these designations, manufacturing process of the mind and intellect, and fully engage in Kṛṣṇa's service . . . therefore, we require to be trained in the service of Kṛṣṇa under the guidance of the representative of Kṛṣṇa. Training. In this way, when we are fully trained, we shall reach that stage, oh that, "I am protected by Kṛṣṇa." Kṛṣṇa gives you assurance, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi (BG 18.66) "I shall give you liberation from all sorts of sinful reaction of your life." Then immediately I will come to Kṛṣṇa.
Of course, it does not mean that anyone who comes to Kṛṣṇa or Kṛṣṇa's representative, he has finished all the reaction of his past sinful activities. That is not possible. Everyone is full with the result of his past sinful . . . here in the material world, whatever you do, it is more or less all sinful activities. So therefore, our life is always full with sinful activity. So when you surrender to Kṛṣṇa through His transparent via media, not that immediately your sinful activities are stopped, but because you surrendered to the Supreme, He absorbs your sinful activities. He makes you free. But you should be conscious that, "I shall not commit any more."
Caitanya Mahāprabhu, when He accepted Jagāi-Mādhāi, great sinful brothers, He simply asked them, "You simply promise that 'Henceforward you shall not commit any sinful activities.' Whatever you have done I am taking. I am absorbed." That is the process. So the Lord or the spiritual master absorbs. But we should be conscious that "We shall not commit any more sinful activities so that my spiritual master or Kṛṣṇa will have to again accept them on my behalf." We should be conscious.
The Christian process, that going to the church, confession, that is very nice. You confess, and God or God's representative is quite able to excuse you and to make you free from all sinful reaction. But why should you commit again? Why should you commit again? This is not good. Lord Jesus Christ . . . the Christians believe that he has taken the reaction of everyone's sinful activities and he has suffered by crucification. That's all right. But why should you commit again the same sins for which Lord Jesus Christ suffered? This is less intelligent. We should not indulge in that.
In our ten kinds of offenses in chanting Hare Kṛṣṇa mantra there is one item, you know: nāmno balād yasya hi pāpa-buddhir (Padma Purāṇa, Brahma-khaṇḍa 25.1). The . . . we are chanting Hare Kṛṣṇa. So we are, I mean to say, becoming free from the sinful reactions of our past activities. But if we think that, "Because I am now . . . I have got a machine of chanting Hare Kṛṣṇa, so I shall commit as much sin as possible and it will be counteracted by this process," oh, that is the greatest sin. You cannot do that. You cannot make Hare Kṛṣṇa mantra as agent of nullifying your sinful activities. Similarly, you cannot make God or His agent or His representative as a machine for counteracting your sinful activities. You should stop.
Therefore niḥśeṣa-mano-rathāntaraḥ. Niḥśeṣa. You must cease all kinds of sinful activities. We prescribe to our students that, "You should not do this, you should not do this, you should not do this." That is a warning that these are the different gates of sinful activity. If you indulge in illicit sex life, then you open the gate of sinful activities, and you go deeper and deeper. Similarly, if you take meat-eating, that is also opening the gate of sinful activities. Similarly, if you indulge in gambling or in intoxication . . . these are the gates.
As Ṛṣabhadeva has said, tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam. If you indulge in the process of . . . these are sense gratificatory process. Why a person eats meat? It is simply sense gratification. Now our students, they have given up eating meat. Are they dying? They are eating nicely, cāpāṭis, vegetable. So it is simply sense gratification, that "I like this." Why you like? This is not a liking thing. But we shall . . . for sense gratification we are prepared to enter into the darkest region of the hell. We should not do that. Therefore praśānta.
So a spiritual master or a representative of Kṛṣṇa or mahātmā, he is praśāntā. Praśāntā means he is freed from all these manufacturing process of the mind. He is no more conducted by the dictation of the mind; he is conducted by the dictation of Kṛṣṇa, or Kṛṣṇa's words. Just like Bhagavad-gītā, Kṛṣṇa's words. Kṛṣṇa and Kṛṣṇa's words are not different. So if you abide by the words of Kṛṣṇa, just like Bhagavad-gītā—there are many others—then you are abiding by Kṛṣṇa. You are not abiding by the dictation of your mind. That should be the motto of our life. And a spiritual master or mahātmā is he who is situated in that position. He is not dictated by the mind. He is simply following the scriptural injunction. Therefore he is praśāntā. Sama-cittāḥ praśāntāḥ.
And vimanyavaḥ. Vimanyavaḥ means without any anger. Anger . . . a devotee should not be angry. But that does not mean that he has lost his capacity of anger. No. Everything is there. Just like a person does not have illicit sex. That does not mean he has no sexual capacity. He has full sexual capacity, but he does not want to do it unless it is required for certain purpose. That example is given: just like the tortoise. The tortoise, as soon as he likes, he opens his different limbs from the body, and as soon as he does not like, immediately winds within the body. So we should be like that. That is real control.
So vimanyavaḥ means that devotee does not generally become angry. But that does not mean that he has lost his power of becoming angry. No. He can become angry at any time, when it is required. And when he should be angry? He is angry, "krodha" bhakta-dveṣi janam. He'll be angry when there is somebody who's against God and God's devotee. He should be angry. As soon as one says, blaspheming that, "I am God. There is no God," immediately he should be very angry because he is preaching false things. He's blaspheming against the Supreme Lord, that he is making God as very cheap. He should be very angry. Bhakta-dveṣi.
Just like our student Govinda dāsī in Hawaii. In a meeting she became very angry when the so-called incarnation of God and God . . . perhaps you know this incident. And the people did not say, of course, Govinda dāsī, but they hurt her husband, Gaurasundara. But she became very angry that, "These rascals," and so many things she spoke. (chuckles) So she did right, like a heroine. I very much liked it. So we should be very much angry. When? When there is anything against God and God's devotee. But generally, for my personal interest, I should not be angry. "All right, if you like to call me by ill names, I don't mind. You go on with your business." I do not become angry.
So just like Hanumānjī, Vajrāṅgajī. Vajrāṅgajī, he set fire in the kingdom of Rāvaṇa. A very beautiful kingdom, almost made of all gold, but he set fire in that capital of Laṅka. He became very angry. But why he became angry? Not for his personal interest. But he was angry for the interest of Lord Rāma. Sītā, the Lakṣmī, wife of Lord Rāma, was kidnapped by this man Rāvaṇa, and he was very angry that, "He has kidnapped my Lord's spiritual energy, Sītā. I shall set fire in his very valuable capital." So this anger, this demonstration of anger and setting fire, was accepted as service.