Maha-bhagavata devotee

Expressions researched:
"maha-bhagavata (liberated devotee)" |"maha-bhagavata devotee" |"maha-bhagavata, a great devotee" |"maha-bhagavata, a supreme devotee" |"maha-bhagavata, advanced devotee" |"maha-bhagavata, highly advanced devotee" |"maha-bhagavata, liberated devotee" |"maha-bhagavata, not ordinary devotee" |"maha-bhagavata, the advanced devotee" |"maha-bhagavata, the supreme devotee" |"maha-bhagavata, the topmost devotee" |"maha-bhagavata, topmost devotee"

SB Canto 1

SB 1.12.17, Purport:

A devotee who may be in any of these categories is automatically qualified by all good qualities, and thus a mahā-bhāgavata devotee like Mahārāja Parīkṣit is certainly perfect in all respects. And because Mahārāja Parīkṣit took his birth in the family of Mahārāja Yudhiṣṭhira, he is addressed herein as the mahā-bhāgavata, or the greatest of the fortunates. The family in which a mahā-bhāgavata takes his birth is fortunate because due to the birth of a first-grade devotee the members of the family, past, present and future up to one hundred generations, become liberated by the grace of the Lord, out of respect for His beloved devotee. Therefore, the highest benefit is done to one's family simply by becoming an unalloyed devotee of the Lord.

SB 1.18.16, Purport:

The prākṛta, or third-class devotees, are temple worshipers without specific knowledge of the Lord and the Lord's devotees. The madhyama, or the second-class devotee, knows well the Lord, the Lord's devotees, the neophytes, and the nondevotees also. But the mahā-bhāgavata, or the first-class devotee, sees everything in relation with the Lord and the Lord present in everyone's relation. The mahā-bhāgavata, therefore, does not make any distinction, particularly between a devotee and nondevotee. Mahārāja Parīkṣit was such a mahā-bhāgavata devotee because he was initiated by a mahā-bhāgavata devotee, Śukadeva Gosvāmī. He was equally kind, even to the personality of Kali, and what to speak of others.

SB Canto 4

SB 4.13.7, Purport:

The symptoms and characteristics of Utkala, the son of Mahārāja Dhruva, are those of a mahā-bhāgavata. As stated in the Bhagavad-gītā (6.30), yo māṁ paśyati sarvatra sarvaṁ ca mayi paśyati: a highly advanced devotee sees the Supreme Personality of Godhead everywhere, and he also sees everything resting in the Supreme. It is also confirmed in the Bhagavad-gītā (9.4), mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: Lord Kṛṣṇa is spread all over the universe in His impersonal feature. Everything is resting on Him, but that does not mean that everything is He Himself. A highly advanced mahā-bhāgavata devotee sees in this spirit: he sees the same Supersoul, Paramātmā, existing within everyone's heart, regardless of discrimination based on the different material forms of the living entities. He sees everyone as part and parcel of the Supreme Personality of Godhead. The mahā-bhāgavata, who experiences the Supreme Godhead's presence everywhere, is never missing from the sight of the Supreme Lord, nor is the Supreme Lord ever lost from his sight. This is possible only when one is advanced in love of Godhead.

SB 4.28.33, Purport:

Malayadhvaja, the great king, was certainly a mahā-bhāgavata, topmost devotee. By executing devotional service, he begot many sons and disciples for propagating the bhakti cult (śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23)). Actually, the entire world should be divided among such disciples. Everyone should be engaged in preaching the cult of Kṛṣṇa consciousness. In other words, when disciples are grown up and are able to preach, the spiritual master should retire and sit down in a solitary place to write and execute nirjana-bhajana. This means sitting silently in a solitary place and executing devotional service. This nirjana-bhajana, which is the silent worship of the Supreme Lord, is not possible for a neophyte devotee. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura never advised a neophyte devotee to go to a solitary place to engage in devotional service.

SB Canto 5

SB 5.1.20, Purport:

Śrī Priyavrata was the grandson of Lord Brahmā. Therefore according to social etiquette, his position was inferior. It is the duty of the inferior to carry out the order of the superior with great respect. Priyavrata therefore immediately said, "Yes, sir. I shall carry out your order." Priyavrata is described as a mahā-bhāgavata, a great devotee. The duty of a great devotee is to carry out the order of the spiritual master, or the spiritual master of the spiritual master in the paramparā system. As described in Bhagavad-gītā (4.2), evaṁ paramparā prāptam: one has to receive the instructions of the Supreme Lord through the disciplic chain of spiritual masters. A devotee of the Lord always considers himself a servant of the servant of the servant of the Lord (CC Madhya 13.80).

SB Canto 7

SB 7.4.37, Purport:

Prahlāda Mahārāja is the approved mahā-bhāgavata, the supreme devotee. In the previous verse it was stated that he had natural attachment (naisargikī ratiḥ). The symptoms of such natural attachment for Kṛṣṇa are described in this verse. Although Prahlāda Mahārāja was only a boy, he had no interest in playing. As stated in Śrīmad-Bhāgavatam (11.2.42), viraktir anyatra ca: the symptom of perfect Kṛṣṇa consciousness is that one loses interest in all material activities. For a small boy to give up playing is impossible, but Prahlāda Mahārāja, being situated in first-class devotional service, was always absorbed in a trance of Kṛṣṇa consciousness. Just as a materialistic person is always absorbed in thoughts of material gain, a mahā-bhāgavata like Prahlāda Mahārāja is always absorbed in thoughts of Kṛṣṇa.

SB 7.7.55, Purport:

In this verse the words sarvatra tad-īkṣaṇam describe the highest perfection of devotional service, in which one sees everything with reference to Govinda's activities. The highly elevated devotee never sees anything unrelated to Govinda.

sthāvara-jaṅgama dekhe, nā dekhe tāra mūrti

sarvatra haya nija iṣṭa-deva-sphūrti

"The mahā-bhāgavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord." (CC Madhya 8.274) Even in this material world, a devotee does not see materially manifested things; instead he sees Govinda in everything. When he sees a tree or a human being, a devotee sees them in relation to Govinda. Govindam ādi-puruṣam: Govinda is the original source of everything.

SB 7.10.3, Purport:

Bhakti-rasāmṛta-sindhu has given considerable discussion about nitya-siddha and sādhana-siddha devotees. Nitya-siddha devotees come from Vaikuṇṭha to this material world to teach, by their personal example, how to become a devotee. The living entities in this material world can take lessons from such nitya-siddha devotees and thus become inclined to return home, back to Godhead. A nitya-siddha devotee comes from Vaikuṇṭha upon the order of the Supreme Personality of Godhead and shows by his example how to become a pure devotee (anyābhilāṣitā-śūnyam (Bhakti-rasāmṛta-sindhu 1.1.11)). In spite of coming to this material world, the nitya-siddha devotee is never attracted by the allurements of material enjoyment. A perfect example is Prahlāda Mahārāja, who was a nitya-siddha, a mahā-bhāgavata devotee. Although Prahlāda was born in the family of Hiraṇyakaśipu, an atheist, he was never attached to any kind of materialistic enjoyment. Desiring to exhibit the symptoms of a pure devotee, the Lord tried to induce Prahlāda Mahārāja to take material benedictions, but Prahlāda Mahārāja did not accept them. On the contrary, by his personal example he showed the symptoms of a pure devotee.

SB Canto 9

SB 9.9.44, Purport:

Mahārāja Khaṭvāṅga provides a typical example of a Kṛṣṇa conscious person. A Kṛṣṇa conscious person does not see anything to be important but the Supreme Personality of Godhead, nor does he accept anything within this material world as being unconnected to the Supreme Lord. As stated in Caitanya-caritāmṛta (CC Madhya 8.274):

sthāvara-jaṅgama dekhe, nā dekhe tāra mūrti

sarvatra haya nija iṣṭa-deva-sphūrti

"The mahā-bhāgavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord." Although a devotee is within the material world, he has no connection with it. Nirbandhaḥ kṛṣṇa-sambandhe. He accepts this material world in relationship with the Supreme Personality of Godhead. A devotee may be engaged in earning money, but he uses that money for propagating the Kṛṣṇa consciousness movement by constructing large temples and establishing worship of the Supreme Personality of Godhead. Khaṭvāṅga Mahārāja, therefore, was not a materialist.

SB Canto 10.1 to 10.13

SB 10.13.51, Purport:

Innumerable living entities are engaged in different types of worship of the Supreme, according to their abilities and karma, but everyone is engaged (jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa' (CC Madhya 20.108)); there is no one who is not serving. Therefore the mahā-bhāgavata, the topmost devotee, sees everyone as being engaged in the service of Kṛṣṇa; only himself does he see as not engaged. We have to elevate ourselves from a lower position to a higher position, and the topmost position is that of direct service in Vṛndāvana. But everyone is engaged in service. Denial of the service of the Lord is māyā.

CC Adi-lila

CC Adi 4.56, Purport:

Everything in the Absolute is inconceivable in relative existence. Therefore in relative cognizance it is very difficult to assimilate this truth of the oneness between the potent and the potency. The philosophy of inconceivable oneness and difference propounded by Lord Caitanya is the only source of understanding for such intricacies of transcendence.

In fact, Rādhārāṇī is the internal potency of Śrī Kṛṣṇa, and She eternally intensifies the pleasure of Śrī Kṛṣṇa. Impersonalists cannot understand this without the help of a mahā-bhāgavata devotee. The very name "Rādhā" suggests that Śrīmatī Rādhārāṇī is eternally the topmost mistress of the comforts of Śrī Kṛṣṇa. As such, She is the medium transmitting the living entities' service to Śrī Kṛṣṇa. Devotees in Vṛndāvana therefore seek the mercy of Śrīmatī Rādhārāṇī in order to be recognized as loving servitors of Śrī Kṛṣṇa.

CC Adi 8.25, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, commenting on this verse, which is a quotation from Śrīmad-Bhāgavatam (2.3.24), remarks that sometimes a mahā-bhāgavata, or very advanced devotee, does not manifest such transcendental symptoms as tears in the eyes, whereas sometimes a kaniṣṭha-adhikārī, a neophyte devotee, displays them artificially. This does not mean, however, that the neophyte is more advanced than the mahā-bhāgavata devotee. The test of the real change of heart that takes place when one chants the Hare Kṛṣṇa mahā-mantra is that one becomes detached from material enjoyment. This is the real change. Bhaktiḥ pareśānubhavo viraktir anyatra ca (SB 11.2.42). If one is actually advancing in spiritual life, he must become very much detached from material enjoyment. If it is sometimes found that a kaniṣṭha-adhikārī (neophyte devotee) shows artificial tears in his eyes while chanting the Hare Kṛṣṇa mantra but is still completely attached to material things, his heart has not really changed. The change must be manifested in terms of one's real activities.

CC Madhya-lila

CC Madhya 1.43, Purport:

Unmotivated devotional service is highly praised, and an explanation is given of how each devotee can achieve the platform of unmotivated service by association with other devotees. There is a discussion of the differences between the mahā-bhāgavata and the ordinary devotee, the symptoms of philosophical speculation, the symptoms of self-worship, or ahaṅgrahopāsanā, the symptoms of devotional service, the symptoms of imaginary perfection, the acceptance of regulative principles, service to the spiritual master, the mahā-bhāgavata (liberated devotee) and service to him, service to Vaiṣṇavas in general, the principles of hearing, chanting, remembering and serving the lotus feet of the Lord, offenses in worship, offensive effects, prayers, engaging oneself as an eternal servant of the Lord, making friendships with the Lord and surrendering everything for His pleasure. There is also a discussion of rāgānugā-bhakti (spontaneous love of Godhead), of the specific purpose of becoming a devotee of Lord Kṛṣṇa, and a comparative study of other perfectional stages.

CC Madhya 8.274, Translation and Purport:

"The mahā-bhāgavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord."

Due to his deep ecstatic love for Kṛṣṇa, the mahā-bhāgavata sees Kṛṣṇa everywhere and nothing else. This is confirmed in the Brahma-saṁhitā (5.38): premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti.

CC Madhya 8.276, Translation and Purport:

""The plants, creepers and trees were full of fruits and flowers due to ecstatic love of Kṛṣṇa. Indeed, being so full, they were bowing down. They were inspired by such deep love for Kṛṣṇa that they were constantly pouring showers of honey. In this way the gopīs saw all the forests of Vṛndāvana.""

This verse (SB 10.35.9) is one of the songs the gopīs sang during Kṛṣṇa's absence. In Kṛṣṇa's absence the gopīs were always absorbed in thought of Him. Similarly, the mahā-bhāgavata, the advanced devotee, sees everything as potentially serving the Lord.

CC Madhya 20.311, Translation and Purport:

“Lord Śiva is an associate of the external energy; therefore he is absorbed in the material quality of darkness. Lord Viṣṇu is transcendental to māyā and the qualities of māyā. Therefore He is the Supreme Personality of Godhead.

Viṣṇu is beyond the range of the material manifestation, and He is not within the control of the material energy. He is the supreme independent Personality of Godhead. This is admitted even by Śaṅkarācārya: nārāyaṇaḥ paro ’vyaktāt (Gītā-bhāṣya). In his constitutional form, Śiva is a mahā-bhāgavata, a supreme devotee of the Lord, but because he accepts māyā’s association—especially the quality of ignorance—he is not free from māyā’s influence. Such an intimate association is completely absent in the Supreme Personality of Godhead, Viṣṇu. Lord Śiva accepts māyā, but in the presence of Lord Viṣṇu, māyā does not exist. Consequently Lord Śiva has to be considered a product of māyā. When Lord Śiva is free from māyā’s influence, he is in the position of a mahā-bhāgavata, a supreme devotee of Lord Viṣṇu. Vaiṣṇavānāṁ yathā śambhuḥ.

CC Madhya 25.9, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura then comments, “Without being empowered by the direct potency of Lord Kṛṣṇa to fulfill His desire and without being specifically favored by the Lord, no human being can become the spiritual master of the whole world. He certainly cannot succeed by mental concoction, which is not meant for devotees or religious people. Only an empowered personality can distribute the holy name of the Lord and enjoin all fallen souls to worship Kṛṣṇa. By distributing the holy name of the Lord, he cleanses the hearts of the most fallen people; therefore he extinguishes the blazing fire of the material world. Not only that, he broadcasts the shining brightness of Kṛṣṇa's effulgence throughout the world. Such an ācārya, or spiritual master, should be considered nondifferent from Kṛṣṇa—that is, he should be considered the incarnation of Lord Kṛṣṇa's potency. Such a personality is kṛṣṇāliṅgita-vigraha—that is, he is always embraced by the Supreme Personality of Godhead, Kṛṣṇa. Such a person is above the considerations of the varṇāśrama institution. He is the guru, or spiritual master, for the entire world, a devotee on the topmost platform, the mahā-bhāgavata stage, and a paramahaṁsa-ṭhākura, a spiritual form only fit to be addressed as paramahaṁsa or ṭhākura.”

Nonetheless, there are many people who are just like owls and never open their eyes to see the sunshine. These owlish personalities, who are inferior even to the Māyāvādī sannyāsīs, cannot see the brilliance of Kṛṣṇa's favor upon the mahā-bhāgavata devotee. They are prepared to criticize the person engaged in distributing the holy name all over the world and following in the footsteps of Śrī Caitanya Mahāprabhu, who wanted Kṛṣṇa consciousness preached in every town and city.

Srimad-Bhagavatam Lectures

Lecture on SB 1.16.1 -- Los Angeles, December 29, 1973:

So these abhijāta-kovidāḥ, expert astrologers, whatever they predicted, everything was performed by Mahārāja Parīkṣit. Samādiśan vipra mahad-guṇas tathā. So all the high qualities... Mahārāja Parīkṣit was in his childhood play, he was worshiping Rādhā-Kṛṣṇa Deity. Childhood play. Just like our children, some of them they are worshiping Jagannātha. This is required. From the very childhood. Our Prahlāda Mahārāja therefore says, kaumāra ācaret prājño dharmān bhāgavatān iha, durlabhaṁ mānuṣaṁ janma (SB 7.6.1). Just like I began that this human form of life is the only opportunity to become free from this material entanglement, to become perfect. So it is the duty of the father, it is the duty of the guru, it is the duty of the king, government, to give all opportunities, that "No more birth. This is the last birth. Now you go back to home, back to Godhead." That is government. No more again coming as cats and dogs and trees. And if we do not do that, then again we enter into the cycle of birth and death. This is the risk.

So this civilization is so risky that people are not being given the real right that human being has the right to understand God and to make his relationship reestablished and go to home, back to Godhead, back to home. That is the real facility to the people. The program should be made like that, that the human life may not be missed. That is government. Therefore a mahā-bhāgavata, a great devotee, advanced devotee, should be on the head of the executive function. That is the idea of Vedic civilization.

Lecture on SB 7.9.4 -- Mayapur, February 18, 1977:

Pradyumna: (reads synonyms) "Translation: Nārada Muni continued: O King, although the exalted devotee Prahlāda Mahārāja was only a little boy, he accepted Lord Brahmā's words. He gradually proceeded toward Lord Nṛsiṁhadeva and fell down to offer his respectful obeisances with folded hands."

Prabhupāda:

tatheti śanakai rājan

mahā-bhāgavato 'rbhakaḥ

upetya bhuvi kāyena

nanāma vidhṛtāñjaliḥ

(SB 7.9.4)

So Prahlāda Mahārāja is mahā-bhāgavata, not ordinary devotee. Arbhakaḥ. Arbhakaḥ means innocent child, five-years-old small boy. But mahā-bhāgavata. Not that because he is boy... Ahaituky apratihatā. A small child can become mahā-bhāgavata, and a very learned scholar may become a demon. Bhakti is so exalted that these are contradictory. Arbhakaḥ, arbha means foolish or childish, but at the same time mahā-bhāgavata. It is possible. Mahā-bhāgavata means... We must distinguish between different types of devotees. Kaniṣṭha adhikārī, madhyama-adhikārī and mahā-bhāgavata, uttama adhikārī. Uttama-adhikārī.

Nectar of Devotion Lectures

The Nectar of Devotion -- Vrndavana, October 18, 1972:

Real devotee, santaḥ, saintly persons, their eyes are purified by the ointment of love of Godhead. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). They are seeing Kṛṣṇa or his worshipable God... Kṛṣṇa has many forms. Rāmādi-mūrtiṣu. Kṛṣṇa has His form as Lord Rāmacandra, as Varāha, as Kūrma, as Nṛsiṁha. Ananta-koṭi. Innumerable forms He has got. All of them are Kṛṣṇa. So a devotee, on account of his eyes being smeared with the ointment of love of God, he sees Kṛṣṇa twenty-four hours within his heart. That is the vision of the devotee. Atheist class will say, "Where is God?" Because he has no eyes to see the God. But a theist class or a devotee, he sees God, or Kṛṣṇa, twenty-four hours. He does not see anything else. In the Caitanya-caritāmṛta it is said, sthāvara jaṅgama dekhe nā dekhe tāra mūrti (CC Madhya 8.274). A devotee, mahā-bhāgavata, highly advanced devotee, he sees trees, but he does not see the tree. He sees Kṛṣṇa. How? Has he gone mad? No. Actually he sees. But what is this tree? The tree, outwardly, is Kṛṣṇa's energy. Your body, my body, the trees's body, the dog's body, the cat's body. What are these bodies? The bodies are made of the external, material energy. Kṛṣṇa says in the Bhagavad-gītā, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca, bhinnā me prakṛtir aṣṭadhā (BG 7.4). The material elements, they are simply Kṛṣṇa's external energy. So as soon as a devotee sees anything material, he sees immediately the energy of Kṛṣṇa, and along with the energy of Kṛṣṇa, he sees immediately Kṛṣṇa. Reactory. He actually. With reference to the context.

Festival Lectures

Srila Krsnadasa Kaviraja Gosvami's Appearance Day -- Vrndavana, October 19, 1972:

So the most important chapter of Caitanya's teaching was to Rūpa Gosvāmī and Sanātana Gosvāmī. Teachings of Sanātana Gosvāmī, uh, Rūpa Gosvāmī and Rāmaṇanda Gosvāmī, Rāmānanda Rāya, so they are meant for devotees who are on the second stage. First stage, second stage, and third stage. The first stage is called mahā-bhāgavata, liberated devotee. And the second stage is via media between the lowest stage and liberated stage. And the lowest stage is called prākṛta-bhakta, means persons in material condition gradually being elevated to the supreme position of self-realization. So Caitanya Mahāprabhu dealt with Sanātana Gosvāmī because he was to write one book for direction, Hari-bhakti-vilāsa. You know—his famous book. This is a book giving directions especially to the householders, how to keep oneself on the proper standard of Vaiṣṇava behavior. Later on, Sanātana Gosvāmī wrote the book Hari-bhakti-vilāsa for giving direction, and Rūpa Gosvāmī wrote the Bhakti-rasāmṛta-sindhu, "The Science of Devotion."

General Lectures

Lecture -- Bombay, November 2, 1970:

The paṇḍita does not see the outward dress. If we talk with you, I do not see what kind of dress you have got. I talk with you as gentleman. Similarly, a paṇḍita sees the inner soul. He does not see the outward dress, that "Here is a human being," or "Here is an American," "Here is an Indian," "Here is a brāhmaṇa" or "Here is a elephant" or "dog" or "caṇḍāla," "tree." No. He sees only the spirit soul, the part and parcel of Kṛṣṇa. And as soon as one sees the part and parcel of Kṛṣṇa, he immediately remembers Kṛṣṇa. Therefore, one who is advanced in Kṛṣṇa consciousness, even though he sees a tree, immediately he sees Kṛṣṇa. For as soon as he sees the tree, he understands that "This tree is standing here for seven thousands of years, according to his karma, but here is a living entity. And this living entity is the part and parcel of Kṛṣṇa." And as soon as he remembers Kṛṣṇa, he sees Kṛṣṇa. Just try to understand. Therefore a maha-bhāgavata, advanced devotee, he sees everything, but in everything he sees Kṛṣṇa, Kṛṣṇa's energy. That is perfection of life. That is brahma-bhūtaḥ life, realization of Brahman in everything. He understands himself; he understands others. Just like when there is sunrise... In the darkness of night, I cannot see you properly, neither you can see me properly. Suppose if the streets are dark, we cannot see, even we pass very near. Similarly, in darkness of ignorance, we do not know actually what is our position. But as in the daytime, when there is sunrise, you can see the sun, you can see the world, you can see yourself, you can see your friend, you can see the whole world; therefore, we have to see Kṛṣṇa. Then this stage will come.

Pandal Lecture -- Bombay, January 14, 1973:

The paṇḍita does not see the outward dress. As if we talk with you, I do not see what kind of dress you have got, I talk with you as gentleman, similarly, a paṇḍita sees the inner soul. He does not see the outward dress, that "Here is a human being," or "Here is an American, here is an Indian, here is a brāhmaṇa," or "Here is an elephant" or "dog" or "caṇḍāla" or "tree." No. He sees only the spirit soul, the part and parcel of Kṛṣṇa. And as soon as one sees the part and parcel of Kṛṣṇa, he immediately remembers Kṛṣṇa. So therefore one who is advanced in Kṛṣṇa consciousness, even though he sees a tree, immediately he sees Kṛṣṇa. But as soon as sees the tree, he understands that "This tree is standing here for seven thousands of years according to his karma, but here is a living entity, and this living entity is the part and parcel of Kṛṣṇa." And as soon as he remembers Kṛṣṇa, he sees Kṛṣṇa. Just try to understand. Therefore a mahā-bhāgavata, advanced devotee, he sees everything, but in everything he sees Kṛṣṇa, Kṛṣṇa's energy. That is perfection of life. That is brahma-bhūta (SB 4.30.20) life, realization of Brahman in everything. He understand himself, he understands others. Just like when there is sunrise... In the darkness of night I cannot see you properly, neither you can see me properly. Suppose if the streets are dark, we cannot see, even we pass very near. Similarly, in darkness of ignorance, we do not know actually what is our position. But as in the daytime, when there is sunrise, you can see the sun, you can see the world, you can see yourself, you can see your friend, you can see the whole world... Therefore we have to see Kṛṣṇa. Then this stage will come.