Kṛṣṇa lives in Goloka Vṛndāvana. That is His . . . Goloka-nāmni nija-dhāmni (Bs. 5.43). That is His own abode, nija-dhāma. But still, Kṛṣṇa is akhilātma-bhūtaḥ. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ. Expanding Himself in many, many forms, advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Ananta: there is no limitation. So Kṛṣṇa is present everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). Just like government is everywhere. Here we are sitting in this open field. Here is also government. But when the governor comes, it becomes a special feature. Similarly, Kṛṣṇa is present everywhere. He's everywhere. But still, He personally comes. He personally comes. So not only that Kṛṣṇa personally was present five thousand years ago, but if we are sincere devotee of Kṛṣṇa, then Kṛṣṇa is present as soon as we glorify Him. Tatra tiṣṭhāmi yatra gāyanti mad-bhaktāḥ. Those who are pure devotees . . . Caitanya Mahāprabhu also becomes present when there is real, offenseless kīrtana.
So Kuntī wants to keep Kṛṣṇa in her kingdom because on account of His presence, everything is victorious. Yatra . . . in the Bhagavad-gītā it is said, yatra kṛṣṇo yogeśvaraḥ (BG 18.78). Yatra . . . "Wherever Kṛṣṇa is there, and wherever His devotee, Arjuna, is there," Sañjaya said: "all victory, all opulence, everything is there." He assured, he informed Dhṛtarāṣṭra that, "This combination of Pārtha and Kṛṣṇa means all opulence, all victory." In other words, he assured Dhṛtarāṣṭra that, "You are expecting victory by the superior strength of your sons, Duryodhana and others, but don't hope like that. It is not possible. Because victory will be there where there is Kṛṣṇa and where there is His pure devotee."
So if we remain pure devotee . . . what is that pure devotee?
- anyābhilāṣitā-śūnyaṁ
- jñāna-karmādy-anāvṛtam
- ānukūlyena kṛṣṇānu-
- śīlanaṁ bhaktir uttama
- (Brs. 1.1.11)
This is pure devotion, no other desire. "Other desire" means material desire. Because we are spirit soul, our desires should be spiritual. Just like human being should desire like a human being, not like a dog. The . . . to desire like the dog, that is other desire, and to desire like a human being, that is real desire. Our philosophy does not teach to become desireless. That is not possible. Desire must be there. But it should not be other desire. "Other desire" means . . . then what is the real desire? Real desire is how to become a sincere servant of Kṛṣṇa. That is real desire. Except this desire, anything—all "Other desire." Or how to become servant of Kṛṣṇa, the means and the way, the process, that is also pure devotional desire.
So wherever Kṛṣṇa's pure devotees are there and when the pure devotees chant, Kṛṣṇa is there. This is the secret. Tatra tiṣṭhāmi nārada yatra gāyanti mad-bhaktāḥ (Padma Purāṇa). So we, if we keep ourself pure devotee, without any other desire, material desire, then you should know that Kṛṣṇa is present there. And as soon as Kṛṣṇa is present there, then, on account of His presence, all opulences are there. Kṛṣṇa is Mādhava. Mādhava means the husband of the goddess of fortune, Rādhā-Mādhava. So try to keep Kṛṣṇa always. Then all opulence is automatically there. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ (BG 6.22). If you can gain Kṛṣṇa . . . this is intelligence. The devotees, they don't want to become very powerful yogī, mystic yogī, by practicing gymnastic. No, they don't require it. Simply peacefully, if we chant Hare Kṛṣṇa mantra, then everything is there.
Just like Haridāsa Ṭhākura. He did not visit Jagannātha Temple. He considered himself . . . or there was some agitation that, "This man belonged to the Muhammadan family, and now he is trying to enter the Jagannātha Temple. There will be some roar." So he did not like to agitate things. Vaiṣṇava is peaceful. Even Sanātana Gosvāmī, because he almost turned to become a Muhammadan . . . his name was changed—Sākara Mallika—because he was servant of the Muhammadan government. So he was also rejected by the brāhmiṇ community. Actually he belonged to a very respectable brāhmiṇ family, Sārasvata brāhmaṇa. So he also did not go even near the temple. This is humbleness. Actually, they are better than thousand times to become brāhmaṇa. But every Vaiṣṇava thinks himself tṛṇād api sunīcena (CC Adi 17.31), that he is very, very lower, down. That is Vaiṣṇava humbleness.