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.
So therefore we must have positive engagement. Simply negation, jagan mithyā . . . why jagan mithyā? We don't say jagan mithyā. This building, this nice building, is it mithyā? It is not mithyā. It is perfectly true, because here Kṛṣṇa is being worshiped, the devotees are chanting . . . this is life, this truth. So why shall I say: "Jagan mithyā"? You have to utilize jagat in such a way that it will become truth. That process is saṁsiddhir hari-toṣaṇam (SB 1.2.13). Here only business is how Kṛṣṇa will be satisfied. That is the only business. That is perfection. To become perfect means to learn how to satisfy Kṛṣṇa. That is perfection. It doesn't require education and doesn't require big, big titles or . . . nothing. You try to satisfy Kṛṣṇa. Saṁsiddhir hari-toṣaṇam (SB 1.2.13).
Therefore here Kuntīdevī . . . tvayi me ananya-viṣayā. Viṣaya means sense gratification. This is viṣaya: āhāra-nidrā-bhaya-maithunaṁ ca. These are called viṣaya. Viṣaya means material subject matter for sense gratification. So one cannot be attached to Kṛṣṇa as long as he is attached to viṣaya. Therefore Narottama dāsa Ṭhākura, or Locana dāsa Ṭhākura, he says, viṣaya chāṛiyā, se rase majiyā, mukhe bolo hari hari. Viṣaya chāṛiyā. So long you are attached to sense gratification, there is no question of chanting "Hari, Hari." That is not possible. Viṣaya chāṛiyā. So it is not possible to do it immediately, but if we practice the system given by the ācāryas as we have introduced, the Kṛṣṇa consciousness movement, then one day we'll be able. Viṣaya chāṛiyā. Then paraṁ dṛṣṭvā nivartate (BG 2.59). When you gradually relish the transcendental mellow of devotional service . . . that Yāmunācārya said:
- yad-avadhi mama cetaḥ kṛṣṇa-padāravinde
- nava-nava dhāmany rantum āsīt
- tad-avadhi bata nārī-saṅgame
- bhavati suṣṭhu niṣṭhīvanaṁ mukha-vikāraḥ
So this is the process. The more you become attached to Kṛṣṇa . . . that is very psychological. If you become attached to something, you become detached to something else. Attachment, detachment cannot be. So more you become attached to Kṛṣṇa, then more you become detached to this material world. Just like . . . you, you cannot by artificial means, all of a sudden, brahma satyaṁ jagan mithyā: "I take sannyāsa." No. That will not be. First of all, you have to increase your attachment for Kṛṣṇa. Then the sannyāsa order will be durable. Otherwise you'll fall down; again you'll be attached. Punar mūṣiko bhava. There are so many instances.
So both things should be performed simultaneously, parallel line, that you should take up the process how to increase your attachment for Kṛṣṇa, and then automatically detachment will be there. The same example, as given by Rūpa Gosvāmī, that you are hungry. When you take food, that, gradually you become satisfied and your hunger is also satisfied. So when you are fully satisfied . . . just like Dhruva Mahārāja said, svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42): "My dear Lord, my dear Sir, I am not hankering after any benediction. I am completely benedicted. No more benediction. I have got everything. I have got You, Kṛṣṇa. So what do I want more?" Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ (BG 6.22). If one gets Kṛṣṇa's favor, if one gets Kṛṣṇa, what does he want more? He has got everything, because Kṛṣṇa is everything.