This is Kṛṣṇa consciousness. Nothing should be neglected. That is Kṛṣṇa consciousness. Everything should be . . . Śrī-vigrahārādhana-nitya-nānā-śṛṅgāra-tan-mandira-mārjanādau. Every corner of this temple should be considered, "Here is Kṛṣṇa." Then Kṛṣṇa conscious will be here. Not that "Only in the temple Kṛṣṇa is there, not in the gate. Let it be open, and thief may come and steal." No. Very, very careful. The idea is that devotee must be expert in understanding things very clearly. Just like Arjuna. Kṛṣṇa is requesting him. Therefore it is said, evaṁ parīkṣatā. Kṛṣṇa is trying to see how Arjuna is Kṛṣṇa conscious. "I am requesting you, 'Kill him.'" And what does he decide? Kṛṣṇa knew everything. Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). Kṛṣṇa is situated in everyone's heart. So what Arjuna was thinking of, Kṛṣṇa knew it that he was thinking rightly not to kill this man. Still, He was parīkṣatā, He was examining how Arjuna decides. So he passed the examination. (coughs)
So devotee is expected to pass all kinds of examinations. That is devotee. Not one-sided. Therefore śāstra says, yasyāsti bhaktir bhagavaty akiñcanā (SB 5.18.12). Akiñcana-bhakti. Kiñcana. Kiñcana means "something." So akiñcana means "no something." That is akiñcana. "I have nothing to do except Kṛṣṇa's service." That is called akiñcana. He has no other duty. Only duty is how to please Kṛṣṇa. That is śuddha-bhakti. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Bhakti-rasāmṛta-sindhu 1.1.11). So long you're on the platform of jñāna or karma . . . There are different stages. Karma is the lowest stage, and jñāna is higher. Koṭi-karma-madhye eka jñānī śreṣṭha (CC Madhya 19.147). Caitanya Mahāprabhu has said, out of many millions of karmīs, one jñānī is good, śreṣṭha. And out of millions of jñānīs . . . Simply jñāna, theoretical knowledge, is not good. It must be practical. Jñāna, the result of jñāna is to become liberated, mukti. Simply I am very jñānī and I am doing all nonsense, this is not jñāni. He must be liberated from material attachment. Brahma-bhūtaḥ prasannātmā (BG 18.54). This is the stage of perfection of jñāna. Na śocati na kāṅkṣati. He has nothing to do with the material world. That is jñānī. Therefore the karmīs, they are very much attached to the material activities, and jñānī is not attached—not attached, neither interested. That is real jñānī. Therefore Caitanya Mahāprabhu said, koṭi-karma-madhye eka jñānī śreṣṭha. Out of millions of karmīs, one jñānī is śreṣṭha. We sometimes differ with the Māyāvādī philosophers, but they are jñānīs. They are better than the karmīs. There is no doubt. Koṭi-karma-madhye eka jñānī śreṣṭha. But it does not mean because one has got some theoretical knowledge, therefore he is mukta. That is another stage. Therefore Caitanya Mahāprabhu said, koṭi-jñānī-madhye, eka mukta śreṣṭha. And so far bhakta, koṭi-mukta-madhye durlabha kṛṣṇa-bhakta. Sa mahātmā sudurlabhaḥ. That is another thing. Koṭi-mukta-madhye. Koṭisyapi mahā-mune(?).
So to become Kṛṣṇa conscious, fully devoted, anyābhilāṣitā-śūnyam (Bhakti-rasāmṛta-sindhu 1.1.11), it is very, very difficult, the highest position. Bahūnāṁ janmanām ante jñānavān (BG 7.19). The jñāna . . . After jñāna, there is the stage of bhakti. Without jñāna, bhakti is kaniṣṭha-adhikārī. With jñāna, he is uttama-adhikārī. These are described by Caitanya - I mean in the Caitanya-caritāmṛta. So the idea is that if one is advanced devotee, then all the good qualities will be visible in him. Yasyāsti bhaktir bhagavaty akiñcanā (SB 5.18.12). Akiñcanā, he has no other desire. Akiñcana-bhakti. If he has got any other desire to fulfill, then it is mixed. It is not śuddha-bhakti; it is vaidhī-bhakti. Karma-miśra-bhakti, jñāna-miśra-bhakti, yoga-miśra-bhakti. Bhakti must be there. Otherwise, karma, jñāna, yoga, nothing is successful. Bhakti must be there. But when karma, jñāna, yoga, everything is without contamination, simply bhakti . . . Jñāna-karmādy-anāvṛtam (CC Madhya 19.167). That stage is ānukūlyena kṛṣṇānuśīlanam: simply to satisfy.