So of course, we cannot expect that one day we shall be so much attached as Caitanya Mahāprabhu, but this preliminary attachment, to think of Kṛṣṇa, there is no difficulty. To think of Kṛṣṇa. Man-manā bhava mad-bhaktaḥ. He'll be satisfied. He'll be sati . . . teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham (BG 9.22). And those who are so attached with Kṛṣṇa, Kṛṣṇa says: "I'll supply whatever he wants. Yes." So a devotee's opulence does not mean it is due to his karma. It is supplied by Kṛṣṇa. It is never to be diminished, because it is supplied by Kṛṣṇa. The karmīs, they get opulence on account of his past karma. But a devotee gets opulence—it is gift of Kṛṣṇa; it cannot be destroyed. It cannot be destroyed. It is gift of Kṛṣṇa. We should always think of like that. And we shall try more and more to please Kṛṣṇa. Dui lage hura huri. Kṛṣṇa is trying to make His devotee more and more opulent and comfortable, and the devotee is trying to please Kṛṣṇa more and more. That is the business between devotee and Kṛṣṇa. It is called, Caitanya-cari . . . dui lage hura huri. Just like if I want to please you or if you want to please me, so there is competition. So that competition should be there. But that competition, that realization, is impossible so long you are attached to this rascal material world. Therefore Kṛṣṇa say . . . Kuntī's first request is that sneha-pāśam idaṁ chindhi: "Please destroy this attraction, affection, for this material friendship, society, family. Please destroy it."
So the Māyāvādī philosopher, they simply want to destroy. Negative side. They have no information of the positive side, that after destruction . . . suppose you are not satisfied with some business or some service. So you want to, "Oh, I want to leave this business. I want . . ." But you leave . . . suppose you are getting, say, five hundred rupees. Then, if you leave, then you'll be zero, no income. If you get another service which will fetch you six hundred rupees, then you are profited. But if you simply give it up, this service, and become zero, then you become unemployed; the miseries will increase. The Māyāvādī, being disgusted with this material world . . . Brahma . . . jagan mithyā. Jagan mithyā, that's, that's all right. Then brahma satyam. That is theoretical. If you do not engage yourself as Brahman, then again you'll fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). That you give up disgusting—"This is mithyā"—that's all right. But that is zero. And what is your positive engagement? That they do not know. Therefore, after some time they again come to be positively engaged in opening hospital and daridra-nārāyaṇa-sevā, and this and that and so many things. Because they could not get any engagement in the positive world.
That positive world, here it is said, tvayi me ananya-viṣayā matiḥ. This is positive. The negative side is to give up. To give up . . . because we are living being, ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12), part and parcel of Kṛṣṇa, sac-cid-ānanda-vigraha (Bs. 5.1). So we want ānanda. So whatever I possess, now I give up. Then, if I don't get better engagement, then where is my ānanda? There is no ānanda. So as we do not get ānanda, so then I come back again. There is a Bengali hearsay, napad jimane na, na jamai batta. When a widow, old woman, her husband is dead—we have got experience—and she talks very loosely with the grandson-in-law. I have got experience. When we were young, young married, so my grandmother-in-law, my father-in-law's mother, she was talking very loosely, just like husband and wife. So that's a practical . . . because she . . . she is hopeless of getting another husband because she is old enough. So where is the husband? She accepts or talks like husband to the grandson-in-law. So similarly, the Māyāvādī philosophers, they do not accept Kṛṣṇa or Kṛṣṇa's līlā. They think it is māyā. They do not accept it. So there is no ānanda. Therefore they come down again. Punar mūṣiko bhava. Again open hospital, because there is no engagement. And he has to raise fund. So this is very easy thing, "Sir, I am going to open a hospital. Give me some fund." Nowadays, especially, it is very difficult to collect fund. If you say, "I am going to open a temple," nobody will give you. But if you say: "I am going to open a hospital," he'll give you.