Prabhupada:

sri bhagavan uvaca
mayy asakta-manaḥ; partha
yogaṁ yuñjan mad-asrayaḥ;
asaṁsayaṁ samagraṁ maṁ
yatha jñasyasi tac chrṇu
[Bg. 7.1]

Sri bhagavan uvaca. Vyasadeva could have written sri krṣṇa uvaca, but purposefully he's writing sri bhagavan uvaca. Because avajananti maṁ muḍha manuṣiṁ tanum asritam [Bg. 9.11]. The Supreme Personality of Godhead, because He descends as human being, muḍhas, those who are rascals, they consider Him just like one of us human beings. Avajananti. Therefore to avoid the offense on the part of the muḍhas, he writes bhagavan uvaca. Directly.

Bhagavan means full with six opulences.

aisvaryasya samagrasya
viryasya yasasaḥ; sriyaḥ;
jñana-vairagyayos caiva
ṣaṇṇaṁ bhaga itiṅgana
(Viṣṇu Puraṇa 6.5.47)

Bhagavan means aisvaryasya samagrasya, the master of all wealth within the creation. That is Bhagavan. Not that millions or trillions of dollars, but all the wealth. Aisvaryasya samagra. Bhoktaraṁ yajña-tapasaṁ sarva-loka-mahesvaram: [Bg. 5.29] "I am the enjoyer and proprietor of all the planets." That is Bhagavan. Aisvaryasya samagra. Viryasya yasasaḥ; sriyaḥ;. He's the master of all strength; He's all-famous. Krṣṇa five thousand years ago appeared on this planet, but still He's famous. His worship is going on still. In India there are hundreds and thousands of temples like this. Not only in India, now outside India there are least hundreds of temples like this. He's so famous. That is Bhagavan. He's not a cheap Bhagavan: "I have become Bhagavan by meditation." No. He's real Bhagavan. Bhagavan is Bhagavan. He doesn't require to meditate. Just like Krṣṇa, when He was three months old, He's Bhagavan. Putana came to kill Him, but Putana was killed by Him. That is Bhagavan. At the age of three months what meditation He could do? So this meditation Bhagavan and this Bhagavan is different. Bhagavan is always Bhagavan. Either He's three months old or 125 years old. When He was in the Battlefield of Kurukṣetra His age was 125 or little less. He was a great-grandfather. So his Bhagavan is not this Bhagavan. Bhagavan cannot be manufactured by meditation factory. No. Therefore it is said bhagavan uvaca.

So to understand Bhagavan, Parabrahman, that is the mission of human life. The cats and dogs cannot understand Bhagavan. That is not possible. A human being can understand. This Bhagavad-gita is for the human being, not for the cats and dogs. So Krṣṇa says that "If you want to know Me..." It is not easy to understand Bhagavan, or God. God is not the exact word of Bhagavan; therefore we use the word "Godhead." "Back to Godhead." Bhagavan means the Supreme Lord, the Supreme Being. God means the ruler, the controller. But when we come to the supreme controller, He is Bhagavan. You are controller, I am controller. I am controller of my disciples within the Krṣṇa conscious society, but I cannot control the whole world. I have got some... You are controller in your home, of your wife, children, servants. But you are also controlled. You are not absolute controller. Therefore Bhagavan means the absolute controller.

isvaraḥ; paramaḥ; krṣṇaḥ;
sac-cid-ananda-vigrahaḥ;
anadir adir govindaḥ;
sarva-karaṇa-karaṇam
[Bs. 5.1]

That is Bhagavan, supreme controller. He is controller over everyone, but He is not controlled by anyone. That is Bhagavan. In the Srimad-Bhagavatam it is said, janmady asya yataḥ; anvayad itaratas cartheṣv abhijñaḥ; svaraṭ [SB 1.1.1]. He's svaraṭ. He's not controlled by anyone. Anadir adir govindaḥ; sarva-karaṇa-karaṇam [Bs. 5.1].

So Bhagavan is explaining Himself, how to know Bhagavan. So we have to take advantage. If we are actually serious to understand Bhagavan, then we have to take the instruction given by Bhagavan Himself. We cannot manufacture ideas to know Bhagavan. That is not possible. You cannot speculate on Bhagavan. Nayam atma pravacanena labhyo na bahuna srutena. The Vedas informs us that nayam atma, Paramatma, Bhagavan. Nayam atma pravacanena labhyaḥ;. If one is very good speaker, it is not that he can understand Bhagavan. Nayam atma pravacanena labhyo na medhaya. If one is very meritorious, great scientist, philosopher, it does not mean that he can understand Bhagavan. Nayam atma pravacanena labhyo na bahuna srutena. If one is very highly educated, highly learned in Vedic knowledge, he also cannot. Bhagavan can be understood by the mercy of Bhagavan. That is the process. Therefore Bhagavan is mercifully explaining Himself. We have to take advantage of it. Then we can understand Bhagavan.

athapi te deva padambuja-dvaya-
prasada-lesanugrhita eva hi
janati tattvaṁ bhagavan-mahimno
na canya eko 'pi ciraṁ vicinvan
[SB 10.14.29]

These are the verdicts of the Vedas. Athapi te deva padambuja-dvaya-prasada-lesanugrhita eva hi. "My Lord, one who has got a little mercy of Yourself," prasada-lesa, a little mercy, janati tattvam, "he can understand." Na ca anya eko 'pi ciraṁ vicinvan. "Others, who has not received Your mercy, he may speculate for millions of years, still he cannot understand." So we can understand Bhagavan by the mercy of Bhagavan. Not by speculation, not by learning, not by speaking or so many other things.

So here we have to take advantage, bhagavan uvaca. Bhagavan personally speaking. Why speaking? Asaṁsayaṁ samagraṁ maṁ yatha jñasyasi tac chrṇu [Bg. 7.1]. Without any doubts, asaṁsayam. If you speculate on God there are so many doubts. But asaṁsayam, without any doubt, if you want to understand... Asaṁsayaṁ samagram. And in totality, not partially. Bhagavan is Absolute Truth. The Absolute Truth is understood from three angles of vision, Brahman, Paramatma and Bhagavan.

vadanti tat tattva-vidas
tattvaṁ yaj jñanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate
[SB 1.2.11]

So Brahman understanding is not samagra, not asaṁsayam. Here it is said asaṁsayaṁ samagram. Brahman understanding of the Absolute Truth is partial. It is not samagra, means not the complete. Complete knowledge of Absolute is not brahma-jñana. Just like the example is just like we are experiencing daily this sunshine. But understanding of the sunshine is not complete understanding of the sun. Very nice example. Because you are experiencing, I am experiencing daily sunshine, that does not mean we know everything of the sun planet or who are living there, how they are living. Rather, we are contemplating there cannot be any life because so much heat, temperature. So we do not know. We do not know samagram, complete. So this is a material thing. We cannot understand even one of the creation of Bhagavan. And how to know Bhagavan?

So we have to understand Bhagavan from Bhagavan. Then we understand Him asaṁsayaṁ samagram. Paramatma-jñana, brahma-jñana, they are partial. Bhagavan is sac-cid-ananda. Sac-cid-ananda. So brahma-jñana means the knowledge of eternity; paramatma-jñana means the knowledge of all-pervasive Godhead. Everywhere present. That is Paramatma. Aṇḍantara-stha-paramaṇu-cayantara-stham [Bs. 5.35]. When one can understand that God is within this universe, aṇḍantara-stha-paramaṇu-cayantara-stham, He is within the atom, this is paramatma-jñana. But that is also not complete. But when you come to the understanding of Bhagavan, aisvaryasya samagrasya viryasya yasasaḥ; sriyaḥ; (Viṣṇu Puraṇa 6.5.47), that understanding is complete. Sri Bhagavan is the possessor of all kinds of opulences. Then what is difficulty for Him to remain within the atom? Aisvaryasya samagrasya. He can remain within the atom, He can remain within the universe in His gigantic viraṭ form, as He showed to Arjuna, viraḍ-rupa. Aṇor aṇiyan mahato mahiyan. He's smaller than the smallest and greater than the greatest. In this way, Krṣṇa will explain Himself.

So... The process is... What is that process? Krṣṇa says mayy asakta-manaḥ;, "Unto Me become attached." Asakta, attached. So how this attachment will increase? Mayy asakta-manaḥ; yogaṁ yuñjan, this is a yoga, to become attached to Krṣṇa. This is the beginning. If you come to the temple daily and you see the transcendental form, sac-cid-ananda-vigraha [Bs. 5.1] of Bhagavan... This Bhagavan which you see, it is nondifferent from the original Bhagavan. Don't differentiate, that "This is a stone statue of Bhagavan." No. He is Bhagavan. He is Bhagavan, arca-murti, arca-vigraha. Because we cannot see Bhagavan with our present eyes—ataḥ; sri-krṣṇa-namadi na bhaved grahyam indriyaiḥ; [Cc. Madhya 17.136]. With the present blunt senses we cannot see Bhagavan. Therefore Bhagavan, out of His causeless mercy, has appeared in a form which you can see. Not that He's different. He's not different. Because Bhagavan is everything. That will be explained. So He can appear in any form. So He has appeared in a form which you can see. That is Bhagavan's mercy. Not that He is statue. Arcye viṣṇau sila-dhir guruṣu nara-matir vaiṣṇave jati-buddhir naraki-buddhiḥ;. If we consider that "Here is a stone statue," arcye viṣṇau sila-dhiḥ;. No sila. No, it is not. Bhagavan is everything. By the advancement of knowledge, we'll understand Bhagavan, "Here is Bhagavan."

So if you daily come... Temple is situated... Temples are constructed to give you the facility how to become attached to Bhagavan. So you should take advantage of it. This temple is very centrally situated. I am very glad that the inhabitants of Hyderabad, they are so nice devotees from the very beginning they are coming. It is very good. So continue this habit. Daily come, see Bhagavan. Offer little obeisances. Bhagavan does not want anything from you. He is self-sufficient. Bhagavan. Aisvaryasya samagrasya. But if you give something to Bhagavan, it is love. Dadati pratigrhṇati. You are taking so many things from Bhagavan. And if you give something, what is the wrong? It is exchange of love. And Bhagavan does not want your whole estate. Bhagavan says patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktya prayacchati [Bg. 9.26]. Little leaf, patram; little flower, a little fruit, a little water. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktya. Bhagavan wants your bhakti. If you bring little leaf, little flower, little fruit and little water... "Bhagavan, I am very poor man. I have nothing to give You. But I have secured from other's gardens a little leaf, little flower and little fruit, and water is available. So kindly accept it." Bhagavan says patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktya prayacchati. Toya, bhaktya, what is that verse? Asnami bhakty-upahrtam. Because one is giving out of devotion, love—asnami, "I eat." If Bhagavan eats from your hand, then you become perfect. That is wanted, bhakti. Bhaktya. Tad aham asnami bhakty-upahrtam. If you bring... That attachment should be increased. Mayy asakta-manaḥ; partha yogaṁ yuñjan...

This is the yoga. This is real yoga, how to become attached to the service of the Lord. That is first-class yogi. You'll find in the last paragraph of Sixth Chapter, yoginam api sarveṣam. There are many yogis, different kinds of yogis. So yoginam api. Karma-yogi, jñana-yogi, dhyana-yogi, haṭha-yogi, and so many yogis. Yoginam api sarveṣam, "Of all the yogis," yoginam api sarveṣaṁ mad-gatenantar-atmana [Bg. 6.47], "One who is always thinking of Krṣṇa..." Naturally, if you practice to come here and see daily, at least once, you'll be able to think of Krṣṇa. Mad-gatenantar-atmana. If you continue that thinking, Krṣṇa, how He's standing, how He is playing on flute, how Radharaṇi is there, here—man-manaḥ;—in this way, if you think, then you become the greatest yogi.

yoginam api sarveṣaṁ
mad-gatenantar-atmana
sraddhavan bhajate yo maṁ
sa me yuktatamo mataḥ;
[Bg. 6.47]

That is wanted.

So the temple is the facility how to become the first-class yogi and how to become the first-class devotee simply by increasing your attachment. This attachment, there is one example that one brahmaṇa, he was daily seeing Lord Ramacandra and then he was breaking his fast. So Ramacandra was out of His station for some royal business. So this brahmaṇa did not take even water seven days. So when Ramacandra returned, Lakṣmaṇa informed Lord Ramacandra, "Here is Your devotee, My Lord. Because You were absent for seven days and he could not see You, therefore he did not take even water." Ramacandra appreciated his devotion. So before Lord Ramacandra there was Sita-Rama Deity worshiped in the family of Dasaratha Maharaja's family. So that Deity was kept in the room of Lord Ramacandra because Lord Ramacandra was personally present. So He advised Lakṣmaṇa that "Give this brahmaṇa this Deity." And He advised him, "Brahmaṇa, you worship this Deity, and when I am not in the station, your worshiping the Deity is as good as worshiping Me." So the Deity worship is so long going on. That Ramacandra Deity is still here in South India.

So there is no difference between the Deity and the Lord. They're the same. Even this chanting of the name of the Lord is the same.

nama cintamaṇiḥ; krṣṇas
caitanya-rasa-vigrahaḥ;
purṇaḥ; suddho nitya-mukto
'bhinnatvan nama-naminoḥ;
[Cc. Madhya 17.133]

The name, fame, form, quality, pastimes, entourage, everything, they are nondifferent. When we read Bhagavad-gita, you must know when this writing is there, bhagavan uvaca, you must know Bhagavan, Krṣṇa, is speaking just before you, immediately. Bhagavan uvaca. In this way you have to understand tattva. Janati tattvataḥ;.

manuṣyaṇaṁ sahasreṣu
kascid yatati siddhaye
yatatam api siddhanaṁ
kascin maṁ vetti tattvataḥ;
[Bg. 7.3]

Tattva. Tattva means the Absolute is the same either by His name, by His form, by His pastimes, by His entourage—everything absolute same. Advaya-jñana. Vadanti tat tattva-vidas yaj jñanam advayam [SB 1.2.11]. There is no difference. This is tattva-jñana.

So in this way if you increase your attachment for Krṣṇa, mayy asakta-manaḥ; partha yogaṁ yuñjan. This is the yoga, the first-class yoga. Yoginam api sarveṣaṁ mad-gaten..., sa me yuktatamo mataḥ; [Bg. 6.47]. That is first class. If you practice this yoga—very easy. Simply you come daily. If you can, offer patraṁ puṣpaṁ phalaṁ toyam [Bg. 9.26], and offer obeisances. You'll increase your attachment. And that attachment, mayy asakta-manaḥ;—this yoga, if you practice, then what will... Asaṁsayaṁ samagram. Gradually, God, Krṣṇa, will reveal. You cannot understand God without revelation. So on account of your attachment He reveals Himself. So sevonmukhe hi jihvadau svayam eva sphuraty adaḥ;. Ataḥ; sri-krṣṇa-namadi na bhaved grahyam indriyaiḥ; [Cc. Madhya 17.136]. If you want to see by your blunt material eyes, that is not possible. We have to purify. You'll see God with these eyes when it is purified. Sarvopadhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. When the eyes will be nirmalam, without any designation, then you'll see Him.

sarvopadhi-vinirmuktaṁ
tat-paratvena nirmalam
hrṣikeṇa hrṣikesa-
sevanaṁ bhaktir ucyate
[Cc. Madhya 19.170]

So increase your asakti. Athasakti. The asakti... Adau sraddha. Sraddha, beginning, "Oh, here is a temple, let us go and see." This is sraddha. Little faith. And we have to increase this faith. Adau sraddha tataḥ; sadhu-saṅgaḥ; [Cc. Madhya 23.14-15]. If you have got little faith, then you'll come. And here are sadhus. They are simply engaged in Krṣṇa's service. Sravaṇaṁ kirtanaṁ viṣṇoḥ; smaraṇaṁ pada-sevanam arcanaṁ vandanaṁ dasyam. They are engaged always, twenty-four hours, in either of these business—sravaṇaṁ kirtanaṁ viṣṇoḥ; smaraṇaṁ pada-sevanam arcanaṁ vandanaṁ dasyam [SB 7.5.23]. So if you associate with them, if you come and see the arati, how they are chanting, dancing, offering prayers... And that is association. Adau sraddha, little faith. "Let us go and see the temple." And then association. If you come daily, there will be association. Adau sraddha tataḥ; sadhu-saṅgaḥ; [Cc. Madhya 23.14-15]. Then bhajana-kriya. Bhajana-kriya, this hearing, that is bhajana. And if you join the chanting, that is also bhajana. Sravaṇaṁ kirtanam. This is bhajana. Adau sraddha tataḥ; sadhu-saṅgo 'tha bhajana-kriya. Then anartha-nivrttiḥ; syat. Then all kinds of anarthas, unwanted things, nivrtti, that will be finished. Then you'll be purified. Sarvopadhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. Tato niṣṭha rucis tataḥ;, athasaktiḥ;. Then there will be niṣṭha, firm faith. Then there will be taste. You cannot remain at home without coming at least once in the temple. That is called ruci. Ruci, taste. Then asakti. That asakti required.

mayy asakta-manaḥ; partha
yogaṁ yuñjan mad-asrayaḥ;
asaṁsayaṁ samagraṁ maṁ
yatha jñasyasi tac chrṇu
[Bg. 7.1]

So Krṣṇa is personally explaining, read Bhagavad-gita, see the Deity, come here daily, take caraṇamrtam. If possible, bring patraṁ puṣpaṁ phalaṁ toyam [Bg. 9.26]. In this way you become the topmost yogi and attached to Krṣṇa. Sa vai manaḥ; krṣṇa-padaravindayor vacaṁsi vaikuṇṭha-guṇanuvarṇane [SB 9.4.18]. In this way, he'll be attached to the lotus feet of Krṣṇa and he'll try to understand and explain, just like these devotees are doing. They're going outside for preaching. Vacaṁsi vaikuṇṭha-guṇanuvarṇane. What is their business? Simply describing Krṣṇa and Krṣṇa's activities. So similarly, if we engage our mind unto the lotus feet of Krṣṇa and we describe about His pastimes and see His form... Mind, we have got senses. So eyes engaged in seeing the form, nose engaged in smelling the flowers offered to Krṣṇa, tongue engaged in tasting caraṇamrta and prasadam, hands engaged in cleansing this temple or touching the feet of the devotees. In this way, when all your senses will be engaged, your life will be successful. This is wanted. This is Krṣṇa consciousness movement.

Thank you very much. (end)

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