Caitanya Mahāprabhu inquired, "But I see you are sometimes crying." "Yes, sir, I sometimes cry." "Why?" "Now, because as soon as I take this book in my hand and I see the picture that Lord Kṛṣṇa is driving the chariot of Arjuna, I cry. 'Oh, Kṛṣṇa is so kind that He has taken the service of His devotee. He should have been seated on the chariot—Arjuna should have driven the chariot—but He's driving the chariot and Arjuna is sitting on the seat. So Kṛṣṇa is so kind and beloved that He can serve His devotee. It is the duty of the devotee to serve Him, but He's so kind and affectionate that He serves His devotee.' So as soon as I think of this—Kṛṣṇa's magnanimity—I cry."
Then immediately, Caitanya Mahāprabhu embraced him that, "You are . . . your reading of Bhagavad-gītā is perfect, because you have understood the essence of the Bhagavad-gītā." The scholars, they will say . . . when Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65), the scholars will say, "It is not to Kṛṣṇa the person, it is to the impersonal Brahman which is within Kṛṣṇa." They cannot conceive that the Supreme Absolute Truth can become a person.
They cannot conceive. Such a huge cosmic manifestation is created by a person like us, resembling like us, two hands, two legs—their poor brain cannot accommodate. Paraṁ bhāvam ajānantaḥ. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). That is stated in Bhagavad-gītā. Mūḍhāḥ, "Fools and rascals," avajānanti, "deride at Me, thinking Me as ordinary man." Paraṁ bhāvam ajānantaḥ: "He does not know what is the transcendental potency behind Me." Paraṁ bhāvam ajānantaḥ.
So the Māyāvādīs and poor fund of knowledge, they cannot understand Kṛṣṇa unless he becomes a devotee. And how he can become a devotee? That is stated here: bhāgavatāṅghri-reṇum. One has to surrender himself to His representative, bhāgavata. Bhāgavata means . . . God is called Bhagavān. Bhagavat, the original word is bhagavat, and one who has got intimate relation with bhagavat, he is called bhāgavata.
So here it is recommended, bhāgavatāṅghri-reṇuṁ na jātu martyaḥ. Martya means one who will die. Every one of us will die. But abhilabheta yas tu: but we can achieve a great success. Although this body's mortal, we can get . . . we can achieve a great success. And what is that? To take the dust of the lotus feet of a bhāgavata. Simple thing. Therefore it is said, jīvañ chavaḥ. Jīvañ chavo bhāgavatāṅghri-reṇuṁ na jātu martyo 'bhilabheta yas tu.
After all, this body is dead. Everyone knows. It is simply moving on account of the presence of the spirit soul. As soon as the spirit soul is out of this body, out of this bag of flesh and bone . . . we are so much attached to this bag of flesh and bone, but those who are learned, they know that this body is nothing but flesh and bone. The real person, the real force, is the soul. Yasyātma-buddhiḥ kuṇape tri-dhātuke (SB 10.84.13): a bag of bones and fleshes. This is not our identification. I am not this body.
Do you think if you take some bones and flesh and accumulate them and bundle them, will they produce any intelligence? If I am this body, then this body means a bundle of flesh and bones. So the flesh and bones can be had outside. The scientists can take them and bind them together and then see that it is coming, a scientist, another scientist, Professor Einstein is coming from the bones and the flesh. Is it possible? It is not possible. The bones and flesh are bones and flesh. The real identity is the soul. According to his karma, he manifests his intelligence, although this intelligence is coming out through this bones and flesh.