Prabhupāda: That is impudency. That is impudency. The worship of the Deity should begin from the leg, from the feet. That is respect. Just like my disciples offer respect and touches my feet, not my head. That is impudency. You cannot touch head. Head is touched when I give him, "All right, be blessed." I shall touch his head, and he shall touch my feet. This is the process. You cannot touch the superior head. That is impudency. You cannot jump over like that.
Dr. Ghosh: It's a part of the body. It is only a part of the body . . .
Prabhupāda: That's all right. But that is the system. That is the system. You should begin. That . . . that is described in the Bhāgavatam. The First and Second Canto of Śrīmad-Bhāgavatam are the two legs of Kṛṣṇa. That is the beginning. Janmādy asya yataḥ (SB 1.1.1). These professional reciters, they read Bhāgavata, they jump over immediately to the face. The Tenth Canto is described as the face of Kṛṣṇa. So you cannot go immediately to the face. You must begin from the feet—First Canto, Second Canto. Therefore there are nine cantos, and then Tenth Canto. And the Kṛṣṇa's rāsa dance, that is the smiling of Kṛṣṇa. So you cannot ask the superior to take the facility of his smiling. Smiling will be when he is pleased.
The difficulty is that the Māyāvādī philosophy, they do not accept the form of the Lord, and they do not know how to behave with the form. Of course, there is no difference between Kṛṣṇa's face and Kṛṣṇa's feet. There is no difference. But still, the system must be followed. Pāda-sevanam. It is very important verse. Śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). When one has heard, when one has properly chanted, he has little experience of the transcendental form of the Lord, then his service beginning. Just like I engage one servant. So gradually he is given, he is given service, "First of all this, first of all that, then . . ." Again and again, again, again. The same example can be given, that the husband and wife. Formerly, when I was married, my wife was eleven years old. So (laughing) an eleven-years-old girl, and I was at the same time twenty-one, twenty-two. One day I captured her hand. She began to cry. (laughs) A little girl, you see? So gradually, gradually. I know . . . when my brother-in-law, sister's husband, used to come . . . in the beginning, the girls were very . . . my sisters were same age. So they would meet the husband, offering a little pān or little sandeśa . . . (indistinct)
(break) . . . after this. Then niṣṭhā. Then he has got a firm conviction that, "Kṛṣṇa is the Supreme Personality of Godhead, and my duty is to serve Kṛṣṇa." That is called niṣṭhā. Then ruci. Then he increases taste. He cannot go out. He cannot go out of this jurisdiction. Just like these boys, they have come from Europe, America. They are attached. Otherwise I am not giving them bribe. I have no money. Why they are attached to serve me any way? If I say that, "You die," he will die. Why this attachment? This is development of Kṛṣṇa consciousness. Development of Kṛṣṇa consciousness. Ruci, aśakti, tato bhāva. Then bhāva. Bhāva means Kṛṣṇa consciousness fully developed. Then love. Then love. Love is actually exhibited. Then "Let me serve Kṛṣṇa in this way, in that way, that way, that way." You see? Fully engaged. This is the process. You cannot say that, "Let my love be stagnant in my heart. There is no exhibition." No. There must be exhibition. That is the symptom of love.
Otherwise, why Rūpa Gosvāmī resigned from his ministership? He was a devotee from the very beginning. He is nitya-siddha, eternal devotee. But he gave up everything. Tyaktvā tūrṇam aśeṣa-maṇḍali-pati-śreṇīṁ sadā tuccha-vat (Śrī Sad-gosvāmy-aṣṭaka). Rūpa Gosvāmī . . . about Rūpa Gosvāmī and all the Gosvāmīs, this is described that tyaktvā tūrṇam aśesa-maṇḍala-pati-śreṇīṁ. They were ministers. Their associates were big, big personalities, maṇḍala-pati, big, big leaders. Maṇḍala-pati means big, big leaders. Just like in Indian villages, still there is one man, chief man, he is called maṇḍala. Or there are many maṇḍalas, and there is one head, maṇḍala-pati. So tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ. He was meeting with big, big zamindars, big, big leaders, big, big . . . because he was minister. So he gave up all this association. Tyaktvā tūrṇam aśeṣa-maṇḍala. Not one, two, but many he gave up, "What is the value of this association? What is the value? They are not Kṛṣṇa conscious." So gave up. Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tuccha-vat. "What is the value of these things?" Tuccha-vat. Bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau. Just to show favor to the mass of people he became a mendicant. Dīna-gaṇeśakau karuṇayā. Just like Gandhi also did that. Although he was the greatest leader, he was living like a mendicant, one loincloth, that's all.