Krishna's touch clear all Sins
Srimad Bhagavatam 10.12.38-39 - Krishna's touch clear all Sins (download mp3) , (download flv) and (download mp4)
by Shyam Charan Prabhu at ISKCON Chowpatty
naitad vicitram manujarbha-mayinah
paravaranam paramasya vedhasah
agho ’pi yat-sparsana-dhauta-patakah
prapatma-samyam tv asatam sudurlabham
Krsna is the cause of all causes. The causes and effects of the material world, both higher and lower, are all created by the Supreme Lord, the original controller. When Krsna appeared as the son of Nanda Maharaja and Yasoda, He did so by His causeless mercy. Consequently, for Him to exhibit His unlimited opulence was not at all wonderful. Indeed, He showed such great mercy that even Aghasura, the most sinful miscreant, was elevated to being one of His associates and achieving sarupya-mukti, which is actually impossible for materially contaminated persons to attain.
The word maya is also used in connection with love. Out of maya, love, a father has affection for his child. Therefore the word mayinah indicates that Krsna, out of love, appeared as the son of Nanda Maharaja and assumed the form of a human child (manujarbha). Krsna is the cause of all causes. He is the creator of cause and effect, and He is the supreme controller. Nothing is impossible for Him. Therefore, that He enabled even a living being like Aghasura to attain the salvation of sarupya-mukti was not at all wonderful for Krsna. Krsna took pleasure in entering the mouth of Aghasura in a sporting spirit along with His associates. Therefore, when Aghasura, by that sporting association, as maintained in the spiritual world, was purified of all contamination, he attained sarupya-mukti and vimukti by the grace of Krsna. For Krsna this was not at all wonderful.
manomayi bhagavatim dadau gatim
sa eva nityatma-sukhanubhuty-abhi-
vyudasta-mayo ’ntar-gato hi kim punah
If even only once or even by force one brings the form of the Supreme Personality of Godhead into one’s mind, one can attain the supreme salvation by the mercy of Krsna, as did Aghasura. What then is to be said of those whose hearts the Supreme Personality of Godhead enters when He appears as an incarnation, or those who always think of the lotus feet of the Lord, who is the source of transcendental bliss for all living entities and by whom all illusion is completely removed?
The process for receiving the favor of the Supreme Personality of Godhead is described here. Yat-pada-pankaja-palasa-vilasa-bhaktya (Bhag. 4.22.39). Simply by thinking of Krsna, one can attain Him very easily. Krsna is also described as having His lotus feet always within the hearts of His devotees (bhagavan bhakta-hrdi sthitah). In the case of Aghasura, one may argue that he was not a devotee. The answer to this is that he thought of Krsna for a moment with devotion. Bhaktyaham ekaya grahyah. Without devotion, one cannot think of Krsna; and, conversely, whenever one thinks of Krsna, one undoubtedly has devotion. Although Aghasura’s purpose was to kill Krsna, for a moment Aghasura thought of Krsna with devotion, and Krsna and His associates wanted to sport within Aghasura’s mouth. Similarly, Putana wanted to kill Krsna by poisoning Him, but Krsna took her as His mother because He had accepted the milk of her breast. Svalpam apy asya dharmasya trayate mahato bhayat (Bg. 2.40). Especially when Krsna appears as an avatara, anyone who thinks of Krsna in His different incarnations (ramadi-murtisu kala-niyamena tisthan), and especially in His original form as Krsna, attains salvation. There are many instances of this, and among them is Aghasura, who attained the salvation of sarupya-mukti. Therefore the process is satatam kirtayanto mam yatantas ca drdha-vratah (Bg. 9.14). Those who are devotees always engage in glorifying Krsna. Advaitam acyutam anadim ananta-rupam: when we speak of Krsna, we refer to all His avataras, such as Krsna, Govinda, Narayana, Visnu, Lord Caitanya, Krsna-Balarama and Syamasundara. One who always thinks of Krsna must attain vimukti, special salvation as the Lord’s personal associate, not necessarily in Vrndavana, but at least in Vaikuntha. This is called sarupya-mukti.