We see practically in many temples, because there is no discussion about Krsna, simply a Deity is there, people go for some time, then gradually, especially those who are so-called educated, they do not feel very much interested

Expressions researched:
"we see practically in many temples, because there is no discussion about Kṛṣṇa, simply a Deity is there, people go for some time, then gradually, especially those who are educated, so-called educated, they do not feel very much interested"

Lectures

Srimad-Bhagavatam Lectures

For the beginners it is recommended that you see the Deity daily or always. Beginning from the lotus feet, as you are practiced, then go up to the smiling face. And hear also Śrīmad-Bhāgavatam. Simply if you try to see and if you don't hear, then it will not stay very much. Therefore we see practically in many temples, because there is no discussion about Kṛṣṇa, simply a Deity is there, people go for some time, then gradually, especially those who are educated, so-called educated, they do not feel very much interested. And it has actually happened so. Many temples, they are not visited even by the devotees, because there must be also hearing about. Two things must go on, the Deity must be worshiped—this is called pāñcarātriki-vidhi—and to hear about the Supreme from Bhagavad-gītā, Śrīmad-Bhāgavatam, Vedic literature—that is called bhāgavata-vidhi.

741205 - Lecture SB 03.25.36 - Bombay

tair darśanīyāvayavair udāra-vilāsa-hāsekṣita-vāma-sūktaiḥhṛtātmano hṛta-prāṇāṁś ca bhaktiranicchato me gatim aṇvīṁ prayuṅkte(SB 3.25.36)So, śrī-vigraha-darśanam. This temple is situated to give people the facility as it is described here. Tair darśanīya avayavaiḥ udāra. We have to see the Deity beginning from the lotus feet, not jumping over the smiling face. That is the way. First of all you try to see. And when you are practiced . . . try to see the lotus feet of Kṛṣṇa, and when you are practiced to this habit, even after visiting the temple if you go home, if you are practice to see the lotus feet of Kṛṣṇa, that is meditation. So darśanīya avayavaiḥ: "Different limbs." First of all feet, then the thighs, then the belt, then the chest, then you reach the smiling face. Kṛṣṇa and Kṛṣṇa's form . . . if you meditate on Kṛṣṇa's form, that is Kṛṣṇa. So we associate with Kṛṣṇa, His smiling face, His flute, His hand, His dress, His consort, Śrīmatī Rādhārāṇī or any other gopis, surrounded by. In this way, practice this habit of observing the Supreme Lord. Therefore He has appeared arcā-vigraha, so that we can see Him.In our present eyes even Kṛṣṇa comes, but we have no eyes to see. Therefore for the kaniṣṭha-adhikārī . . . there are three kinds of devotees: kaniṣṭha-adhikārī, madhyama-adhikārī and uttama-adhikārī. Uttama-adhikārī means first class, most advanced and madhyama-adhikārī means in the middle stage, not very advanced, not very lower and kaniṣṭha-adhikārī, just the neophyte, beginning. So for the beginners it is recommended that you see the Deity daily or always. Beginning from the lotus feet, as you are practiced, then go up to the smiling face. And hear also Śrīmad-Bhāgavatam. Simply if you try to see and if you don't hear, then it will not stay very much. Therefore we see practically in many temples, because there is no discussion about Kṛṣṇa, simply a Deity is there, people go for some time, then gradually, especially those who are educated, so-called educated, they do not feel very much interested. And it has actually happened so. Many temples, they are not visited even by the devotees, because there must be also hearing about. Two things must go on, the Deity must be worshiped—this is called pāñcarātriki-vidhi—and to hear about the Supreme from Bhagavad-gītā, Śrīmad-Bhāgavatam, Vedic literature—that is called bhāgavata-vidhi.So the pāñcarātriki-vidhi and bhāgavata-vidhi must go parallel. Then one, even one is a neophyte, gradually he will come to the intermediate stage between the neophyte stage and to the advanced stage. And of course, it is very difficult to find out one in very advanced stage. But there are. There are many advanced stage. At least, the spiritual master is supposed to be in the advanced stage, but for preaching purpose he come down in that intermediate stage, for preaching work. Because the advanced stage, there is no discrimination that "Here is a devotee, and here is a nondevotee." Because advanced devotee sees that everyone is devotee except himself. The advanced devotee sees that he is not a devotee, but all others are devotees. This is advanced. But in the kaniṣṭha-adhikārī, in the neophyte stage, they simply concentrate on the Deity. Arcāyām eva haraye yaḥ pūjāṁ śraddhayā īhate. That is required in the beginning. According to the prescribed duties as they are mentioned in the scriptures, one must take care of the Deity. But that, unless a little farther advanced, he does not know who is a devotee and what is his function with others. In the madhyama-adhikāra, when one still farther advances, he has got four kind of visions:īśvare tad-adhīneṣubāliśeṣu dviṣatsu caprema-maitrī-kṛpopekṣāyaḥ karoti sa madhyamaḥ(SB 11.2.46)Madhyama-adhikārī is not only interested in Deity worship, but he knows who is a devotee and who is innocent and who is Bhagavān. Īśvara tad-adhīneṣu bāliśeṣu. Bāliśa means innocent. There are many innocent men, they . . . actually, they do not know what is to be done, who is God. They are innocent. They are not offender. But there are other others who are offenders, dviṣat. Dviṣat means envious. They are immediately envious as soon as they hear of a devotee of God. They are called envious, dviṣat. So madhyama-adhikārī, he knows God, Kṛṣṇa. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). So he wants to develop his love for Kṛṣṇa. Avyartha-kālaṁ vasati, nāma-gāne sadā ruciḥ. The madhyama-adhikārī, he wants to see that not a moment is wasted without Kṛṣṇa consciousness. That is madhyama-adhikārī. Avyartha-kālatvam (CC Madhya 23.18-19). He's always careful that "Whether I am, this is . . . spoiling the valuable time of my life." That is the first qualification of madhyama-adhikārī. Avyartha-kālatvam. Because we have got very short period, living period. We do not know when we shall die. There is no certainty. Foolish people may think that, "I shall live forever," but that is foolishness. Life is very transient. At any moment we can die. Therefore those who are advanced devotee, they want to see that, "I have got very short period of life at my disposal . . ." Therefore, he is very anxious to utilize every moment for advancing in Kṛṣṇa consciousness. That is madhyama-adhikārī. Avyartha-kālatvam.