Ananta-rūpam means unlimited forms. Unlimited forms. Ad... Still, they are one. In spite of becoming unlimited, they're one. Just like the sun. If you put here millions of pots, waterpots, in every pot you'll find the sun's reflection. But that millions of reflections, sun, does not mean that sun has lost his oneness. Sun is one. That is also a Vedic system, that we are all reflection like that. So anyway, these many, many forms of God, is from the desire of God. Now, out of these... Because God has got some desire, transcendental desire, to enjoy with many. He enjoys with His own energy because He is all-perfect.
Oneness (Lectures)
Lectures
Bhagavad-gita As It Is Lectures
Lecture on BG 2.12 -- New York, March 9, 1966:
So that oneness, merging into the existence of..., that is not a general rule. That is a specific instance only, that if anyone wants to merge into the existence of God, he can do that. God has no objection. But if others... That does (not) mean that everyone gener..., as a rule merges, merge into the existence of God. There are others. Just like another example. You take it. Generally, this example is given, that the, the rivers, the rivers all flow into the sea, and they become one.
Lecture on BG 2.12 -- Hyderabad, December 12, 1976:
Two negatives makes one positive. That means "In the future also we shall exist as individual." Na caiva na bhaviṣyāmaḥ sarve, "all of us." "All" means Kṛṣṇa says, "I, you, and all the other peoples, kings, and soldiers, we shall remain as individual." Then where is oneness? This Māyāvādī theory that after liberation we shall all become one with God, that is not mentioned here. This is bogus theory. Real, that we remain individual. So long we are not in a position to act means so long... Just like ghost. Ghost is also individual. But because the ghost does not get this material body they are invisible. They create disturbance for want of this body. Those who have got experience of ghost in some house, the ghost is there, he is individual soul, but because he hasn't got this material covering, that is a punishment.
Lecture on BG 3.16-17 -- New York, May 25, 1966:
So Lord Caitanya says by chanting this śrī-kṛṣṇa-saṅkīrtana, I become at once liberated from this misconception of life. What I need? I am suffering due to my, this misconception of life. The whole Vedic literature advises me that "You are not this material body." Ahaṁ brahmāsmi: "I am Brahman." Brahman means I am spirit. I am the supreme..., not supreme spirit, but I am spirit, Brahman. The Vedic literature does not say that I am Parambrahman. Parambrahman is Bhagavān. Qualitatively, I am one with Parambrahman, and Brahman, there is qualitatively oneness because Brahman... Gold, big gold or small gold, that doesn't matter. Gold, both of them are gold.
Lecture on BG 4.9 -- Montreal, June 19, 1968:
Brahman realization does not mean that "My brother is Brahman, and I am Brahman, and all others are not Brahman." This is not Brahman realization. Brahman realization means to introspect the spiritual existence of all living entities. That is Brahman realization. Samaḥ sarveṣu bhūteṣu. Then that oneness is still not sufficient. That means you have to engage yourself in Brahman activities. That is perfection. Therefore it is said that samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām (BG 18.54). After this Brahman realization, actual devotional service begins. Brahman realization means that "I am spirit soul and the Lord is the Supreme Spirit."
Lecture on BG 4.11 -- Vrndavana, August 3, 1974:
Everything is Kṛṣṇa. You can surrender to so many manifestations of Kṛṣṇa. Because nothing... Anything you experience, that is Kṛṣṇa's energy. That is not different from Kṛṣṇa. That is the conception of oneness. Kṛṣṇa is expanding Himself by His plenary portion. We are also Kṛṣṇa. We living entities, being part and parcel of Kṛṣṇa, we are also Kṛṣṇa. There is nothing but Kṛṣṇa. Now it is up to you. If you want to surrender yourself to the Kṛṣṇa's energy, you can do. If you want to surrender to the Kṛṣṇa's expansion, that also you can do. If you want to surrender to the Brahman effulgence, that is also Kṛṣṇa. If you want to surrender (to the) Paramātmā feature, that is also Kṛṣṇa. And if you want to surrender to Kṛṣṇa directly, that is also Kṛṣṇa.
Now, the Māyāvādī says that whatever you do, you reach to the Supreme. But you reach to the Supreme... That is all right. But Supreme is variety.
Lecture on BG 4.13 -- Johannesburg, October 19, 1975:
So our request is that this movement at least it has come to your country in South Africa and you are welcome. So try to understand this movement, how much it is important. It is not a sentimental movement, neither a so-called... It is actually religious movement, but not so-called religious movement, simply some sentiments and formalities, no. It is practical application in life. And you see practically how by this movement all over the world different section of people from different nationality, different religious group, they are feeling one, oneness in Kṛṣṇa consciousness. Just try to see the potency of the movement. So take it very seriously. Take it very seriously and...
You have to take it seriously; otherwise you are doomed. Otherwise you are doomed because you do not know how the laws of nature is working upon you. You feel that you are under the laws of nature. That you cannot avoid. That is not possible. But you do not know how the laws of nature is working. That is your ignorance.
Lecture on BG 4.13-14 -- New York, August 1, 1966:
But when we transcend this material plane, then there is oneness. There is no more division. Then how to transcend? That transcendental nature is Kṛṣṇa consciousness. As soon as we become fully absorbed in Kṛṣṇa consciousness, we are transcendental to these material modes of nature.
Lecture on BG 7.1 -- San Francisco, March 17, 1968:
So this process of chanting is to invoke your remembrance for Kṛṣṇa. That's all. It is not that we are implementing something artificially in you. No. Kṛṣṇa is already connected with you. You have forgotten, and we are trying to give you the process how you can revive your original consciousness. So mayy āsakta-manāḥ. So when you come to this place, temple, this is the beginning. This the beginning of Kṛṣṇa consciousness. If you see Kṛṣṇa or Kṛṣṇa's devotees, if you chant "Kṛṣṇa..." Kṛṣṇa is not different from the name because He's absolute. He is not different. The word "Kṛṣṇa" and the person Kṛṣṇa, or God Kṛṣṇa, is not different, because everything is Kṛṣṇa. The oneness, the philosophy of monism or pantheism, is perfect. When that oneness comes in understanding Kṛṣṇa, that is perfection. If Kṛṣṇa is the Supreme Absolute Truth from whom everything is emanating, then everything is Kṛṣṇa.
Lecture on BG 7.1 -- San Francisco, March 17, 1968:
This is rascaldom, because he is thinking in material way. He has no spiritual knowledge. Material way. Suppose if you take a piece of paper and you may make it in particles and throw it all over; the original paper has no existence. This is material. But we get information from the Vedas that pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation). The Absolute Truth is so perfect that if you take the whole perfect, still, the perfect remains. One minus equal to one, not zero. The material way of thinking is "One minus one equal to zero," but spiritual way is not like that. Spiritual way is "One minus one equal to one. One plus one equal to one." Oneness. This is the conception.
Lecture on BG 7.1 -- Bombay, January 13, 1973:
That is not possible. Any religious system which is created by man, that is not religion. Religion means what is created by God. That is religion. Dharmaṁ tu sākṣāt. Sākṣāt mean directly. So this Bhagavad-gītā is real religion, because it is directly spoken by the Supreme Personality of Godhead for the benefit of the whole human society. And Kṛṣṇa says also that "If you have got any other faith, religion. you give it up." Sarva-dharmān parityajya mām ekam (BG 18.66). Only one. God is one; religion is one. The process of religion is one, and the activity, who is in God-relationship, his activity's also one. That is oneness. There cannot be any different activities. Therefore Kṛṣṇa is teaching mayy āsakta-manāḥ.
Lecture on BG 7.1-3 -- London, August 4, 1971:
There is no duality. There is one, Kṛṣṇa. But you have created duality. That is māyā. When you forget Kṛṣṇa, that is duality. When you think that there is something else other than Kṛṣṇa, that is duality. So people are not coming to Kṛṣṇa consciousness, that is duality. They are thinking that "We can be happy without Kṛṣṇa." That is duality. If they know it perfectly well that "Kṛṣṇa is one, and therefore my interest is with Kṛṣṇa. My interest should not be different from Kṛṣṇa's interest," that is oneness. Just like in a family the head is the father. So if anyone acts according to the head of the family, there is no duality. If some of the members says, "No. I'll act like this," there is duality. So if every one acts according to the desire of Kṛṣṇa, there is no duality. There is oneness. But we don't act; therefore there is duality. Therefore duality is māyā.
Lecture on BG 7.1-3 -- Stockholm, September 10, 1973:
So everyone has got attachment, either for His family, either for some friend or for some house or some hobby or for some cats, some dogs. There is attachment. That is not to be learned. We cannot... There is no need of explaining what is attachment. Attachment is there, existing in everyone's heart. He wants to be attached to somebody else or he... Everyone wants to love somebody else. Love does not mean oneness. Love must be two, the lover and the beloved. So attachment is there. That is natural. Everyone knows. Now, this yoga system, Kṛṣṇa consciousness yoga system, means to increase your attachment for Kṛṣṇa. That's all.
Lecture on BG 7.4 -- Nairobi, October 31, 1975:
The United Nation is trying for the last forty years, but there is no unity; it is not possible—on the bodily platform. But on the spiritual platform there is unity. Just like in our movement, Kṛṣṇa consciousness, you'll find all different nations, all different colors, all different religion, all different sex. They are all united in chanting Hare Kṛṣṇa. This is united nation. There is no distinction. And this is not artificial, this is practical. So the people are trying to become united, oneness. That is not possible on the bodily platform. So this bodily concept of life can be vanquished, can be, I mean to say, rejected on the spiritual platform.
Lecture on BG 8.5 -- New York, October 26, 1966:
You are individual always. Just try to understand your present position. Yes. You are merged in the matter. I am merged into the matter. But still you keep your individuality, I keep my individuality. Similarly, when you merge in the spirit, why the individuality should be stopped? Only difference is, at the present moment the soul and the matter, they qualitatively different. And when you get spiritual body, the quality of the body and the soul is the same. But individuality must continue. How can you stop individuality? But that individuality and this individuality is different. In that individuality there is no disagreement. In this individuality there is always disagreement. Therefore in spite of individuality, there is oneness.
Lecture on BG 13.14 -- Bombay, October 7, 1973:
Therefore a part and particle of gold is also gold. A particle of the sea water is also sea water, salty sea water. That is oneness. So far the quality is concerned, that is oneness. A drop of sea water and the whole sea water, in quality, they are one. Because the taste of a drop of sea water is also salty, therefore you can understand the whole water is salty. Chicklena(?). So you can understand Paraṁ Brahman if you understand yourself. That is called self-realization. Simply the difference is Paraṁ Brahman, is the greatest, and you are the smallest. He is vibhu, you are aṇu. But māyā is so strong, because we are qualitatively one, we are thinking we are the Supreme Brahman. That is another nonsense. "Because I am salty, therefore I am the sea water." This is not very good logic. A part cannot be equal to the whole.
Srimad-Bhagavatam Lectures
Lecture on SB 1.7.30-31 -- Vrndavana, September 26, 1976:
The modern science admits that everything is relative. Relative world. According to the body, according to the time. Relative world, not absolute. The absolute world is different. Where there is no relativity. Everyone is as good as the Supreme Personality of Godhead. That is oneness. Not that one has become as powerful as the Supreme Lord. No. Maybe as powerful. Still, they're individual. They're not amalgamation. That is wrong theory.
Lecture on SB 1.8.27 -- Los Angeles, April 19, 1973:
Then when actually we become dependent on Kṛṣṇa, as Kṛṣṇa is self-satisfied, similarly we can be also self-satisfied with Kṛṣṇa. Kaivalya, kaivalya-pataye namaḥ. The Māyāvādī philosophers, they, monists, they want to become one with the Supreme. As Supreme is self-satisfied, they also want to be self-satisfied by becoming one with the Supreme. Our philosophy is also the same, kaivalya. But we depend on Kṛṣṇa. We do not become one with, one with Kṛṣṇa. That is oneness. If we simply agree to abide by the order of Kṛṣṇa, there is no disagreement, that is oneness.
Lecture on SB 1.8.42 -- Mayapura, October 22, 1974:
That is rascaldom. That is, means, they have no knowledge. Just like the communists. They tried to make one. They failed. That is not possible. Still, they are going on: "Laborer class and the manager class." Why you make two? So if instead of two, if we make four, what is the difference in philosophy? They could not do it. That is not possible. There must be, because Kṛṣṇa says, cātur-varṇyaṁ mayā sṛṣṭam: (BG 4.13) "The four divisions is created by Me." How you can nullify Kṛṣṇa's creation? That is not possible. So division may be there. It doesn't matter. That is created by Kṛṣṇa. But still, there can be oneness. What is that? Saṁsiddhir hari-toṣaṇam (SB 1.2.13). Everyone try to satisfy Kṛṣṇa. Then it is oneness.
Lecture on SB 2.1.3 -- Paris, June 12, 1974:
Impersonalists, they do not know what is love. Because he's one. Their philosophy is oneness. So how there can be love, one? Is it possible? Have you got any such experience? Love means one? No. Love means two. There must be two, the lover and the beloved. So lover... Kṛṣṇa is already lover. He's so lover of you that He's trying to get you back. That is Kṛṣṇa's attempt. "Please, My dear boy, or My dear friend, My dear servant..." Any way, as we are related, He's after us.
Lecture on SB 2.1.5 -- Paris, June 13, 1974:
This one culture means politically, one flag; religiously, one God, Kṛṣṇa; and to understand Kṛṣṇa, one scripture, Bhagavad-gītā; and one work, one work: simply to satisfy Kṛṣṇa. So this is oneness. And if you want at least to become free from all fearful condition, then you should always memorize or remember: Whom? Sarvātmā. 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."
Lecture on SB 2.3.11-12 -- Los Angeles, May 29, 1972:
They are also eating; we are also eating. But in our eating, we have got full satisfaction. And they have no satisfaction. They are eating sometimes here, sometimes there, this restaurant, that restaurant, this place... So many advertisements. So as soon as we dovetail our activities with Kṛṣṇa, or Kṛṣṇa's activities, that is perfection. Jñānaṁ yadā apratihatā ahaituky apratihatā. That is real activity. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). The activities which... yato bhaktir adhokṣaje, which is meant for rendering service to the Lord, apratihatā, without being checked. Here (it) is said yadā... Apratihatā. Or apratihatā. Both ways, you can take. That is kaivalyam. Kaivalya means oneness. When I forget myself... The same example: the screw is no longer a screw; it is the whole machine. It is the whole machine. So similarly, kaivalya means oneness. There is no other anything. Sarvaṁ khalv idaṁ brahma, everything Brahman.
Lecture on SB 3.25.33-34 -- Bombay, December 3, 1974:
And one means you cannot enter into the spiritual planets. There are so many, not devotees but spiritualists; they want to become one. That oneness means that you remain outside the spiritual planet in the brahma-jyotir, in the rays. We are part and parcel of the rays. Just like I have given the example: the sun rays means combination of so many bright, minute, atomic particles. Similarly, we can remain as atomic soul outside. Just like this sunshine is outside the sphere of the sun globe. It is outside. It is not... Inside also, that is brightness, but the sunshine is outside the sun globe, and inside there is sun-god. That information we get from Bhagavad-gītā. Imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1). The sun planet is also a planet like this, but it is fiery planet. And it is earthly planet. The sun planet is fire. But fire and earth is the same material element. Bhūmir āpaḥ analaḥ. Analaḥ. Analaḥ means fire. So either it is made of earth or it is made of fire or it is made of water or it is made of air or prominent, it is all material.
Lecture on SB 3.25.33-34 -- Bombay, December 3, 1974:
So if you desire that, Kṛṣṇa will give you the oppor... Ye yathā māṁ prapadyante (BG 4.11). Mām... Kṛṣṇa is everything. Kṛṣṇa is brahma-jyotir; Kṛṣṇa is Paramātmā. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). So if you want oneness, so you will be allowed outside the Vaikuṇṭha planet in the brahma-jyotir. But there you cannot stay. That is the difficulty. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). Because we want varieties of enjoyment... In the brahma-jyotir you are simply live eternally, but there is no varieties. But because these persons, they have no information of the Vaikuṇṭha varieties, they have to come down again to these material varieties. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). This is the process.
Lecture on SB 3.25.38 -- Bombay, December 7, 1974:
So if you love Kṛṣṇa, there will be no destruction like the material things. Either you love Him as your master... Here master, so long you are serving, the master is pleased. And the servant is pleased so long you are paying. But in the spiritual world there is no such thing. If I cannot serve under certain condition, then master is pleased. And the servant also—the master does not pay—he is also pleased. That is called oneness, Absolute. That is... This example is here. There are so many students in this institution. We are not paying anything, but they will do everything for me. This is spiritual relationship. That paṇḍita Jawaharlal Nehru, when he was in London, his father gave him, the Motilal Nehru, three hundred rupees for keeping a servant.
Lecture on SB 3.26.25 -- Bombay, January 2, 1975:
That is oneness. Just like we are conducting this international society. We have got many workers, many disciples, but we are one. "One" means they are carrying their spiritual master's order. Therefore they are one. "One" means one is agreement, not that they have become amalgamated, no more individuality. Individuality is there always, but they are one, Kṛṣṇa and Kṛṣṇa's devotees. The devotees are simply trying to satisfy Kṛṣṇa, and Kṛṣṇa is trying to maintain His devotees. This is oneness, not that we lose our individuality.
Individual... Without individuality, there is no ānanda. If we are sitting together, the oneness is the process of service, that's all. But there are joking. They are cutting jokes. There are some varieties of food. That is ānanda. Varieties are there. That is ānanda. But they are for one purpose: satisfaction of Kṛṣṇa. That is oneness, not that we have become amalgamated.
Lecture on SB 3.26.27 -- Bombay, January 4, 1975:
So this kind of attempt is also cheating. You cannot become one. Because eternally, sanātana, eternally, you are different. Kṛṣṇa says in the Bhagavad-gītā that "Myself, My dear Arjuna, yourself, and all the soldiers and kings who have assembled in this battlefield, they were the same individual in the past, and they are individual now, and they will continue to remain individual." So where there is oneness? In the past, present, future the individuality is there.
Lecture on SB 3.26.42 -- Bombay, January 17, 1975:
So we are part and parcel of that variety-maker. We are also one of the varieties, jīva-śakti. We are also one of the varieties. So how we can become variety-less, nirviśeṣa? That is not possible. Even artificially we try to become nirviśeṣa, variety-less, our constitutional position is that we want variety. How it can be stopped? Therefore in the śāstra it is said, the so-called Māyāvādī, impersonalist, monist, āruhya kṛcchreṇa paraṁ padaṁ tataḥ (SB 10.2.32), although they get up to the position of oneness, monist, but from that position they fall down. Why? Anādṛta-yuṣmad-aṅghrayaḥ. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). Because they have no information of the lotus feet of Kṛṣṇa, where to enjoy ānanda, ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12), and they are by nature seeking after ānanda, this so-called oneness, monism, that will not please them.
Lecture on SB 3.26.45 -- Bombay, January 20, 1975:
So intelligence is to know the one as well as the varieties. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). The Māyāvādī philosophers, they simply take one side, oneness. Ekaṁ brahma dvitīyaṁ nāsti. That is fact. Dvitī... There is no dvitīya. Dvitīyābhiniveśa means māyā. Everywhere, Kṛṣṇa is there. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). The materialistic scientists, they take the ultimate cause of this material world: the atom.
Lecture on SB 3.26.45 -- Bombay, January 20, 1975:
Just like māyā is acting in so many ways. Sometimes we are thinking, "There is no Kṛṣṇa, no God. We are, every one of us are God." Similarly, to think of greater than Kṛṣṇa is another illusioning curtain of māyā. Māyā is not getting you out very easily. He will put so many impediments. Therefore bahūnāṁ janmanām ante jñānavān māṁ prapadyate: (BG 7.19) "After many, many births, when actually becomes wise, then he understands that 'I am nothing. Vāsudeva, Kṛṣṇa, He is everything.' " Vāsudevaḥ sarvam iti (BG 7.19). Then that is not oneness, dual.
Lecture on SB 5.5.1-2 -- London (Tittenhurst), September 13, 1969:
So we have to go to the healthy life, spiritual life. That is required. "To become" is not applicable to anything of Kṛṣṇa's name, fame, form, paraphernalia, expansion. They are all transcendental and eternal. And you can also become one of them as soon as you are freed from this material contamination. That is practice of Kṛṣṇa consciousness. Yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6). If you practice Kṛṣṇa consciousness, and at the end of life, if you continue, then next life you also become brahma-bhūtaḥ prasannātmā (BG 18.54). You also associate with the same. And there will be no distinction at that time—either Kṛṣṇa and Rādhā or all expansions—because they are all spiritual. Oneness. That oneness. Your question was that the oneness. Because there is no disagreement, there is no dissension.
Lecture on SB 5.5.18 -- Vrndavana, November 6, 1976:
The devotees of Vṛndāvana, they are all individuals. The gopīs are individuals, the cowherd boys are individuals, the calves are individuals, the cows are individuals. Everyone is individual. But the purpose is how to love Kṛṣṇa. That is oneness. There is no disagreement in that purpose. The gopīs are trying to satisfy Kṛṣṇa, the cowherd boys are satisfying, trying to satisfy Kṛṣṇa, Mother Yaśodā is trying to satisfy Kṛṣṇa, Nanda Mahārāja is trying to satisfy Kṛṣṇa. The whole center is how to satisfy Kṛṣṇa. That oneness is required. Not that I become one with Kṛṣṇa. That is not possible.
Lecture on SB 5.5.20 -- Vrndavana, November 8, 1976:
So this is the position, that without Kṛṣṇa consciousness everyone will try to enjoy sense gratification independently. Either individually, collectively, socially, economically, politically, go on dividing, dividing, divide. There is no oneness; simply division. So Ṛṣabhadeva is advising His other sons—He had one hundred sons—that bharataṁ bhajadhvam: "You just be obedient to Bharata. Don't try to rule independently, because if you follow the principles of Bharata Mahārāja, that will satisfy the citizens, not ruling over independently."
Lecture on SB 5.5.25 -- Vrndavana, November 12, 1976:
So devotional life, bhakti-yoga, is so exalted that they do not care for heavenly planet, apavarga, mukti, liberation. They do not care. Insignificant. That śloka of Prabodhānanda Sarasvatī, he realized this, that kaivalyaṁ narakāyate. The liberation of becoming one with the Supreme is called kaivalyam, kevalādvaitam, oneness. So for a devotee it is as good as the hell. Kaivalyaṁ narakāyate. And then? What about heavenly planets, Svargaloka, Janaloka, Maharloka, Tapoloka? Ākāśa-puṣpāyate. Tri-daśa-pūr ākāśa-puṣpāya. In Bengal there is one word, ghorabdin (?), means "no value."
Lecture on SB 5.5.35 -- Vrndavana, November 22, 1976:
Actually it is not so. Every individual living entity is always individual. That is explained in the Bhagavad-gītā. The Kṛṣṇa said to Arjuna, "My dear Arjuna, we are individuals. In the past we were individuals, at the present we are individuals, and in the future we shall continue to be individuals." There is no question of oneness. Oneness means to agree to serve Kṛṣṇa. That is oneness. There is no disobedience, "Whatever You say, I accept"—that is oneness. Ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167). That is oneness.
Lecture on SB 6.1.14 -- Bombay, November 10, 1970:
Kṛṣṇa is saying that "The living entities are My part and parcels eternally." Sanātanaḥ. So how you become equal to Kṛṣṇa? Part is never equal to the whole. That is axiomatic truth. So if you are eternally part and parcel of Kṛṣṇa, how you become equal with Kṛṣṇa? Simply by artificial endeavor you become one with Kṛṣṇa? That oneness realization means oneness of quality, not of quantity.
Lecture on SB 6.1.15 -- Nellore, January 8, 1976:
So the bhakti means anyābhilāṣitā-śūnyam, no karmī's desire, no jñānī's desire, no yogi's desire. So anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (CC Madhya 19.167). So one should be cleansed from the desires of jñāna, karma, yoga. He should be desireless. So these are all material desires. So when one gives up these material desires, then he is desireless. But one cannot be desireless. That is not possible. Then he is dead and gone. So desirelessness means no material desires. So we cannot be desireless, but desirelessness means no bhukti, no yogic siddhi, neither oneness, monism, to merge into the Supreme. These are all material desires. So bhakti means ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttama (CC Madhya 19.167). That is first-class bhakti, when we are ready to serve Kṛṣṇa as He orders. So to become ready to serve Kṛṣṇa is desirelessness. Otherwise a living entity, a living being, cannot be desireless.
Lecture on SB 6.3.16-17 -- Gorakhpur, February 10, 1971:
That is oneness. When one is liberated in his original spiritual feature, he becomes equal, just like in svarūpa, in form; guṇa, in quality; and svabhāvāḥ, characteristics, exactly like Viṣṇu. Prāyeṇa dūtā: "It is very difficult to recognize." Just like in this world also, if the president or the king comes in common dress, you cannot understand who is president, who is king and who is a common man. Similarly, in the Vaikuṇṭha world also the inhabitants of Vaikuṇṭha, they have got the same feature of the body, same qualities, and same characteristics. This is described here. Try to understand.
Lecture on SB 6.3.16-17 -- Gorakhpur, February 10, 1971:
So there is no question of impersonalism. This oneness with God and the living entity, these are the oneness, that they attain the same quality, the same characteristics, the same feature of the body. That is oneness. Not that they have no individuality. God has got individuality and His devotees or the living entities, even though not devotees, nondevotees, everyone has got individuality. That is confirmed in the Bhagavad-gītā. Kṛṣṇa says that "I, you, and all these persons who have assembled here in the Battle of Kurukṣetra, they existed in the past, they are existing at the present moment, and they will continue to exist in the future."
Lecture on SB 6.3.16-17 -- Gorakhpur, February 10, 1971:
Perfect is always. That is the highest stage. That we cannot relish. Just... All the rasas in relationship with Kṛṣṇa is perfect. But according to different devotees' taste... That I already told. Everyone says, "My relationship with Kṛṣṇa is the best." Everyone thinks. But it is for the outsider to consider that "This stage, conjugal love, this is better than the Kṛṣṇa's relationship with His servants or with the trees and..." That is our calculation. But in the Kṛṣṇa field... That is called Absolute. Every taste is as good than the other. That is oneness, Absolute.
Lecture on SB 7.6.1 -- Madras, January 2, 1976:
So a Vaiṣṇava can understand what kind of part he is playing. So in this way there are different activities going on, and they have been taken as different types of dharma. But real dharma is bhāgavata-dharma. Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is dharma. That is called bhāgavata-dharma, intimate relationship with the Lord, Bhagavān. Brahmeti bhagavān iti... Brahmeti paramātmā iti bhagavān iti. Tattva-vit. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). There is no difference between Brahman and Paramātmā and Bhagavān. But still, there is difference. This is called acintya-bheda-bhedābheda. There are two kinds of philosophers, bheda and abheda, oneness and different.
Lecture on SB 7.6.2 -- Vrndavana, December 3, 1975:
So there is no question of oneness. This oneness is false. There must be separate existence. Then there is satisfaction. A friend loves his friend and the other friend exchanges love. That is satisfaction, not that, "You are my friend and I am your friend. Let us become one." That is not possible and that is not satisfaction. Therefore those who are Māyāvādīs to become one with the Supreme, they do not know what is satisfaction really. Artificially they try to become one. That is not satisfaction. Ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ (SB 10.2.32). The Māyāvādī thinks that "Now I have realized Brahman. I am Brahman, spirit soul. So I'll become one with the supreme spirit soul as soon as this body is finished."
Lecture on SB 7.7.22-26 -- San Francisco, March 10, 1967:
Guest (3): A feeling of oneness with the universe?
Prabhupāda: Well, when you feel Kṛṣṇa, that is, He is... Kṛṣṇa is the central point. If you know what is milk, then you know what is butter, what is cheese, what is yogurt, everything, because everything is milk product. So if you know Kṛṣṇa, everything is Kṛṣṇa product, so you know everything. That is universal knowledge. That is oneness. When you know what is milk, then, in spite of so many varieties of preparation of milk, you know it is milk. That is oneness. When you know, understand Kṛṣṇa, that "Whatever we are seeing, in our presence, experiencing, they're all different energies of Kṛṣṇa..." Just like you are sitting here, and if there is fire, you, you see the li..., by the light of the fire, it is illuminated. By the heat of the fire, you are feeling warm. So whatever there is, it is due to fire. Therefore Kṛṣṇa consciousness means to understand Kṛṣṇa, and as soon as you understand Kṛṣṇa, you understand everything. That is stated in the Vedic language, yasmin eva vijñāte sarvam eva vijñātaṁ bhavati: "One who understands that one Supreme, he understands everything immediately." There is no need of understanding separately or analyzing things separately. That will defeat. So Kṛṣṇa consciousness means real oneness. But that oneness is not of the oneness of the impersonalists. That oneness is a little different. It is called śuddhādvaita, pure oneness. In spite of that being one Kṛṣṇa, He is manifested by His different varieties of energies. Just like the fire. Fire is one, electricity is one, but it is acting in different varieties. It is acting in your refrigerator. It is acting in your heater. It is acting in your machine. It is acting in your television. Act... Everywhere. But the what is that? That electricity. Similarly, if you understand electricity, as of Kṛṣṇa, then you understand your whole thing, one. But there are varieties. Just like in electricity there are so many varieties at work. This is Kṛṣṇa consciousness. (alarm clock buzzes for second time) (aside:) You stop this disturbance.
Lecture on SB 7.9.19 -- Hamburg, September 7, 1969, (with German Translator):
Now, as I have already explained to you, that being qualitatively one, as we have got consciousness, God has also got... He is also conscious. He has got consciousness. So when this individual consciousness is in agreement with the superconsciousness, it is called Kṛṣṇa consciousness. Therefore this Kṛṣṇa consciousness movement means that our consciousness at the present moment is misguided. We have to dovetail it with Kṛṣṇa's consciousness. This is called oneness, or agreeing with the superconsciousness. That is called oneness. For example, just like you are citizens of this German state.
Nectar of Devotion Lectures
The Nectar of Devotion -- Vrndavana, October 31, 1972:
So Kṛṣṇa is not alone. Kṛṣṇa is not nirākāra. Kṛṣṇa is not impersonal, because He has got so many personal associates. Nityo nityānām. All these personal associates, they're individual persons. We are all person. You are person, I am person. We are all individual. I have got my individual opinion; you have got your individual opinion. Oneness means when these individual opinions are coincided in the matter of surrendering to Kṛṣṇa; that is oneness. Oneness does not mean that all these individuals become one, homogeneous. No. They keep their individuality, but they become one in the service of Kṛṣṇa. That is oneness. Now everyone is working for his sense gratification, personal. When everyone becomes agreed that "We shall satisfy Kṛṣṇa," that is oneness. That is oneness. One nation. We can understand: one family. One family means they're individual persons, but they're working for the interest of the family—all of them combinedly, conjointly, working. Similarly, they're working conjointly for the society, or they're working conjointly for the community, or conjointly working for the nation. That is oneness. When we speak, "We are Indian nation, oneness," that oneness does not mean that every individual Indian has become homogeneous with other Indians. No. Every Indian is an individual person, but he has sacrificed his individuality and engaged himself for the service of the country. That is national consciousness. Similarly, Kṛṣṇa consciousness. As there is national consciousness, community consciousness, family consciousness, so many other consciousness, similarly, Kṛṣṇa consciousness means all persons agree to work for the satisfaction of Kṛṣṇa. That is Kṛṣṇa consciousness. That is oneness. 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.
The Nectar of Devotion -- Vrndavana, October 31, 1972:
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.
So here in this material world, we have disagreed to serve Kṛṣṇa. Therefore the whole proposal is again agree to serve Kṛṣṇa. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is real philosophy. We disagreed; therefore we came into this material world, and we are fighting with one another. Now again the proposal is, agree to this oneness, ekam. Then there will be peace. Jñātvā māṁ śāntim ṛcchanti. These things are there.
The Nectar of Devotion -- Calcutta, January 29, 1973:
This is surrender. That is oneness. "Now I have surrendered to You everything." Mārabi rākhobi yaiche taṅhārā. This is oneness. "Whatever You like, You can do, You kill me or protect me." Ya icchā taṅhārā nitya dāsa prati tuyā adhikārā: "Because I am Your eternal slave, You can do whatever you like." Āśliṣya vā pāda-ratāṁ pinaṣṭu māṁ marma-hatāṁ karotu vā, yathā tathā vā vidadhātu lampaṭo (CC Antya 20.47). "Whatever You like, You can do." Mat-prāṇa-nāthas tu... "Still You are my prāṇa-nātha." This is oneness. I keep my individuality, but I am so surrendered that I have nothing to disagree with Kṛṣṇa. This is oneness. Not that I mix up, I lose my individuality. I have got individuality. I must go on with individuality. And even individuality's never stopped. In the Bhagavad-gītā it is said that "All these kings, you and Me, all of us, we existed in the past, we are now existing, and in the future also we shall exist." There is no question of intermingling the individuality. The individuality's there, but individuality sacrificed, full agreement. Full agreement. That is oneness. Just like in our Society, I am the head. So everyone is in agreement with me. That is oneness. Not that my disciples, my students, have lost their individuality. They're using their individuality to improve the Kṛṣṇa consciousness movement—but sanctioned by me. That is oneness. That is oneness. Similarly, our devotional service is like that. We, varieties of work we are doing, but we must see whether Kṛṣṇa is satisfied. That's all.
The Nectar of Devotion -- Calcutta, January 29, 1973:
This is our philosophy. Svanuṣṭhitasya dharmasya. Everyone has got individual capacity to do something, but we must see whether that is satisfactory to Kṛṣṇa or His representative. Yasya prasādād bhagavat-prasādo **. Just (like) in the office, the clerks are working. The office master, superintendent, if he's pleased, then the proprietor is pleased. The clerk hasn't got to show a separate endeavor for pleasing the proprietor. If the man in charge is pleased, then proprietor is pleased. Similarly, we have to please our spiritual master. And if he's pleased, it is to be supposed Kṛṣṇa is pleased. And my only aim is, my only success is to see if Kṛṣṇa is pleased. Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam (SB 1.2.13). Others may be displeased or pleased—it doesn't matter. One has to be assured whether Kṛṣṇa is pleased. Then it is all right. That is oneness. Oneness does not mean I lose my individuality. That is not oneness.
The Nectar of Devotion -- Calcutta, January 29, 1973:
"I am spirit soul," that is partial knowledge. And I am eternal spirit soul, but unless I know that I am part and parcel of the Supreme Ātmā, Kṛṣṇa, my knowledge is not perfect. Simply brahma-bhūtaḥ, to know that I am spirit soul, that is not perfect knowledge. You have to still go further. Therefore in the Śrīmad-Bhāgavatam it is said, dharmaḥ projjhita-kaitavo atra (SB 1.1.2). Śrīdhara Swami says that kaitava. When one thinks artificially that he becomes, he has become liberated, one with the Supreme, that is also kaitava, cheating. He's not. How he can be one with the Supreme Lord? Then how he has become insignificant creature if he's Supreme Lord? Therefore this kind of conception, that "I have become God now," this is also cheating, another cheating. He's cheating, self-deception. He's cheating himself. And what to speak of others. So this kind of oneness, or to become God, they're imperfect knowledge.
Sri Caitanya-caritamrta Lectures
Lecture on CC Adi-lila 7.7 -- Mayapur, March 9, 1974:
So this is the ultimate knowledge, that, this Māyāvāda philosophy, that to become one, merge into the existence, merge into the existence means we merge into the order of Kṛṣṇa. Our individuality at the present moment is māyā, because we are planning so many things. Therefore your individuality and my individuality clashes. But when there will be no more clashing—we shall agree, "Central point is Kṛṣṇa"—that is oneness, not that we lose our individuality. So as it is stated in all Vedic literature and spoken by Kṛṣṇa, we are all individual, all individual.
Lecture on CC Madhya-lila 20.105 -- New York, July 11, 1976:
Prabodhānanda Sarasvatī, he has made one poetry, kaivalyaṁ narakāyate. Kaivalya means to merge into the Brahman existence—no difference, oneness. That is called kaivalya. So for a Vaiṣṇava the kaivalya is as good as the hell. Prabodānanda Sarasvatī said, kaivalyaṁ narakāyate. This kaivalya.... No Vaiṣṇava will say, "Now I am going to merge into the existence," no, because they hate it as hell. Kaivalyam narakāyate. Then? Heavenly planets? Tridaśa-pūr ākāśa-puṣpāyate. Tridaśa-pūr means the heaven, where so many millions of demigods live. They consider, Vaiṣṇava consider as ākāśa-puṣpa, will o' the wisp, phantasmagoria.
Lecture on CC Madhya-lila 20.110 -- New York, July 17, 1976:
They never cultivated such knowledge. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). Because the Māyāvādīs, they think, "What is this nonsense, serving Kṛṣṇa? Kṛṣṇa is māyā. We are not going to serve māyā. We are going to become one with God, with effulgence." That oneness, you can stay within sunshine and be burnt up, but you cannot stay there. After your whims are fulfilled or you become disgusted... But because you have no information of serving Kṛṣṇa, then come down again to this material world and serve māyā—so-called hospitals and other things, philanthropic work. Because they have no information to serve Kṛṣṇa, the result is āruhya kṛcchreṇa paraṁ padam (SB 10.2.32). The Brahman is also paraṁ padam. It is not material; it is spiritual world. But because they have no shelter at the lotus feet of Kṛṣṇa, they fall down again at the shelter of the māyā.
Lecture on CC Madhya-lila 20.120 -- Bombay, November 12, 1975:
That is oneness, one who can see. Even from material point of view, a paṇḍita, a learned man knows that "What is this material form, your body or my body?" Superficially it may look black, white or colored, but if you chemically analyze—the same ingredients: the same blood, the same muscle, the same stool, the same urine. When doctor examines the urine and stool, they do not examine differently a black man's urine and a white man's urine different, because they know the chemical composition is the same. So from material point of view you are also one. Even though you have got this material body, differently formed, the ingredients are the same: kṣitir ap tejo marud vyoma, mind, intelligence. Everyone has got these things. This body, gross body, is made of earth, water, air, fire, ether, and the mind. Don't think that dog has no mind. Everyone has got mind. Everyone has intelligence. A dog know(s) intelligently how to secure his food, as we know.
Lecture on CC Madhya-lila 20.120 -- Bombay, November 12, 1975:
This is our position. And if we understand that all of us, we are servant of Kṛṣṇa—you are servant of Kṛṣṇa, I am servant of Kṛṣṇa, he is servant of Kṛṣṇa—then we can understand our position is one. That is oneness—we are all servants. So there is no question of becoming envious of you or your becoming envious of me. We are all servants of God. So we have to execute the orders of God. That is servant's business. So "How I shall execute? Where is God? I surrender to God. That's all right. So let Him speak to me." Yes, He'll speak to you. How? Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: (BG 15.15) "I am situated in everyone's hearts as Paramātmā, and I give everyone intelligence how to do things."
Lecture on CC Madhya-lila 20.164-173 -- New York, December 13, 1966:
Because that oneness... Just like in photograph. In photograph you can expand yourself in millions, but that is not actually expansion. So similarly, the yogi Saubhari Ṛṣi, he expanded into eight, but that was not actually expansion. That was merely a show, just like photograph. But Kṛṣṇa's expansion, here it is compared, He actually expanded in different houses, in different feature, and differently dealing. That is mentioned in the Bhāgavata.
Lecture on CC Madhya-lila 20.255-281 -- New York, December 17, 1966:
So these things, of course theoretically we have to understand. But these are authentic explanation from scriptures, Vedic literatures. At least we have to accept them theoretically. The spiritual world means that there is no ignorance, there is no passion and there is no influence of time. Na yatra māyā kim utāpare: "And this māyā, this illusion, is also absent." Kim utāpare harer anuvratā yatra surāsurārcitāḥ: "And there, in the spiritual planets, all the living entities, they are all surrendered souls, or followers of the Supreme Lord." There is no misconception that "I am Lord; I am God." There is no such misconception. They are all clear of this nonsense ignorance. Anuvratā: they are always following. Therefore there is unity, oneness. There is oneness.
Lecture on CC Madhya-lila 22.6 -- New York, January 8, 1967:
Now, this energy manifested as the living entities, they are also two kinds. What are they? Eka-nitya-mukta. One class of living entities, they are eternally liberated. Just like the fishes in the ocean. Take the ocean as the place of liberation. Sometimes the example is given that as the rivers glide down to the ocean and the water is become one... That's all right. That oneness... This is impersonal conception. Everyone goes and mixes as every river goes down to the ocean, and there is no more distinction which is the river water and which is the ocean water. They become one. That is the monistic philosophy.
Sri Isopanisad Lectures
Sri Isopanisad, Mantra 7 -- Los Angeles, May 9, 1970:
"One who always sees all living entities as spiritual sparks, in quality one with the Lord, becomes a true knower of things. What is there as illusion or anxiety for him?" This realization is Kṛṣṇa consciousness. There are different kinds of realization, but ekatvam, a qualitatively oneness, is always there. The brahmavādi, impersonalist, they think that we are cent percent one with the Lord or the Supreme Absolute Truth, but that is not a fact. If one is cent percent one with the Supreme Lord, then how he has come under the control of māyā? This question, they cannot answer.
Sri Isopanisad, Mantra 7 -- Los Angeles, May 10, 1970:
This is the perfection of Kṛṣṇa consciousness. Ekatvam anupaśyataḥ. A Kṛṣṇa conscious person sees oneness; all living entities, they see one. Just like fire and the sparks, although there are different types of illuminating properties, the whole thing is seen as one. Similarly, these diversities in unity. Diversities means the expansion of different energies of Kṛṣṇa. That is diversity. Otherwise, the one: Kṛṣṇa, only Kṛṣṇa. Parasya brahmaṇaḥ śaktiḥ tathaiva akhilaṁ jagat. The whole universe, parasya brahmaṇaḥ śakti... Parasya, the Supreme Brahman, Parameśvara, īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1), His energy.
Sri Isopanisad, Mantra 7 -- Los Angeles, May 10, 1970:
So their ekatvam, Māyāvāda philosophy's ekatvam, oneness, and our ekatvam of oneness—a little different. They say that the energy's false; the Brahman is real. Brahmā satyaṁ jagan mithyā. We say that because Brahman is truth, therefore His energy's also truth. That is the difference between Vaiṣṇava philosophy and Māyāvāda philosophy. We cannot say that energy is false. Energy is temporary; this external energy is temporary, not false.
Arrival Addresses and Talks
Arrival Lecture -- Philadelphia, July 11, 1975:
So in spiritual platform there is no hankering, because he understands that spiritually we are one. So how that spiritually oneness can be made possible, that is Kṛṣṇa consciousness movement. We are trying to solve all problems by this one stroke, Kṛṣṇa consciousness. Practically, you can see. Here, while you are chanting, dancing, the boy is dancing, the father is dancing, the black is dancing, the white is dancing, the young is dancing, the old is dancing. You can see practically. The woman is dancing. A man is dancing. So dancing everyone. They are not artificially dancing like dog, but by spiritual ecstasy. That is the dancing platform. They are not dancing here for some monetary purpose. No. It is automatic, automatic, realizing God, in relationship with God. Even it is not realized... It is realized, but even if you say that they are not realized, but they are feeling ecstasy, that "We are all servant of Kṛṣṇa." That is wanted.
Initiation Lectures
Initiation Lecture -- Los Angeles, December 19, 1968:
That is different thing. Just like you have got the blood of your father. That does not mean you are father. That is different thing. Everything is one: Kṛṣṇa. That is the difference between the philosophy of Māyāvāda and Vaiṣṇava. They simply take the One, but we take One, but there is diversity. That they do not understand. Actually, unity... Diversity in unity. Monism means they do not accept the diversity. They simply take that oneness. Oneness is certainly—there is nothing but Kṛṣṇa. Just like Kṛṣṇa says in the Bhagavad-gītā, "I am everywhere spread." Mayā tatam idaṁ sarvam. "Everything, whatever you see, that is I am, but I am not there." Nāhaṁ teṣu avasthitaḥ (BG 9.4). They are existing. Everything existing in Kṛṣṇa.
Initiation Lecture -- Hamburg, August 27, 1969:
"These rascals do not know what is My influence and what I am." Paraṁ bhāvam. "What is My nature they do not know. Without knowing Me, they consider, 'Kṛṣṇa is an ordinary human being.' " Avajānanti mūḍha. This very particular word has been used, mūḍha. Mūḍha means rascals. So in spite of this warning, there are so many rascals passing as big scholars. They say like this. When there is order of Kṛṣṇa that "You surrender unto Me," the rascals comment, "It is not to Kṛṣṇa but the unborn spirit which is within Kṛṣṇa." He does not know that Kṛṣṇa is not different from His body, Kṛṣṇa is not different from His name, Kṛṣṇa is not different from His fame. Anything pertaining to Kṛṣṇa is Kṛṣṇa. They are monists, they are philosophizing that oneness, but as soon as they come to Kṛṣṇa, immediately they divide: "Kṛṣṇa is different from His body," or "Kṛṣṇa's body is different from Kṛṣṇa."
Cornerstone Ceremonies
Foundation Stone Ceremony Speech -- Bhuvanesvara, February 2, 1977:
He wanted it. Because this is the only message to bring the human society into oneness. There is no other alternative. That is confirmed in the Śrīmad-Bhagavatam:
- kaler doṣa-nidhe rājann
- asti hy eko mahān guṇaḥ
- kīrtanād eva kṛṣṇasya
- mukta-saṅgaḥ paraṁ vrajet
- (SB 12.3.51)
So this Kali-yuga, as described by our Gaura-Govinda Mahārāja, a bhankara (?) yuga. But there is one opportunity, kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet. This is the message of Śrī Caitanya Mahāprabhu, and a little attempt was made at the age of seventy years.
General Lectures
Lecture -- Seattle, October 2, 1968:
Tamāla Kṛṣṇa: "This simultaneous oneness and difference always exists in the relationship between the living entities and the Supreme Soul."
Prabhupāda: Now this simultaneously one and different, just take the same example, land. Somebody says, "Oh, I saw that portion is water." And somebody says, "No. I saw that some portion is land." So simultaneously one and different. Simultaneously one and different. Our position is... Because we are spirit soul and Kṛṣṇa, God, is spirit... He is whole spirit and I am particle of that spirit. Just like sun, the sun globe, and the sunshine, molecules of shining particles, they are also sunlight.
Lecture with Allen Ginsberg at Ohio State University -- Columbus, May 12, 1969:
Then the next stage is samaḥ sarveṣu bhūteṣu. Then you can see everything, or every living entity, on the equal status. People are trying to come to that platform of oneness, but that is only possible when you come to the spiritual platform, or Kṛṣṇa consciousness. In the material platform it is not possible. Practically we see the United Nations, they are trying to come to oneness of all nations, but they failed. Simply the flags are increasing. Instead of being united, we are increasing our flags. So if you want actually oneness, then you have (to) come to that platform of brahma-bhūtaḥ prasannātmā (BG 18.54)—prasannātmā, joyfulness. Everyone is hankering after joyfulness. How that joyfulness can be attained? That is explained in the Śrīmad-Bhāgavatam.
Lecture -- Bombay, November 2, 1970:
Just like in India, our independence movement was started by Mahatma Gandhijī for uniting all the different section of the people, but actually, the result was that instead of being united, India was partitioned. And the partition has become so poisonous that formerly there was only sporadic Hindu-Muslim riots in some place; now there is organized fighting between Pakistan and Hindustan. So although the tendency is to unite, but in fact, it is not being united; they are becoming disunited more and more—not only the Hindus and Muslims. Now in India, there are many provincial questions. Just like in Andhra the fight is going on for separation. Punjab is already separated. So actually, we are not being united. We are being separated. So the ideals of human society "is broader than in the Middle Age, and the world tendency is towards one state or one human society. The ideals of spiritual communism, according to Śrīmad-Bhāvagatam, are based more or less on the oneness of the entire human society, nay, on the entire energy of living beings."
Lecture -- Bombay, November 2, 1970:
So this Kṛṣṇa consciousness movement is spreading this cult of Kṛṣṇa understanding. And we have got very good scheme of communism. As I have stated here in this..., "The ideals of spiritual communism, according to Śrīmad-Bhāgavatam, are based more or less on the oneness of the entire human society, nay, on the entire energy of the living beings." This is spiritual communism. The Communist cult is concentrating on the state. That is also limited. Not only on the state, there are so many limitations.
Pandal Lecture at Cross Maidan -- Bombay, March 26, 1971:
That is the law of this material nature. Here there is no oneness. Duality. This world is meant for duality. So it is called dvaita. Dvaita means duality. So Kṛṣṇa dāsa Kavirāja Gosvāmī, he says, dvaite bhadrābhadra sakali samāna, ei bhāla ei manda saba manodharma. In the world of dualities, bhadrābhadra, "This is good, this is bad, this is nice, this is not nice," they are simply mental speculation because in this world nothing is nice. Everything is bad because it is not eternal. Therefore Śaṅkarācārya said, jagan mithyā, brahma satya. That's a fact. These, anything, the varieties of this world: temporary. That is the right word. It is not mithyā; it is temporary fact. The Vaiṣṇava philosopher says that this world is not false, but temporary, anitya.
Pandal Lecture -- Bombay, January 14, 1973:
So "The ideals of human society is broader than in the Middle Age, and the world tendency is towards one state or one human society. The ideals of spiritual communism, according to Śrīmad-Bhāgavatam, are based more or less on the oneness of the entire human society, nay, of the entire energy of living beings." This Kṛṣṇa consciousness movement is meant for not only uniting the human society but also all living entities.
Pandal Lecture -- Bombay, January 14, 1973:
So this Kṛṣṇa consciousness movement is spreading this cult of Kṛṣṇa understanding... (break) ...and we have got very good scheme of communism as I have stated here in this... (reads) "The ideals of spiritual communism, according to Śrīmad-Bhāgavatam, are based more or less on the oneness of the entire human society, nay, of the entire energy of the living beings." This is spiritual communism. The communist cult is concentrating on the state. That is also limited. Not only on the state, there are so many limitations.
Lecture at Bharata Chamber of Commerce 'Culture and Business' -- Calcutta, January 30, 1973:
So don't speak of humanity. Nobody can serve the whole humanity in the present way. But if you spread Kṛṣṇa consciousness, that is the best service to the humanity. Just like we are doing. We have no discrimination, that "These are Indians. These are Americans. They are Hindus. They are Muslims. They are Christians." No. Or "They're cats or dogs." That oneness you can see only when you are Brahman-realized. Samaḥ sarveṣu bhūteṣu. Why humanity? Why not the cats and dogs and cows? You are very much anxious to give service to the humanity, but you are sending animals to the slaughterhouse. Why? (indistinct) the lack of knowledge.
Lecture on Gurvastakam at Upsala University -- Stockholm, September 9, 1973:
There are five kinds of mellows: śānta, dāsya, sākhya, vātsalya and mādhurya. The... Everything is there spiritual. That I shall describe next. Cintāmaṇi-prakara-sadmasu. So in the spiritual sky, the land is spiritual, the tree is spiritual, the fruit is spiritual, the flower is spiritual, the water is spiritual, the servant is spiritual, the friend is spiritual, the Lord is spiritual and His associates are spiritual. Everything. Therefore oneness, Absolute Truth, everything absolute. Although there are varieties, these varieties, the spiritual varieties, are simply reflection in this material world.
Subha Vilasa Home Engagement -- Toronto, June 19, 1976:
So as Kṛṣṇa's desires are immediately fulfilled, the pure devotee's desires are also fulfilled. That's because he is one with the Lord. His interests are the same are Kṛṣṇa's. This is the oneness, that the pure devotee has no desire but to see that Kṛṣṇa is satisfied. And so by Śrīla Prabhupāda's desiring this to come about, praying to Kṛṣṇa, therefore the devotees also praying and endeavoring have brought about that now Toronto is situated in such a nice temple, and just since opening that temple now so many new devotees have come and joined. So it's now very firmly situated in this big North American city to go on spreading Kṛṣṇa consciousness.
Philosophy Discussions
Philosophy Discussion on Gottfried Wilhelm von Leibnitz:
Prabhupāda: That is Kṛṣṇa, sarva-kāraṇa-kāraṇam (Bs. 5.1), cause of all causes.
Śyāmasundara: He calls these ultimate entities monads. Monad means unity, or oneness. He says that the ultimate stuff out of which even the atoms are made are called monads, small particles.
Prabhupāda: And within those small particles there is Kṛṣṇa. That small particle is not final. Aṇḍāntara-stha paramāṇu... That is also superficial.
Philosophy Discussion on Gottfried Wilhelm von Leibnitz:
Prabhupāda: The monad does not change, but his mind has changed. But I do not know what this means, monads. He is complicating. He cannot express what is this monad.
Śyāmasundara: Monad is very vague. It means a small unit of oneness or unity, which is the substance behind everything else, even the atom.
Prabhupāda: That is Kṛṣṇa. Kṛṣṇa is fully independent.
Philosophy Discussion on Gottfried Wilhelm von Leibnitz:
Prabhupāda: What is the meaning of monad?
Śyāmasundara: The only meaning I know is that it means unity or oneness. A small particle of unity or oneness.
Prabhupāda: That is Supersoul. Supersoul, although it appears many, innumerable, it is one. Ekatvam anupaśyataḥ (Iso 7). That is Īśopaniṣad. Although we find there are many Supersouls, but there is one. Yo māṁ paśyati sarvatra, in the Bhagavad-gītā, "One who sees in Me everything, and sees everything in Me, he is really seeing." That is oneness. That means they have no clear idea, but trying to theorize something. Clear idea is in the Vedic literature.
Philosophy Discussion on Henri Bergson:
Śyāmasundara: He says that real religion is a mystic oneness with God.
Prabhupāda: Yes. Oneness means that I agree with God. God says that "You surrender," I say, "Yes, I surrender." God says to Arjuna, "You fight," he fights. That is oneness. That we have no disagreement, in any point, with God, that is oneness. Just like in this institution, our Kṛṣṇa consciousness. When I say anything, there is no disagreement of any of the disciples. It is being done, taking God's representative, Kṛṣṇa's representative, so similarly with God also. But what I am doing? I am simply taking the order from God, and I am disseminating the same knowledge. I have accepted surrender unto Kṛṣṇa as my life. I am teaching others, "You also surrender." This is called disciplic succession. There is no disagreement with God. It is not that I am... (break) Yes. That means one who is God conscious, he is a mystic.
Philosophy Discussion on Jean-Paul Sartre:
Śyāmasundara: He says that the phenomena and the noumena are the same. Phenomena are noumena. There is no separation.
Prabhupāda: Yes. Same in this sense: just like the sun and the sunshine is the same. The sunshine is light and the sun is also light. The sun is hot and sunshine is also hot. But still, you cannot say that the sunshine and the sun are the same. Therefore Lord Caitanya's philosophy, simultaneously one and different, that is perfect. He is taking only the oneness, but there is still difference. Just like the fire and the heat. You cannot separate heat from fire, but still heat is not fire. That is perfect knowledge. So therefore heat is simultaneously one and different from fire. That is perfect. You are getting heat, but that does not mean that you are touching the fire. So this is perfect theory. One and different, both.
Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander:
Śyāmasundara: He says that real religion is a mystic oneness with God.
Prabhupāda: That is... Yes. Oneness means I agree with God. God says your surrender. I say, "Yes. I surrender." God says Arjuna "You fight," he fights. That is oneness, that we have no disagreement in any point with God. That is oneness. Just like in this institution, our Kṛṣṇa consciousness, as soon as I say anything, there is no disagreement of any other disciple. If there is disagreement, then it is ended. Disobedient immediately. As it is going, it is being done, taking God's representative, Kṛṣṇa's representative, so similarly with God also. And what, what I am doing? I am simply taking the order from God and I am disseminating the same knowledge. I have accepted that surrender to Kṛṣṇa is my life. I am teaching others, "You also surrender." This is called disciplic succession. There is no disagreement with God. It is not that I am posing myself, "I am God." Śyāmasundara: What does it mean, "mystic oneness with God"? What does mystic mean? Prabhupāda: Mystic means spiritual. What is the mystic? What is the meaning of? Śyāmasundara: "Mystic means known only to those of special comprehension or especially initiated." Known only to those with special comprehension.
| Page Title: | Oneness (Lectures) |
| Compiler: | Rishab, Mayapur |
| Created: | 25 of May, 2011 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=80, Con=0, Let=0 |
| No. of Quotes: | 80 |