Now at the present moment it is the day of machinery, but we should always know that behind the machinery, behind the wonderful working of the machinery, there is a driver. So the Supreme Lord is the driver, adhyakṣa. He is the Supreme Personality under whose direction everything is working. Now these jīva, or the living entities, they have been accepted by the Lord in this Bhagavad-gītā, as we'll know it in later chapters, that they are parts and parcels of the Supreme Lord. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Aṁśa means parts and parcels. Now as a particle of gold is also particle, a drop of water of the ocean is also salty, similarly, we, the living entities, being part and parcels of the supreme controller, īśvara, Bhagavān, or Lord Śrī Kṛṣṇa, we have got, I mean to say, qualitatively all the qualities of the Supreme Lord in minute. Because we are minute īśvara, subordinate īśvara.
BG 15.07 mamaivamso jiva-loke... cited (Lec)
Expressions researched:
"Mamaivamso jiva"
|"Mamaivamso jiva-bhutah"
|"Mamaivamso jivah"
|"My eternal fragmental parts"
|"jiva-bhutah sanatanah"
|"mamaivamso jiva-bhuta"
|"mamaivamso jiva-bhutah"
|"mamaivamso jiva-loke"
|"manah-sasthanindriyani"
|"prakrti-sthani karsati"
|"they are struggling very hard with the six senses"
Lectures
Bhagavad-gita As It Is Lectures
Fallen means when the living entities are under the clutches of this material energy. That is called fallen. Just like a man, when he is under police custody, it is to be understood that he is a criminal, he is fallen. He has fallen down from good citizenship. Similarly, we are all parts and parcels of Kṛṣṇa. Mamaivāṁśo jīva-bhuta (BG 15.7). So as part and parcel, our position is to live with Kṛṣṇa. Just like this is my finger, part and parcel of my body. The finger must remain attached with this body. When this finger is cut off and fallen, although it is finger, it is no longer as important as it was formerly when it was attached with this body. So anyone who is not attached with the service of the Supreme Lord, he is fallen. This is the conclusion.
So people are trying to elevate the status of the society by so many things. But they do not know the secret. The secret is that if one is trained only to become a devotee of Kṛṣṇa, all good qualities automatically will be visible in his person. There is no need of separate endeavor, how to make a man honest, how to make a man religious, how to make a man high-thinking, simple living. These are good... Śamo damas, titikṣa ārjavaṁ jñānaṁ vijñānam āstikyam (BG 18.42). All these qualities immediately develop. Because a living entity, spirit soul, he is part and parcel of Kṛṣṇa. Mamaivāṁśo jīvaḥ (BG 15.7). Kṛṣṇa says all this. Ahaṁ bīja-pradaḥ pitā (BG 14.4). "They have come to this material world. I am the seed-giving father. They wanted to enjoy. So I have given them chance. But actually I am the father. The material nature is the mother."
All living entities are part and parcel of God. Therefore originally the characteristic of the living entity is as good as God. Simply it is a question of quantity. Quality is the same. Quality is the same. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). The same example. If you take a drop of sea water, the quality, the chemical composition is the same. But the quantity is different. It is a drop, and the sea is vast ocean. Similarly, we are exactly of the same quality as Kṛṣṇa. We can study. Why people say God is impersonal? If I am of the same quality, so God is also person, how He can be imperson? If, qualitatively, we are one, then as I feel individually, so why God should be refused individuality? This is another nonsense.
So matter has no individuality. Spirit has individuality. So if the points of similarity differ, then there is no analogy. That is the law of analogy. So you cannot analogize with matter and spirit. Therefore this analogy is fallacious. Ghaṭākāśa poṭākāśa. Then another evidence is in the Bhagavad-gītā. Kṛṣṇa says that mamaivāṁśo jīva-bhūta (BG 15.7). "This individual souls, they are My part and parcel." Jīva-loke sanātanaḥ. And they are eternal. That means eternally they are part and parcel.
Dhātu means elements. According to Āyur-vedic system: kapha, pitta, vāyu. Material things. So therefore I am a spirit soul. I am part and parcel of God. Ahaṁ brahmāsmi. This is the Vedic education. Try to understand that you do not belong to this material world. You belong to the spiritual world. You are part and parcel of God. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). In the Bhagavad-gītā, God says that "All living entities are My part and parcels." Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). He's undergoing a great struggle for life under the impression, under the bodily impression that he is this body, but this kind of impression or understanding is animal civilization.
Māyāvāda philosophy says that the living entity has become separated on account of illusion. Not becomes separated. He is... There is no separation. But it is illusion; he's thinking, "I am different from God." But Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). That aṁśa, part and parcel of God, he's sanātana. Not that, being covered by illusion, he's thinking "I am separated." He's separated always, sanātana. That is the statement of the Vedas.
What is the sunshine? It is very small atomic particles of shining material. This is sunshine, combined together. Similarly, we are also a small particle of the rays, bodily rays of God. We are living entities, very minute particle. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). So we are also individual, and God is also individual person. "And all the kings, all the soldiers assembled, they are also individual." So this individuality is never lost.
So soul, the individual soul, is different from the very beginning, nitya. Nityaḥ śāśvato 'yam. In later verses we will come to understand. The Lord says that "These individual souls, they are My part and parcels." Mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "Jīva-bhūtaḥ, or these living entities, they are My parts and parcels." How it is that? I can give you a very good example. Just like the sun, sun and the sun rays. What is the sun ray? Sun ray, if you analyze physically, you'll find small molecules of raising (raysing ?) atoms, shining atoms. This is material. You see? The sun ray is nothing but combination of, I mean to say, shining atoms. It is not a homogeneous thing.
What is this sunshine? It is a combination of a very small shining particles, molecular. That is sunshine. It looks like one homogeneous thing, but they are small particles. That is scientific understanding. Similarly, we are also a small particle of the Supreme Lord. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). We are a small particle. How much small? What is the magnitude? That is also described in the śāstra.
There is no such thing as the Māyāvādī philosophers or rascals, they say that after liberation they all intermingle, becomes a homogeneous lump. No. Even after liberation, we remain individual, particles. It is not that we mix up, homogeneous mixing up. Even in matter, what to speak of spirit. It will be explained that spirit cannot be cut into pieces. That means we are all spirit soul. It is not we are lumped together at one time, now we have been cut into pieces, and therefore we are individual—this Māyāvādī philosophy. It is not that. We are individuals, sanātana, eternally. That will be explained. Mamaivāṁśo jīva-bhutaḥ jīva-loke sanātanaḥ (BG 15.7). Eternally, we are individuals.
So this knowledge, Bhagavad-gītā knowledge, is so perfect for the human society. And Kṛṣṇa wants that this knowledge should be spread because everybody, sarva-yoniṣu kaunteya sambhavanti mūrtayaḥ... (BG 14.4). He's the seed-giving father. Father is naturally well-wisher that: "These rascals, they are suffering, prakṛti-sthāni. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). Simply by, guided by mental speculation, manaḥ, and assisted by the senses, they are struggling so hard. And if they come back to Me they can live so nicely, as My friend, as My lover, as My father, as My mother, Vṛndāvana.
It's not that artificially we are making somebody Kṛṣṇa conscious. Kṛṣṇa consciousness is there already. That is a birthright of every living entity. Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Just like father and the son. There cannot be any separation. But sometimes it happens that the son goes out of home, by some chance, or from childhood. He forgets who is his father. That is a different thing. But the relationship between father and son is never broken.
So we are all Kṛṣṇa's part and parcel, mamaivāṁśo jīva-bhūtaḥ (BG 15.7). So our relationship is eternal. Now we have forgotten. We are thinking that "I am not Kṛṣṇa's; I am America's." "I am India's" This is our illusion. So by proper method... The method is hearing. And to chant through his ear: "You are not American. You are Kṛṣṇa's. You are not American." "You are not Indian. You are Kṛṣṇa's."
They give the example, ghaṭākāśa-poṭākāśa. Of course, they say that it is covered, it is not cut into pieces. But the soul is separated, I mean to say, a separate identity constitutionally. That will be confirmed in the Fifteenth Chapter. Mamaivāṁśo jīva-bhūtaḥ sanātanaḥ (BG 15.7). Sanātana means eternally. Eternally the example just like fire and fire sparks. The fire sparks are part and parcel of the fire. Similarly the soul, individual soul, is part and parcel of the Supreme. But that part and parcel is eternally. Not that being covered by māyā, it has become individual. No. Individual permanently. Permanently individual.
He's the father of everyone, not only human beings, but in the animals, the trees, the aquatics, everyone, all living entities. Mamaivāṁśo jīva... (BG 15.7). This is universal. This is... This Kṛṣṇa consciousness movement is therefore universal, real universal.
The Māyāvāda philosophy says that "I am Brahman. Due to my illusion, I feel I am separated. Otherwise I am one." But Kṛṣṇa says that mamaivāṁśo jīva-bhūtaḥ (BG 15.7). So does it mean that the, from the whole spirit, this fragment has been separated by cutting into piece? No. Nainaṁ chindanti śastrāṇi. It cannot be cut into pieces. Then? Then the answer is that the spirit soul fragment is eternal. Not that by māyā it has become separated. No. How it can be? Because it cannot be cut into pieces.
Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). Sanātana. Sanātana means eternally they are divided. It is not that it has been divided by some means. Just like we keep water in big pot or small pot. That is not possible. They are big or small eternally. Viṣṇu-tattva, jīva-tattva. The jīva-tattva, they are small fragments. They are eternal. Viṣṇu-tattva. Viṣṇu-tattva means the Supreme Personality of Godhead. Viṣṇu-tattva is unlimitedly great eternally, sanātana. And the jīva-tattva, they are infinitesimally smaller eternally. Not that it has been cut into small and big. No.
Here is the import of sanātana. Nityaḥ sarva-gataḥ sthāṇur acalo 'yaṁ sanātanaḥ. Sanātana... Here is mention of sanātana. In another place, in the Seventh Chapter, er, Fifteenth Chapter, there is the mention of sanātana: mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). Another place there is mention of sanātana. Paras tasmāt tu bhāvaḥ anyaḥ avyaktaḥ avyaktāt sanātanaḥ (BG 8.20). In another place, there is mention, in the Eleventh Chapter, Kṛṣṇa is addressed as sanātana. So Kṛṣṇa is sanātana, and we living entities, we are also sanātana.
Sometimes brāhmaṇa, sometimes śūdra. Sometimes tiger, sometimes tree. In this way, sarva-gata. Everywhere within this universe, the living entities are struggling for existence. Manaḥ ṣaṣṭhāni indriyāṇi prakṛti-sthāni karṣati. Mamaivāṁśo jīva-bhūta (BG 15.7). Kṛṣṇa says, "All these living entities, they are My part and parcel, but foolishly, being carried by the mental concoction, prakṛti-sthāni, within this material world, karṣati, struggling to become master." This is the disease. Prakṛti-sthāni karṣati.
This kind of faith is not Kṛṣṇa consciousness. It is a compulsory. Just like laws of the state. It is not that it is meant for the Hindus, or for the Muslims, for the Christian. It is meant for everyone.
Similarly, mamaivāṁśo jīva-bhūtaḥ (BG 15.7). We are part and parcel of Kṛṣṇa, so it is compulsory to revive our consciousness that we are part and parcel of Kṛṣṇa. It is not a question of faith. Faith you may accept or do not accept but here it is a question of "must." You must revive your Kṛṣṇa consciousness; otherwise you will suffer.
My relationship with the society, family, country, or humanity, they're all superficial because my body is superficial. The real relationship is with Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). "All these living entities are My part and parcels," Kṛṣṇa claims. Sarva-yoniṣu kaunteya sambhavanti mūrtayaḥ yāḥ (BG 14.4). "In each and every species of life, as many forms as there are, they're all My parts and parcels." Kṛṣṇa (is) explaining like that. So bhakta means when we revive our relationship, how I am connected with Kṛṣṇa. Then he is bhakta.
Try to understand it as it is; then your life will be sublime. You will feel joyful always. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Abhyāsāt: "By nature we are joyful." But what is that nature? That spiritual nature, not this material nature. Material... Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). If we remain in the material nature, then our whole struggle for existence will continue. It will never stop. But if you take to the spiritual nature, Brahman nature, brahma-bhūtaḥ prasannātmā (BG 18.54), you immediately become joyful. So everyone... (end)
The Absolute Truth is that from whom everything is generated. So everything, amongst everything, I am also, you are also. So you are also coming from that Supreme Absolute Truth. Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "All these living entities..." Sarva-yoniṣu kaunteya: (BG 14.4) "In any species, any form of life..." Sambhavanti mūrtayo yāḥ: "As many forms are there..." Not only human beings, the animals, the trees, the birds, the aquatics, the insects, everyone, all living entities.
Bhakta, and Bhagavān, they must be together. That is the advantage of bhakta. Although he has got the frailty.... Because the living entity is the minute particle of God, mamaivāṁśo jīva-bhūtaḥ (BG 15.7), therefore his intelligence, his power, is also very minute. But God's power is unlimited. By unlimited power Kṛṣṇa knows the past, future, and present, everything perfectly. But our limited knowledge, we cannot know that. Therefore we have to receive knowledge from Kṛṣṇa. This is our position. Tad-vijñānārthaṁ sa gurum evābhigacchet, samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham (MU 1.2.12).
So Bhagavān is individual; we are also individual, part and parcel. Just like the father is individual, and the sons are also individuals. We are all sons of God. Mamaivāṁśo jīva-bhūtaḥ jīva-loke... (BG 15.7). So we are all individual. In the Second Chapter, Kṛṣṇa said that "We all, you, Me, and all the soldiers and the kings who have assembled here, they were existing before as individual, and we are existing now as individual, and in future also we shall exist as individuals." So that is being explained again.
The jīvātmā is relishing the fruit of the tree, and Paramātmā is only observer. Paramātmā is observer. Anumantā upadraṣṭā. Upadraṣṭā, simply seeing our activities. Kṛṣṇa is so kind, God is so kind, that He is living with me just to turn my face towards Him. He's so.... Just looking after the opportunity when this living entity....
- mamaivāṁśo jīva-loke
- jīva-bhūtaḥ sanātanaḥ
- manaḥ ṣaṣṭhānīndriyāṇi
- prakṛti-sthāni karṣati
- (BG 15.7)
He is struggling for existence in this material world with his concocted mind and senses. So Kṛṣṇa is looking for the opportunity when the living entity will come back to Him. Because we are all sons.
So we do not know what is the constitutional position of Kṛṣṇa and what is my constitutional position. That is called sambandha-jñā. My relationship with Kṛṣṇa. Everyone of us has got a relationship. Kṛṣṇa says in the Fifteenth Chapter, mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Just like sons are part and parcel of the father. Father's body extends as son and daughter. Similarly we are also expansion of Kṛṣṇa's body. We are vibhinnāṁśa. Kṛṣṇa expands in two ways, svāṁśa and vibhinnāṁśa. The vibhinnāṁśa expansion we are, we living entities. But because we have forgotten Kṛṣṇa, we have come to enjoy this material world, we are becoming infected with the modes of material nature, and accepting different types of body, 8,400,000 species of life.
This Kṛṣṇa consciousness movement is giving information to the people in general how to make life successful. What is that successful life? To go back to home, back to Godhead. This is not our home. This material world, this is foreign country. We are... Just like I am travelling all over the world. My home is in India, but I am going to so many countries, Europe, America, Canada, Australia, Africa... But my home is in India. This is a crude example. Similarly, we are all part and parcel of Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Kṛṣṇa says. "All these living entities, they are My part and parcel."
Viśuddha means perfect, and aviśuddha means not perfect. Unnecessarily he's thinking that "I have become one with the..." I remain the same part and parcel. As Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ (BG 15.7).
Just like a big bag of rice, and you put one grain of rice. It remains one grain, but it appears that it has become one with the bag. That is not possible. Therefore Bhāgavata says, "They think like that, but actually it is not the fact." And if you question why they are thinking like that—aviśuddha-buddhayaḥ, means intelligence is not very sharp.
Death means separation of two energies: the material energy and the spiritual energy. That is death. The supreme spiritual energy and the atomic part of it, as it is stated in the Bhagavad-gītā, mamaivāṁśo jīva-bhūtaḥ... (BG 15.7). Just you have experience in this atomic age, the minute quantity of atomic material existence, similarly, there is spiritual atomic existence. Now, this spiritual atomic existence...
So karma, to get success in one's particular type of occupational duties sometimes they worship the demigods. That is described here. Demigods, they are also living entities, and all living entities are part and parcel of Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). So demigods, they are also part and parcel. We are also part and parcel. There is no difference. But they are more fortunate to get the post of Candra, Sūrya, Indra, Brahmā. Brahmā is also a living entity. Therefore, to get success in our material welfare activities, sometimes, not sometimes, always, we worship demigods.
In the previous verse we have discussed, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11). Kṛṣṇa is the Supreme Father. He's very loving father. So He has given freedom to His sons. We are, all sons. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Ahaṁ bīja-pradaḥ pitā (BG 14.4). Kṛṣṇa says, "I am the bīja-pradaḥ pitā. Material nature is the mother." Tāsāṁ yonir mahad brahma ahaṁ bīja-pradaḥ pitā. So the original father is Kṛṣṇa, and mother is this material nature. So I am the soul, spirit soul, very minute position. My, my magnitude is very, very small. That is also given in the śāstra: keśāgra-śata-bhāgasya śatadhā kalpitasya (CC Madhya 19.140). One ten-thousandth part of the tip of the hair. That is my magnitude.
Everything, as we do, Lord Kṛṣṇa, or the Supreme Personality of Godhead, He also does. The difference... Difference is that He does unlimitedly, we do limitedly. That's all. The functions are the same, but His functions, His activities, are unlimited, and our functions are limited.
Why so? Now, because we are part and parcel of God. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). We are part and parcel of God. The example is: just like this finger is the part and parcel of my body, so the strength of the finger is not as big as the whole body strength. It is very easily understood.
Material entanglement is within the modes of material nature. That is brāhmaṇa, kṣatriya, vaiśya, śūdra, or brahmacārī, gṛhastha, vānaprastha, sannyāsa, and gradually develop your spiritual constitutional position and be transferred to the transcendental position... Paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ (BG 8.20). That is the process.
But if you live in the conditioned life like animals, then you continue the life of animals—eating, sleeping, mating and defending, and struggle for existence. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). Then you struggle within this material world forever. Sometimes you become the king Indra, and sometimes you become that germ indra. This is karma-phala. This is karma-phala. But we are so ignorant of this law of karma, we are thinking "Now this position of American or Indian or this or that, for fifty years or sixty years, utmost, that is one, everything, all in all. There is no more life." Yes.
I cannot be satisfied by serving you. I can be satisfied by serving me. So that me, I do not know. That is Kṛṣṇa. That is Kṛṣṇa. So when we begin to serve Kṛṣṇa, because we are part and parcel... Always remember, the part and parcel, we are. Mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ (BG 15.7). In the Fifteenth Chapter you'll find, "All these living entities, they are My eternal part and parcels. Now they are detached. Now they are detached. By material contact, they are detached." So we have to... The whole process is that we have to attach again. Now we are detached. Now we have to attach again. That is Kṛṣṇa consciousness.
When we shall be Kṛṣṇa conscious, then naturally we shall feel for every living entity because we shall know... Because in the Bhagavad-gītā it is stated, mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ: (BG 15.7) "All these living entities, they are all My fragments." They are part and parcels of Kṛṣṇa. Under circumstances, some of them have become lower animals, some of them have become big men, some of them become higher demigods, some of them become small germs. It doesn't matter. But they are all parts and parcels of Kṛṣṇa. So a person who is under Kṛṣṇa consciousness, he cannot make any injustice to any living entity. That is Kṛṣṇa consciousness.
You have been given freedom, "You act whatever you like," but if you violate the laws of the state, then you are to be punished, criminal. Similarly, the same thing is there in God's kingdom, that we have been given freedom, we have got little freedom because we are part and parcel of God. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Kṛṣṇa says, "All these living entities, they are My minute particles, minute part of My body." Just like father is the part of the body, er, son is the part of body of father, similarly, we are also part and parcel of the transcendental body of Kṛṣṇa. That is our real identity, spiritual identity.
God is supplying food to everyone—to the birds, beasts, ants, insects, aquatics. There is no such question that "I have to feed them." If you have to feed them, just try to give them kṛṣṇa-prasādam. Prasāde sarva-duḥkhānāṁ hānir asyopajāyate. This is the policy. So if a person becomes Kṛṣṇa conscious, that "I am part and parcel of Kṛṣṇa." As Kṛṣṇa says in the Bhagavad-gītā, mamaivāṁśo jīva-bhūtaḥ (BG 15.7). We are actually part and parcel of Kṛṣṇa. And Kṛṣṇa is providing food for everyone. Avaśya rakhibe kṛṣṇa viśvāsa pālana. Kṛṣṇa is providing everyone.
So this is our material disease. And how we are trying to be master or enjoyer of this material world? By the senses, by the mind. Manaḥ ṣaṣṭhāni prakṛti-sthāni karṣati. Manaḥ.... Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). "The living entities," Kṛṣṇa says, "they are My part and parcel." So instead of serving Kṛṣṇa, they are trying to utilizing, they are trying to utilize the material nature for their sense gratification. This is called struggle for existence. Prakṛti-sthāni karṣati. Karṣati means hard struggle. Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). This is going on. And this karṣati means struggling for existence. Because you cannot be happy by this artificial way of life. This is artificial way of life.
Just like both of them have been described as prakṛti. Bhinnā me prakṛtir aṣṭadhā. And apareyam itas tu viddhi me prakṛtiṁ parām. The parā, it is prakṛti. Suppose there are two prakṛtis, two women. One has dressed an man and one has dressed as woman. But how they can enjoy? Because actually they are prakṛtis. Simply by changing the dress, there is no possibility of enjoyment. Prakṛti. Therefore it is simply mental concoction. Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). This is going on.
Bhagavān says that "Arjuna, you and Me and all these people who have gathered here, we are nitya. We were present in the past, and we are now in the battlefield, and when we give up this body, we shall again remain the same, individual."
That is explained in the second chapter. This individuality continues. There is no such information that all of them become one by amalgamation. That is not possible because in the Bhagavad-gītā it..., mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). Aṁśaḥ, the particles of the Supreme, they are sanātanaḥ. It is not that by chance the spirit, whole spirit, has been broken into pieces. No. That is not possible. Because in the Bhagavad-gītā you will find acchedyo 'yam: "It cannot be broken into pieces."
If you are put into a net and bound up and thrown into the ocean, then what is your condition of life, just imagine. Similarly, we, pure souls, we have been put into this network of material body, and we are thrown into the ocean of nescience. This is our position, struggle for existence. How to get out of the network? How to get out of the ocean? This is... Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). This is our position.
Try to understand. "What I am?" That is explained in the Bhagavad-gītā. Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "They are all My parts and parcels." That is nice, very nice. It is very easy to understand. Part and parcel, that means I am part; He is whole. Part is never equal to the whole, but part is equal in quality. Just like a part, a little part of the ocean water. This is also salty, and the whole ocean water is also salty. So qualitatively the little part and parcel of the ocean water is the same quality. It is not different.
Several times we have discussed this point, that this hand, this work of my hand, is a kind of energy of my body. Now, this hand is meant for working for this body. Similarly, mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). The living entities, they are all parts and parcels of the Supreme, and therefore the energy... That is ... That energy also part and parcel. That energy also part of Kṛṣṇa. Kṛṣṇa has got unlimited energy, and our energy is just a part of energy. That's all, part of energy. Therefore our energy should be spent for Kṛṣṇa. Jñāna-sañchinna-saṁśayam.
So we should have by good association, by study of good books like Bhagavad-gītā, Śrīmad-Bhāgavatam, we should realize ourself. Otherwise, our mind will remain always an enemy, an enemy. And enemy, as the enemy is always prepared to do harm, so my mind will drag me to things which will make me entangled more and more in this material miserable life. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). We are struggling very hard with this mind and six senses. So we have to make the mind our friend. Now, Kṛṣṇa is gradually making progress to explain to Arjuna how the mind can be made friend.
That is my position. I am part and parcel. Mamaivāṁśo jīva (BG 15.7)—all these living entities are My part and parcel. So as soon as you understand that "I am part and parcel of Kṛṣṇa" immediately you become motionless to material activities.
As I have already explained last night, that originally we are all Kṛṣṇa conscious. Just like each of, each of every one of us is conscious somehow or other. Everyone knows, "I am the son of such and such gentleman." Similarly, originally we were all Kṛṣṇa conscious, because Kṛṣṇa said that mamaivāṁso jīva bhūta: (BG 15.7) "All the living entities, they are My part and parcel." In another place Kṛṣṇa said, aham bīja-pradaḥ pitā. Sarva-yoniṣu kaunteya (BG 14.4). All the forms of living entity that are manifest, they are all sons of the supreme father, Kṛṣṇa.
Just like the sun and the sunshine. The sunshine is combination of small atomic molecular parts, shining parts. They are also different. They are not combined together. That is scientific. Similarly, we are also sparks of the Supreme Personality of Godhead. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). You are reading Bhagavad-gītā. You know. That aṁśa, that is described already—one ten-thousandth part of the point. Mamaivāṁśo jīva bhūtaḥ (BG 15.7). In another place, jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5). This material world is important because it is being manipulated by that small spiritual spark, jīva-bhūtāṁ mahā-bāho.
We are changing our form of life from one body to another, but if we want to understand God... That is essential. So long we do not understand God, so long we do not go back to home, back to Godhead, our struggle for existence will continue. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). They struggle. Everyone struggles hard to become happy, but that is not possible. Simply searching after, searching after happiness, our time comes: "Finished. Your business is finished. Now get out." That is called death. So death is also Kṛṣṇa.
Indian man (7): What is true reason for our existence and where are we going?
Prabhupāda: You are coming from home. (laughter) So this is our temporary home. We have got real home. That is the kingdom of God. We are coming from there. Just like you have come from India, or your forefathers have come from India. Now you have made this country as your home. Similarly, we have come from the spiritual world. Now we have made this material world as our home. So here, struggling for existence... It is said in the Bhagavad-gītā,
- mamaivāṁśo jīva-loke
- jīva-bhūtaḥ sanātanaḥ
- manaḥ ṣaṣṭhānīndriyāṇi
- prakṛti-sthāni karṣati
- (BG 15.7)
"These living entities, they are My part and parcel, or they are as good as I am, part and parcel." A small particle of gold is gold. It is no other thing.
So the Bhagavad-gītā was spoken by Kṛṣṇa personally when He was present for the benefit of the human society, for all nations. It is not for the Hindus or the Indians, it is for everyone. God is for everyone. Kṛṣṇa also says, sarva-yoniṣu kaunteya sambhavanti mūrtayaḥ, ahaṁ bīja-pradaḥ pitā (BG 14.4). Mamaivāṁśo jīva-bhūtaḥ (BG 15.7), every living entity is part and parcel and He is the supreme father of everyone. So our Kṛṣṇa consciousness movement is trying to re-establish the real dharma, not fictitious dharma.
Prabhupāda: Huh? Is there any chemist here?
Doctor: A Mr. Feli was here.(?)
Prabhupāda: They're simply cheating. Simply cheating. It is not possible. But we know that life cannot be produced by any chemical combination because we understand from Bhagavad-gītā that mamaivāṁśo jīva-bhūtaḥ (BG 15.7). The jīva, the living entities, is part and parcel of Kṛṣṇa. So how it can be prepared by chemical composition? It is not possible.
The kṣatriya's business is to give protection to the society. And the vaiśya's business is to give food, productive. Kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam (BG 18.44). In this way there is a cooperative system, taking as part and parcel of the supreme body. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). So we should cooperate, but there must be these four classes of men. Not that simply śūdras and vaiśyas. At the present moment, there are few vaiśyas and mostly śūdras. Rajas-tamo-bhāvāḥ (SB 1.2.19). Rajas-tamaḥ, by the rajo-guṇa, the kṣatriyas are produced, and by tamo-guṇa the śūdras are produced. And vaiśyas are mixed up rajo-guṇa and tamo-guṇa.
So Kṛṣṇa said, "It is not that they did not exist in the past, and it is not that, that they will not exist in the future." So always, in the past, in the present and in future, the living entities, individual soul, is always different from the Supreme. They are never homogeneous or mixed up. That is not possible. Mamaivāṁśo jīva-bhūtaḥ sanātanaḥ (BG 15.7). It is not that now we have become separated. Means sanātana, eternally we are different. And besides that, how we can be separated?
What is this body? The five elements, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca. Eight elements. Earth, water, fire, air, and sky, the mind, intelligence and ego. Ego, false ego. The false ego is that "I am this body." Ahaṅkāra. Ahaṅkāra: "I am American," "I am Indian," "I am Hindu," "I am Muslim." These are all false ahaṅkāra. Neither I am Hindu nor Muslim nor Christian nor American nor Indian. I am living entity.
- mamaivāṁśo jīva-loke
- jīva-bhūtaḥ sanātanaḥ
- manaḥ ṣaṣṭhānīndriyāṇi
- prakṛti-sthāni karṣati
- (BG 15.7)
Kṛṣṇa says that "All these living entities, they are My part and parcel, but they are struggling hard against these material laws." Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). By mental concoction he's creating a situation and he's getting that type of body. Otherwise, why there are so many varieties of body? These are the creation of our mental concoction: "I shall do that, I shall do that, I shall do this, I shall do this." So this is daiva-netreṇa.
Everyone in this material world, beginning from Brahmā down to the insignificant ant, they are struggling hard. That will be explained in the Fifteenth Chapter. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). Simply struggling to become equal to Kṛṣṇa, to be the bhoktā. So this Kṛṣṇa consciousness movement means to bring men in the same condition, that "You are not bhoktā; bhoktā is Kṛṣṇa, and you become bhogya. You become enjoyed, not the enjoyer. Then you will be happy."
So the material energy is also Kṛṣṇa's, and the spiritual energy, the living entity, that is also Kṛṣṇa's energy. So..., but they are working for satisfying their senses. Therefore superior, jīva-bhūtāṁ yayedaṁ dhāryate... They are handling the material energy. The same living entity, when he understands his constitutional position, that "I am part and parcel of Kṛṣṇa," mamaivāṁśo jīva-bhūtaḥ (BG 15.7), then he'll work for Kṛṣṇa. Then the same energy spent for building skyscraper building will be utilized to build a nice temple for Kṛṣṇa.
So this jīva-bhūta, that is controlling the material nature. But if you ask, "What is this mat..., er, spiritual energy?" Living entity, that is already explained. Still further it is said in the Fifteenth Chapter that these spiritual energies, jīva-bhūta, mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Kṛṣṇa says, "These jīva-bhūta, living entities, they are My part and parcel." That means if you try to understand what are these living entities, then it is, being part and parcel, you can understand God.
Brahma-bhūta, he doesn't require to make separate effort for becoming brahma-bhūta. Ahaṁ brahmāsmi, this is a theory for the māyāvādī philosopher, ahaṁ brahmāsmi. Actually we are brahma, because we are part and parcel of parambrahma. Mamaivāṁśo jīva-bhūta (BG 15.7). So Kṛṣṇa is paraṁ brahma, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). Arjuna realized Kṛṣṇa like this. So we are brahma, that's a fact. The Veda stresses on this point, that you realize yourself that "You are not this body. You are brahma, spirit soul." That is wanted. That is brahma bhūta (SB 4.30.20) state, when one understands that "I am not this body. So long I am thinking in bodily concept of life, I am no better than the asses, animal."
So this human form of life is obtained, bahūnāṁ janmanām ante (BG 7.19), after many many births, evolutional process we have got it. Now it is the time to understand our position. What is that position? The position is that we are eternal part and parcel of God.
- mamaivāṁśo jīva-loke
- jīva-bhūtaḥ sanātanaḥ
- manaḥ ṣaṣṭhānīndriyāṇi
- prakṛti-sthāni karṣati
- (BG 15.7)
"These living entities," Kṛṣṇa says, "They are My part and parcels. But foolish rascals, they're creating concoction, mental speculation, to become happy." Manaḥ ṣaṣṭhānīndriyāṇi. And according to their mentality they are getting a different type of body, indriyāṇi. Indriyāṇi, the... As I was explaining in one morning, the pig has got also tongue, that is indriya, sense, and I have got also tongue, but his tongue will like to eat stool. We won't like. Because the different body, the tongue is also tasteful in different way. So indriyāṇi. Manaḥ ṣaṣṭhānīndriyāṇi. First of all with subtle mind we create a different type of indriya. If we live like dogs and hogs, then that mentality will give me similar senses, the body of a dog and hog. And we change our taste according to dog and hog.
The ultimate goal is Kṛṣṇa or the Supreme Lord, gati. Gati means destination. Where you are going? Which way you are making your progress? "Oh, that we cannot say. We make progress on sense gratification. The greatest amount of pleasure which we can derive out of the senses, that is our destination." No, the destination is God, Viṣṇu, the Supreme Lord, of whom we are the parts and parcels. By forgotting, forgetting our relationship, we are struggling.
- mamaivāṁśo jīva-loke
- jīva-bhūtaḥ sanātanaḥ
- manaḥ ṣaṣṭhānīndriyāṇi
- prakṛti-sthāni karṣati
- (BG 15.7)
Prakṛti-sthāni, in this material nature, the fragmental portion of the Supreme Lord, living entities, the senses and the mind, entrapped by the senses, they are struggling. But this is not the destination.
We are living entities. We are endeavoring our energy, applying our energy, to build up all these things, but these materials have no value if I am not there. Just like this America, this land, was lying vacant so long these civilized person from Europe, they did not come here. So by their energy, living entities, the matter has developed. Matter is not prominent. Don't give more importance to the matter. The important is the living entity. And what is this living entity? The living entity is the part and parcel of the Supreme Lord. Therefore He is the cause of the seeds of living entities. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7).
Now suppose if you want to do something for somebody. Then you must know how that particular gentleman is satisfied. Otherwise, if you want to do something without knowing what does he want, then that is useless. You must know the mind of the person to whom you want to serve.
Now what Kṛṣṇa wants. That is explained in the Bhagavad-gītā in various places. What is that? In the fifteenth chapter you'll find Kṛṣṇa says,
- mamaivāṁśo jīva-loke
- jīva-bhūtaḥ sanātanaḥ
- manaḥ ṣaṣṭhānīndriyāṇi
- prakṛti-sthāni karṣati
- (BG 15.7)
"All these living entities, they are My parts and parcels." Just like your son or your daughter is the part and parcel of your own body, personal body. Similarly, we are all part and parcel of the Supreme God. We are all sons of God.
Lord Kṛṣṇa says that, "My dear Arjuna, we find so many species of life, eight, eight thousand, no, eight millions four hundred thousand, eight million four hundred thousands of species of life. All of them, they are My sons. I am the seed-giving father." He accepts that every living being, either man or beast or ant or bird, everyone, anywhere, they're all sons of God.
And they are suffering here. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). They have, somehow or other, they have come in contact with this material nature, and each and every one of these living entities, they are making, having a hard struggle for existence. But under the spell of the illusory energy, they are thinking we are happy.
It is not partiality. Just like if a gentleman has got five sons, and out of the five sons, those who are very obedient to the father or one of them, two of them, naturally the father is inclined to them. That is not partiality, that "Why the father is inclined to some sons and other sons, indifferent?" That is natural. As we have got this natural instinct, similarly, God has also the same instinct. If we study ourself analytically, we can understand what is God. Because we are the sample of God. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Sample.
If you analytically study this body, you'll find these are the ingredients of the body. Therefore these ingredients are not myself. This is the first ignorance. In spiritual knowledge, unless one understands fully that "I am not this flesh, blood, urine, or other things in this body, I am separate from..." One who knows that "I am separate from this body, I am spirit soul, I am the part and parcel of the Supreme Lord," as it is stated, mamaivāṁśo jīva bhūtaḥ (BG 15.7), then my knowledge is complete.
The owner is different person. Similarly this body, there are two souls, the Supersoul and the individual soul. Jīvātmā Paramātmā. Brahman, Parambrahman. Jīvātmā is Brahman constitutionally because mamaivāṁśo jīva-bhūtaḥ (BG 15.7). The living entities, they are part and parcel of Kṛṣṇa, God. Therefore qualitatively, what is Kṛṣṇa, the jīva, living entity's also the same thing. There is no difference in quality.
So material nature is actually the field of activities in our conditioned life. We have—manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). In the fifteenth chapter you'll find it, that, who are these living entities, we? Kṛṣṇa says, mamaivāṁśo: "They are all my parts and parcels." Mamaivāṁśo. Just like father and the son. A father has got many sons. Similarly, we are all sons of God. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7), sanātanaḥ. Sanātanaḥ means eternally. It is not that we are now part and parcel and after liberation we'll become one, or equal, the Māyāvādī theory. No. That is not. Therefore this very word is used, sanātana, eternally. Eternally, we are part and parcel.
Then why they are not with You? Why they are here in this material world? Now manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). They have preferred to enjoy this material world, to lord it over the material world. Therefore, mind and senses, manaḥ ṣaṣṭhānīndriyāṇi , with these senses and mind, karṣati. manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni. Karṣati (BG 15.7), karṣati means struggling. Struggle for existence. This is our position. We are part and parcel of Kṛṣṇa. Now we have given up by misuse of our independence. We wanted to imitate Kṛṣṇa. Kṛṣṇa is the supreme enjoyer, so when we become envious of Kṛṣṇa, tān ahaṁ dviṣataḥ krurān (BG 16.19), the demons are envious. They want to become Kṛṣṇa. Therefore, you will find so many demons. They will say, "Why Kṛṣṇa is alone God? I am God, you are God, all of us, we are God." So they are demons. So demons cannot be allowed in the spiritual world. They are sent in this material world.
We existed before the creation of this body, this present body, my body or your body. And we shall remain also after the destruction of this body. Na hanyate hanyamāne śarīre (BG 2.20). The real we—means the spirit soul, ahaṁ brahmāsmi—I am not annihilated even after the destruction of this body. Similarly, the huge gigantic material body also, when it is destroyed, Nārāyaṇa exists. And we are part and parcel of Nārāyaṇa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7).
So our movement for Kṛṣṇa consciousness is a process of clearing the consciousness. Originally, we are all Kṛṣṇa conscious. Because in the Bhagavad-gītā we understand that we are part and parcel of Kṛṣṇa. Kṛṣṇa says in the Fifteenth Chapter, mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7), "These jīvas, these living entities, they are My part and parcel." And sanātana, part..., but they are not whole. The Māyāvādī philosophers, they claim to be the whole. But Vaiṣṇava philosophy, we do not claim that we are the whole. The Māyāvādī philosophers, they claim that "I am God." But we do not claim. We claim that we are part and parcel of God. As part and parcel of God, we have got the same quality. Just like minute particle of gold is also gold, but that part gold and the whole gold they are never equal.
You cannot create this big mass of water, sea, or ocean. That is not possible. Who has created? Somebody has created. That is stated in the śāstra. There is perspiration. This water is perspiration of Mahā-Viṣṇu. We can understand because we are minute particle of Mahā-Viṣṇu. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). So sometimes we perspire and create some water, say, half an ounce water. But if somebody has unlimited power to perspire and create water, where is the difficulty to understand? There is no difficulty. If you take it for acceptance that this vast mass of water has come from the perspiration of the Supreme Personality of Godhead.
So people were coming there, thousands and thousands, to take a bath in the Ganges, and they were happy. There in Calcutta there was an Indo-American society. I was invited to speak there. So they gave me the subject matter, "East and West." So... (aside:) Don't do... So far we are concerned, we have no such distinction, "East and West." We know that everyone is human being, and everyone, every living entity, not only the human being, even the birds, beasts, animals, trees, everyone, a living entity is part and parcel of God, Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). So everyone is in ignorance. That is our concern.
When Arjuna understood Kṛṣṇa, in the tenth chapter we'll find, he's addressing Kṛṣṇa, that "You are Paraṁ Brahman." Brahman, all of us are Brahman, ahaṁ brahmāsmi. It is not very difficult to understand. "I am not this body, matter, but I am spirit soul." Therefore anyone can understand that he is Brahman. Spirit soul is Brahman, not the Paraṁ Brahman. Paraṁ Brahman is Kṛṣṇa. We are Brahman, but part and parcel of the Brahman. Mamaivāṁśo jīva-bhūtaḥ (15.7). We are part and parcel of the Paraṁ Brahman. Therefore we are Brahman.
I am seeing you, your hands and legs and head, but I am actually not seeing you. You are seeing me, you are seeing my hands and legs, but you are not seeing me. So even the particles of spirit soul, the part and parcel of God, we cannot see. How we can see God? Even a small particle, mamaivāṁśo jīva-bhūtaḥ (BG 15.7). All living entities are part and parcel of Kṛṣṇa. Just like if even a drop of ocean water we cannot recognize, how we can recognize the ocean? Similarly, we living entities, we are simply small particle of the spirit soul, Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). So we cannot see. No medical man has ever seen what is that soul, although they are perceiving there is soul. Now medical men, cardiologists, they are accepting, "Yes, there is soul." But we cannot see.
The stomach will simply eat and the hands and legs and eyes, they must work.
Similarly, the central point is Kṛṣṇa, God. God must simply eat. You must work. We are all part and parcel of... Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Just like part and parcel of my body. They must work. And the stomach shall eat. So this Kṛṣṇa consciousness movement is that, that Kṛṣṇa is the central stomach and you all work for Kṛṣṇa. You are also benefited.
Kṛṣṇa is mahataḥ, greater than the greatest, and we are the smaller than the smallest. But the particle is the same. As particle of gold is also gold. But the particle of gold is never equal to the gold mine. We should understand this. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). We are part and parcel of the Supreme Person therefore we have got all the propensities and qualities of God but very minute quantity. That minute quantity is also now covered by this material energy. That is our position. Puruṣaḥ prakṛti-sthaḥ.
Being under the clutches of this prakṛti, whatever little light was there as part and parcel of God, that is now covered. So this position has to be discovered or this covering has to be taken away, then we come to our position, original position.
A few days before they were all Pakistanis. When there was fighting between India and Pakistan, they were all united. Now they have changed their, another anyathā rūpam, that "I am Eastern Pakistani," "I am Western Pakistani." In this way, so long you are contaminated, you change your mind, you will change your position. But it's not that real position. Unless you come to the real position.
The real position is, as Kṛṣṇa says, that mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "All living entities are My parts and parcels." When you realize that "I am part and parcel of Kṛṣṇa; therefore my only business is to serve Kṛṣṇa..." Just like part and parcel of my body is always serving, similarly, we, being part and parcel of Kṛṣṇa, our only business is to be engaged in devotional service of Kṛṣṇa.
Kṛṣṇa is for everyone. Kṛṣṇa is not monopolized. This is a wrong theory, "He is a Hindu god." No. He is for everyone. Otherwise how you Americans, Europeans and others outside India, how you are accepting? Because originally Kṛṣṇa is your father, everyone's father. Mamaivāṁśo jīva (BG 15.7), all living... Not only you, but the animals, the trees, the plants, the insects, the serpent, the aquatics, the fish—everyone the son of Kṛṣṇa. This is daivī sampat.
The body is coming from life, and the soul is coming from life, the supreme life, Kṛṣṇa. Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "This living entity, they are part and parcel of Me." So Kṛṣṇa is the supreme life. Therefore He says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). So Kṛṣṇa is the source of both life and matter. There are two energies. One is superior energy; another, it is inferior energy.
There is another sky which is called paravyoma. That is spiritual sky. That spiritual sky is eternal. When everything is annihilated within this material sky, that remains eternally. That is called sanātana-dhāma. So sanātana-jīva, sanātana. Mamaivāṁśo jīva-loke sanātanaḥ (BG 15.7). It is stated there. So jīva is sanātana. Na hanyate hanyamāne śarīre (BG 2.20). And Kṛṣṇa is also sanātana. In the Eleventh Chapter Kṛṣṇa is addressed, sanātana. And here there is another sky which is called sanātana. Avyaktaḥ avyaktāt sanātanaḥ. So this sanātana-dhāma and sanātana association... Kṛṣṇa is sanātana, living entity is sanātana, and there is a sanātana-dhāma.
If we want really peace, then we should understand these three things: that Kṛṣṇa, the Supreme Personality of Godhead, is the enjoyer. We have to serve Him for His enjoyment. That is called devotional service. Transcendental loving service. Just like the master is there, and for his enjoyment, there are so many servants. They are engaged in his service. That is our position. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). You take in so many ways. Our position is to serve Kṛṣṇa, and by His pleasure, we shall be pleased.
Srimad-Bhagavatam Lectures
So everyone, every religion, accepts "God is great," sum total definition. That's a fact. God is great. And we are minute, small. In the Bhagavad-gītā it is stated, mamaivāṁśo jīva-bhūtaḥ (BG 15.7). God says, Kṛṣṇa says, that "All these living entities, they are My part and parcel." Part and parcel means... We can understand very easily. Just like this finger is part and parcel of my body. Everyone can understand it. So we are part and parcel of God. Take the whole body of God, the virāḍ-mūrti or the gigantic universal form. In whichever you like, you take.
When you become spiritualized, brahma-bhutaḥ prasannātmā (BG 18.54). There is no more kuṇṭha. This is the sign of becoming brahma-bhūtaḥ. At the present moment we are jīva-bhūtaḥ. Manaḥ saṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). Therefore our struggle for existence is with the mind and the six senses. But when your existence is spiritualized, then brahma-bhūtaḥ, you have no more anxieties. That is the sign. Brahma-bhūtaḥ prasannātmā na śocati na Prasannātmā means na śocati na kāṅkṣati (BG 18.54).
Everyone is seeking after happiness. Ātyantika-duḥkha-nivṛttiḥ. The struggle for existence is to minimize miserable condition of life and increase enjoyment. We the living entities, we are part and parcel of God. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Jīva-bhūta, jīvas, all jīvas, living entities, they are part and parcel of Kṛṣṇa, or God. When we speak of "Kṛṣṇa," means God. God has got many thousands of names, but this one name is chief. Kṛṣṇa means "the all-attractive." Kṛṣṇa attracts everyone. Or one who attracts everyone, He is God. God cannot be attractive for some men or some living entities, and not for others. By His opulence, by His richness, by His power, by His beauty, by His knowledge, by His renunciation, by His reputation, God is all-attractive.
Kṛṣṇa says in the Bhagavad-gītā, sarva-yoniṣu kaunteya. Sarva-yoniṣu means 8,400,000 species of forms. Sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ (BG 14.4). There are as many forms. Tāsāṁ mahad yonir brahma ahaṁ bīja-pradaḥ pitā. He says aham, "I am. I am the seed-giving father." Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). "Every living entity, they are My part and parcel, as the sons, daughters, they are part and parcel of the father." Therefore in some religion God is addressed as the supreme father. Actually, He is supreme father.
Our position is eternal servant of God. This is our position. But at the present moment, because we are not in the superior energy, in the activities of the superior energy, we are struggling hard with this material energy.
- mamaivāṁśo jīva-bhūtaḥ
- jīva-loke sanātanaḥ
- manaḥ-ṣaṣṭhānīndriyāṇi
- prakṛti-sthāni karṣati
- (BG 15.7)
The Lord says that "These living entities, they are part and parcel of Me." Mamaiva aṁśa. Aṁśa means part and parcel. Just like this finger is the part and parcel of my body, so the finger's business is to carry out or to see the comforts of the body. I want to itch my nostril; immediately the finger is engaged. And if the fingers cannot help me, then it is diseased.
You are discharging your occupational duties. But if it does not awaken your dormant Kṛṣṇa consciousness, then it is useless. Śrama eva hi kevalam. Because the human life is meant for awakening Kṛṣṇa Kṛṣṇa consciousness. Our consciousness is now polluted. Just like the rain water. As soon as it falls down on the ground, it becomes muddy. Otherwise, the rain water is distilled water, very nice, clear, crystal water. But as soon as it touches the ground, it becomes dirty immediately. Similarly, originally, we are all Kṛṣṇa conscious because we are part and parcel of Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Kṛṣṇa says, "All these living entities, they are My part and parcel." Just like the son is the part and parcel of the father, for crude understanding, so we are also similarly part and parcel of Kṛṣṇa.
- mamaivāṁśo jīva-loke
- jīva-bhūtaḥ sanātanaḥ
- manaḥ ṣaṣṭhānīndriyāṇi
- prakṛti-sthāni karṣati
- (BG 15.7)
As soon as it comes in touch with this material world, it is contaminated.
Our position is very jubilant and happy, ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12), sac-cid-ānanda. Sat-cit-ānan... We have got our eternal life, sat; cit, and full of knowledge; and blissful, as Kṛṣṇa has got. Therefore because we are part and parcel of Kṛṣṇa, mamaivāṁśo jīva-bhūta (BG 15.7), so Kṛṣṇa, if Kṛṣṇa is good, so I am also good. If Kṛṣṇa is happy, then I must be happy. If Kṛṣṇa is jubilant, then I must be jubilant. Wherefrom we get this idea of happiness? Because we are part of Kṛṣṇa. Just like Kṛṣṇa dances with the gopīs, we also want to dance with young girls here, in this material world, Why? Wherefrom this idea we have got? The idea is already there, and we are part and parcel of Kṛṣṇa. Therefore we have got this propensity. So ānandamayo 'bhyāsāt.
God is blissful, all-good, sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). His form... He has got form. He is not formless. But His form is different. That form is sat-cit-ānanda. Sat means eternal, and cit means full of knowledge, and ānanda means full of bliss. So we are part and parcel of God. Kṛṣṇa says, mamaivāṁśo jīva bhūtaḥ: (BG 15.7) "All these living entities, they are My part and parcel." So if Kṛṣṇa is sat-cit-ānanda, then we are also sat-cit-ānanda, because we are part. Just like gold and a gold, small particle. That is also gold. You cannot say it is something else. No. So part or whole, it may be. That is difference.
Whole spiritual process should be executed to get out of this entanglement of repetition of birth, death, old age and disease. That is real problem. So Kṛṣṇa therefore comes, that "Why you are rotting in this material world?" Manaḥ ṣaṣṭhāni indriyāṇi prakṛti-sthāni karṣati. "Why you are struggling so hard?" For ānanda. Everyone is struggling for ānanda, but he does not know whether ānanda is there. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12).
Our real identity is pure soul. That pure soul is the part and parcel of the Supreme Lord. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). You'll find in Bhagavad-gītā. And that part and parcel of the Supreme Lord is encaged in this material body.
So the spirit soul has got immense power, immense power. That is only fragment of Kṛṣṇa, part and parcel. Now, just you can imagine what is the power of Kṛṣṇa. A..., a small, fragmental portion of Kṛṣṇa... Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). The living entity, he has got so much potencies. And what potency Kṛṣṇa has got, who is full of spiritual potency? So actually if we want to be happy, as part and parcel of Kṛṣṇa, we must join Him. That is our value.
From Brahmā, the sages, the Manus. In this way, everyone is descended from Kṛṣṇa. And Kṛṣṇa confirms also in the Bhagavad-gītā,
- sarva-yoniṣu kaunteya
- mūrtayaḥ sambhavanti yāḥ
- tāsāṁ brahma mahad-yonir
- ahaṁ bīja-pradaḥ pitā
- (BG 14.4)
"I am the origin, or seed-giving father." Trees, plants, aquatics, by their karma they have to accept different dress, but as spirit soul, everyone is part and parcel of Kṛṣṇa. That is also confirmed in the Bhagavad-gītā. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7).
As it is stated in the Caitanya-caritāmṛta, nitya-siddha kṛṣṇa-bhakti. Because we are part and parcel of Kṛṣṇa... Just like father and son. However there may be misunderstanding, but if the father and son come together and their affectionate dealing is begun, immediately original relationship is revived. It does not take much time. Similarly, we are already related with Kṛṣṇa because Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "All living entities, they are My part and parcel." Ahaṁ bīja-pradaḥ pitā: (BG 14.4) "I am the seed-giving father." So how this relation can be broken? That is not possible. That is already there eternally.
So our position is like that. Although we are part and parcel of God, mamaivāṁśo jīva-bhūtaḥ (BG 15.7), because we have cyuta, fallen down from our spiritual atmosphere... Just like spiritual atmosphere, Kṛṣṇa's friends, cowherd boys, they're playing with Kṛṣṇa. That is also playing. And here in this material world the boys they also play football play. But these two plays are different. One is spiritual and another is material.
We are so foolish we do not know that this material existence is suffering. They are simply struggle for existence. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). Simply a struggle. There is no happiness. But these foolish persons, they do not know that there is suffering and how to stop this suffering. That is real problem. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). Intelligent persons should always keep in view that "These are my real sufferings." Not that "Temporary I have got some misunderstanding with some friend, or temporary I do not get some nice food, and therefore suffering."
Every one of us is conditioned. An animal is conditioned. He cannot... There are so many animals in the jungles. They are conditioned. They cannot come in the city or in the town. We are conditioned. We cannot go to the jungle. Conditioned. Every step there is condition.
So that is our bondage. We are mamaivāṁśo jīva-bhūtaḥ (BG 15.7). We are part and parcel of Kṛṣṇa. Why you are conditioned? The condition is because māyā-mohita-cetasaḥ. Māyā-mohita. They are bewildered by māyā. Māyā means "what is not." Mā-yā. So because we are under the clutches of māyā, this material world, therefore we have been conditioned.
You cannot see what is that fragrance, but you experience that there is some fragrance. Wherefrom? Sometimes we inquire "Wherefrom this fragrance coming?" You cannot see. Similarly, the soul is very, very small, a small particle of the same ingredient as Kṛṣṇa. Mamaivāṁśa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Jīva is very small particle of the same ingredient as Kṛṣṇa's body.
So if ultimately everything belongs to Kṛṣṇa, why it is not utilized for Kṛṣṇa?" That is Kṛṣṇa consciousness. That is Kṛṣṇa consciousness. That is intelligence. If I am given all these things for my use, for my sense gratification, but ultimately it belongs to Kṛṣṇa... Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Everyone is part and parcel of Kṛṣṇa, so everyone's senses are also Kṛṣṇa's. So when, when the senses are utilized for Kṛṣṇa's service, that is perfection of life. And so long it is utilized for my sense gratification, it is māyā.
People are envious, envious: "Oh, he's Christian," "He's Muhammadan," "He is this," "He is that." No. A paramo nirmatsara, paramahaṁsa, he does not see, "He is Muhammadan," "He is Christian," "He is Jew." Paṇḍitāḥ sama-darśinaḥ (BG 5.18). He will see everyone equal, the part and parcel of God, Kṛṣṇa. Mamaivāṁśa. He says this... Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "All living entities are My part and parcel." Why he shall take the skin? Because the skin is made by Muhammadan or the skin is made by Christian or skin is made by Hindu... He's not the skin-observer. He is observed the within. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā (BG 2.13). Within this body the spirit soul is there. This is the education of spiritual education in the beginning—just see inside, introspective, not outward seeing. Those who are seeing outwardly, yasyātma-buddhiḥ kuṇape tri-dhātu..., they are asses.
So we have created unnecessary problems simply by forgetting Kṛṣṇa. This is the material nature. Bhave 'smin kliśyamānānām. Therefore you have to work so hard. Kliśyanti. There is another verse in the Bhagavad-gītā, manaḥ-ṣaṣṭhānī prakṛti-sthāni karṣati. Karṣati, you will be struggling very hard, but ultimately sense gratification. Ultimately. In this material world means sense gratification, because kāma, kāma means sense gratification. Kāma, the just opposite word is love. Kāma and..., kāma means lust, and love means loving Kṛṣṇa. So that is wanted.
The same story, udarendriyāṇām, that all our parts of limbs, parts of the body, limbs, and senses, they are working hard, very hard. What is the aim? To fill up the stomach. There is no other aim. Everyone is working so hard only for filling up the stomach. Udarendriyāṇām. Similarly, we, being... Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). We are part and parcel of Kṛṣṇa. So our only business is to satisfy Kṛṣṇa. Then it is perfect life. That we have forgotten. Therefore Kṛṣṇa comes and says, "You rascal, you fool, you just surrender unto Me. You'll be happy.
Anyone who is bodily identified, there is no question of spiritual instruction. He is an ass. Yasyātma-buddhiḥ kuṇape tri-dhātuke, sa eva go-kharaḥ (SB 10.84.13). The first spiritual instruction is, one must be convinced thoroughly, vijñāna-vidhūta-vibhramaḥ, that he is not this body. "I am not this body. Ahaṁ brahmāsmi." This realization, "I am spirit soul. I am part and parcel of the Supreme Brahman." Kṛṣṇa is the Supreme Brahman. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12).
So mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Kṛṣṇa says, "All the living entities, they are My part and parcels." So when the living entity understands that "I am part and parcel of Kṛṣṇa. Kṛṣṇa is Para-brahman. So I am not Para-brahman. I am the of the Supreme Brahman..." The Māyāvāda philosophy, they mistake this: "Because I am Brahman, therefore I am Supreme Brahman." No. Supreme Brahman is Kṛṣṇa.
Pradyumna: "By assimilating the instructions of the Bhagavad-gītā one is sure to become released from such bewilderment."
Prabhupāda: Yes. Therefore you have to understand Bhagavad-gītā is left for you. Kṛṣṇa has left before going away from this planet. He gave the instruction: "This is the position. You are like this. Your position is like this. You are now in trouble. You are in material existence. Why you are struggling for existence simply making your mind as the guide?" Manaḥ ṣaṣṭhāni indriyāṇi prakṛti-sthāni karṣati. Kṛṣṇa says in the Bhagavad-gītā that "These living entities, they are My part and parcel. They're as good as I am, but..." Manaḥ ṣaṣṭhāni indriyāṇi prakṛti-sthāni karṣa... "They have made the mind, given the power of attorney to the mind, and therefore they are forced to the struggle for existence." This is the statement of Bhagavad-gītā.
So if you actually are serious about stopping this rascaldom and wish to go back to home, back to Godhead, then you have to take this Kṛṣṇa consciousness. Because by becoming Kṛṣṇa conscious, you become fully qualified. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra... (SB 5.18.12). Because this surrendering to Kṛṣṇa, that is the perfection of intelligence. Therefore Kṛṣṇa says in the Bhagavad-gītā,
- bahūnāṁ janmanām ante
- jñānavān māṁ prapadyate
- vāsudevaḥ sarvam iti
- sa mahātmā su-durlabhaḥ
- (BG 7.19)
Because everyone is struggling... Manaḥ ṣaṣṭhāni indriyāṇi prakṛti-sthāni karṣati. Prakṛti-sthāni, in this material nature, everyone is struggling, prakṛti-sthāni karṣati, with the mind and the senses, that's all. Compact, in the direction of the mind. Mano-dharma. Mano-dharma. So long we are directed by the flickering mind, then we are in danger. We have to go Above mind there is intelligence.
So our senses are so strong. If you stop this sense, the other sense is prepared to kill you. Because they are called enemies, they are manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). We are struggling for existence with the mind and the senses. Otherwise it is explained in the Bhagavad-gītā, "These living entities, they are My part and parcel." That means "They are as good as I am." Why they are rotting in this material world? Because on account of the mind and the senses. So yoga practice you have to control first of all the mind, and then you have to control the senses. That is perfection of yoga.
Yesterday we were speaking of digvijaya. So every devotee should be so sincere to Kṛṣṇa, or God, that he must execute Kṛṣṇa's mission. Kṛṣṇa Himself comes. Kṛṣṇa comes as devotee. When He came personally, He established His position as God, with all opulences, six opulences. And He asked, through Arjuna, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is Kṛṣṇa's demand, "You rascal..." Because we are all parts and parcel of Kṛṣṇa. We are suffering. Manaḥ ṣaṣṭhāni indriyāṇi prakṛti-sthāni karṣati. A great struggle for existence within this material world, simply by mental speculation.
Actually, Hindu is not a religion. Hindu is a name given by the foreigners. The religion is, of India, varṇāśrama-dharma, following the institution of four varṇas and four āśramas. That is varṇ... Or sanātana-dharma. Sanātana-dharma means eternal, eternal religion. Religion of human being is one. That is called sanātana. A living entity is described as sanātana. Mamaivāṁśo jīva-bhūto jīva-loke sanātanaḥ (BG 15.7). In the Bhagavad-gītā you'll find sanātanaḥ, and Kṛṣṇa is also addressed in the Eleventh Chapter as sanātanas tvam. And there is another place, or spiritual world, which is also called sanātana.
Sarvātmā means one who is the living force of everyone. He is called sarvātmā. There is living force. I have got living force, you have got living force, everyone. But wherefrom the living force is coming? From Kṛṣṇa. Bījo 'haṁ sarva-bhūtānām (Bg 7.10). Sarvātmā. Kṛṣṇa is the origin of the living force. He is the supreme living force. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). This is all stated in the Bhagavad-gītā: "All these living entities, they are My part and parcel." Just like a man having many sons, he can claim that "They are all my sons," similarly, Kṛṣṇa can claim that "All living entities, they are My sons."
Anartha. We living entities, we are part and parcel of God. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Some way or other, we are now fallen in this material condition, and we are changing bodies. This is the first instruction in the Bhagavad-gītā. There are so many commentators on Bhagavad-gītā, but nobody has pointed out what is the real business of Bhagavad-gītā.
Guest (3): May I know the distinction between Kṛṣṇa consciousness and supramental consciousness described by Śrī Aurobindo?
Prabhupāda: Yes, Kṛṣṇa consciousness means superconsciousness. Kṛṣṇa You are part and parcel of Kṛṣṇa. Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Just like father and son. Father knows, "He is my son," and the son knows, "He is my father." So this father, paternal consciousness, is there. Similarly, Kṛṣṇa consciousness is real consciousness, but we color it with other consciousness. That is polluted. So this Kṛṣṇa consciousness movement means to purify your consciousness.
We want ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). The living entity, or Brahman, or Para-brahman... Just like our Kṛṣṇa. He's Para-brahman. He's enjoying ānanda. Similarly, we also, being part and parcel of Kṛṣṇa, mamaivāṁśo jīva... (BG 15.7), we want ānanda. So ānanda cannot be in impersonalism, or voidism. That is not possible. Ānanda means varieties. When you get varieties of foodstuff, made of the same ingredient—same, I mean to say, grains, or milk and sugar—but we can prepare hundreds and thousands of preparations... At least, hundred preparations, and we enjoy: this is peṛā, this is baraphi, this is kṣīra, this is rābṛi, this is dahi, and so many things. So variety is required. Variety is required. So therefore the last word of tattva-jñāna is to understand Kṛṣṇa, who is full of variety.
Nectar of Devotion Lectures
That we are discussing in the Thirteenth Chapter of Bhagavad-gītā: idaṁ śarīraṁ kṣetram iti abhidhīyate. Idaṁ śarīram. This śarīra is field of activities. One should not identify with this body. So when one actually understands his spiritual position, that he's not this body, he's spirit soul, he's brahma-vatsu... It is not we become Brahman by meditation or by somebody. We are Brahman, but we have now forgotten. Jīva-bhūta. At the present moment, because I'm identifying with this body, I'm thinking, "I am American," "I am Indian, " "I am brāhmaṇa," "I am Vaiṣṇava," "I am this or that." No. When we are actually brahma-bhūtaḥ, as explained by Caitanya Mahāprabhu, jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). That is self-realization. When we understand perfectly well that "I am eternal servant of God," servant... I'm not God; I'm servant of God. But one cannot be servant of God without becoming God. That they do not know, the Māyāvādī philosophers. Servant... Just like if one becomes secretary or servant of a very big man, he's in the same position. He's sitting on the same place. He's eating the same way.
Kṛṣṇa consciousness is there in everyone's heart, because everyone is part and parcel of Kṛṣṇa. Just like part and parcel of gold is gold. There may be some dusty cover, but it has to be cleansed. That's all. Then it becomes gold. Similarly, everyone is Kṛṣṇa conscious. But on account of his association with matter, he, he's thinking that he's different from Kṛṣṇa. Otherwise every one of us... Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Everyone is Kṛṣṇa's part and parcel. Part and parcel of Kṛṣṇa means part and parcel of gold. As you understand part... A little drop of sea water, it is also, contains the same ingredients. Similarly, we have also got the same ingredients, as Kṛṣṇa has got. The difference is He's big. Aṇor aṇīyān mahato mahīyān. We are small, particle.
So sāyujya-mukti is also liberation. Sāyujya-mukti, to become one, Brahman, brahma-jyotir. Brahmajyoti means assembly of small spiritual sparks. Just like the sun, sunshine, a combination of shining molecular parts; similarly, brahma-jyotir, sāyujya-mukti means you become... Because you are spiritual spark. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). So you are also spark, part and parcel of God; therefore you assemble with the other sparks, brahma-jyotir. Those who have no information of the other spiritual planets, Vaikuṇṭha or Goloka Vṛndāvana, they think to become one with the spiritual sparks, that is ultimate. For them, this is the place, sāyujya-mukti. But this sāyujya-mukti, you cannot stay here. Either by further progress you have to go to the spiritual planets, otherwise you'll fall down.
Oneness does not mean we lose our individuality. Sometimes, individually we fight. Just like in the legislative assembly, our representative, M.P.'s, they go and fight. There is a deliberation. But that purpose is to serve the country. Therefore, instead of the difference of opinions, they agree to work in this way. That is legislative assembly. Similarly, individuality there must be always, but when we find out a one means to satisfy Kṛṣṇa, Kṛṣṇa consciousness, to satisfy Kṛṣṇa, that is oneness. Ekatvam anupaśyataḥ (ISO 7). Eka. That is ekatvam. Why a... In other words, ekatvam... This is the version of the Īśopaniṣad, ekatvam anupaśyataḥ. Ekatvam anupaśyataḥ. Ekatvam, at the same time, anupaśyataḥ. That means we are all spirit soul. We are part and parcel of Kṛṣṇa. That is anupaśyataḥ. And on this basis, when we find ekatvam, oneness, that is the platform of peace, that "We are all servants of Kṛṣṇa." Caitanya Mahāprabhu advised this, jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). When we feel that "Eternally I am servant of Kṛṣṇa, you are servant of Kṛṣṇa," that is ekatvam. Not that we become a lump of thing. No. Impersonality cannot be... Personality cannot be changed. Jīva-loke. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). This individuality is sanātana, eternal. But when we disagree to serve Kṛṣṇa, that is asanātana, not sanātana. That is artificial.
Sri Caitanya-caritamrta Lectures
Therefore, Kavirāja Gosvāmī, being attracted to Madana-mohana, he is offering his prayer, jayatāṁ suratau paṅgor. Paṅgor, paṅgoḥ means lame man; one cannot walk. At least, one cannot walk very swiftly. So jayatāṁ suratau paṅgor mama manda-mater gatī. He is placing himself as manda-mati. Mama manda-mater gatī. Manda, this word, means bad or slow. So every one of us in this material world, we are all bad because... Why bad? Now, because we accepted this material body. Just like in the prison house, all the prisoners, they are bad. Why? Because they have accepted their home in the prison house. Therefore the conclusion is they are all bad. Maybe degrees of difference, but they are all bad. Similarly, anyone who is living in this material world, beginning from Lord Brahmā down to the small insect or ant, who are struggling in this material world... Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). Kṛṣṇa said that "These living entities within this material world, they are My part and parcel" or "They are My sons."
The religion is very simplified, but still, people are... Because mandāḥ sumanda-matayo (SB 1.1.10), they have got some nasty ideas, they manufacture different types of religion. Religion is one. That is eternal. God is one. That is eternal. Take anything, like gold. Gold is gold, always gold. Millions of years ago the what was gold, the metal, the same metal is still there. You cannot say, "This is Hindu gold," "This is Muslim gold," "This is Christian gold." Gold is gold. Similarly, God is one. You cannot say, "This is Hindu God," "This is Muslim God," "This is Christian God." God is one, and eternal. Therefore religion is one, eternal. That is Kṛṣṇa consciousness, or God consciousness. God is one. You are also one because you are part and parcel. But you have created your struggle for existence because you are thinking otherwise without Kṛṣṇa consciousness. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). Because you have created different types of mind, different types of desires, and you are trying to fulfill it, that is called struggle for existence. Otherwise you are existing eternally, and your consciousness is one: think of Kṛṣṇa. But because you are doing not, not doing that, therefore there is struggle. That is māyā. That is māyā. Otherwise there is no question of struggling. Everything is there, plain and simple.
The Māyāvāda philosophy says that "We are now under the control of māyā. Therefore we have forgotten that we are all Gods." In the Nikhilananda's book, this is explained. He is discussing Vivekananda's speech, that "We are all Gods. Every one of us, we are God." "Then why you have become dog?" "That we do not know." That is the explanation. But actually, the explanation is that we are also Brahman, but not Bhagavān, the Supreme Brahman. That is the explanation. Therefore we are prone to be under the subjugation of māyā. This is real explanation. I am, I am not the Supreme Brahman. The greatest Brahman, I am not. Brahman means 'greatest,' but I am also Brahman, but I am... The infinite and the infinitesimal. We are infinitesimal. That is confirmed in the Bhagavad-gītā also—mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "My, these living entities, they are My parts and parcels." Such parts and parcels of the Brahman is also Brahman. As part and parcel, minute particle, of gold is also gold, minute particle of poison is also poison, so similarly, we are minute, atomic part and parcel of the Supreme. Therefore we are not the unlimited or the biggest. We are Brahman, undoubtedly, but we are not the biggest. Therefore we are prone to be under the control of māyā. But Supreme Brahman, He's never under the... Therefore Māyāvāda philosophy, that "At the present moment, I am under the control of māyā, but as soon as I become free from the control of māyā, then I become the Supreme," therefore they cannot answer that "Why, if you are Supreme, why you are under the clutches of māyā? Then māyā becomes greater. You are not the greatest." They cannot answer this philo..., this question. At that time, they become fool: "We do not know."
Paramātmā is Param Brahman. There are two words, Brahman and Param Brahman. Just like Arjuna. Arjuna is accepting Kṛṣṇa, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). Arjuna is accepting Kṛṣṇa as the Param Brahman, the Supreme Brahman. (Hindi) Brahman, every living entity is Brahman, because part and parcel of Supreme Brahman. Just like particle of gold is gold. Mamaivāṁśo jīva-bhūta (BG 15.7). Kṛṣṇa says that "These jīvas, they are My parts and parcels." So as part and parcel, they are also Brahman. Just like a particle of gold is gold, but it is particle, and that is mine. Spark. Spark of fire is fire, but that is qualitatively one, not quantitatively.
Prabhupāda: So even if you say... Even if you...
Guest (5): I can also pervade. I can also pervade. (laughter)
Prabhupāda: What is that?
Bhāgavata: By sādhana he can become all-pervading himself.
Prabhupāda: That is foolishness. That is foolishness.
Guest (4): There is no use in argument.
Prabhupāda: That is not possible.
Guest (5): In this body...
Prabhupāda: That is not possible. Mamaivāṁśo jīva-bhūtaḥ jīva loke sanātana (BG 15.7). Sanātana-jīva-loke jīva āṁśa. Āṁśa cannot be the full. Yes. Āṁśa, part, cannot be equal to the whole.
So just imagine that the tree, this is punishment, standing in one place. I saw one tree in San Francisco; they say it is seven thousand years old. So except human form of life, there are eight million different forms of life. And there is little idea in the Darwin's theory of evolution. That is only imitation of the Vedic literature, and he wanted to credit for himself. He presented it pervertedly. But actually, in the Padma Purāṇa the evolution theory is there. Aśītiṁ caturaś caiva lakṣāṁs tāñ jīva-jātiṣu. There are 8,400,000 species of forms in jīva-jātiṣu, the living entities. They're passing through. So this is the chance, human form of life, to get out of this cycle of birth and death. Actually, this is our miserable condition. Kṛṣṇa presents these four things as actually miserable condition. We are trying to remove miseries and get happiness. This is called struggle for existence. Manaḥ ṣaṣthānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). Mamaivāṁśo jīva-bhūto jīva-loke sanātanaḥ. In the Bhagavad-gītā Kṛṣṇa says that "These living entities, they are My part and parcels, qualitatively as good as I am." So the Vedānta-sūtra says, "The living entities or God, they are meant for enjoyment." Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). By nature ānandamaya. So "Why I am put into this miserable condition?" This is the questions by intelligent human being. And if he remains satisfied with the miseries of this material life, then he's no better than the cats and dogs. Sa eva go-kharaḥ (SB 10.84.13).
We are a small particle of the Supreme Lord; still, we are full of potencies. Just like you shave today, and tomorrow morning, by your own potency, the hairs again grown. We see actually things are happening. How it is happening, that we do not know, even in our body. But it is a fact it is happening. Things are happening. That means due to my potency. As soon as I leave this body there will be no more hair growth. The potency is gone. So as we are a small particle, mamaivāṁśo jīva-bhūtaḥ... (BG 15.7). Jīva, the living entity is a very small particle, one ten-thousandth part of the top point of hair. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca (CC Madhya 19.140). So such a small particle, atomic particle of the Supreme Lord, has got so much potencies. We see different varieties of life, different intelligence all over the world. What is that? Potency. So if we have got so much potencies, just imagine what Kṛṣṇa, the Supreme Person, has got, potency.
So devotional service... Because it is transcendental, pure, spiritual, and we are, every one of us, hankering after to be elevated to the spiritual stage of life because we are spiritual entities. The same example, as I have repeatedly explained, that if you take a fish out of the water, however you may keep comfortably on the land, it will never be happy unless and until it is again thrown in the water. Similarly, we are all spiritual sparks, part and parcel of Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). So however we may try to make ourself happy by material adjustment, it is not possible. We must turn to the spiritual life, or devotional... Spiritual life means devotional service. That is real spiritual life. As Kṛṣṇa says in the Bhagavad-gītā, māṁ ca vyabhicāriṇi-bhakti-yogena yaḥ sevate. "One who is engaged in bhakti-yoga service," sa guṇan samatītyaitān brahma-bhūyāya kalpate (BG 14.26), "he's already in the Brahman stage." People cannot understand how bhakti is on the Brahman platform. But here the Lord Himself says, brahma-bhūyāya kalpate.
So gatāgataṁ kāma-kāmā labhante. So the conditioned souls, they are not coming to the sense that what is their position. This position, by the grace of some special representative of the Supreme Lord or by the Supreme Lord, is offered to these conditioned souls, that "This is not your place. You are part and parcel of God. Your place is in the kingdom of God. Your place is there. You are..." Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati: (BG 15.7) "You are struggling very hard within this material nature. Just try to understand your position." So these things are described in scriptures, in the Vedas, so that these foolish conditioned souls may come to their senses and try to become Kṛṣṇa conscious and make their life successful so that they can go back to home, back to Godhead.
Festival Lectures
So Kṛṣṇa advents, Kṛṣṇa advents to teach us this lesson, that "You are immortal by nature. As spirit soul you are part and parcel of Me. I am as immortal. So you are also immortal. Unnecessarily, you are trying to be happy in this material world."
- mamaivāṁso jīva bhūto
- jīva-loke sanātanaḥ
- manaḥ saṣṭanindriyāni
- prakṛti-sthāni karṣati
- (BG 15.7)
Simply struggle for..., unnecessarily. The best thing is that you have enjoyed sense life in so many varieties of life, as cats, as dogs, as demigods, as tree, as plants, as insect. Now, in this human form of life, don't be captivated by sensuous life. Just try to understand Kṛṣṇa. That is the verdict of the śāstras. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). To work very hard like dogs and hog for sense gratification is not the ambition of human life. Human life is meant for little austerity. Tapo divyaṁ putrakā yena śuddhyet sattvam. We have to purify our existence. That is the mission of human life. Why I shall purify my sattva existence? Brahma-saukhyam tv anantam. Then you get unlimited pleasure, unlimited happiness. That is real pleasure. Ramante yogino 'nante satyānanda-cid-ātmani iti rāma-padenāsau paraṁ brahmābhidhīyate (CC Madhya 9.29).
The śāstra says, you should not steal-an example. But I am stealing. Why? Na kāmādīnāṁ katidha na katidhā pālitā durnideśa. I know I should not steal; therefore I go to somebody's house very secretly, or push my hand very secretly in one's pocket. I know that I should not do this, but I am forced to do it. Why? I am dictated by my lusty desire. So I am become servant of my six senses. Manaḥ saṣṭhanīndriyāni prakṛti-sthāni karṣati (BG 15.7). This is our position. Na manina kulya... Everyone knows. A thief knows if he commits theft he'll be punished, either by the police or by the laws of God. Everyone knows, but he still commits theft. Why? He is dictated by the lusty desires.
So pravṛtti means we are dictated by our kāma, krodha, lobha, moha, mātsarya, and we should agree to be dictated by Kṛṣṇa, that's all. That is intelligent. Pravṛtti, nivṛtti. Our pravṛtti is to abide by the dictation of the senses, and when we learn not to abide by the dictation of the senses but to abide by the orders of Kṛṣṇa or His representative, then your life is successful. This teaching, this learning, means Kṛṣṇa consciousness. It is not difficult. Everyone can do it. Simply he has to change: instead of being dictated by the senses, one should be dictated by Kṛṣṇa. That requires qualification. Kṛṣṇa is there, in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Kṛṣṇa is not far away, but you have to search out where is Kṛṣṇa within your heart. That is called yoga.
Arrival Addresses and Talks
So try to present Kṛṣṇa as He is. People will be attracted, because everyone has got Kṛṣṇa's intimate relationship. We are all part and parcel of Kṛṣṇa. Kṛṣṇa says, mamaivāṁso jīva bhūta (BG 15.7), all living entities, not only human being, other than human being, everyone, all living entities. They have got different bodies only, according to their different desires and inclinations. Otherwise, every living entity from..., beginning from Brahma down to an insect, a small ant, they are all living entities, and they are all parts and parcel of Kṛṣṇa, or God. We are all part and parcel of God. Therefore, just like you are part and parcel of your parent, so there is some intimate relationship with your parents. It cannot be broken, even if you are absent from home for many years. Still, when you go home, meet your parents, the old relationship—affectionate father, mother and son—immediately you'll revive. It does not take much time—because the son was long, long away from father, and he has come back, he takes another hundred years to establish the relation. No. As soon as the father and the son is together, the natural relationship immediately revives. Similarly, Kṛṣṇa is the original father, God is the original father. We are all His sons. Somehow or other we have left home. We have tried to enjoy material sense gratification. Kṛṣṇa has given us full facility. But we are not happy. That is not possible. Because we are separated from our original position, therefore we can not be happy. I give you one example. Just like this finger is the part and parcel of your body or my body, your body. If this finger is separated from this body it has no value, but if it is attached with this body, it has value. Similarly, we being part and parcel of God, Kṛṣṇa, if we're detached from God then we cannot be happy. That is a fact. There are many examples. Just like a baby, the part and parcel of the mother, crying, so many people trying to pacify the baby, taking on the lap, but still it is crying. But as soon as the baby is on the breast of the mother, immediately happy. Naturally. The baby knows, "Now I have come to the right place." Although it cannot speak, it cannot express, but the natural position, as soon as realized.
As soon as you become brahma-bhuta... (SB 4.30.20). Brahma-bhuta means you are brahma; now your position is jīva-bhūtaḥ, materially attached. That is called jīva-bhūta. Materially dressed. Brahma, spirit soul, materially dressed. That is called jīva-bhūta. Jīva-bhūta means struggle for existence. Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). Prakṛti-sthani, in the material nature they are struggling hard for existence, because that is artificial life. The same jīva, when comes to Kṛṣṇa consciousness, it is called brahma-bhūta, brahman realization, self-realization. "I am Kṛṣṇa's." That is self-realization. Just like the same child, crying. "I am now on the lap of my mother," it is happy. Similarly, when you come to Kṛṣṇa consciousness, then you can become happy. Otherwise, go on crying for millions of years on different laps or different bodies. You cannot be happy.
So Kṛṣṇa is the original guru. Therefore Kṛṣṇa comes to teach these fallen souls. Yadā yadā hi dharmasya glanir bhavati bhārata, tadātmānaṁ sṛjāmy aham (BG 4.7). As guru's business is to protect the subordinate disciples from falldown... Just like I am traveling all over the world twice, thrice, in a year. My duty is to see that my disciples who have accepted me guru, they may not fall down. That is my anxiety. So similarly, Kṛṣṇa, being the original guru, He is also very anxious that "My sons..." We are all sons of Kṛṣṇa, part and parcel of Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7).
So modern civilization is based on this defective idea that "I am this body." "I am Indian," "I am American," "I am Hindu," "I am Muslim," "I am Christian"—these are all bodily concept of life. "Because I have got this body from a Christian father and mother, therefore I am a Christian." But I am not this body. "Because I have got this body from a Hindu father and mother, therefore I am Hindu." But I am not this body. So for spiritual understanding, this is the basic principle to understand, that "I am not this body; I am soul," ahaṁ brahmāsmi. This is the Vedic instruction: "Try to understand that you are spirit soul; you are not this body." The yoga system is practiced just to understand this. Yoga indriya saṁyamaḥ. By controlling the senses, especially the mind... Mind is the master or the chief of the senses. Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). We are undergoing a struggle for existence with this mind and the senses under the false conception of identifying this body as self. So if we concentrate our mind by controlling the senses, then we can gradually understand. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). The yogis, they meditate upon the Supreme Person, Viṣṇu, and by that process they realize the self. Self-realization is the prime object of human life. So the beginning of self-realization is to understand that "I am not this body; I am spirit soul." Ahaṁ brahmāsmi.
So these things are very nicely explained in the Bhagavad-gītā. If we simply read Bhagavad-gītā carefully, under proper guidance, then everything will be clear, without any difficulty, that "I am not this body, I am spirit soul. My business is different than this bodily concept of life. I shall never be happy taking, accepting this body as self. That is a wrong foundation of knowledge." In this way, if we make progress, then we shall understand, ahaṁ brahmāsmi: "I am spirit soul." Then wherefrom I have come? Everything is described in the Bhagavad-gītā, that the spirit soul, Kṛṣṇa says, the Lord says, mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "These living entities, they are My part and parcel, fragment, or minute sparks." As the big fire and the small fire, both of them are fire, but big fire and small fire... So far the fire quality is concerned, God and we are the same. So we can understand, we can study God by studying ourselves. That is another meditation.
So on this platform of bodily concept of life, we remain animal. And to raise from that animal platform to the platform of our spiritual consciousness, that is the business of human life. Athāto brahma jijñāsā. This is the Vedānta-sūtra. If we do not inquire about Brahman in this human form of life, which is obtained after many, many births... Bahūnāṁ sambhavante. Many, many millions of years and millions of births. Tathā dehāntara-prāptir. We change our body, but because we are on the animal platform, we cannot understand that we have to change our body. So Kṛṣṇa personally comes, because we are part and parcel of Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). He's more anxious for us because we are suffering in this material world under bodily concept of life. That is His first instruction. Tathā dehāntara-prāptir. We have to understand that we have to change this body. Don't be happy because you have got by karma a comfortable body. No body is comfortable. It is temporary, even it is comfortable. Even if you have got a very nice body, American body or European body, it may appear to be very nice, better than the Indian body—but that is not permanent. You'll have to change it. That is spiritual consciousness.
Initiation Lectures
Vigraha means form, body, and sat means eternal, and cit means knowledge. Sat, cit, ānanda. Ānanda means blissfulness. So this body, however you may be... You may be American, you may be Englishman, you may be very rich man, you may be very poor man, you may be white man, you may be black man, whatever you may be, but this body is not sac-cid-ānanda. It is not eternal; it will end. It is full of ignorance. We do not know what will happen if I go just out of this door. Full of ignorance. We do not know what is happening beyond this wall. So... And always full of anxieties. Where is ānanda? There is no ānanda. So this body is not sac-cid-ānanda vigraha. But if you become Kṛṣṇa conscious and act accordingly, then you will, at the end, you'll get sac-cid-ānanda form. Your form is sac-cid-ānanda because you are part and parcel of sac-cid-ānanda, Kṛṣṇa. Mamaivāṁśo jīva-bhūta (BG 15.7). "All living entities are My parts and parcels," Kṛṣṇa says.
So just like here also, the father is diseased, the son gets the body diseased, infects. If the father is healthy, the son is also healthy, child is also healthy. Similarly, if Kṛṣṇa is sac-cid-ānanda vigraha, if Kṛṣṇa is the original father, then we are also sac-cid-ānanda vigraha (Bs. 5.1). But at the present moment, what is our condition? Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). Now because we have got this material body, we have come in contact of this external energy, material energy, we have got this material body; therefore we are engaged in struggle for existence with mind and the material senses. That is our position. Manaḥ ṣaṣṭhānīndriyāṇi-prakṛti-sthāni. Prakṛti-sthāni means material. Karṣati, hard struggle. So this is our position. And if you want to get out of it... If you are foolish, that "Whatever it is, that's... Let it... Let us enjoy now. Don't talk talk of all these...," oh, that is another thing. But those who are sensible, those who are actually after knowledge, those who actually want a solution of this material miserable condition of life, they must take to this Kṛṣṇa consciousness. That is the only remedy.
General Lectures
So it is very hard task for us to convince them, but the fact is this. Either they accept or not accept, it is our misfortune or their misfortune, but the fact is this, that as Caitanya Mahāprabhu said, or as Lord Kṛṣṇa said, that mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "All these living entities are My part and parcels." So what is the duty of part and parcel? The part and parcel is... Of course, the same example. Just my, this hand is part and parcel of the body. So the duty of the hand is to serve the whole body. That's all. There is no other duty. The hand cannot eat out of his own account. The hand cannot do anything out of its own account. The direction should be from the whole, from me, and then the hand should work. This is the part and parcel duty.
Samatītya means completely transcending. He transcends completely. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). He becomes situated on the platform of Brahman, and that is the highest perfection of knowledge. Now we are identifying ourself that "I am part of this material world. I am part of this land or that land." "I am Indian because I am born in India." "I am American because I am born in America." Everyone is thinking like that. That means "I am part and parcel of this material world." But by this transcendental elevation to the platform of Brahman, when one becomes self-realized or understands himself as part and parcel of the Supreme Brahman, as it is stated in the Bhagavad-gītā, mamaivāṁśo jīva-bhūtaḥ (BG 15.7), "All these living entities are My part and parcels," similarly, when the living entities in highest perfection understand that he is part and parcel of Kṛṣṇa, or the Supreme Brahman, his life is on the transcendental platform.
Yes. Infinite aspect. We are publishing one article, "Dr. Frog." Dr. Frog means... Perhaps you know, everyone. The frog lives in a well. That is only a few feet. And one, another frog, he's giving information to his friend in the well, "My dear friend, I have seen a vast water, Atlantic Ocean." But this frog has never seen Atlantic Ocean. He's calculating, "It may be so much big. It may be so much big. It may be so much big." So how this infinity can be calculated by the frog? So those who are calculating infiniteness of this tiny soul, they're all Dr. Frogs. You are not infinite. You are finite. How you can be infinite? You can be infinite only when you dovetail yourself with the infinite. Individually you are finite. That is the position, real position. In the Bhagavad-gītā in the Fifteenth Chapter... You have read Bhagavad-gītā? So did you not read this verse in the Fifteenth Chapter, mamaivāṁśo jīva-bhūtaḥ jīva-loka sanātanaḥ (BG 15.7)? Have you read this? That "These living entities, they're My parts and parcels, fragmental parts." So you are... God is infinite. You are infinitesimal part and parcel. So how you can be infinite?
As soon as one realizes that "I am Brahman. I have nothing to do with this material world," his all anxieties immediately finished. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati. In the Vedānta-sūtra you'll also find, ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). The spirit soul or the Supreme Soul, both of them are ānandamaya. Ānanda means blissful, by nature blissful. Always wants to enjoy. That is the nature of spirit. But at the present moment, because we have forgotten that I am..., we are spirit soul, part and parcel of the Supreme Lord, mamaivāṁśo jīva-bhūtaḥ (BG 15.7), identifying ourself with something else which is transitory, we are suffering. This is the cause. There are many places. Bhayaṁ dvitīyābhiniveśataḥ syād īśād api etasya viparyayo 'smṛtiḥ. Viparyayo 'smṛtiḥ means converted thinking. I'm not this, any product of this material world, but I am thinking, "I am American," "I am Indian," "I am Englishman," "I am German," "I am Chinaman," "I am Russian," or "I am cats and dogs," these so many. These are all designations. These are all designations. My real identity is ahaṁ brahmāsmi: "I am Brahman. I am the part and parcel of the Supreme Brahman. Qualitatively, I am one with God." Just like a particle of gold is also gold. A small particle of the ocean is also salty. The chemical composition of the small particle of ocean water is the same as the big ocean. So qualitatively, I am one with God, or Kṛṣṇa.
So nobody can claim that "I am the richest." No. Nobody can claim that "I am the most famous." No. Nobody can claim that "I am the most beautiful." Nobody can claim that "I am the absolute knower." In this way, you apply the definition in yourself, you'll find that you partly and partially represent all the qualities of God. That you can claim, that you are partial God, or part and parcel of... That is the exact word, part and... Mamaivāṁśo jīva-bhūta (BG 15.7). These living entities, jīva-bhūta... There are two definitions of the living entities. One definition is jīva-bhūta, and another definition is Brahmā bhūta (SB 4.30.20). What is the jīva-bhūta? So long the living entity has got the misconception of his existence, that "I am this body," he's called jīva-bhūta. And when he is completely in knowledge that "I am not this body," that is called brahma-bhūtaḥ. The same "I," one is false identification, and another is real identification. The real identification begins—brahma-bhūtaḥ, to know that "I am not this matter; I am spirit soul." That is the beginning. Even in that beginning understanding, that "I am not this body; I am spirit soul," there is Brahman realization, but that Brahman realization has to be increased. That means not only realize yourself that you are Brahman or spirit soul, but you have to engage yourself as Brahman and spirit, to work as Brahman. Then the perfection is complete.
So we are giving the information of the highest perfectional stage of living entity. It is nothing bluff or artificial; it is fact, Kṛṣṇa consciousness. There are volumes of books, volumes of understanding. If you have got time, read them. Just like if you want to be a scholar, there are facilities. But, if you want to simply waste your time some by thinking artificially that you are God and do nothing, you can do that. You are at liberty. That will not bring any benefit. Maybe some benefit, temporarily, but real solution is there. If you believe in the Vedic scriptures, then real solution is yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6). Mamaivāṁśo jīva-bhūta (BG 15.7). So everything is there. You can take advantage of these facilities. Therefore we have opened this center. You come. You try to understand and be benefited. We are not asking you that "Give us thousand dollars. Then we shall open our secret." Our secret is all open secret. You simply take advantage of it. Try to understand with your reason, with your sense, everything. We are prepared to convince you because we have got every equipment(?). We are not manufacturing anything bogus. We have got everything complete.
He is claiming that "I am the father of all forms of life." Sarva-yoniṣu, "all species of life." "The material nature is the mother, and I am the seed-giving father." Just like without father and mother nobody can appear, similarly, in this material world, whoever has come, every one of us, beginning from Brahmā down to the ant, everyone, the mother is the material nature. The mother supplies this body. So our, this body is material; therefore it is the gift of the material mother, material nature. But I, the spirit soul, that I am part and parcel of the Supreme Lord Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). "All these living entities, they are My part and parcel." So if you try to wide your feelings of internationality, please try to understand Bhagavad-gītā. You'll be getting enlightenment, you'll understand what is international feeling. Sarva-yoniṣu. Sarva-yoniṣu means then you will feel international even for the cats and dogs and animals and reptiles. In the Śrīmad-Bhāgavatam... These people are manufacturing communism, but in the Śrīmad-Bhāgavatam, Seventh Canto, we'll find a statement given by Nārada Muni that if in your house there is a snake even, you should give him something to eat. Just see how the feeling. Even there is a snake, what to speak of other animals.
Dharma means characteristic. What is that characteristic? Just like everything, every little item, has got his characteristic. Just like take for example chili: it is very hot. The more the chili is hot, it is good. But if the sugar becomes hot like chili, immediately rejected. But if the chili is hot, you accept: "It is good chili." Similarly, dharma means characteristic of the living entity. That is dharma. The living entity is described in the Bhagavad-gītā, mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). Sanātana means eternal. God is eternal, sanātana. We are eternal, sanātana. And there is an eternal place also. This material world is not eternal. The characteristics of this material world is that it appears at a certain date, it continues to stay for a certain period, it develops, then it dwindles and then vanishes. Just like our body, your body, my body: It has got a date of appearance. It is going or changing from one state to another. It will stay for some time. From this body, some by-products will come out, sons and daughters. And then, it will become old, dwindling, diminishing, and then it will vanish. One day it will come, no more this body. Similarly, this material world is also like that. It is a gigantic body only. Whole cosmic manifestation has a date of its creation. It is expanding and it is giving so many by-products. Then time will come which is called devastation.
So this Kṛṣṇa consciousness movement is meant for this purpose, that one can see in terms of Kṛṣṇa consciousness. "In terms of Kṛṣṇa consciousness" means that every living entity is part and parcel of Kṛṣṇa. Kṛṣṇa says, mamaivāṁśo jīva-bhūta: (BG 15.7) "All these living entities, they are My part and parcels." In another place He says,
- sarva-yoniṣu kaunteya
- sambhavanti mūrtayaḥ yāḥ
- tāsāṁ mahad yonir brahma
- ahaṁ bīja-pradaḥ pitā
- (BG 14.4)
So Kṛṣṇa is the ahaṁ bīja-pradaḥ pitā. Just like the father gives the bīja. Yoni, the mother is the yoni, and the father is the bīja. Yathā bījaṁ yathā yoni. We get our body by the bīja and yoni. Similarly, this material world is the yoni, mother, and the Kṛṣṇa is the bīja. Ahaṁ bīja-pradaḥ pitā. So in this way, different forms of life has come in—8,400,000 species of life. So they're all sanātana. All these living entities are sanātana, but on account of their forgetfulness being diverted, misled by the illusory energy... Māyayā apahṛta jñānāḥ.
We should know also our relationship with God. And that is stated in the Bhagavad-gītā. Our relationship with God is that we are all part and parcel of God. Just like your father has got many children—you are part of the father's body—similarly, God, the supreme father, He has also many children, and you are one of them; therefore you are part and parcel of God. That is stated in the Bhagavad-gītā:
- mamaivāṁśo jīva-bhūtaḥ
- jīva-loke sanātanaḥ
- manaḥ ṣaṣṭhānīndriyāṇi
- prakṛti-sthāni karṣati
- (BG 15.7)
Kṛṣṇa says that "All these living entities, they are all My parts and parcels, but being influenced by mental concoction, he is very much struggling hard within this material world." Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati. This struggle for existence of the human being is due to his lack of knowledge of God. He does not know how God is great. There is no educational institution all over the world to discuss this subject matter, how God is great, how He is omnipotent, how I am servant of God. These things are not discussed. But when we forget our relationship with God we become subjected to the threefold miseries of material existence.
As distilled water is without any contamination, similarly, the rainwater is also distilled water. But as soon as it touches the ground, it becomes muddy-colored, so many things. Similarly, we spirit soul, part and parcel of Kṛṣṇa... Therefore our original constitutional position is as pure as God, because we are part and parcel of God. In the Bhagavad-gītā it is stated, mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "The living entities are my part and parcel." So fragmental part of gold is gold; it may be fragmental. Similarly, we are minute particles of God's body; therefore, qualitatively, we are as good as God. The chemical composition of God's body and our body... Not this body. This is material. I am speaking of our spiritual identification, that body. That is as good as God. The chemical composition is one. But similarly, as the rainwater falls down on the ground, similarly, as we come in contact with this material world,... Material world means it is being manipulated by the material energy of Kṛṣṇa, prakṛti, nature. Nature means whose nature? As soon as we speak of nature, it must be inquired, "Whose nature?" God's nature. Nature is not acting independently.
So we have to keep this body not for eating but for keeping ourself fit to understand what I am. That is the purpose of life. So here Prahlāda Mahārāja says first of all we can understand what I am. And when you understand, as it is stated in the Bhagavad-gītā, mamaivāṁśo jīva-bhūtaḥ (BG 15.7), "I am the eternal part and parcel of Kṛṣṇa." Caitanya Mahāprabhu says, jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). This is self-realization, to understand one's own position, what I am. It is very simple. We have to accept it. The Bhagavad-gītā says that "I am...," that "The living entity is My part and parcel." In another chapter He says, apareyam itas tu viddhi me prakṛtiṁ parā, jīva-bhūtaḥ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5). So this ātmā, I am ātmā, I am part and parcel of Kṛṣṇa. Prakṛti. I am not puruṣa. I am not bhoktā. This is the self-realization. So Prahlāda Mahārāja explains that, that yathā hi puruṣasya iha viṣṇoḥ pādopasarpaṇam. Our only duty is to worship Lord Viṣṇu. That is the Vedic injunction, tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ.
The Mahā-Viṣṇu, from whose breathing period millions of universes are coming out, and when He is inhaling, millions of universes are going within Him, He is called Mahā-Viṣṇu. That Mahā-Viṣṇu is described in the Brahma-saṁhitā. That Brahma, Lord Brahma, who exists only on the breathing period of Mahā-Viṣṇu, that Mahā-Viṣṇu is partial expansion of Kṛṣṇa. This is also confirmed in Bhagavad-gītā. Kṛṣṇa says that there are many manifestations of the Supreme Lord Viṣṇu. Just like candles, there are many candles, each candle has got the illuminating power. Similarly, eko bahu syām. Viṣṇu expands Himself in many, many millions of forms. Those forms are called svāṁśa and vibhinnāṁśa. Svāṁśa, personal expansions, and separated expansions. The separated expansions are we, we living entities. As it is stated in the Bhagavad-gītā, mamaivāṁso jīva bhūta (BG 15.7). So we are also expansions of Viṣṇu, or Kṛṣṇa, but we are separated. Means we are not personal expansions. The personal expansions is called Viṣṇu-tattva, and the separated expansion is called jīva-tattva. And jīva-tattva is also śakti-tattva. Viṣṇu is śaktimān, and we are śakti.
Māyā is nothing but an illusion which is covering my Kṛṣṇa consciousness. That is called māyā. I am... Kṛṣṇa says that mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "All these living entities, they are My parts and parcels, sanātana, not that they have now become servant of Me by material contact, but they are eternally servant." Caitanya Mahāprabhu said, jīvera svarūpa haya nitya kṛṣṇa dāsa: (Cc. Madhya 20.108-109) "The real identity of the living entity is that he is eternal servant of God, or Kṛṣṇa." When we speak of Kṛṣṇa, Kṛṣṇa means God. Kṛṣṇas tu bhagavān svayam (SB 1.3.28).
So actually, in this material existence we are forgetting our real constitutional position, that we are all eternal servant of the Supreme Lord, Kṛṣṇa. Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). But some way or other, we have come to this material world for enjoying, for lord it over the material nature. And that is not possible. You cannot lord it over. The Lord is Kṛṣṇa, but we are trying to be lord. And the endeavor, the labor which we are giving incessantly, that we are thinking happiness. The nature, the material nature, is putting stumbling block every time. That, to overcome the impediments offered by the material nature and our trial for overcoming that stumbling block, that is our endeavor. And we are thinking this is happiness. Just like you are making one high road and there is, material nature is offering a big hill, a big mountain before you. Now you have to make tunnel. You have to call for dynamite and try to penetrate through the hill. That struggle is known as advancement of material condition. That you cannot. In America and other materialistic countries we see—here also, in Japan—they are laying down one kind of road for plying their motorcars. After some years it becomes a problem—another flyway, another flyway. So this is going on. This is called struggle for existence. We are trying to conquer over the stringent laws of material nature, and that labor, that useless spoiling our life, we are thinking that we are..., this is happiness. This is called māyā. We are actually giving service to the māyā instead of giving service to Kṛṣṇa. This is illusion.
So our ultimate goal of life is to become in our original purpose, servant of God. That is our perfection of life. That is called mukti. In the Śrīmad-Bhāgavatam it is said that muktir hitvā anyathā rūpaṁ svarūpeṇa vyavasthitiḥ (SB 2.10.6). Mukti means when we give up our artificial way of life. The artificial way of life is that we are trying to become master. That is artificial. We are not master. Constitutionally we are servant. But that servitude is interlinked in the service of the Supreme Lord. Kṛṣṇa says that mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "The, all the living entities, they are My part and parcel." Just like this finger is the part and parcel of your body, similarly, we are also part and parcel of the body of the Supreme Personality of Godhead. There are so many descriptions. It takes a long time. I don't wish to take much of your time. The... Just like our part of the body is this head, the part of the body is the hand, the part of the body is the belly, and the part of the body are the two legs. So the head is considered to be the brahminical portion of the society, and the arm is considered as the kṣatriya portion of the society, and the belly is the vaiśya part of the social body, and the legs are śūdras.
Dharma means characteristic. What is that characteristic? Just like every thing, every little item has got its characteristic. Just like take for example chili, it is very hot. The more the chili is hot, it is good. But if the sugar becomes hot like chili, immediately rejected. But if the chili is hot, you accept, "It is good chili." Similarly, dharma means characteristics of the living entity. That is dharma. The living entity is described in the Bhagavad-gītā, mamaivāṁśo jīva-bhūta jīva-loke sanātanaḥ (BG 15.7). Sanātana means eternal. God is eternal sanātana, we are eternal sanātana, and there is an eternal place also. This material world is not eternal. The characteristics of this material world is that it appears at a certain date, it continues to stay for a certain period, it develops, then it dwindles and then vanishes. Just like our body, your body, my body. It has got a date of appearance. It is growing or changing from one shape to another. It will stay for some time. From this body, some by-products will come out, sons and daughters, and then it will become old, dwindling, diminishing, and then it will vanish.
So this Kṛṣṇa consciousness movement is meant for this purpose, that one can see in terms of Kṛṣṇa consciousness. In terms of Kṛṣṇa consciousness means that every living entity is part and parcel of Kṛṣṇa. Kṛṣṇa says, mamaivāṁśo jīva-bhūta: (BG 15.7) "All these living entities, they are My part and parcels." In another place He says,
- sarva-yoniṣu kaunteya
- sambhavanti mūrtayo yāḥ
- tāsāṁ mahad-yonir brahma
- ahaṁ bīja-pradaḥ pitā
- (BG 14.4)
So Kṛṣṇa is the ahaṁ bīja-pradaḥ pitā. Just like the father gives the bīja, yoni... The mother is the yoni, and the father is the bīja. Yathā bījaṁ yathā yoni. We get our body by the bīja and yoni. Similarly, this material world is the yoni, mother, and the Kṛṣṇa is the bīja. Ahaṁ bīja-pradaḥ pitā. So in this way different forms of life are coming—8,400,000 species of life.
So our request to everyone that you can be engaged in whatever business, in whatever position Kṛṣṇa has posted you. Do your duty nicely. But do not forget to cultivate Kṛṣṇa knowledge. Kṛṣṇa knowledge means God consciousness. God consciousness means we must know that we are part and parcel. Mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ (BG 15.7). We are eternal part and parcel of Kṛṣṇa, or God, but we are struggling here, manaḥ-ṣaṣṭhāni indriyānī prakṛti-sthāni karṣati. Why this struggle for existence? We must know... We have got eternal life. This temporary... Suppose in this temporary life I become Birla or some big businessman for, say, twenty years or fifty years, utmost, hundred years. Next life there is no guarantee that I'm going to be Birla or this man, Tata. No. There is no such guarantee. That we do not take care. We are taking care of the small span of life, but we are not taking care of our life eternal. That is mistake. Suppose in this life I am a very great businessman. Next life, by my karma, if I become something else... There are 8,400,000 species of life, forms of life.
So sanātana, this word has been used in three or four places in the Bhagavad-gītā. Mamaivāṁśo jīva-bhūta jīva-loka sanātana (BG 15.7). Sanātana. These living entities, they are sanātana. And another place in the Eighth Chapter in Bhagavad-gītā this sanātana word is used: paras tasmāt tu bhāva 'nya 'vyakto 'vyaktāt sanātanaḥ (BG 8.20). There is another sky. Just like we are seeing this sky. This is called material sky, and we are seeing the sky in one universe. We, according to our Vedic information, the sky which you are seeing, this is the sky of one of the universes. And there are millions of universes. We get this information from Vedic literature, Brahma-saṁhitā: yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Jagad-aṇḍa means universe and koṭi means millions. So the sky which we're seeing before us, this is one of the sky of the universe. There are millions. And all these universes combined together is one part creation of the Supreme Personality of Godhead.
So this definition given by Śrī Caitanya Mahāprabhu, that jīvera svarūpa haya kṛṣṇa nitya-dāsa: "The real, original characteristic of the living entity is to serve Kṛṣṇa." That is confirmed in the Bhagavad-gītā. Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "All these living entities, they are My parts and parcels." Just try to understand. What is the duty of the parts and parcel? Suppose this finger—they are the parts and parcel of my body. What is the duty of the finger? The finger has to catch the foodstuff or prepare the foodstuff and put into the mouth. The finger cannot enjoy; it has given to the stomach. Similarly, if we are parts and parcel of Kṛṣṇa, we cannot enjoy anything directly without giving Kṛṣṇa. That is our duty. Jīvera svarūpa haya nitya kṛṣṇa-dāsa (Cc. Madhya 20.108-109). So Kṛṣṇa also said in the Bhagavad-gītā, dharma-saṁsthāpanārthāya sambhavāmi yuge yuge.
There are so many talks about to keep the varṇāśrama intact for peaceful condition of the society, and the modern problem, the overpopulation... We... In the śāstras, in the Vedic literature, we don't find such thing as overpopulation, because the living entities are already fixed up. From the Padma-Purāṇa, we can understand that the living entities, they're very, very small particles of the supreme spirit soul, or God. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). And their dimension is also mentioned, keśāgra-śata-bhāgasya śatadhā kalpitasya ca: (CC Madhya 19.140) the one ten-thousandth part of the top of the hair. And jīva-bhāgo sa vijñeya sa anantaya kalpate. So the living entities are already ananta, unlimited. In another place of Upaniṣad, Kaṭhopaniṣad, we find that nityo nityānāṁ cetanaś cetanānām eko yo bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). These living entities, they are maintained. Their provision for their maintenance is already there, made by God. So there is no question of overpopulation. The question is varṇa-saṅkara.
And if we study philosophy intelligently, then we can understand that living being, jīva, how he can become one with the Supreme? Then why he has become jīva? Jīva is eternally. In the Bhagavad-gītā it is stated, mamaivāṁśo jīva-bhūtaḥ jīva-loka sanātana (BG 15.7). Sanātana. Sanātana means eternally. He is fragmental parts of the Supreme. Not that by māyā he is thinking fragmental parts, but actually he is one. That is Māyāvāda philosophy. But Kṛṣṇa does not say that. Kṛṣṇa says, sanātana. He is fragmental parts, sanātana, eternally. Besides that, it is clearly explained in the Bhagavad-gītā that the spirit cannot be cut into pieces, acchedyo 'yam adāhyo 'yam, so how it becomes a small fragment? Acchedyo 'yam, you cannot cut into pieces, spirit.
Just like if you are in danger, you ask your friends to help you. This is prayer. So our prayer is, to Kṛṣṇa, ayi nanda-tanuja. Nanda-tanuja means... Kṛṣṇa appeared as the foster son of Nanda Mahārāja; therefore He is addressed as nanda-tanuja, means "the son of Mahārāja Nanda." So patitaṁ kiṅkaraṁ māṁ viṣame bhavāmbudhau. "I am your eternal servant. Somehow or other, I am now fallen in this ocean of nescience, ignorance." Just like if you are a person of the land, if you are thrown in the ocean, it is struggle for existence. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). This is struggle for exis... Everyone is struggling. But what you will struggle in the ocean? You may be a very big swimmer, but how long you shall swim? You will be tired. The only means is to take you out of the ocean. Even one inch above the ocean is your safety. It doesn't matter how many inches you are taken from the ocean. Similarly, the prayer is, "My dear Lord Kṛṣṇa, I am your eternal servant. Somehow or other, I am now fallen in this ocean. Please pick me up and fix me again as the dust of Your lotus feet." This is the prayer. So we should know in what dangerous position we are. Then there is necessity of prayer. And prayer to whom? To the Supreme Person to save us. Therefore there are so many prayers in the śāstra. Prayers means addressing the Lord to save us from this. The real saving is to pick us up from this ocean of nescience, ignorance. Then everything is all right.
So our real problem is that we... Every one of us, we are the spirit soul, part and parcel of Kṛṣṇa. We are struggling for existence within this material world. So manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7), struggle for existence. Therefore Kṛṣṇa says that "Your real problem is janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9)." We are eternal. We understand from Bhagavad-gītā, na hanyate hanyamāne śarīre (BG 2.20). So if I am eternal, nityaḥ śāśvata, then why I am accepting death? This is real question. But foolishly we are thinking, "I am this body." Therefore we remain as an animal. So we should be interested to understand actually "What I am," ahaṁ brahmāsmi. That is real solution of all problems. This is called knowledge. But sometimes we are misled by misleaders; therefore we still remain in darkness in spite of cultivating knowledge. But actually, when we cultivate knowledge under the guidance of real guru, then we can understand vasudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19).
At the present moment this danger is there in a very large quantity. People are thinking wrongly that they are also God, as good as God. In the Bhagavad-gītā the statement is, Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Jīva-bhūta is the living entities. "They are My part and parcel." So it is an axiomatic truth: part is never equal to the whole. Āṁśi. So just like this finger is the part of my body, but it does not mean the finger is the whole body. Therefore there is distinction between Brahman and Parambrahman, īśvara and Parameśvara, ātmā and Paramātmā. So īśvara means controller, one who controls, but Parameśvara means the controller of the controller. That is explained in the Brahma-saṁhitā, īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). Īśvara... All of us may be īśvara. I am īśvara amongst my disciples. You may be īśvara amongst your family members. But none of us is Parameśvara. So this mistaken knowledge is very much spread at the present moment. So our, this Kṛṣṇa consciousness movement, is specially meant for removing this misconception of understanding God and the jīvas. So our first principle is that we have to discard or disregard the persons who are very much anxious to establish that īśvara and Parameśvara, or the living entity and the Supreme Person, they are equal. We do not support this theory.
Philosophy Discussions
Hayagrīva: This is the continuation of Bergson.
Prabhupāda: Now, the Māyāvādī philosophers, they, possessing poor fund of knowledge, they want to kill this individuality. But that is not possible. Kṛṣṇa says that you shall remain individual perpetually. There is no question of stopping. Mamaivāṁśo jīva-bhūta jīva-loka sanātanaḥ (BG 15.7). They, perpetually you are individual, God is also individual. So to..., killing the individuality is not possible, but this is a false notion that "I kill my individuality and become one with God, then I will be perfect." That is not possible. You cannot become one with God. You keep your individuality. So even though if for the time being you think that "I am now merged in the existence of God," but on account of our individuality you shall again fall down.
Hayagrīva: And there's no need for a search for individuality.
Prabhupāda: Individual, he is always individual. Perpetually.
Śyāmasundara: He says that the greatest good is the elimination of the greatest evil or the fulfillment of man's greatest needs.
Prabhupāda: That's it. We follow that, that the highest objective, the ultimate objective is Kṛṣṇa, Viṣṇu. So becoming a Vaiṣṇava, the highest perfection of human life is achieved.
Śyāmasundara: So that greatest need is...
Prabhupāda: Kṛṣṇa consciousness. The greatest need is Kṛṣṇa consciousness. (Hindi with guest) Kṛṣṇa consciousness, that is the supreme consciousness. Yes. That is pure consciousness, Kṛṣṇa. Mamaivāṁśo jīva loke jīva-bhūtaḥ sanātanaḥ (BG 15.7). Every living entity is Kṛṣṇa's part and parcel. He always remembers that "I am part and parcel of Kṛṣṇa. It is my duty to serve Kṛṣṇa." This is Kṛṣṇa consciousness.
Śyāmasundara: He said that God is the whole universe and that we are parts and parcels, that man is part and parcel of God.
Prabhupāda: Part and parcel, that is explained in Bhagavad-gītā. Every living entity. Why man? Every living entity is part and parcel. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). But they take that "Cow is not living entity. It has no soul. So let us eat. It is eatable." That is their nonsense philosophy. That is not fact. Everyone. Even the... All living entities are part and parcel of God.
| Page Title: | BG 15.07 mamaivamso jiva-loke... cited (Lec) |
| Compiler: | MadhuGopaldas, Visnu Murti |
| Created: | 02 of Mar, 2011 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=165, Con=0, Let=0 |
| No. of Quotes: | 165 |