Kṛṣṇa says: "Anyone who is engaged satatam." Satatam means twenty-four hours. He has no other thinking except Kṛṣṇa. Sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18). This is spoken about Mahārāja Ambarīṣa. He was the emperor of the whole world, he was doing his duty as a responsible king, but still, sa vai manaḥ kṛṣṇa-padāravindayoḥ: he fixed his mind at the lotus feet of Kṛṣṇa. Vacāṁsi vaikuṇṭha-guṇānuvarṇane: and when he used to speak, he used to speak about Kṛṣṇa. Vacāṁsi vaikuṇṭha-guṇānuvarṇane. When he was to walk, he used to go to the temple. When he was to hear something, he was hearing Hare Kṛṣṇa mahā-mantra. When he was to smell something, he was smelling the flowers offered at the lotus feet of Kṛṣṇa. When he was eating, he was tasting the kṛṣṇa-prasādam, the foodstuff first offered to Kṛṣṇa. So we can engage our senses in that way, set by such example by Ambarīṣa Mahārāja, how to utilize our senses for Kṛṣṇa consciousness. That is bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Bhakti means when you engage your senses for the service of the Lord. Just like example set by Mahārāja Ambarīṣa. His example is there, because who can be more busy than a responsible king? He has to do so many political affairs, and still, his mind was fixed up, sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18), in Kṛṣṇa . . . (indistinct) . . . this is required.
So here also, Vyāsadeva, he applied meditation in bhakti-yoga. Yoga means bhakti-yoga. There are different yogas—haṭha-yoga, jñāna-yoga, tapa-yoga, many—but the ultimate goal of these yo . . . yoga means connect, connection, connection with the Lord. So ultimately you have to come to the stage of bhakti-yoga. So here Vyāsadeva, bhakti-yogena manasi samyak praṇihite amale (SB 1.7.4). The mind became completely purified, amale. Mala means dirty things, and amala means no dirty things. A means "not." So mind became completely purified by bhakti-yoga. By bhakti-yoga meditation, the mind became cleansed. That is required. Our mission of human life is to . . . how to cleanse the mind. Mind is not clean. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ-stho hy abhadrāṇi (SB 1.2.17). Abhadrāṇi', inauspicious things. Abhadrāṇi. Bhadra means very good, auspicious, and abhadra means inauspicious. So in our conditioned state of life, our mind is full with inauspicious things. that is due to rajo-guṇa and tamo-guṇa. So if we think of Kṛṣṇa, meditation, then this rajo-tamo-guṇa becomes cleansed. Naṣṭa-prāyeṣv abhadreṣu (SB 1.2.18). Abhadra, this rajo-tamo-guṇa. So if we think of Kṛṣṇa, then gradually, ceto-darpaṇa-mārjanam (CC Antya 20.12), the mirror of our heart becomes cleansed. The raja . . . raja means dust, and tama means darkness. Due to dark dust . . . suppose you have to see one mirror. If it is covered with dust, you cannot see. So raja means the dust; and cannot see, it is darkness, that is tama. So bhakti-yoga, you can see within the mind clearly everything.
So here, bhakti-yogena manasi samyak praṇihite amale (SB 1.7.4). Amale means we can completely clean. So our . . . what did he see? When if the mind became cleansed, apaśyat, he could see. Apaśyat puruṣaṁ pūrṇam. Puruṣaṁ pūrṇam. Puruṣam, person, and pūrṇam, complete. We are also person, every individual being, but we are not pūrṇam; we are apūrṇam. The pūrṇam is the Supreme Personality of Godhead, complete. Complete with everything, that is pūrṇam. We are trying to be pūrṇam, but it is not possible. We can be purified, but because we are very small particle, mamaivāṁśa . . . Kṛṣṇa says in the Bhagavad-gītā that we living entities, we are small particles. Just like the fire and the spark. The spark is also fire, but very small particle. Similarly, we are, although fire, when as good as God in quality, just like the spark and the big fire, but the spark is very small. It can burn a small portion. Suppose a spark falls on your floor, a spot can burn. But big fire can burn. That is the distinction between God and ourselves. We are also God, but we are not pūrṇam God. That is Kṛṣṇa.