Praṇipātena, sampūrṇa, fully surrendered. Otherwise there is no meaning of making a guru. It is not like that, a pet dog, that "Everyone makes guru, and let me guru . . . let me have a guru." But that is not the . . . guru means first of all the condition is praṇipāta, fully surrendered. Not that, "If I like, then I shall carry your order. And if I don't like, then I shall not do it." That is not acceptance of guru. Praṇipāta. First of all, we must agree. So because friends and friends talking . . . a friend may agree with this friend; he may not agree with . . . that is friendly talk. But Arjuna became śiṣyas te 'ham, "I am now Your śiṣya, disciple. Now there is no question of disagreeing with You. Whatever You'll say, I will accept." So at last Kṛṣṇa said: "Surrender unto Me." And Arjuna did it. That is the whole purpose of Bhagavad-gītā. He changed his decision. He changed. He did not want to fight. That was his decision. But when he accepted Kṛṣṇa as guru and He said that, "You must fight. It is My desire. Even you don't find these people are not going back home, they will be killed here. That is My already plan."
So these things are discussed in the Bhagavad-gītā. So if we remain mūḍha-dṛśā, in spite of opening our eyes in so many ways by Kṛṣṇa, by guru, by śāstra, if still, if we remain mūḍha-dṛśā, then how we can see Kṛṣṇa? That is not possible. Therefore it is said, na lakṣyase mūḍha-dṛśā: "If we keep our eyes still mūḍha, illusioned, then we cannot see You." How? Naṭo nāṭyadharo yathā. Exactly . . . Kṛṣṇa . . . just like one of my relative, he is playing before me, but because I am mūḍha-dṛśā, my eyesight or my intelligence is not correct, I am seeing that somebody else . . . I see that my relative—my brother or father or friend—is dancing on the stage, but he is dressed in such a way that in spite of being present in my front, I cannot recognize. So if we remain mūḍha-dṛśā, then we cannot see Kṛṣṇa. Otherwise, Kṛṣṇa is everywhere. Akhilātma-bhūtaḥ. In the Brahma-saṁhitā it said, goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). Although He's living in Goloka Vṛndāvana, He's everywhere. Then how can I see? Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). Those who have developed love for Kṛṣṇa, they can see always, twenty-four hours, Kṛṣṇa and nothing but Kṛṣṇa. This is the process.
So we have to increase our attachment, our love for Kṛṣṇa. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. The . . . this is also explained. Everything is there. Mayy āsakta. We have to increase our attachment for Kṛṣṇa, our love of Kṛṣṇa. Then we shall see Kṛṣṇa always.
- premāñjana-cchurita-bhakti-vilocanena
- santaḥ sadaiva hṛdayeṣu . . .
- yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
- govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
- (Bs. 5.38)
These are the practical experience of mahājana, Brahmā. The Brahma-saṁhitā is written by Brahmā. He's mahājana. Mahājana means the person who knows Kṛṣṇa. The mahājanas are described, you know: twelve mahājanas. Nāradaḥ svayambhūḥ śambhuḥ. Nārada is mahājana, and Brahmā is mahājana, Svayambhū. And Lord Śiva is mahājana. Kapilaḥ kumāro manuḥ prahlādo bhīṣmaḥ. The mahājanas are there. So we have to follow. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186).