So this is the business of guru, to teach the student detachment, that "This world is not your place. Your place is Vaikuṇṭhaloka." Kṛṣṇa comes for this purpose. Yadā yadā hi dharmasya glānir bhavati bhārata (BG 4.7). This is dharmasya glāniḥ. When we become too much attached with this material world, that is called dharmasya glāniḥ. What is dharma? Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Dharma means the order of the Supreme Person. That is dharma. The order of the Supreme Person is, I mean to say, open to everyone. Nobody can say that "I do not know what is the order of the Supreme." I do not carry out, that is another thing. But the order of the Supreme is there. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65): "Just become My devotee. Always think of Me." Man-manā bhava mad-bhakto mad-yājī: "Worship Me. You haven't got to worship anyone else." Mām ekam. The order is open. But we'll not do it. That is another thing. We'll not accept. But still, Kṛṣṇa comes. When this dharma is disobeyed, Kṛṣṇa comes. Therefore Kṛṣṇa says to Arjuna that, "Because you are My friend, I am just talking to You the most confidential dharma. Because I have spoken to you in so many ways, but because you are My intimate friend, so I am talking to you now the most essential part of dharma." What is that? "Now, whatever I have said, you can give up." Sarva-dharmān parityajya. "I have explained to you about so many yoga system, but this is the real yoga system: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Bās."
So this dharma is taught by the Supreme Personality of Godhead, by His incarnations, by His devotee, by saintly person. This is real dharma. But we do not take it. That is another thing. But if we take it, then we become benefited. So here it is said, "You are my spiritual master, although You are my son. But I accepted You as my spiritual master. I know You can deliver me from this darkness of ignorance." So atha deva sammoham apākraṣṭum: "I am attached to this material world. That is illusion." Sammoham apākraṣṭum: "Now You dissipate this sammoham." So guru means repeatedly his business is to enlighten the disciple how to become detached to this material world. Simply detachment will not help you. The other philosophy, Śūnyavādī, that you make zero this material detachment . . . no. That is not possible. We have got . . . because we are ānandamaya, we want ānanda, sac-cid-ānanda. Actually, we are searching after eternal life, sat. That is sat, eternal life. And cit means knowledge. And ānanda . . . sac-cid-ānanda. We are seeking that. Partially, if we simply understand eternity, that will not help us. We must have blissful knowledge. So the Māyāvādī, those who are impersonalists, they want to make these material varieties of life zero, because they are very much disgusted with this material life. So jagat mithyā. They say: "This is mithyā. This is false."
But we say that it is not mithyā. It is . . . mithyā means false. It is not false. It is truth, but you are using it in a false way. That is our philosophy. This is the expansion of energy of Kṛṣṇa. So this energy, you are not utilizing for Kṛṣṇa, but you are utilizing the energy for your sense gratification. That is mistake. But otherwise, how it can be false? It is not false. It is creation of God. Mama . . . Kṛṣṇa says, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhiḥ, bhinnā prakṛtir me aṣṭadhā (BG 7.4). Me. It is Kṛṣṇa's energy. How Kṛṣṇa's energy can be false? If Kṛṣṇa is truth, Kṛṣṇa's energy is also truth. But it may . . . just like the cloud. You cannot say the cloud is false. Cloud is fact, although it is temporary. The cloud does not remain in the sky permanently; it appears and again disappears. But when it appears, there is rain, there is reaction of the rain, vegetation on the ground, on the field. How you can say it is false? But it is temporary. That is actual philosophy.