Śrīmad-Bhāgavatam 3.26.5

Prabhupāda: [chants jaya rādhā-mādhava.]

[00:13] [break]

Nitāi: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. [Prabhupāda and devotees repeat] [leads chanting of verse, etc.]

guṅair vicitrāḥ sṛjatīṁ sa-rūpāḥ prakṛtiṁ prajāḥ vilokya mumuhe sadyaḥ sa iha jñāna-gūhayā [SB 3.26.5]

[break] [03:58]

"Divided into varieties by her threefold modes, material nature creates the forms of the living entities, and the living entities, seeing this, are illusioned by the knowledge-covering feature of the illusory energy."

Prabhupāda:

guṅair vicitrāḥ sṛjatīṁ sa-rūpāḥ prakṛtiṁ prajāḥ vilokya mumuhe sadyaḥ sa iha jñāna-gūhayā [SB 3.26.5]

Living entities, they have knowledge. That is the difference between matter and living entities. Living entities, they have got knowledge. The dull matter still requires to be developed. They are also covered knowledge. There is knowledge, but it is covered. Just like the tree: it is also a living entity, but the knowledge is more covered than the moving living entities. There are two kinds of living entities: moving and not moving, sthāvara-jaṅgama. Sthāvara means standing, cannot move, and jaṅgama means moving. So jaṅgama is better than this sthāvara. And amongst the sthāvara, there are varieties. The insects, ants, reptiles, serpents, they are also jaṅgama. But one is better than the other, one is better than the other, and finally we come to this position, human being, moving, but better than all the lower animals, insects. Development, development of consciousness. But originally we are all pure living entities. We are contaminated by the modes of material nature. The more we are contaminated, our consciousness is covered. Therefore it is said, guṅair vicitrāḥ.

Vicitrāḥ means varieties. Why there are varieties? The varieties are because according to our association with the different material modes of nature, therefore there are varieties. There are 8,400,000 varieties of forms simply on account of different type of association. Bhagavad-gītā also says, kāraṅaṁ guṅa-saṅgaḥ asya sad-asad-yoni-janmasu [Bg 13.22]. So many varieties of living entities in this material world, they are due to guṅair vicitrāḥ, by the different qualities, mixture of qualities. So on the gross estimation the mixture is sattva, rajas, tamas, the first mixture. So this mixture has to be analyzed and separated. Just like in printing there is color separation process, it is also like that, color separation process. The sattva-guṅa, rajo-guṅa, tamo-guṅa, now mixed up by expert management, by expert process they can be separated, and we can come purely on the sattva-guṅa platform. And as soon as we come to the sattva-guṅa platform, then we can see things as they are. Chindanti sarva-saṁśayaḥ. When we are in the mixed-up qualities, then mumuhe, then we are bewildered.

Just like at the present moment the human society cannot understand what is God. Cannot understand. Mumuhe. It is the chance, human form of life, to understand God, and therefore śāstra, Vedānta, says atha, athāto brahma jijñāsā: "Now you inquire about Brahman." Uttiṣṭhata jāgrata prāpya varān nibodhata [Kaṭha Upaniṣad 1.3.14]:

[Please wake up and try to understand the boon that you now have in this human form of life. The path of spiritual realization is very difficult; it is sharp like a razor's edge. That is the opinion of learned transcendental scholars.]

"Why you are sleeping again? This is a chance." There is a very good example, that some people, they keep that kit-kit[?] bird, and they are trained up to walk on the field and again come in the cage. So the master gives him the chance, "Now, get out. Come in the free field." So if he likes, he can go away, fly away. But his attraction is so acute that after some times walking on the field, again the master says, "kit, kit, kit, kit," again he enters. He could fly away. This is a chance.

Similarly, the mother material nature, or Durgā-devī... Durgā means the superintendent of this prison house, material, Durgā. Dur-gā: "You cannot go out." That is called durgā. Durgā means fort also. Very difficult, dur-gā, to go out. So the superintendent is called Durgā. The mother Durgā is the superintendent of this material world. Sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā [Bs 5.44].

[The external potency Māyā who is of the nature of the shadow of the cit potency, is worshiped by all people as Durgā, the creating, preserving and destroying agency of this mundane world. I adore the primeval Lord Govinda in accordance with whose will Durgā conducts herself.]

Very powerful, she has got ten hands. Ten hands means ten direction: east, west and north, south, and the four corners, eight, and up and down, ten direction, dik, daśa-dik. So she is watching all sides: "You cannot get out." Therefore she is called Durgā-devī. Or this material world is called Devī-dhāma, "the place where the Devī, mother Durgā, is the superintendent." Daivī hy eṣā guṅamayī, māyā [Bg 7.14].

[This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.]

She is called also Māyā, Daivī-māyā.

Māyā..., whose māyā? It is Kṛṣṅa's māyā. Māyā means something wonderful, mystic. Or māyā means illusion. So many, there are meaning. Māyā means affection also. So some way or other, this Durgā-devī, Māyā, is Kṛṣṅa's māyā. Just like prison house. Prison house is also government house, but it is not as good as the government house. It is government... The proprietor is the government. It is looked after by the government. You can call it government house, but government house is different, rāja-bhavan. Similarly, everything belongs to Kṛṣṅa, the Supreme Personality of Godhead. Īśāvāsyam idaṁ sarvam [Īśo mantra 1].

[Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.]

Everything belongs to Him. Therefore Kṛṣṅa says, mama māyā. Mama māyā. Daivī hy eṣā guṅamayī mama māyā [Bg 7.14]. That is creation of Kṛṣṅa. It is necessary.

Somebody... The question is asked, "Why Kṛṣṅa created this material energy, which is so miserable condition?" Duḥkhālayam aśāśvatam [Bg 8.15].

[After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.]

So it is not Kṛṣṅa willingly created, but He gave the chance to the living entities who forgot Kṛṣṅa. He forgot Kṛṣṅa's service and wanted to enjoy this material world. Indriya-tarpaṅa. Indriya-prītaye. Nūnaṁ pramattaḥ kurute vikarma [SB 5.5.4]. Here they are doing just against the law, kurute vikarma. Karma, vikarma and akarma. So we have very good experience, especially in big, big cities: people, just to get money, they are doing so many unlawful activities, vikarma. That is vikarma. They know that "If I do this, it is punishable by law," but still, for getting money they do that. That is the nature of this material world. For sense gratification one can do anything, risking life also. The thief is stealing stealthily, hiding, and risking life to get some money. Why money? The money will supply his sense gratification.

Therefore, when one is after sense gratification, he is mad, he becomes mad. Balavān indriya-grāma durdānta. Indriya-grāma, these are the adjectives. Durdānta indriya-kāla-sarpa-paṭalī [from Caitanya-candrāmṛta 5]. These are the description. Indriya, the senses, are just like snakes, kāla-sarpa-paṭalī. As the snake, as soon as it bites, immediately there is death, so similarly our indriyas, the material senses, are like durdānta indriya-kāla-sarpa-paṭalī, and we are using it. These sense are being used in this material world. Therefore it is said, nūnaṁ pramattaḥ. They have become mad, mad after sense gratification. The sublime sense gratification is sex. Therefore it is advised that,

mātrā svasrā duhitrā vā nāviviktāsano bhavet balavān indriya-grāmo vidvāṁsam api karṣati [SB 9.19.17]

[One should not allow oneself to sit on the same seat even with one's own mother, sister or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex.]

So we shall be very much careful about the senses. The whole yogic process means to control the senses. Yoga indriya-saṁyamaḥ. Indriyas are so powerful that it drags us to the hellish condition of life. It is very difficult. So this material world means all crazy, mad fellow after sense gratification. Nūnaṁ pramattaḥ kurute vikarma [SB 5.5.4]. Why they are acting unlawful things, either stately unlawful or according to scripture unlawful? Yad indriya-prītaye, only for sense gratification. Yad indriya-prītaya āpṛṅoti.

So śāstra says... It is the statement of Ṛṣabhadeva. He says, na sādhu manye: "No, no. It is not good." Na sādhu manye yata ātmano 'yam. Ātmanaḥ, the soul. Asann api kleśada āsa dehaḥ. The ātmā is covered by this material body, although it is temporary. Sometimes it is for ten years or sometimes twenty years, sometimes hundred years, sometimes millions of years, but it is limited. Either you get the body of Lord Brahmā or the body of the poor ant, they are all temporary. It will be finished. So although it is finishable...

nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaya āpṛṅoti na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ [SB 5.5.4]

Asann api. Asann means "will not"; it is temporary. But so long you have got this body, kleśada, it is painful always, miserable. Adhyātmika, adhibhautika, adhidaivika—some kinds of miserable condition must be going on.

So this is our position. Therefore ātma-darśana, one must know what he is. He is spiritual being. Spiritual being, he has nothing to do with this material world, but somehow or other, we have fallen in this material world. Anādi karama-phale, paḍi' bhavārṅava-jale [from Gītāvalī]. It is just like ocean. So just like if you fall down from the boat or the ship, then it is struggle for existence. You may be very nice swimmer, but that does not mean in the water you will be comfortable. That is not possible. Similarly, we living entities, part and parcel of God, we are as pure as God. Kṛṣṅa, God, is pure. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg 10.12].

[Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Nārada, Asita, Devala, and Vyāsa proclaim this of You, and now You Yourself are declaring it to me.]

Pavitra. So similarly... Pavitra means without material contamination. That is pavitra.

So the...,

apavitraḥ pavitro vā sarvāvasthāṁ gato 'pi vā yaḥ smaret puṅḍarīkākṣaṁ sa bāhyābhyantara-śuciḥ [Garuḍa Purāṅa]

This is the process, that you may be pure or impure. Material condition means impure, contaminated, conditioned. So to get out of this contaminated condition, the śāstra says, yaḥ smaret puṅḍarīkākṣam: "If you always constantly think of Puṅḍarīkākṣa, the lotus-eyed Kṛṣṅa or Viṣṅu," yaḥ smaret puṅḍarīkākṣaṁ sa bāhyābhyantara-śuciḥ, "he becomes externally and internally śuci, purified."

So at the present moment our position is contaminated position by the contact of the three modes of material nature. Guṅair vicitrāḥ. Guṅair vicitrāḥ. You see so many varieties of life, different varieties of life. Uccāvaca. Some of them are higher, in higher position; some of them are lower position. But this vicitra, soul, is pure. That is one quality. But this vicitra quality, why? Vicitra means variety. Because guṅaiḥ. Kāraṅaṁ guṅa-saṅgo 'sya [Bg 13.22]. Why one has become dog and one has become god? God means demigod. They are also living entities within this material world, but they live in higher planetary system. Just like here also we see some of them are living in high skyscraper building, very comfortable apartment, and some are living in the huts, jhupaṛi. In Bombay you can see, Both things are there. Similarly, these demigods—Indra, Candra, Varuṅa and many others—they are also living very comfortably in higher planets. They are also living entities. But they are in the..., mostly in the sattva-guṅa. And here, in this planet or lower than this planet, they are mostly in rajo-guṅa and tamo-guṅa.

That is stated in the Bhagavad-gītā: ūrdhvaṁ gacchanti sattva-sthāḥ [Bg 14.18].

[Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the hellish worlds.]

If you develop sattva-guṅa, then gradually you can be elevated to the higher planetary system where the demigods live. Madhye tiṣṭhanti rājasāḥ. If you are affected by the rajo-guṅa, then the middle planetary system, means bhūr bhuvaḥ svaḥ... Oṁ bhūr bhuvaḥ svaḥ tat savitur vareṅyaṁ bhargo devasya. So..., and lower planet, then Tala, Atala, Vitala, Pātāla, Rasātala, Talātala—there are so many down planetary system. There are fourteen planetary system, seven down, seven up.

So this is going on. This is going on. Therefore it is called guṅair vicitrāḥ. All these living entities and their living condition, their mode of life, standard of life, everything, they are simply contamination of the three guṅas: tri-guṅair vicitrāḥ. Sṛjatīṁ sa-rūpāḥ prakṛtiṁ prajāḥ. Sa-rūpāḥ prakṛtim. They are getting this form according to the tendency of the mind, sa-rūpāḥ. If I contaminate tamo-guṅa, then I get lower-grade life. If I contaminate rajo-guṅa, then middle-grade life. And if we contaminate... That is also contamination, but it is better than the other two.

So all of them are material qualities, and that is unwanted association of the living entity. That is not required, because in the Vedas it is said, asaṅgo 'yaṁ puruṣaḥ: "The living entity has nothing to do with these material qualities." But somehow or other, he has come in contact. Therefore Bhaktivinoda Ṭhākura said, anādi karama-phale, paḍi' bhavārṅava-jale. And the Caitanya Mahāprabhu also says like that, ayi nanda-tanuja patitaṁ kiṅkaraṁ māṁ viṣame bhavāmbudhau [Cc Antya 20.32, Śikṣāṣṭaka 5]:

[O My Lord, O Kṛṣṅa, son of Mahārāja Nanda, I am Your eternal servant, but because of My own fruitive acts I have fallen into this horrible ocean of nescience. Now please be causelessly merciful to Me. Consider Me a particle of dust at Your lotus feet.]

"My dear Lord, Nanda-tanuja, the son Nanda Mahārāja, Kṛṣṅa, I am Your eternal servant." Ayi nanda-tanuja patitaṁ kiṅkaraṁ mām: "I am... Somehow or other, I have fallen in this ocean of material existence. Kindly pick me up and make me the dust of Your lotus feet." Just like if you are in the ocean, somehow or other, if you are taken one inch above the water, you immediately feel relief. So we have to become at least one inch above these material qualities. Then you are liberated, immediately.

So who can do that? That is done by Kṛṣṅa. Not the demigods can do that. It is not possible. Only Kṛṣṅa can give. Just like if you..., one is condemned to death, nobody can save him. Only the king can save him, the president can save him. Nobody can save him. It is not... By law, nobody can save him, one who is condemned to death. Everyone knows that. By king's mercy, by president's mercy... So similarly, we are here in this material world just like condemned to death. Condemned... That's a practical, condemned to death. Who is not condemned to death here? Who can say, "No, I am not condemned to death"? Can anyone say? Everyone is condemned to death. "As sure as death." That is condemned to death. Why shall I die? If my nature, constitutional position, is na jāyate na mriyate [Bg 2.20]—I do not take birth; I do not die—then why I am dying? That is condemned to death.

So condemned to death, we are acting in such a way. That is nūnaṁ pramattaḥ kurute vikarma [SB 5.5.4]. We have got one life, and there is... According to the body, the dog is working in a certain way, the cat is working in a certain way, the man is working in a certain way, the brāhmaṅa is working in a certain way, the śūdra is working in certain way, according to the body. The child is working in a certain way. The grown-up young man is doing in certain way. So according to body, we are working in different way, vicitrāḥ, but they are all contaminated activities. Therefore we have to take shelter of the lotus feet of Kṛṣṅa. Therefore Caitanya Mahāprabhu says, ayi nanda-tanuja patitaṁ kiṅkaraṁ mām: "I understand that I am Your eternal servant. My position is Your servant. But I prefer to become the servant of māyā. Therefore this is my fallen position. If You kindly take me again."

And He is ready. Kṛṣṅa is ready. Therefore He comes personally to canvass, that "Why you are rotting in this material world?" Sarva-dharmān parityajya mām ekaṁ śaraṅaṁ vraja [Bg 18.66]. Just like fathers, sane father, request the bewildered son, "Why, my dear son, you are suffering in this way? Why don't you come back to home, and live peacefully and blissfully?" But no, we are determined. We are determined. Although Kṛṣṅa is canvassing, His devotees are canvassing, "No. No, sir. We shall enjoy here." What is enjoyment? Birth and death, disease and old age—is that enjoyment? But they have no brain to understand. Dull, mūḍhāḥ, duṣkṛtina. Therefore Kṛṣṅa says, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg 7.15].

[Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me.]

Kṛṣṅa says, "Surrender unto Me. I give you protection." But they will not do. Why? Because duṣkṛtino mūḍhāḥ narādhamāḥ. That is the position.

So because we are duṣkṛtinaḥ, mūḍhāḥ, narādhamāḥ, therefore there are so many varieties of life. Guṅair vicitrāḥ sṛjatīm. And that is being done by the material nature. Kāraṅaṁ guṅa-saṅgo 'sya sad-asad-janma-yoniṣu [Bg 13.22]. Prakṛteḥ kriyamāṅāni guṅaiḥ karmāṅi sarvaśaḥ [Bg 3.27].

[The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.]

Prakṛti, nature's law, it does not... It is so perfect machine... One... We have several times said. Just like there is perfect machinery: if you have contaminated the germs of cholera or smallpox, venereal disease, then you must suffer from that disease. The machine is working. Machine is working. Similarly, the machine of the prakṛti is working very finely. As soon as you contaminate one kind of sattva-guṅa, rajo-guṅa, tamo-guṅa, then you become contaminated, and your activities and your body and your mode of life—everything according to that contamination.

So in order to save ourself from this contamination, the only process is, as Kṛṣṅa says,

sarva-dharmān parityajya mām ekaṁ śaraṅaṁ vraja ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ [Bg 18.66]

Here the so-called pious activities, that is also sinful activities. That is our mental concoction. We have made, "This is pious and this is impious." But to remain in this material world is itself impious, because it is contamination. So when you are diseased, contaminated, so where is the difference of pious activities and impious activities? It is simply imagination. In the material world there cannot be any pious activities—because the result is suffering birth and death and old age. Then where is your pious activities? So it is simply concoction.

So when Kṛṣṅa says, sarva-dharmān parityajya [Bg 18.66], sarva means "all." What is that "all"? Because we have created something pious and impious, something good, something bad, so Kṛṣṅa says, "You rascal, give up all this bad and good. Your so-called bad and good has no value. The only value is that you surrender unto Me." And then that is value. Otherwise you concoct, "This is very good; this is very bad." In the prison house, if you think a first-class prison is very nice, but after all, it is prison house; your independence is cut down. So you may think that if it is actually first-class prison... Politicians, they are given first-class classification of prison house. Does it mean the politician want to remain there for good? Why they want to come out? So similarly, here in this material world it is simply vicitra, varieties. We call, "This is first class. This is second class. This is third class." It is simply varieties. Actually, it is all third class. There is no first class, second class. Guṅair vicitrāḥ. Just like you like some color. Somebody likes red color, somebody likes blue color, sometimes yellow color. But after all, it is color, you like this or that. Similarly, sattva-guṅa is yellow color, and tamo-guṅa is blue color and rajo-guṅa is red color. So you may like this color or that color—after all, it is material color.

So you should become free from all this colorful life of material existence and you become pure. But how you can become pure? That is also given in the Bhagavad... Sa guṅān samatītyaitān brahma-bhūyāya kalpate. Guṅān. Here it is said, guṅair vicitrāḥ: "By the colorful mixture of these modes of material nature, there are so many varieties, varieties of the modes of nature." But if you want to be out of this colorful material life and you realize yourself, ahaṁ brahmāsmi, "I am Brahman, and I am the same quality as God," then you have to engage yourself in devotional service.

māṁ ca yo 'vyabhicāreṅa bhakti-yogena sevate sa guṅān samatītyaitān brahma-bhūyāya kalpate [Bg 14.26]

[One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.]

brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg 18.54]

[And of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.]

So try to come to the platform of sattva-guṅa. Not sattva-guṅa—brahma-bhūta [SB 4.30.20], transcendental, spiritual platform. Come to this brahma-bhūta; then your life will be successful. And if you want to live this colorful life—sometimes Brahmā, sometimes dog, sometimes cat, sometimes human being, sometimes king, sometimes worm of the stool—in this way, if you like this colorful life... The colorful life is going by the modes of material nature. As we are contaminating different colorful life, we are having this body. So in order to... The Buddha philosophy gives little hint only, nirvāṅa: "You just finish this colorful life." But it does not give further enlightenment. Simply it gives the hint that "You finish, nirvāṅa." Nirvāṅa means "Finish this colorful life. Become zero." He said zero, śūnyavādi. But actually, we cannot be zero. Because we are eternal, how we can be zero? We have to enter another colorful life. That is spiritual life. That is spiritual life. Simply if you make zero, that is not... That is little better, that you understand that this colorful life of material existence is not good. But what is your positive engagement? Unless you are positively engaged in another, superior colorful life, you cannot give up this base colorful life.

And that engagement into superior colorful life is devotional life. Just see superior. Bhagavān says in the Bhagavad-gītā, susukhaṁ kartum avyayam [Bg 9.2].

[This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.]

Susukham. Su means very nice, and sukham means happy. The devotional service is so nice and happy. You see this devotional service. You always engage..., you are always engaged in the Deity worship, bring nice cloth. Instead of dressing yourself with nice cloth, dress Kṛṣṅa with nice cloth. Then your desire for dressing nicely will vanish. Paraṁ dṛṣṭvā nivartate [Bg 2.59].

[The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.]

Bhakta is satisfied when Kṛṣṅa is very nicely dressed. He doesn't care for his own dress. Therefore this colorful life is diminishing. Here we are trying to become very nicely dressed, to be attractive by others. But when one becomes a Vaiṣṅava, he is no more interested in this colorful life. But he is interested in the colorful life of Kṛṣṅa. He is interested, paraṁ dṛṣṭvā nivartate. He is satisfied. Śrī-vigrahārādhana-nitya-nānā-śṛṅgāra-tan-mandira-mārjanādau. When he, the devotee, sees that Kṛṣṅa is very nicely dressed, Kṛṣṅa is very nicely ornamented with garland, with jewels, śrī-vigrahārādhana-nitya-nānā, daily changing, and the temple is very cleansed, and Kṛṣṅa is offered catur-vidha-śrī-bhagavat-prasāda, carvya, coṣya, lehya, peya, varieties of prasādam, his life becomes happy in that way—not by enjoying them, but offering to Kṛṣṅa. This is another colorful life.

So if you change your colorful life of this material existence and if you take to the colorful life... If you simply make zero, then it will not be fruitful, because we cannot become zero. It is not possible. People say that you become desireless. That is impossible. How we can become desireless? That is the life, to desire. The desire has to be purified. That is wanted. That purified means in spite..., instead of desiring a very nice dress for yourself, when you desire the nice dress for Kṛṣṅa, this is purified. This is purified. Instead of desiring yourself to eat very nice, palatable dishes, if you offer Kṛṣṅa nice, palatable dishes, then you become desireless. This is desireless.

So you will not be bereft of the prasāda. Whatever you offering to Kṛṣṅa, Kṛṣṅa is so kind, He will eat, and He will leave it again, the same, very tasteful. And you will eat it, and you become spiritualized. Kṛṣṅa is not hungry, that because you will give Him very palatable dishes, He will eat everything. He is self-sufficient. He is being offered such nice dishes by many thousands of goddess of fortune, including Rādhārāṅī, and so He has no need for your nicely prepared foodstuff. But He is so kind that He comes to accept it just to deliver you. Take it like that. That is Kṛṣṅa consciousness.

Thank you very much. [end]