In the Satya-yuga, cent percent people were aware of their spiritual necessity of life. Next yuga, seventy-five percent. Next yuga, fifty percent, fifty percent. And this yuga, Kali-yuga, seventy-five percent are rascals, and twenty-five percent, they are little wise. And out of that twenty-five percent, mostly they are fruitive actors. Therefore Bhagavad-gītā says, manuṣyāṇāṁ sahasreṣu (BG 7.3). So in this fallen age, they have manufactured so many things. But actually in the beginning, agre, in the beginning—agre means in the beginning—all the sages, they worshiped the Supreme Personality of Godhead. Oṁ namo bhagavate vāsudevāya.
Bhejire munayo 'thāgre bhagavantam. There are . . . absolute Truth is manifested in three phases: brahmeti paramātmeti bhagavān iti (SB 1.2.11). So Bhagavān is the last word in the Absolute Truth. So here it is said they did not worship Brahman or Paramātmā; they worshiped directly bhagavantam adhokṣajam. Adhokṣajam. Another name of the Supreme Personality of Godhead is adhokṣajam. Akṣaja, akṣaja means direct perception. Direct means sense perception.
Just like we see so many things directly with our eyes; we touch with our hands, we smell by our nose. These are direct perception by our senses. But bhagavantam, Bhagavān, is adhokṣajam. He is beyond direct perception. Adhokṣajam. Adhaḥ, you cannot reach there by direct perception. Just like I do not see God. Then what do you see? Your seeing power is very limited. Why don't you accept that? So He's not appreciable by limited senses. Therefore His name is Adhokṣaja. Adhokṣaja.
Sattvaṁ viśuddham. Sattvaṁ viśuddham. Sattva, goodness, sattva-guṇa, rajo-guṇa. That sattvam, or existence, His existence is adhokṣaja, beyond our sense perception, and viśuddham. Apāpa-viddham, as it is stated in the Īśopaniṣad, viśuddham. He is never touched by the material contamination. Viśuddham. Sattvaṁ viśuddhaṁ vasudeva-śabditam. Here, however good we may be, there is some material touch. But so far Bhagavān, the Supreme Personality of Godhead, is concerned, His existence is viśuddham. Therefore He's called paraḥ. Nārāyaṇaḥ paraḥ. Paraḥ means above this material world, transcendental.
So the material nature is created, everything here created at a certain point, but because He's above, therefore He is not within this creation. We cannot take Kṛṣṇa as one of the created being like us. We are all created being. But Kṛṣṇa is not created. He is above creation. Before creation, He was existing; therefore His existence is not within this creation. That is adhokṣaja. Within this creation we can understand by experimental science, but which is beyond this creation, because we cannot reach there, adhokṣaja . . . because we take everything by direct perception, but that is beyond direct perception. Adhokṣaja.
Kṣemāya kalpante ye 'nu tān iha. That is our real benefit, adhokṣaja. In the beginning also of this chapter it is said, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). The same word, adhokṣaje. Ahaituky apratihatā yayātmā suprasīdati. If you want real happiness, then you engage yourself in the service of the Supreme Personality of Godhead. Kṣemāya. Then you'll be happy. And if you take to other demigods, those who are material, that will be not your perfect happiness or permanent happiness.
Therefore, in the Bhagavad-gītā it is said, yajante anya-devatāḥ. Kāma, kā . . . what is that? Hṛta-jñānāḥ. Kāmais tais tair hṛta-jñānāḥ (BG 7.20). We have read, we have discussed, that if you want, if you want to fulfill this desire, then you worship this demigod. If you want to be beautiful, then you worship Umā. If you want money, then you worship Prajāpati, the treasurer of the demigods, Kuvera. And in this way there are different recommendation. But the conclusion is that Kṛṣṇa says in the Bhagavad-gītā that kāmais tais tair hṛta-jñānāḥ (BG 7.20): this material kāma, lust, desires, for this purpose they go, they worship different demigods.
There is no necessity. Kṛṣṇa stopped demigod worship to His father. When His father was going to arrange a festival for worshiping Indra, and He stopped it. The father was so affectionate, "Oh, Kṛṣṇa doesn't want it. All right, stop it." But Indra became very angry: "Who is this boy, stopping my worship?" So he wanted to show his power. So for seven days, torrents of rain. And Kṛṣṇa showed His power. He lifted the Govardhana Hill, giri-vara-dhārī, Govardhana Hill to protect the Vṛndāvana vāsī. Then he came to his senses that, "He's not ordinary cowherd boy. I'm . . . He's my master." Then he . . .
So Kṛṣṇa is adhokṣaja. Adhokṣaja means beyond our sense perception. Therefore we have to know Kṛṣṇa from Kṛṣṇa, not by our speculation. Kṛṣṇa may . . . that is frog philosophy. Frog philosophy. He's simply calculating with reference to his teeny well, three feet. So if we want to speculate, what experience we have got, what knowledge we have got that we can speculate to understand the supreme, all-pervasive Supreme Personality of Godhead? That is not possible. Therefore His name is Adhokṣaja.