Bhagavad Gita 15.2

[Paramananda das]

Dandavat pranams

All glories to Srila Prabhupada

Lord Caitanyas standard to become KC is to chant 64 rounds daily and avoid the 10 offences to the holy name.

Srila Bhaktivinoda Thakura has stated:

Sadhu-vritti, Sajjana Toshani 11/12:
tinei sad-grihastha-jini pratyah laksha-nama grahana karena, tanhara grihei shuddha-vaishnava-gana prasada grahana karibena.
“Only those devotees are sad-grihasthas (true and ideal householders) who chant 1,00,000 names of Krishna (64 rounds) daily. The pure devotees should accept prasada (foodstuffs) only in the homes of these sad-grihasthas and nowhere else

In  Hari-nama-cintamani he has stated:

mane habe-aja laksha nama ye kariba; krame krame tina laksha nama ye smariba. mahagraha habe citte namera sankhyaya; acire jabe jadya sadhura kripaya.
“When one’s mind desires to chant and remember one hundred thousand holy names (64 rounds) daily and furthur desires to slowly increase it to three hundred thousand and when one’s mind becomes very attached and eager to complete the fixed number of rounds daily and pushes one to complete the sankhya everyday, then it is understood that very soon the laziness or apathy in chanting the Hare Krishna maha-mantra will vanish by the mercy of the devotees and one’s chanting will bring one the desired fruit of pure love for Krishna.”
Shrila Jagannatha Dasa Babaji
The main teaching of Shrila Jagannatha dasa Babaji Maharaja is as follows:
“If you want to achieve perfection in Krishna consciousness, you must take a vow to chant a minimum of two hundred thousand or otherwise one hundred thousand of holy names every day, and you must execute that without fail. Before you retire at night you must finish this specific number of rounds, then you can achieve perfection in Krishna consciousness.”

from Narottama-vilasa 10th Vilasa:
Rupamala, the queen of a distant country became so happy on getting initiation from Shrila Narottama dasa Thakura that she took a vow to take 100,000 Harinama (64 rounds of the Hare Krishna maha-mantra) daily. Seeing her determination, everyone began to sing the glory of Shrila Narottama dasa Thakura Mahashaya.

Shri Rasika-mangala, Eastern part, 6th Wave:
“When Shri Rasikananda was a child, he did not waste time playing games like other children. Rather, he would meditate on the maha-mantra. His daily practice was to chant 100,000 Holy Names (64 rounds). He would refuse to accept his mother’s foodstuffs until he completed his above chanting.”

In this spirit we should read this chapter 15 Purusottma yoga and chant Hare Krishna with great love like a child crying for its mother, as was taught by Srila Prabhupada:

Text 2

adhas cordhvam prasrtas tasya sakha guna-pravrddha visaya-pravalah adhas ca mulany anusantatani karmanubandhini manushya-loke

Translation

The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society.

Commentary by Srila Prabhupada

The description of the banyan tree is further explained here. Its branches spread in all directions. In the lower parts, there are variegated manifestations of living entities—human beings, animals, horses, cows, dogs, cats, etc. These are situated on the lower parts of the branches, whereas on the upper parts are higher forms of living entities: the demigods, Gandharvas and many other higher species of life. As a tree is nourished by water, so this tree is nourished by the three modes of material nature. Sometimes we find that a tract of land is barren for want of sufficient water, and sometimes a tract is very green; similarly, where particular modes of material nature are proportionately greater in quantity, the different species of life are manifested accordingly.

The twigs of the tree are considered to be the sense objects. By development of the different modes of nature we develop different senses, and by the senses we enjoy different varieties of sense objects. The tips of the branches are the senses—the ears, nose, eyes, etc.—which are attached to the enjoyment of different sense objects. The twigs are sound, form, touch, and so on—the sense objects. The subsidiary roots are attachments and aversions, which are byproducts of different varieties of suffering and sense enjoyment. The tendencies toward piety and impiety are considered to develop from these secondary roots, which spread in all directions. The real root is from Brahmaloka, and the other roots are in the human planetary systems. After one enjoys the results of virtuous activities in the upper planetary systems, he comes down to this earth and renews his karma, or fruitive activities for promotion. This planet of human beings is considered the field of activities.

Commentary by Sri Visvanatha Cakravarti Thakur

The branches of this tree spread down (adhah) in the form of animals and others, and upward in the form of the birth of devatas and other elevated beings. These branches increase and increase by the watering, in the form of actions of the three gunas (guna pravrddha). The small twigs of the branches are the sense objects such as sound (visaya pravalah). Moreover, it can be inferred that, at the base of the tree, unknown to all people, is some great treasure. There are external roots from the branches of the asvattha, meaning in this case banyan tree, which is dependent for support on both the main root and the external roots. These secondary roots, the cause of continued action, spread out everywhere  (anusantantani) below Brahmaloka (adhah), in the planet of humans. Karma anubandhini means that after enjoying the results of ones actions, those actions become stimulus for actions in another human birth.

Rudra Vaisnava Sampradaya: Visnuswami Sridhara Swami's Commentary The branches of this ancient banyan tree are the perishable jivas or  embodied beings from Brahma the secondary creator who lives for trillions of  years down to humans who may live for a hundred years down to an insect that may  live only for some hours. All regardless of their span of life have their  limiting adjuncts and restricted effects and represent the branches of this  tree. Of those jivas who have the inclination for evil and demoniac  activities their births will be in the reptile and insect species. Those jivas who are oblivious to their divine nature and act like beasts will  correspondingly take birth in the animal kingdom and those jivas of  virtuous and pious nature nature will take birth among the Brahmins, Vaisnavas  and demigods. All jivas constitute the unlimited branches of this ancient  banyan tree represented in the mundane material existence. Furthermore it should  be understood that they are nutured by the three gunas or modes of  goodness, passion and nescience according to their qualifications and  propensities. The tips of the branches are the senses and the innumerable  sprouts and shoots are the sense objects. The roots are spread out above and  below with the central primary tap root representing the Supreme Lord alone with  the roots below representing desires for enjoyment and the roots above  representing subtle impressions of past enjoyments. The effects of such are  specifird by the words karma anubandhani which refers to actions  according to the proclivity to perform righteous or unrighteous activities which  results in corresponding reactions some positive, some benign and some negative.  When past reactions eventually have been finally exhausted the jiva once  more takes birth in the world of humans directly related to the influence of the  subtle impressions accumalated from enjoyments experienced in the previous lives  and worlds which are the subtle motivating impetus for the inclinations and  propensity to experience these activities again. The ability to experience these  actions is limited to the worlds of humans alone and so Lord Krishna states manusya-lokemeaning the world of men.

Brahma Vaisnava Sampradaya: Madhvacarya Madhvacarya's Commentary Since the unmanifest atma or immortal soul exists in an impreceptible  sub- atomic form within the bodies of all jivas or embodied beings, they  are described as spread upwards and downwards. The attributes are the modes of  material nature, the three gunas of sattva or goodness, rajas or passion and tamasor ignorance. The pleasurable  experiences are the sprouts and desires are the buds. The main central root is  the divine resplendence representing the Supreme Lord and the subsidary roots  are the results acquired due to following righteousness or unrighteousness. This  is described in the Ballava section. In this ancient asvattha or banyan tree representing material  existence the brahman or spiritual substratum pervading all existence as  manifestation of the Supreme Lord is the primary and central root. The subsidary  root is prakriti the material substratum pervading physical existence and  the three gunas are its attributes. The elements earth, water, fire, air  and ether are the branches and the leaves are the Vedic hymns. The demigods who  administer universal management are the smaller branches and human beings are  the twigs. From adherance or rejection of the injunctions and prohibitions  defined in the Vedic scriptures do sweet and bitter fruits results which are the karmasor reactions to the previous actions one has performed. Righteous  actions bestow pleasant rewards and unrighteous actions bestow unpleasant  rewards. This ancient banyan tree rewards liberation and bondage as well  depending upon the merit of righteousness enacted. It also has fruits, branches  and roots that are unmanifest as well as those that are apparent and manifest.  This does not otherwise come to happen neither does it not come not to happen.  This means that the cause is enveloped in the effect and that the effect is  containing the cause. In this way as a tiny seed contains an entire tree and a  tree contains a tiny seed the roots and the branches are intertwined eternally.

Sri Vaisnava Sampradaya: Ramanuja Ramanuja's Commentary The branches on this asvattha tree symbolise all the jivas or  embodied beings who arise due to karma or reactions to actions. The  downward branches symbolise humans, animals, plants, etc. and the upward  branches symbolise the 300 million demigods administering universal management.  All the branches are part of prakriti thematerial substratum pervading  physical existence and all are nourished by the three gunas or three  modes of material nature which are sattva or goodness, rajas or  passion and tamas or ignorance. The sprouts on the branches symbolises  desires for objects of the senses. This asvattha tree has its roots in  Brahma-loka the highest material planet and its branches end in the worlds of  humans but there the humans are constantly creating new rootlets which are the karmas acquired from performing actions which are enjoined and prohibited  in the Vedic scriptures.The activities performed as jivas while in bodies  of humans exclusively results in higher level or lower level births. By ignoring  the injunctions and prohibitions of the Vedic scriptures the results are lower  level births such as animals, reptiles, insects, plants. The adherance to the  injunctions and prohibitions of the Vedic scriptures results in higher level  births such as the demigods and also human births which still affords a jiva the golden opportunity to spiritually evolve and grow; sometimes  even achieving moksaor liberation from material existence in their very  next lifetime.

Kumara Vaisnava Sampradaya: Nimbaditya Kesava Kasmiri's Commentary Describing the roots and branches of the asvattha or banyan tree  allegorically to symbolise material existence. Lord Krishna further explains  that the branches that rise upwards symbolise the higher level jivas or  embodied beings such as the demigods and humans. The branches that turn  downwards are lower level jivas such as animals, birds, fish and plants.  The roots extend upwards to Satya loka the highest material planet of Brahma and  extends downwards also into the worlds of humans where innumerable new sub-roots  manifest which are the karma or reactions to actions performed by every  human. The twigs are impressions from past desires and the sprouts are the  desired sense objects. All parts of this tree are within prakriti the  material substratum pervading physical existence and are nourished by the three gunas or modes of material nature which are sattva or goodness, rajas or passion and tamas or nescience. Those lower level jivas who have degenerated into various forms of demoniac entities due to  performing evil activities to others as well as degraded activities unto  themselves inevitably sink into the fiery hellish worlds for aeons and aeons of  atonement. Contrarily the higher level jivas who adhered to the  injunctions and prohibitions of the Veidc scriptures receive meritorious births  in the heavenly worlds of the demigods. Possessing the nature of good or evil  each jivas karma binds them in samsara the perpetual cycle of  birth and death and is manifested in manusyathe worlds of humans. The purport is that after exhaustion of all karma and its residue of  the jiva enjoying ecstatically in the heavenly worlds or suffering in  misery in the hellish worlds due to either following or ignoring the injunctions  and prohibitions of the Vedic scriptures. One is rewarded after death by  performing meritorious deeds or punished by performing degraded deeds during  each human lifetime in pursuit of pleasure and sense gratification. After  hundreds of thousands of such lifetimes these desires for pleasure become deep  rooted tendencies that causes subtle impressions to be imprinted upon the subtle  body of the jiva who takes birth in the worlds of humans. These  impressions are so resolute that subconsciously the jivacraves and seeks  the same pleasures enjoyed in the previous life and performs the same and  similar activities in which they had achieved fulfillment before.

Comment: I offer my humble obaisences to the lotusfeet of my Gurudeva and Srila Prabhupada, my dull intelligence wants to escape from this important philosophy and knowledge given by Srila Prabhupada and the acaryas. I have to to read this vers over and over again and try to grasp the real significance of all Lord Krsnas statements.And that of Srila Prabhupada the acaryas...

The words of the Acaryas such as Srila Sridhara Swami should be contemplated over and over again:

"The roots are spread out above and  below with the central primary tap root representing the Supreme Lord alone with  the roots below representing desires for enjoyment and the roots above  representing subtle impressions of past enjoyments. The effects of such are  specifird by the words karma anubandhani which refers to actions  according to the proclivity to perform righteous or unrighteous activities which  results in corresponding reactions some positive, some benign and some negative"

Srila Prabhupada writes: 

The description of the banyan tree is further explained here. Its branches spread in all directions. In the lower parts, there are variegated manifestations of living entities—human beings, animals, horses, cows, dogs, cats, etc. These are situated on the lower parts of the branches, whereas on the upper parts are higher forms of living entities: the demigods, Gandharvas and many other higher species of life. As a tree is nourished by water, so this tree is nourished by the three modes of material nature.

comment:

Basically all living beings in the material universe are presented in this Banyan tree, the roots are the   karmic activities.Srila Prabhupada describes them:

"The subsidiary roots are attachments and aversions, which are byproducts of different varieties of suffering and sense enjoyment. The tendencies toward piety and impiety are considered to develop from these secondary roots, which spread in all directions. The real root is from Brahmaloka, and the other roots are in the human planetary systems. After one enjoys the results of virtuous activities in the upper planetary systems, he comes down to this earth and renews his karma, or fruitive activities for promotion. This planet of human beings is considered the field of activities."

I am not sure what he means with Subsidiary roots, maybe some learned devotees have some insight to this...

Srila Madhavacarya writes: The subsidary  root is prakriti the material substratum pervading physical existence and  the three gunas are its attributes. The elements earth, water, fire, air  and ether are the branches and the leaves are the Vedic hymns. The demigods who  administer universal management are the smaller branches and human beings are  the twigs. From adherance or rejection of the injunctions and prohibitions  defined in the Vedic scriptures do sweet and bitter fruits results which are the karmas or reactions to the previous actions one has performed.

Who can comprehend the details of all this detailed philosophy of how the jiva is trapped in material enegery?

Srila Bhaktivinoda Thakura has sung:

Radha-Krishna Bol
(from Gitavali)
(1)
‘radha-krishna’ bol bol bolo re sobai
(ei) sikha diya, sab nadiya
phirche nece’gaura-nitai
(2)
(miche) mayar bose, jaccho bhese’,
khaccho habudubu, bhai
(3)
(jiv) krishna-das, e biswas,
korle to’ ar duhkho nai
(4)
(krishna) bolbe jabe, pulak ha’be
jhorbe ankhi, boli tai
(5)
(‘radha) krishna’ bolo, sange calo,
ei-matra bhikha ca
(6)
(jay) sakal’bipod bhaktivinod
bole, jakhon o-nam gai

Translation:
1) Chant, chant "Radha-Krishna!" Everyone chant! When Lord Caitanya and Lord Nityananda came dancing through Nadia, They gave these teachings: Chant, chant "Radha-Krishna!" Everyone chant!
2) You are caught up in a whirlpool of senseless action and are sinking lower and lower. Chant, chant "Radha-Krishna!" Everyone chant!
3) If you just understand that the spirit soul is the eternal servant of Krishna, you will never have any more sorrows.
4) Chant Hare Krishna and your eyes will fill with tears and your body will feel transcendental shivering. Chant, chant "Radha-Krishna!" Everyone chant!
5) Simply chant "Radha-Krishna" and join with us. Those are the only alms we beg. Chant, chant "Radha- Krishna!" Everyone chant!
6) "All dangers will be gone when that Name is chanted," says Bhaktivinoda Thakura. Chant, chant "Radha-Krishna!" Everyone chant!

Lord Caitanya taught after He took initiation from Isvara Puri ,that I am a fool so my I can not study Vedanta ,so I simply chant Hare Krsna as instructed by my Gurudeva. Of course Lord Caitanya is the biggest Vedantist and the actual

compiler of Vedanta: Vedanta Krd veda vid eva caham.....

The conclusion to this vers is simply to give up all material desires and worship Radha Krsna as taught by Srila Raghunath das Goswami in his Manah Siksa:

Text 1   gurau gosthe gosthalayisu sujane bhusura-gane   sva-mantre sri-namni vraja-nava-yuva-dvandva-sarane   sada dambham hitva kuru ratim apurvam atitaram   aye svantardhatas catubhir abhiyace dhrta-padah

O mind, I grasp your feet and beg you with sweet words: Please cast away all hypocrisy and develop intense, unprecedented love for my spiritual master, Vrajabhumi, the people of Vraja, the Vaisnavas, the brahmanas, the Gayatri mantra, the holy name, and the transcendental shelter that is the fresh young couple of Vraja, Radha and Krsna.

Text 2   na dharmam nadharmam sruti-gana-niruktam kila kuru   vraje radha-krsna-pracura-paricaryam iha tanuh   saci-sunum nandisvara-pati-sutatve guru-varam   mukunda-presthatve smara padam ajasram nanu manah

O Mind, don’t concern yourself with the pious and impious deeds described in the Vedas. Rather, intently serve Sri Sri Radha-Krsna in Vraja. Always remember that Lord Caitanya is the son of Maharaja Nanda and that my guru is most dear to Lord Mukunda.

Text 3   yadiccher avasam vraja-bhuvi sa-ragam prati-janur   yuva-dvandvam tac cet paricaritum arad abhilase   svarupam sri-rupam sa-ganam iha tasyagrajam api   sphutam premna nityam smara nama tada tvam srnu manah

. O Mind, just listen to me! If you desire to reside in Vraja birth after birth, and if you desire to directly serve the divine youthful couple there with great attraction, then with intense love always remember and bow down to Srila Svarupa Damodara Gosvami; to Srila Rupa Gosvami and his elder brother, Srila Sanatana Gosvami; and to all their associates and followers.

Text 4   asad-varta-vesya visrja mati-sarvasva-haranih   katha mukti-vyaghrya na srnu kila sarvatma-gilanih   api tyaktva laksmi-pati-ratim ito vyoma-nayanim   vraje radha-krsnau sva-rati-mani-dau tvam bhaja manah

O mind, give up friendship with nondevotees, which is nothing but a prostitute who will steal the treasure of your heart–your desire to serve Radha-Krsna. Don’t listen to talks of impersonal liberation, which are a tigress who devours everyone. You should even give up attraction for Lord Narayana, which leads to the world of Vaikuntha. Instead, O mind, just worship Sri Sri Radha-Krsna in Vraja, for They bestow upon their worshipers the jewel of pure love for Themselves.

Text 5   asac-cesta-kasta-prada-vikata-pasalibhir iha   prakamam kamadi-prakata-pathapati-vyatikaraih   gale baddhva hanye ’ham iti bakabhid vartmapa-gane   kuru tvam phutkaran avati sa yatha tvam mana itah

The highwaymen of lust and his friends have bound me around the neck with the painful, horrible, powerful ropes of many wicked deeds. O mind, please scream out to the devotees of Krsna, the killer of Baka, "I am being killed!" Then He will save me.

Text 6   are cetah prodyat-kapata-kuti-nati-bhara-khara- ksaran-mutre snatva dahasi katham atmanam api mam   sada tvam gandharva-giridhari-pada-prema-vilasat- sudhambhodhau snatva svam api nitaram mam ca sukhaya

O Mind, why do you burn us both by bathing in the urine trickling from the ass of great deviousness and hypocrisy? Instead, you should delight us by eternally bathing in the glistening nectar-ocean of pure love for Sri Sri Gandharva-Giridhari (Sri Sri Radha-Krsna).

Text 7   pratisthasa dhrsta svapaca-ramani me hrdi natet   katham sadhu-prema sprsati sucir etan nanu manah   sada tvam sevasva prabhu-dayita-samantam atulam   yatha tam niskasya tvaritam iha tam vesayati sah

as long as the impudent untouchable woman of the desire for fame dances in my heart, why should pure love for Radha-Krsna touch me? O mind, continuously serve my spiritual master, the leader of those who are dear to the Lord. Then my master will quickly kick out that harridan and allow that pure love to enter.

Text 8   yatha dustatvam me darayati sathasyapi krpaya   yatha mahyam premamrtam api dadaty ujjvalam asau   atha sri-gandharva-bhajana-vidhaye prerayati mam   tatha gosthe kakva giridharam iha tvam bhaja manah

So That He will mercifully smash my wickedness (even though I am a great rascal), so that He will give me the splendid nectar of transcendental love, and so He will engage me in Sri Radha’s service, please, O mind, with words choked with emotion, worship Lord Giridhari here in Vraja.

Text 9   mad-isa-nathatve vraja-vipina-candram vraja-vane- svarim tan-nathatve tad-atula-sakhitve tu lalitam   visakham siksali-vitarana-gurutve priya-saro- girindrau tat-preksa-lalita-rati-datve smara manah

O mind, please meditate on Krsna, the moon of Vraja forest, as the Lord of my controller, Srimati Radharani. And please meditate upon Srimati Radharani, the queen of Vraja forest, as Krsna’s controller. Also please meditate upon Lalita as the peerless friend of Radha and Krsna, Visakha as the guru who teaches Them many things, and Radha-kunda and Govardhana Hill as two places the mere sight of which bestows charming transcendental love for the divine couple.

Text 10   ratim gauri-lile api tapati saundarya-kiranaih   saci-laksmi-satyah paribhavati saubhagya-balanaih   vasi-karais candravali-mukha-navina-vraja-satih   ksipaty arad ya tam hari-dayita-radham bhaja manah

O mind, please worship Lord Hari’s beloved Radha. with the splendor of Her beauty She makes Rati, Gauri, and Lila burn with envy, with the power of Her good fortune She defeats Saci, Laksmi, and Satyabhama, and with Her ability to control Krsna She completely eclipses Candravali and the other pious young girls of Vraja.

Text 11   samam sri-rupena smara-vivasa-radha-giribhrtor   vraje saksat-seva-labhana-vidhaye tad-gana-yujoh   tad-ijyakhya-dhyana-sravana-nati-païcamrtam idam   dhayan nitya govardhanam anudinam tvam bhaja manah

O mind, in order to attain the direct service of the two divine lovers, Sri Sri Radha-Giridhari, in the company of Their friends, every day you must constantly drink, with Sri Rupa Gosvami, the five nectars of worshiping Them, chanting Their names, meditating on Them, hearing about Them, and bowing down before Them, and every day you must worship Govardhana Hill.

Text 12   manah-siksa-daikadasaka-varam etam madhuraya   gira gayaty uccaih samadhi-gata-sarvartha-tati yah   sa-yuthah sri-rupanuga iha bhavan gokula-vane   jano radha-krsnatula-bhajana-ratnam sa labhate

These eleven excellent instructions to the mind grant all spiritual benedictions. A person who stays with the devotees, follows Srila Rupa Gosvami, and with a sweet voice loudly sings these eleven verses will attain the matchless jewel of direct service to Sri Sri Radha-Krsna in the forest of Gokula.

A devotee gives up even contemplating the object of the senses and surrenders himself to Krsnas lotusfeet fully otherwise we ar cheating ourself:

TEXT 6

karmendriyani samyamya ya aste manasa smaran indriyarthan vimudhatma mithyacarah sa ucyate

SYNONYMS

karma-indriyani--the five  working sense organs; samyamya--controlling; yah--anyone who; aste--remains; manasa--by mind; smaran--thinking; indriya-arthan--sense objects; vimudha--foolish; atma--soul; mithya-acarah--pretender; sah--he; ucyate--is called.

TRANSLATION

One who restrains the senses  and organs of action, but whose mind dwells on sense objects, certainly deludes  himself and is called a pretender.

PURPORT

There are many pretenders who refuse to  work in Krsna consciousness but make a show of meditation, while actually  dwelling within the mind upon sense enjoyment. Such pretenders may also speak on  dry philosophy in order to bluff sophisticated followers, but according to this  verse these are the greatest cheaters. For sense enjoyment one can act in any  capacity of the social order, but if one follows the rules and regulations of  his particular status, he can make gradual progress in purifying his existence.  But he who makes a show of being a yogi, while actually searching for the  objects of sense gratification, must be called the greatest cheater, even though  he sometimes speaks of philosophy. His knowledge has no value because the  effects of such a sinful man's knowledge are taken away by the illusory energy  of the Lord. Such a pretender's mind is always impure, and therefore his show of  yogic meditation has no value whatsoever

Rudra Vaisnava Sampradaya: Visnuswami Sridhara Swami's Commentary The unqualified renunciate who in ignorance attempts to perform jnanayogathe cultivation of spiritual knowledge is being censored now. In a  strong sense Lord Krishna states: that fool who by forcefully restraining the  senses under the pretext of meditation but is inwardly reflecting on the objects  of the senses is a cheat and a charlatan. Being impure the mind of such an  impostor lacks the tranquillity and lucidity to practice such meditation.

Brahma Vaisnava Sampradaya: Madhvacarya There is no commentary for this verse.

Sri Vaisnava Sampradaya: Ramanuja Ramanuja's Commentary Whosoever without first unburdening themselves of all their sins, who without  having first gained mastery of their senses and without having first achieved  self-control of the mind. If such a person pretends to strives for atma-tattvaor self-realisation of the soul, with their thoughts dwelling  on sense objects due to attachment for them instead of focusing on the eternal  soul. Then the conduct of such a one is duplicious and false and they are a  charlatan. Any person acting in this way is only deceiving themselves by their  own deception and surely will never succeed in realising the eternal soul. Bhagavad-Gita

Kumara Vaisnava Sampradaya: Nimbaditya Kesava Kasmiri's Commentary If actions themselves are dependent upon the organs of the senses such as  eyes, nose, ears etc., then how can one practice to control them. One who is  able to restrain their body from sense objects still may find their mind  attached to sense objects. This is due to impurities caused by passion and  desires from past lifetimes. Such a person is called a charlatan. The sense is  that the mind cannot be free from attachment to sense objects because of an  absence of perfection in karma yoga by performing actions without desire thereby  destroying the myriads of sins collected from time immemorial. Until and unless  this has been achieved knowers of the Vedic scriptures call such a one a  hypocrite or charlatan and all the efforts of such a charlatan although  appearing as a renouncer is of no use for moksa or liberation. Comment: Krsna and the acaryas are warning me and everyone else not to even contemplate the object of the senses, what to speak of engaging in material enjoyment,  pure love of Krsna will not arise if we remain attached to sensegratification of material objects of any kind your servant Paramananda das