We have got experience of this body. That is gross experience. Anyone can see. I see your body; you see my body. But you don't see me actually; I don't see you actually. We see or perceive your presence when the soul is off from the body. Then we cry, "Oh, my friend has gone away. My friend has gone away." Why your friend has gone away? He is lying here. Then we can perceive that "My real friend or my real father, the soul, who is different from this body . . ." And now, at the present moment, "He is my father, he is my friend who is this body"—that is animal vision. That is not human being vision. Yasyātma-buddhiḥ kuṇape tri-dhātuke . . . sa eva go-kharaḥ (SB 10.84.13). Animals also see, "Here is a friend dog. Here is my mother dog."
So we have no eyes to see. So we cannot see even the soul, minute soul, and how we can see God in these blunt eyes? And still you want to see God. We cannot see even you, you cannot see me. We are part and parcel of God. And how you can see God? Therefore it is said, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136): "The present senses is incapable of seeing God." Or seeing you and me. There is no spiritual vision. But we can perceive. Just like after death we can understand there was something which has gone away: "Now, the body which I was seeing is neither my father nor my friend. It is a lump of matter, that's all." This is knowledge.
So one who understands this body as a lump of matter before death, he is called wise. Jñāna-cakṣusā: "He sees the soul by the eyes of knowledge." Paśyati jñāna-cakṣusā. Those who are not in the platform of jñāna, on the gross platform of the animals, they cannot see the soul or Bhagavān, Supersoul. So it requires many, many births. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). After practicing karma . . . generally, people are karmīs. Karmīs means gross fruitive worker to get some profit for material benefit. They are called karmīs. So out of many millions and thousands of karmīs, one is jñānī. Jñānī means one who understands that "I am not this body." The karmīs cannot understand. They are in the gross field. Jñānī can understand that "I am not this body." Brahma-bhūta (SB 4.30.20). And out of many millions of jñānīs, one becomes liberated.
Liberated means "I am not this body." Actually, he understands that, "I am soul." But sometimes the Māyāvādīs, they become liberated, but they think, "Because I am spirit soul, therefore I am one with the Supreme." So 'ham. So 'ham. Actually, I am spirit soul. I am equal in quality. But that does not mean I am the Supreme Soul. Therefore in the next verse you will find, naikātmatāṁ me spṛhayanti kecit. The devotees are not so fool that they will desire to become one with the Supreme, na ekātmatām, because they are in full knowledge. And those who are not full in knowledge, in full knowledge, and . . . but thinking that they have become liberated, conception of this body . . . that is theoretical, not practical. Theoretical. Ye 'nye 'ravindākṣa vimukta-māninaḥ. They are thinking that they have become now liberated, Nārāyaṇa. Now he has become equal with Nārāyaṇa. Therefore the Māyāvādīs, because they have become Nārāyaṇa, one with Nārāyaṇa, they are addressing one another, "Namo nārāyaṇāya." "You are Nārāyaṇa, I am Nārāyaṇa, and the everyone is Nārāyaṇa." Then daridra-nārāyaṇa, rich Nārāyaṇa, this Nārāyaṇa.
But this is not the verdict of the devotee. Mat-pāda-sevā abhiratā mad-īhāḥ. Those who are devotees, fully engaged in the service of the lotus feet of the Supreme Lord, mat-pāda-sevā abhiratāḥ—abhi means constantly, and ratāḥ means attached, abhiratāḥ—they do not think like that. They do not like that nonsense idea that, "I shall become one with . . ." How it is? If I am one with the Supreme, how I have fallen in this condition? No. I am not one. I am one in quality, small particle. We have explained several times that we are also constitutionally the same spirit identity as God is. But we are aṁśa. Just like gold mine and a small particle of gold. You can say, "This is gold," and the gold in the mine, big mine, many millions of tons of gold . . . quality is the same. A drop of seawater and the vast sea, the chemical composition is the same, the drop of water, but you cannot say that this small particle or drop of water is equal to the sea. That is nonsense. That is nonsense. That means less intelligent. Less intelligence.
So those who are less intelligence, they want to become one. But those who are actually in knowledge, for them it is said, na ekātmatāṁ spṛhayanti. They never even desire that, "I shall become one with . . ." That is śuddha-bhakta. Just like one gentleman was speaking that "Even the Māyāvādīs, they worship sometimes Lord Viṣṇu." Yes, they do. That is . . . they do not actually believe in the form of Viṣṇu, but they take it as a means, a imagination, to imagine the form of Viṣṇu. This is Māyāvāda philosophy. Sādhakānāṁ hitārthāya brāhmaṇaḥ rūpa-kalpanaḥ. They imagine. Just like we are worshiping Rādhā-Kṛṣṇa. The Māyāvādī will say: "This is imagination. Actually, the Absolute Truth has no rūpa, no form." That is impersonalism. They do not know that here is the actual form, Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Vigraha. Vigraha means who has got form. They do not know.