Parāsya śaktir vividhaiva śrūyate (Śvetāśvatara Upaniṣad 6.8, CC Madhya 13.65, purport). His energies are working so nicely that svābhāvikī jñāna-bala-kriyā ca. Svabhāva. Svabhāva means natural. Just like a rose flower is coming into existence, very nicely painted, very nicely colored, very nicely flavored. So it requires brain. How you can say that it has been done automatically? No. There is brain. That is said in the Bhagavad-gītā: mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). The nature is working under His direction. But His direction is so complete that it appears to us as it is being done automatically. Not automatic. There is brain behind it. Just like nowadays there are so many mechanical invention. You just push one button and things come, as we see in the airplane, there are simply . . . the pilot is working simply by pushing some buttons, and such a big, gigantic plane is floating in the sky. We can understand. The television, simply by pushing one button . . . so if materially it is so much advanced, perfection is possible, you can just imagine spiritually how much it is perfectly possible.
So this perfection of love . . . we are also after love. A young man is after love, a young boy is after love. So wherefrom this love comes? Because originally the love is there in Kṛṣṇa. That is the version of the Vedānta-sūtra. Janmādy asya yataḥ (SB 1.1.1). Yato vā imāni bhūtāni jāyante (Taittirīya Upaniṣad 3.1). So this loving affair has come from the Supreme Absolute Truth, but it is pervertedly reflected only. Pervertedly reflected. Yatra tri-sargaḥ amṛṣā. Here in the material world we are simply seeing the perverted reflection of the spiritual world. Therefore in Śrīmad-Bhāgavatam it is said, in the beginning:
- janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ
- tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ
- tejo-vāri-mṛdāṁ yatra tri-sargo 'mṛṣā
- dhāmnā svena nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi
- (SB 1.1.1)
Satyaṁ paraṁ dhīmahi. Here everything is perverted—reflection, shadow. The example is given, just like in the desert, sometimes we find water. The reflection of the sunshine makes a false replica of water, exactly. But there is no water. There is no water, and the reflection of water. Similarly, in this material world there is only reflection of that love. Actually, there is no love. It is the mirage in the desert. Therefore, if we want really love, this word can be applied only to Kṛṣṇa, all-attractive.
So this Kṛṣṇa consciousness movement is just to teach people not to be allured by the illusory so-called water and love or anything. There is one reality: satyaṁ paraṁ dhīmahi (SB 1.1.1). Just try to come to the real reality. Don't be entrapped by the false reality. This is Kṛṣṇa consciousness move . . . we are entrapped by the false reality, māyā. Māyā-mṛgaṁ dayitayepsitam anvadhāvat (SB 11.5.34). Māyā . . . just like the deer, he runs over the false water in the desert. But the water goes ahead more and more, and the poor animal, without finding water, dies. But a sane man does not go. A sane man knows that reflection of water is not water. But that does not mean . . . because there is no water in the desert, it does not mean that there is no water. The water is there, but not in the desert. That is knowledge.