Text 149] The Lord Instructs Srila Rapa Gosvami 329

commodations, and janis want to be one with the Supreme. Yogis desire material
opulence, yogic perfections and magic. All of these are lusty (kami). Because they
desire something, they cannot have peace.

The peace formula is given by Krsna in Bhagavad-gita:

bhoktaram yajfia-tapasam
sarva-loka-mahesvaram

suhrdam sarva-bhitanam
jfiatva mam santim rcchati

If one can understand that the only supreme enjoyer is Krsna, one will perform all
kinds of sacrifices, penances and austerities in order to attain Krsna’s devotional
service. Krsna is the Supreme Being, the proprietor of all the material worlds;
therefore throughout the entire universe He is the only enjoyer and beneficiary.
He is the only friend who can actually do good to all living entities (suhrdarh sar-
va-bhitanam). If one understands Krsna, he immediately becomes desireless
(niskama) because a krsna-bhakta knows that his friend and protector in all
respects is Krsna, who is able to do anything for His devotee. Krsna says, kaunteya
pratijanihi na me bhaktah pranasyati: “O son of Kunti, declare it boldly that My
devotee never perishes.” Since Krsna gives this assurance, the devotee lives in
Krsna and has no desire for personal benefit. The background for the devotee is
the all-good Himself. Why should the devotee aspire for something good for him-
self? His only business is to please the Supreme by rendering service as much as
possible. A krsna-bhakta has no desire for his own personal benefit. He is com-
pletely protected by the Supreme. Avasya raksibe krsna visvasa palana. Bhakti-
vinoda Thakura says that he is desireless because Krsna will give him protection in
all circumstances. It is not that he expects any assistance from Krsna; he simply
depends on Krsna just as a child depends on his parents. The child does not know
how to expect service from his parents, but he is always protected nevertheless.
This is called niskama (desirelessness).

Although karmis, jfanis and yogis fulfill their desires by performing various ac-
tivities, they are never satisfied. A karmi may work very hard to acquire a million
dollars, but as soon as he gets a million dollars he desires another million. For the
karmis, there is no end of desire. The more the karmi gets, the more he desires.
The janis cannot be desireless because their intelligence is unsound. They want
to merge into the Brahman effulgence, but even though they may be raised to
that platform, they cannot be satisfied there. There are many jfanis or sannydsis
who give up the world as false, but after taking sannyasa they return to the world
to engage in politics or philanthropy or to open schools and hospitals. This means
that they could not attain the real Brahman (brahma satyam). They have to come
down to the material platform to engage in philanthropic activity. Thus they again
cultivate desires, and when these desires are exhausted, they desire something
different. Therefore the jfAani cannot be niskama, desireless. Nor can the yogis be
