View source for My dear Aravindaksa, lotus-eyed Krsna. - Ye 'nye 'ravindaksa. "The persons who are thinking that they have become liberated, now they have become Narayana." They are thinking like that. Maninah means falsely thinking

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{{terms|""My dear Aravindākṣa, lotus-eyed Kṛṣṇa." Ye 'nye 'ravindākṣa. "The persons who are thinking that they have become liberated, now they have become Nārāyaṇa . . ." Oh. Ye 'nye 'ravindākṣa vimukta-māninaḥ. They are thinking like that. Māninaḥ means falsely thinking"}}
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[[Category:My Dear Krsna]]
[[Category:Krsna Is Lotus-eyed]]
[[Category:Person]]
[[Category:Who Are]]
[[Category:Have Become]]
[[Category:Liberated]]
[[Category:Become God]]
[[Category:God Is Lord Narayana]]
[[Category:Like That]]
[[Category:Meaning of Sanskrit Words]]
[[Category:Falsely Thinking]]
[[Category:Pages Needing Audio - SOHAM]]
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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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"My Lord, Aravindākṣa . . ." Kṛṣṇa is addressed . . . because His eyes are just like the petals of lotus flower, He's called Aravinda, and Aravindākṣa. Barhāvataṁsa, aravindākṣa. So "My dear Aravindākṣa, lotus-eyed Kṛṣṇa." Ye 'nye 'ravindākṣa. "The persons who are thinking that they have become liberated, now they have become Nārāyaṇa . . ." Oh. Ye 'nye 'ravindākṣa vimukta-māninaḥ. They are thinking like that. Māninaḥ means falsely thinking. Ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād . . . "They have no information of Your lotus feet or You. They do not accept Your personality." Tvayy asta-bhāvād aviśuddha-buddhayaḥ. "Their intelligence is not clear." Aviśuddha: it is still impure, because they could not understand.
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[[Vanisource:740331 - Lecture BG 04.11 - Bombay|740331 - Lecture BG 04.11 - Bombay]]
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So the śūnyavāda philosophy will not give you happiness. After śūnya, after making this śūnya . . . suppose you are passing through the sky, śūnya, if you get another, if you go the moon planet or other planet, then you become happy. Then you become happy. But if you don't get any planet, then you have to come back again on this planet. Similarly, the śūnyavāda philosophy will not make you happy unless you . . . therefore in the Śrīmad-Bhāgavatam it is stated:

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:ye 'nye 'ravindākṣa vimukta-māninas
:tvayy asta-bhāvād aviśuddha-buddhayaḥ
:āruhya kṛcchreṇa paraṁ padaṁ tataḥ
:patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ 
:([[Vanisource:SB 10.2.32|SB 10.2.32]])
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The meaning is that "My Lord, Aravindākṣa . . ." Kṛṣṇa is addressed . . . because His eyes are just like the petals of lotus flower, He's called Aravinda, and Aravindākṣa. Barhāvataṁsa, aravindākṣa. So "My dear Aravindākṣa, lotus-eyed Kṛṣṇa." Ye 'nye 'ravindākṣa. "The persons who are thinking that they have become liberated, now they have become Nārāyaṇa . . ." Oh. Ye 'nye 'ravindākṣa vimukta-māninaḥ. They are thinking like that. Māninaḥ means falsely thinking. Ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād . . . "They have no information of Your lotus feet or You. They do not accept Your personality." Tvayy asta-bhāvād aviśuddha-buddhayaḥ. "Their intelligence is not clear." Aviśuddha: it is still impure, because they could not understand.

The full knowledge is brahmeti bhagavān iti, brahmeti paramātmeti bhagavān iti ([[Vanisource:SB 1.2.11|SB 1.2.11]]). The three things one must know. That is full knowledge. But if you understand partially, either Brahman or Paramātmā . . . but if you understand Bhagavān . . . yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati (Muṇḍaka Upaniṣad 1.3). This is Vedic injunction. If you understand Kṛṣṇa, the Supreme Personality of Godhead, then you understand Brahman and Paramātmā. But if you simply understand Brahman or Paramātmā, you do not understand Kṛṣṇa. Therefore it is said, aviśuddha-buddhayaḥ, intelligence is not yet pure. Ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ, āruhya kṛcchreṇa paraṁ padaṁ tataḥ ([[Vanisource:SB 10.2.32|SB 10.2.32]]). They, after undergoing severe penances and austerities, they approach the Brahman effulgence, param . . . patanty adhaḥ: again falls down. The same example: You may go very high. Just like nowadays, the attempt is being made, they are going to the moon planet or Venus planet. We do not know whether they are going or not, but we hear from the advertisement. So because they do not get any shelter, they come back. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ ([[Vanisource:SB 10.2.32|SB 10.2.32]]). Because they do not get any shelter, the shelter of lotus feet of Kṛṣṇa, from this impersonal conception of philosophy, they again come to this material world. Therefore you'll find there are so many big, big svāmīs, first of all they give up this world. Brahma satyaṁ jagan mithyā: "This world is mithyā. Let us take to Brahman. Let us become Brahman." But after keeping in . . . some days in so-called Brahman, they again come back to open hospital, school. Because there they could not get anything; therefore something must be done, profession. So open hospital and raise fund. That's all.

So unless you get shelter on the lotus feet of Kṛṣṇa, you'll be attracted by these material activities. But when you are attracted by the lotus feet of Kṛṣṇa, then vīta-rāga-bhaya-śoka . . . then, as we . . . vīta-rāga-bhaya-krodhā man-mayā mām upāśritāḥ ([[Vanisource:BG 4.10 (1972)|BG 4.10]]). Mām upāśritāḥ. When you take shelter at the lotus feet of Kṛṣṇa, then you become vīta-rāga-bhaya-krodhāḥ ([[Vanisource:BG 2.56 (1972)|BG 2.56]]). Otherwise, you'll be attacked by . . . attracted by this material world. So therefore, artificial śūnyavāda philosophy, it may be, for the time being, necessity, śūnyavāda . . . just like Lord Buddha preached his philosophy, śūnyavāda philosophy, nirvāṇa philosophy, because it was needed at that time. It is not permanent philosophy. Any philosophy except Kṛṣṇa philosophy . . . nothing is permanent. They are temporary. They have got temporary use. The real use is Kṛṣṇa philosophy. Real use, Kṛṣṇa philosophy. Sarva-dharmān parityajya mām ekam . . . ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). So when there was . . . people may question that, "Lord Buddha is accepted as an incarnation of Lord Kṛṣṇa," keśava dhṛta-buddha-śarīra jaya jagadīśa hare. "Then why he preached atheistic philosophy?" He preached, "There is no God." Śūnyavāda. But there was necessity at that time.
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