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Krsna-katha is not palatable. This is maya's influence. So we cannot engage our senses for Krsna. This is the disturbing condition of material world

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"kṛṣṇa-kathā is not palatable. This is māyā's influence. So we cannot engage our senses for Kṛṣṇa. This is the disturbing condition of material world"

Lectures

Srimad-Bhagavatam Lectures

So Kṛṣṇa-kathā is not palatable. This is māyā's influence. So we cannot engage our senses for Kṛṣṇa. This is the disturbing condition of material world. Senses are there, I am there, and how the senses should be utilized, the subject matter is also there, but it is misled. This is called māyā.


Lecture on SB 7.9.40 -- Mayapur, March 18, 1976:

Prabhupāda:

jihvā ekato acyuta vikarṣati māvitṛptā
śiśno 'nyatas tvag-udaraṁ śravaṇaṁ kutaścit
ghrāṇo anyataś capala-dṛk kva ca karma-śaktir
bahvyaḥ sapatnya iva geha-patiṁ lunanti
(SB 7.9.40)

It is a very good example. In the previous verse Prahlāda Mahārāja explained, naitan manas tava kathāsu vikuṇṭha-nātha samprīyate durita-duṣṭam asādhu tīvram (SB 7.9.39). So kṛṣṇa-kathā is not palatable. This is māyā's influence. So we cannot engage our senses for Kṛṣṇa. This is the disturbing condition of material world. Senses are there, I am there, and how the senses should be utilized, the subject matter is also there, but it is misled. This is called māyā. Caitanya Mahāprabhu says, jīvera svarūpa haya nitya kṛṣṇa dāsa (CC Madhya 20.108): we are eternal servant of Kṛṣṇa. So what is the business of the servant? The business of the servant is to carry out the order of the master. So the senses are . . . I am the body—taking for the time being—and my senses—hands, legs, eyes, ears, tongue, genital, so many, ten senses—they are working senses and knowledge-gathering senses. There are so many senses. So if I am servant of Kṛṣṇa, then my senses should be always ready to serve Kṛṣṇa. This is real position. But we are not doing that. We shall wait, that "If I serve Kṛṣṇa, then where is the opportunity for my living condition?" No. There is good opportunity. Just like we want to eat; therefore that is the first problem. So if we say, "Don't eat this," so that does not mean you don't eat. The eating is not prohibited, but eating independently, whimsically, that is prohibited. Just like to keep your health in good order, sometimes it is said, "You don't eat it." That does not mean eating is prohibited. The . . . Some particular thing is prohibited. But we are accustomed to satisfy our senses. Therefore we are misled.