Prabhupāda: Vi is short, vi. And when it comes to gi, vigīyamānā priya-karma gāyatī.
Devotees: Vigīyamānā priya-karma gāyatī.
Prabhupāda: In the English also there is long i. Yes. Go on. Next.
Pradyumna: "The goddess of fortune in her transcendental form is engaged in the loving service of the Lord's lotus feet, and being moved by the black bees, followers of spring, she is not only engaged in variegated pleasure-service to the Lord, along with her constant companions, but also she is engaged in singing the glories of the Lord's activities."
Prabhupāda: So this is not impersonal. The actual description of the spiritual world, all personal varieties. There are the bees, there are goddess of fortune, and followed by her associate, and there is service and so many things, all opulences, śrī. Śrīr yasya. Aiśvaryasya yaśasaḥ śri. The definition of the Lord is given that He's full of beauties.
In the Brahmā-saṁhitā also, Lakṣmī. And not only one; all of them are Lakṣmīs. The associates of Lakṣmī, the maidservants of Lakṣmī, they are also Lakṣmīs. They are not ordinary women, just like Rādhārāṇī is the chief gopī, and all Her young girlfriends, they are also gopīs. They are of the same category. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ (Bs. 5.37). They are all expansion of Kṛṣṇa, pleasure potency.
So this is the information of the Vaikuṇṭhaloka or Goloka Vṛndāvana. So one should take advantage of this life. What we are gaining here by attachment? What we shall get here? The all rascaldom. There is nothing substantial. Therefore one should little risk that, "If there is some chance of entering such a immortal, eternal kingdom of God, why should I not take chance?" You should take chance at all risk in this life to enter into the nitya-līlā, nitya-līlā, eternal pastimes of the Lord.
That is advised by Nārada Muni to his disciple Vyāsadeva: "What you are writing, all these nonsense books? You . . ." what is called? Jugupsitam. Jugupsitam. He instructed Vyāsadeva that, "Whatever literatures you have produced . . ." means up to that time he produced Vedānta-sūtra. He wrote up to Vedānta-sūtra, which is considered to be the topmost philosophical thesis in the world, Vedānta-sūtra, all over the world, the Vedānta philosophy. So he finished that Vedānta-sūtra. Still, he was not happy.
And his spiritual master, Nārada, chastised him: "What nonsense books you have written?" First of all he was not happy, so Nārada came, and he asked him that, "Why you are not happy? You know everything, but why you are not happy?" So he submitted, "Yes, my master, I know everything, and I think I have done everything, writing all these books. But still, I am not happy. So why I am not happy, that you can tell, because you are my master." So, "Yes, I can tell you."
And then he said that, "You have labored so much for writing all these nonsense books, but you have not said anything of the Supreme Personality of Godhead. Therefore you are unhappy. Therefore I advise you that now you write one book which is simply the transaction of the Supreme Personality, nothing else, nothing of this material world—sacrificing, this religious, and this unreligious, 'This is good, this is bad,' nothing of the sort. Simply write about the pastimes of the Supreme Lord. Then you will be happy." Then he wrote Śrīmad-Bhāgavatam.
And when he wrote, began writing Śrīmad-Bhāgavatam, he writes in the beginning, dharmaḥ projjhita-kaitavo 'tra (SB 1.1.2): "All these cheating type of religious system, I kick it out, this ism, that ism. I kick out all them. It is this book, especially meant for paramo nirmatsarāṇāṁ satām, those who are simply paramahaṁsas. It is meant for them. It is not for the ordinary men. I have kicked out all the so-called religious system, dharma artha kāma."
People are very much . . . nowadays they are not even for dharma or artha; they are simply kāma, sense gratification. Sense gratification, because every one of us, we come here for sense gratification. The spirit soul is originally spiritual spark. "Why he has come here?"—this question is sometimes raised. That is answered. We are reading. Ātma-māyām ṛte rājan. It is a māyā. We cannot enjoy. It is māyā. We have created. "Can I not enjoy like Kṛṣṇa? Can I not become God?" This is māyā. This is māyā. Therefore we are reading this verse, ātma-māyām ṛte rājan parasya . . . what is that?
Devotees: Parasyānubhavātmanaḥ.
Prabhupāda: Parasyānubhavātmanaḥ. The spiritual . . . spirit soul has no other business than to serve the Supreme Lord, but creating an illusion, he has come here, svapna-draṣṭur ivāñjasā, just like creating a mentality and sleeping: "Oh, I have become king." That is not king. That is simply svapna, false.
So this material world is simply a nightmare, that's all, hallucination. Ātma-māyām. It is nothing but a hallucination. But we have become so fool, we want to stick to it. We want to stick to it. In spite of so many instructions, so many literatures, still we want. The māyā is so strong. Ātma-māyām ṛte rājan parasyānubhavātmanaḥ.
Therefore one should take little risk in order to enter into the eternal life, blissful life. One should take a little risk. That is advised by Nārada. And the same instruction, while he was giving that . . . first of all he said: "All this nonsense, that jugupsitam, they are abominable. Because you are writing books, dharma artha kāma mokṣa, so later on, you are authority, Vyāsadeva, people will stick to this. And if even Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇam (BG 18.66), 'You give up all this nonsense, you simply surrender,' they will not hear, because you are writing so many nonsense books."
He chastised him like that. Jugupsitam, this very word. Jugupsitam. "You are authority, so you have done such, so many nonsense books." He wrote Mahābhārata, he wrote Aṣṭadaśa-Purāṇa, he wrote, I mean to say, Upaniṣad, and after all, Vedānta-sūtra, all these books which are so highly recognized all over the world. Still, that was condemned: "But you have written all these nonsense books." Jugupsitam. "Because you are authority, they will stick to it, 'Oh, here is.' "
Because in Upaniṣad the negating, that negation, negation of the material form . . . therefore it is described in an impersonal form. These nonsense are sticking to that impersonal form. Impersonal—there is no form. Really, Veda says, apāni-pāda javano grahitā (Śvetāśvatara Upaniṣad 3.18): "The Supreme Absolute Truth has no legs, has no hands, but He accepts whatever you offer." Now, how He accepts? He has no hand; then how He accepts? But they have no brain. They have no brain. When it is said that "He has no hand," it is said that "He has no hand like you." When he says that "He has no leg," it means that "He has no leg like you."
If He has no hand, then how Kṛṣṇa says in the Bhagavad-gītā, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati tad aham aśnāmi bhakty-upahṛtam (BG 9.26): "I accept them"? If He is far away, within the Goloka Vṛndāvana, goloka eva nivasaty akhilātmā (Bs. 5.37), but He has got such a hand, although He is living in Goloka Vṛndāvana, far, far away, He will immediately, whatever you offer, He will take. That kind of hand, not your three-feet hand. If somebody offers me downstairs, "Prabhupāda, take this flower," but I am here, how can I take? But He can take. He can take. That is called apāni-pādo javano grahitā paśyaty acakṣuḥ. He can see. His eyes are not like this, that beyond this wall I cannot see anything. He can see everyone, what you are doing, nonsense. That is stated in the Bhagavad-gītā. As witness, He is seeing. He is within your heart. How you will hide it? Anumantā upadraṣṭā (BG 13.23).
The Upaniṣad also it is stated that He . . . the two birds are sitting on the same tree, the jīvātmā and Paramātmā. The one bird is eating forbidden fruit, and the other bird is seeing. So He is seeing. But how He is seeing? The Veda, the Vedic literatures: apaśyati. Therefore He sees. Apaśyati means sees. But you said, acakṣuḥ, He has no eyes. How He sees? That is His eyes. He has no eyes like you, a three-feet distance, that's all, finished, your eyesight. He can see. From many thousands and millions of miles away He can see.
So it is the distinction. When it is stated impersonalism, He is not a person like us. Kṛṣṇa says, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11): "Because I come here to be visible by these rascals, instead of taking advantage of this visibility, they are describing nirākāra. Mūḍhā, rascals. I come here personally, and still they say nirākāra, impersonal. Mūḍhā, rascals, fools, asses."
So anyone who does not know, rascals, fools, asses, they say God is nirākāra. No. God is sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). He has got His abode. He has got His maidservants, His wives. Lakṣmī-sahasra-śata-sambhrama-sevyamānam (Bs. 5.29). He has got His pastimes. Surabhīr abhipālayantam. Here you have got a hobby to keep dogs, "Gow, gow, gow!" And Kṛṣṇa has no hobby? He has got hobby—to keep cows. Surabhīr abhipālayantam (Bs. 5.29). You have imitated that hobby, and instead of keeping cows, they are keeping "Gow! Gow!" dogs.
That is your capability, a nonsense which is untouchable. Dog is untouchable according to Vedic literature, and they are being kept. And cows? Killed. And cruelty to animals means not to be cruel to the cats . . . not cats. Yes, cats and dogs. And for the cows, "Oh, there is no question of cruelty. He has no soul. Kill it." This is your civilization, dog civilization. You see? You keep dogs, "Gow! Gow! Gow!" and if somebody comes to your home, to your country, you also make "Gow! Gow! Gow! Why you have come?" Immigration department. "Please go out. Please go out." This is civilization.