It is said there that one who has got firm faith in God and similar faith in God's representative, yasya deve parā bhaktiḥ . . . deve means God. Yasya deve parā bhaktir yathā deve tathā gurau. Gurau means spiritual master. Spiritual master means a perfect devotee of God.
He's spiritual master. Tasyaite kathitā hy arthāḥ: so all this, I mean to say, import of the Vedic language will be revealed to him. Will be revealed to him. We cannot understand Vedas simply by academic qualification. We have to . . . we must have the qualification of becoming a devotee of the Supreme Lord and His representative, the spiritual master or the saintly persons. These are recommended in all Vedic scripture.
Similarly, here it is stated by the Supreme Lord that, "Because you have become My dear." We have to cultivate such practice in Kṛṣṇa consciousness that we may become dear to God. My spiritual master used to say that, "You do not try to see God. Just act in such a way that God will see you." Just try to understand. This is very nice. If I want to see God, and I make God as my order-supplier that, "Please come, and I'll see You," so God is not so small that He, at once I call Him and He'll come. No. We have to qualify ourselves. We have to qualify ourselves. Therefore by the qualification, by your qualification, God will Himself come and see you.
There are many instances. God is . . . just like Dhruva Mahārāja. Dhruva Mahārāja, he went to the forest to undergo severe penance to see God. So when he was . . . God saw him, or when he saw God, then God asked him, "What do you want? What benediction you want? I shall give you." The Dhruva Mahārāja, a small boy, five years old, he said, svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42): "Now I am so satisfied that I have nothing to ask from You." So one who sees, one who can perceive God, he has no more any demand, because he's transcendental to all these material demands.
So long we are in the material sense, we are always dissatisfied. Na abhāvaḥ vidyate sataḥ, nāsato vidyate bhāvaḥ, nāsato vidyate bhāvaḥ. Asat. Asat means the circumstances which will not continue. Everything, any circumstances of this material world, is temporary. Suppose I am very happy. Oh, then your happiness is temporary.
Suppose you think or I think I am in very sorry plight, or I am in distress. That will also not exist for some time, just like seasonal changes. So this, this is called duality. You are feeling happy or miserable, we are feeling cold and heat, everything duality. But these things are coming and going. So when one is in transcendental position, he is above this duality; he's in the absolute.
So in that absolute stage, if we want to go to that absolute stage, then this is the process. This is the process, Kṛṣṇa consciousness. Gradually, as we develop, so Kṛṣṇa is within everyone, the Supersoul, the Supreme Personality of Godhead as Paramātmā, He's seated in everyone's heart, and as we become purified, as we become sincere, so all the dictation will come from within, and He will show you the path which, following, you shall be happy and prosperous and, at the end, by quitting this body, you shall reach the supreme abode of Kṛṣṇa in the spiritual sky. These are . . . all these have been discussed in the last chapters, Eighth Chapter, Seventh Chapter. Now Kṛṣṇa says that:
- na me viduḥ sura-gaṇāḥ
- prabhavaṁ na maharṣayaḥ
- aham ādirhi devānāṁ
- maharṣīṇāṁ ca sarvaśaḥ
- (BG 10.2)
Now He says that "Nobody knows Me." Lord says, Lord Kṛṣṇa says: "Nobody knows Me." Na me viduḥ sura-gaṇāḥ. Sura-gaṇāḥ means the demigods, those who are in the higher planets; they are called demigods. Sura-gaṇāḥ. Na me viduḥ sura-gaṇāḥ prabhavam (BG 10.2); "My influence, or My activities, My power, My extensions, everything . . ." prabhavam, na maharṣayaḥ. Maharṣayaḥ means great sages. Mahā-ṛṣayaḥ. Mahā means great; rṣi means sages. "They also do not know." What they do not know? Now, ahaṁ hi, aham ādir hi devānām: "I am the original person of all demigods and," maharṣīṇāṁ ca sarvaśaḥ, "I am the original person of all the ṛṣis."
Now, suppose we had some forefather, ten generations before. So we do not know many things about. We may hear something by paramparā system or in the family history that our tenth, tenth generation before there was one forefather. So even we do not know. So from Kṛṣṇa, or the Supreme Personality of Godhead, so many generations. In the beginning of this creation, the first beginning, Brahmā was created. Brahmā.
So millions and millions and years before, Brahmā was created. So what do we know about Brahmā and the demigods? So practically we do not know anything about God. It is not possible. Our teeny brain cannot approach such extensive, I mean to say, foremost platform where we can understand God.
In Śrīmad-Bhāgavatam also it is said: ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Indriya means these material senses. We gather knowledge by senses. But these material senses are very limited. So it is not possible to understand God, or Kṛṣṇa, by speculating our mind. Mind is the center of all senses.
So senses help mind gathers knowledge. So it is not possible, because our senses are all imperfect. By imperfect senses we cannot reach to the perfect or to the unlimited. Therefore we cannot know. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ. It is not possible by manipulating your different senses and knowledge and mind you can understand God.