Veṇuṁ kvaṇantam aravinda-dalāyatākṣam (Bs. 5.30). Don't think that Kṛṣṇa figure is the imagination of some artist or painter. No, no. These are the description in the Vedas. Veṇuṁ kvaṇantam, the Supreme Personality of Godhead, Govinda, is playing on His flute. Veṇuṁ kvaṇantam aravinda-dalāyatākṣam. And His eyes are like the petals of lotus flower. Veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ barhāvataṁsam. There is a feather of peacock, asitāmbuda-sundarāṅgam, His complexion is like black cloud but very, very beautiful. Veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ barhāvataṁsam asitāmbuda-sundarāṅgam, kandarpa-koṭi-kamanīya: He is so beautiful that more attractive than many, many hundreds and thousands of Cupid. Kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ govindam ādi-puruṣaṁ tam aham bhajāmi. This is the Govinda's description. There are so many description.
So this is spiritual varieties. Material varieties cannot give us full satisfaction. Therefore you want change—change, another change, another change. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30). Here in the material world we are simply chewing the chewed. Once chewed and thrown it away, again somebody is coming, chewing. So spiritual variety is not like that. Spiritual varieties is ānandāmbudhi-vardhanam. The more you are attached to spiritual varieties, it is just like ocean. An ocean does not increase, but spiritual varieties are said they are increasing. Now just like here you have got the Arabian Sea. It is not increasing. It would have increased, then Bombay town would have been finished long ago. So it is not increasing. It has got a certain limit. You go to the beach, you see sudden, "No, no more than." But it is compared with ānandāmbudhi, the ocean of bliss, increasing, vardhanam. Ānandāmbudhi-vardhanam.
The more you enter into the spiritual bliss, the more you become joyful. That is spiritual. Spiritual . . . just like these boys, these girls, they are chanting Hare Kṛṣṇa. Had it been hackneying, how long they would have chanted? No. That is not possible. Unless it is spiritual, nobody can be satisfied simply by chanting Hare Kṛṣṇa, Hare Kṛṣṇa. You take any other word, "Mr. John, Mr. John, Mr. John," how long you will chant? After chanting for half an hour you will be fed up. But this is ānandāmbudhi-vardhanam. The more you chant, the more you become spiritually advanced. This is called ānandāmbudhi-vardhanam. Otherwise, how one can be satisfied simply by chanting, chanting Hare Kṛṣṇa? They are not mad; they are not foolish. They are human being. And how they have given up everything simply by chanting if it is not ānandāmbudhi-vardhanam, if it is not increasing in spiritual blissfulness? Practical. They have forgotten everything. They are also young men. They don't go to cinema. Just one block after there is cinema—they will never go, giving up this chanting and go to the cinema. Don't you see practically?
So spiritual life, that is spiritual life, that if you take to spiritual life and take to the process, then your ānandāmbudhi-vardhanam, your spiritual life, will be blissful more and more. It is not decrease. Because we want ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). That is the Vedānta-sūtra. Living being or Para-brahman or Brahman, everyone is ānandamaya. That ānanda can . . . you get perfectly when you take ānanda with Kṛṣṇa, in association with Kṛṣṇa. You associate with Kṛṣṇa as servant or as friend or as father, as mother, as conjugal lover. There are five rasas: śānta, dāsya, sākhya, vātsalya, mādhurya. Here also in this material world we have got the same rasas. We are related with somebody as father, or somebody as son, somebody as lover, somebody as beloved, somebody as master, somebody as servant. This is relationship. This is the perverted reflection of the spiritual world. Therefore although we have got the same relationship for relishing . . . today I am loving my son, and tomorrow my son may be the greatest enemy. There is no eternity of such love. Or the son may die. There is no eternity. Today I am loving some man or woman; it may break tomorrow. That is the defect of the material world. But in the spiritual world the same relationship will never break. It will ānandāmbudhi-vardhanam, simply increase, simply increase. That is called perfection. That is called per . . .
- manuṣyāṇāṁ sahasreṣu
- kaścid yatati siddhaye
- yatatām api siddhānāṁ
- kaścin vetti māṁ tattvataḥ
- (BG 7.3)
If we understand Kṛṣṇa tattvataḥ, not superficial . . . here the word is used yatas tattvāvabodhanam. Tattvāvabodhanam: "Kindly explain to me that bhakti-yoga by which we can fully understand the truth, Absolute Truth." Tattvāvabodhanam.
So how that tattva can be understood? That is explained by Kṛṣṇa, that janma karma ca divyaṁ me yo jānāti tattvataḥ (BG 4.9). So we have to understand Kṛṣṇa tattvataḥ, by truth. And how? We can understand that Kṛṣṇa says in the Bhagavad-gītā, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). This is tattva word. So tattvāvabodhanam. Devahūti is asking Kapiladeva that, "Kindly describe that process of yoga by which we can understand in truth, tattvāvabodhanam, not superficially." Tattvāvabodhanam. And in another place the tattva is described in three ways: vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). They are not different. That is, everything is tattva. Tattva . . . there are three kinds of tattva: brahmeti paramātmeti bhagavān iti śabdyate. This very thing, tattva, is described in three features: impersonal Brahman, localized Paramātmā, and at the end Bhagavān.
So understanding of Bhagavān means understanding of Brahman and Paramātmā. But understanding of Brahman or Paramātmā is not understanding of Bhagavān. Therefore the Brahmavādīs, the Paramātmavādīs, they are impersonalists. They cannot understand the Supreme Being, Personality of Godhead, Kṛṣṇa. They cannot understand. That is the defect. Therefore some yoga system, jñāna-yoga system or dhyāna-yoga system, and there is bhakti-yoga system. That bhakti-yoga system is the perfect. And jñāna-yoga system or dhyāna-yoga system, that is partial understanding, Paramātmā feature. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). In that way you can understand, you can come to the platform of understanding samaḥ sarveṣu bhūteṣu. But that is not perfection. Still you have to go. Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām (BG 18.54). After realizing samaḥ sarveṣu bhūteṣu, this principle, then you will have to enter into the devotional service, parā-bhakti. Parā-bhakti means transcendental. Bhakti means parā. Bhakti does not mean material. Material . . . it looks like material activities, but it is not material activities. Just like the example can be given just like a man, a boy is flying kite. He is, what is called, the reel? Latai? So sometimes he brings down the kite and sometimes he allows the kite to go. There are two kind of playing. So similarly, the one kind of activities means you are becoming free from the resultant action of activities, and one kind of activity is you are becoming entangled.