Just like we have seen, we have experience. Sometimes the car becomes blocked. But some fellow pushes it. We have got this experience. What is called that? Chocked up? Then you get, get down and push the car and (makes noise:) brut brut brut, goes. Similarly the bhakti-rasa is there in everyone's heart. Nitya-siddha kṛṣṇa-bhakti. Because we, we are part and parcel of Kṛṣṇa. Just like father and son. A father and son may be separate for many, many, many, many years. But as soon as they meet together, again the same affection comes. Again the same affection comes. Wife and husband. Therefore sannyāsī is strictly prohibited to see his wife. Because there is staunch affection. By meeting again that affection. By meeting again that affection may come. He may fall down. Therefore strictly prohibited.
Separate (Other Lectures)
Lectures
Nectar of Devotion Lectures
As soon as you are engaged in the service, loving service of the Supreme Personality of Godhead, immediately you feel liberation. This is practically. When you are fully engaged in Kṛṣṇa consciousness, even if you walk on the street, you'll feel that "I am separate from these persons. I am in a, I am walking on a different path." This is the feeling. Bhaktiḥ pareśānubhavaḥ. This is bhakti. Pareśānubhava. You'll anubha..., you will experience yourself. That is the test.
Just like Rādhā-Kṛṣṇa love, Kiśora-kiśorī, young Kṛṣṇa, young Rādhārāṇī. This love is pervertedly reflected in this material world which is in the name of love, but it is lust; therefore it is called perverted reflection. Lust because the, a young boy, a young girl mix together, they love together, but a slight disagreement, they separate. Why? Because that is not love. That is lust. The lust is going on in the name of love. But the reflection is from there. Therefore it is called māyā. The same love between father and mother, father and son, vātsalya-rasa, mādhurya-rasa, sākhya-rasa, friendship... Here, we have got friends, but a slight disagreement, we separate. Master and servant—dāsya-rasa. A servant is very faithful so long you pay. As soon as you stop payment, no more service. Finished.
In the material world, there cannot be any real love. Therefore the real love cannot be appreciated with our, this material senses. Whatever we appreciate or experience by the material senses, that is not love, that is lust. Motive. There is some motive. One is friend of another person, very intimate friends, both of them have got some motive. As soon as the motive is frustrated, they separate. These things, we find. Even husband and wife, as soon as the sense gratification is disturbed, immediately there is divorce between husband and wife.
This microphone is manufactured by Kṛṣṇa's energy. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca, prakṛti bhinnā me aṣṭadhā (BG 7.4). So this metal portion, or the rubber portion, or any portion of this microphone is made of the five elements, earth, water, fire, air. So Kṛṣṇa says, "They are My separated energy." So although separated energy, we are dovetailing with the service of Kṛṣṇa. That, we do not see that this matter is separate from Kṛṣṇa. Actually it is not so. When we see the matter is separate from Kṛṣṇa, that is materialism. When we see the matter is energy of Kṛṣṇa, that is not materialism. That is spiritualism. So it is our intellect how we can utilize everything with Kṛṣṇa.
This comparison that the rivers, it does matter from which way it is coming down to the sea, when they mix together, they become one. But if this comparison is taken, that the rivers merging into the sea, and when it mixes there is no separate existence of the river, but they do not see analogy. Analogy, according to law of analogy, the points of similarities must be one. Analogy is perfect when the points of similarities are there. Just like we say, "Your face is as beautiful as moon." That means the face, beauty of the face is as attractive as the moon is attractive. The points of similarity is there.
The Absolute Truth is realized in three different features. Brahman, impersonal Brahman, brahmeti. Localized Paramātmā, the Lord is situated in everyone's heart, localized Paramātmā. And Bhagavān, the Supreme Personality of Godhead. The Māyāvādī philosophy is that because God is everything, therefore there is no separate existence of God. This is Māyāvādī philosophy. God is everything, that's all right, but that's not, that does not mean God loses His existence. This is material conception. The material conception is that you take anything, suppose you take a piece of paper and you make it into small pieces and throw it, then the original paper has no existence. So the Māyāvādī philosophers, they are thinking like that. If God is everything—that's a fact, God is everything—but that does not mean that God is lost of His own existence. That is material.
Just like we are speaking through this microphone. We do not reject it as material. We take it as spiritual. Because it is being used in spreading Kṛṣṇa consciousness. Anāsaktasya viṣayān yathārham upayuñjataḥ. Yathā arhati, as it deserves. Because this microphone is made of material elements, earth, water, fire, air... But this, if we remember that these material energies, earth, water, air, fire, sky, even mind, intelligence, ego... Prakṛti me, prakṛti me bhinnā aṣṭadhā. They're also energies of Kṛṣṇa. They're not separate from Kṛṣṇa. Therefore if Kṛṣṇa is spirit, then these so-called material elements, they are also spirit.
Nāhaṁ vipro na ca nara-patir. "I am neither brāhmaṇa or kṣatriya or vaiśya and śūdra or sannyāsī or brahmacārī." This, this is a verse given by Lord Caitanya Mahāprabhu. He denies any material designation, and He informs us also that jīvera svarūpa haya nitya kṛṣṇera dāsa (Cc. Madhya 20.108-109). When we feel actually that "I am eternal servant of Kṛṣṇa," that is our liberation. Hitvā anyathā rūpaṁ svarūpeṇa vyavasthitiḥ (SB 2.10.6). This is svarūpa. When you are existing as servant of Kṛṣṇa, then you are mukta, liberated. You haven't got to endeavor separately for becoming free or liberated.
We have to become fortunate to understand this philosophy. Kṛṣṇe bhakti kaile sarva-karma kṛta haya. This, this philosophy... If, if one surrenders to Kṛṣṇa, if one becomes Kṛṣṇa conscious, then his karma-yogi, jñāna-yogi, dhyāna-yogi, haṭha-yogi, everything..., everything is included there. He hasn't got to practice separately karma-yoga, dhyāna-yoga, jñāna-yoga, haṭha-yoga. Everything is there. The haṭha-yogis, they can display many wonderful things, but Kṛṣṇa-bhakta, without endeavoring for all these things, Kṛṣṇa can show many magic on his behalf.
"Those in pure devotional service deride even the conception of liberation." Yes. Muktiḥ mukulitāñjali sevate asmān. A devotee does not care for mukti. Mukti... Why they will care for mukti? As soon as he's a pure devotee, Mukti is on his leg. Why he should try for mukti? Bilvamaṅgala Ṭhākura says, muktiḥ mukulitāñjali sevate asmān. There is no need of separate endeavor for getting liberation. It is already there. Muktiḥ mukulitāñjali sevate asmān dharmārtha-kāma-mokṣa samaya-pratīkṣāḥ (SB 4.8.41).
Just like the untouchables, the Muhammadans, and so many things. The Britishers they put forward these problems (because) they were not willing to separate the British rule. Only some high class, higher section of the Hindus, they are trying to separate the British rule. At that time, Gandhi stamped the camaras (?) and the bhaṅgis as harijana. But means as soon as there was the word "harijana," immediately a person would be considered coming from the camaras and the bhaṅgis. But such exalted title, harijana, is offered to personalities like Nārada, Brahma, those who are actually associates with Hari. But according to śāstra, there is no objection to accept these camaras and the bhaṅgis or any low-grade family to make him harijana, provided he accepts the lotus feet of Kṛṣṇa in a regular way, by the Vaiṣṇava vidhāna.
Just like in dream I see so many hallucinations. Actually, dream is false. I am separate from the dream. But while dreaming, I think I am actually enjoying or suffering. Similarly, by the association of the modes of material nature, we are thinking like that. Otherwise, we are free from the contamination of the material nature. Simply by changing the consciousness, immediately we can transfer ourself to the spiritual platform. So the more we become advanced in Kṛṣṇa consciousness, our original characteristics, which are very pure, they become manifest.
So although Arjuna did not manifest any yogic power, but, by Kṛṣṇa's grace everything was so wonderfully performed in the Battle of Kurukṣetra. Otherwise Arjuna was a, an insignificant warrior in front of Bhīṣma, Karṇa, Dronācārya. This is admitted by Mahārāja Parīkṣit, that it is simply by the grace of Kṛṣṇa that his grandfather came out victorious in front of Bhīṣma, Karṇa, Dronācārya and similar great heroes. So if any heroic action has to be shown, the devotee does not endeavor separately for showing such heroic manifestation. Because he depends on Kṛṣṇa, if there is need, then Kṛṣṇa will show. Nimitta-mātraṁ bhava savya-sācin. Actually, the battlefield was conducted by Kṛṣṇa, and He owned the victory, but officially, historically, it is said that Arjuna owned the victory. So a devotee does not require to acquire all the talents, how to own victory. Kṛṣṇa will do that business. A devotee has only to surrender sincerely unto the lotus feet of Kṛṣṇa. Then everything will be done wonderfully.
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.
Sri Caitanya-caritamrta Lectures
Although they are party, their aim is how to develop the country. Similarly, these Vaiṣṇava sampradāya, although they appear to be a separate party, but their aim is how to serve Kṛṣṇa. So don't think the party means some opposite party. No. Everyone has got for the advanced devotee to serve the Lord in a particular way so that the Lord may be more satisfied. That is their intention. Sometimes we also have some parties in the temple: someone wants to dress the Deity in a way, another wants to... Of course, they are not transgressing the rules and regulation, but still, everyone wants that "I shall serve the Lord in this particular way." We cannot change the original rules and regulation, but there is variety. We are not impersonalist. Every person has got to serve the Lord in a particular way, and that is allowed.
Just like if you want to enjoy your life, some way or other, if you can secure a very nice service in the government, oh, your life is fulfilled. But if you want to enjoy your life separately... The government is all-powerful. If you become a departmental secretary, oh, immediately you get five thousand dollars and everything is all right. Similarly, some way or other, if you can become a secretary of Kṛṣṇa, then your all problems solved. Don't try to enjoy independently. That is māyā. That is māyā.
So we should prepare ourselves to our healthy condition. That is our healthy condition. As soon as we understand that Kṛṣṇa created us... Kṛṣṇa created... There is no creation. Just like if I say that my hand is created, no, it is not created. As long as the body is there, the hand is there. Otherwise, there is no meaning of body. Similarly, we are not created. Kṛṣṇa is always there; we are also always there. And there are millions and millions of liberated souls who are engaged in Kṛṣṇa. They never misuse their independence. And we small quantity, we misused our independence. We wanted to enjoy separately. Therefore we are conditioned.
Just like the fire, fire and its heat. Heat is the energy, and the fire is the energetic. Similarly, the Supreme Lord, He is the energetic, Supreme Person, and we, the living entities, we are energy. But as you cannot separate energy and energetic separately... Wherever there is energy, wherever there is fire, there is heat also. You cannot separate the fire... So as soon as we are separated, that is our conditional state. How we are separated? Just like the sparks of the fire, as soon as he's come out of the fire and falls down on the ground, it loses its illumination immediately.
That is the statement in the Bhagavad-gītā. Mayā tatam idaṁ sarvam: "I am expanded; I am all-pervading." Mat-sthāni sarva-bhūtāni: (BG 9.4) "Everything is resting on Me." Nāhaṁ teṣu avasthitaḥ: "But I am not there." The Māyāvāda philosophy is "If God, or Brahman, is all-pervading, then why there should be another, separate Brahman?" No. That is also confirmed in the Vedic literature: pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation). Pūrṇasya. Kṛṣṇa, or the Supreme Absolute Truth, is complete. And if complete is taken from Him, still He is complete. This is material idea, that if the complete has spread all over, then where is the separate existence of the complete? That is material idea. But the spiritual statement is, "If complete is taken from the complete, still the complete is complete." That you have to understand.
Or that one rupee has been distributed in purchasing several commodities. So the one rupee is distributed. There is no more separate existence of that one rupee. This is material idea. But according to Vedic scripture, pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation). If you take one rupee from that one rupee, still that one rupee is there. That you cannot adjust in your teeny brain. Therefore Caitanya Mahāprabhu said, acintya. It is not accommodated in our teeny brain. Therefore those who are teeny brain, or poor fund of knowledge, they think that when the Absolute Truth is distributed, sarvaṁ khalv idaṁ brahma, then where is the person? But that is not the conception. The conception is He is unlimitedly powerful, ṣaḍ-aiśvarya pūrṇa, with all power. He can create so many personalities Himself.
Spiritual energy covered by something else. How that something else? That is... Just like sun is covered by the cloud. The cloud is not separate from the sun. The cloud is created by the sunshine, so it cannot be separate from the sun. But its business is to cover the sun. When there is cloud, you cannot see the sun. Similarly, this material energy is not different from God. There is another example. The same electricity, energy, one apparatus is heater and another apparatus is refrigerator, cooler. The energy is the same. The eater is also creation of the electric energy, and the cooler is also creation of the electric energy, but they are working differently, for under different..., for different purposes.
Unfortunately the so-called scientists, they have no sufficient intelligence. On account of poor fund of knowledge, they are mixing up. They are thinking that there is no spiritual energy separately, but by combination of matter, chemicals, the spiritual energy comes into existence. That is wrong; that is not fact. Spiritual energy is completely different from the material energy. That is energy of the Supreme Personality of Godhead, but spiritual energy is direct, and material energy is indirect. Both of them are energies of the Supreme Personality of Godhead, and when there is question of energy, śakti, some energy, so we have to accept the source of energy.
So mukti is not difficult for a devotee. Bilvamaṅgala Ṭhākura has said, muktiḥ mukulitāñjali sevate asmān: "Oh, mukti? She is standing at my door with folded hands: 'What can I do for you?' " So the bhaktas, they do not care for mukti. They are already mukta. There is no need of separate endeavor for mukti. You simply accept this truth, that you are servant of Kṛṣṇa—immediately you are mukta, immediately. It doesn't require... It requires only one second to become mukta.
Simply by understanding Kṛṣṇa, one becomes automatically liberated from this material entanglement. A Kṛṣṇa conscious person hasn't got to make separate endeavor and attempt to become liberated. The more you understand Kṛṣṇa, the more you become liberated, ānuṣaṅge, as a by-product. (coughing) Just see how material entanglement, this body. At any moment, at any moment you can be finished. You cannot be finished, but your all activities is. Therefore we should be very careful because we have to pull on with this body. Because unless you are perfectly in understanding of Kṛṣṇa, there is no release from this body.
Now He is giving the names of Manus. Just like the sun, the present sun-god, is named as Vivasvān, similarly, in every planet there are heads: sun-god, moon-god, heavenly god, Indra, Candra, Varuṇa, Vāyu, so many, thirty-three koṭi. Koṭi means ten millions. Such thirty-three million demigods are there, and each of them has got a separate planet, and their names are similarly there. So here Lord Caitanya is giving some of the names of the Manu. You cannot count how many Manus are there, but for one day the fourteen Manus are named, and that is given here. Svāyaṁbhuve 'yajña', svārociṣe 'vibhu' nāma. A different period of Manus are differently named.
Now, Lord Caitanya says, all the expanded plenary manifestation of Kṛṣṇa has got a separate abode. Each and every one of them has got a separate abode. Sarva rūpera dhāma-paravyoma-dhāme. And where they are? That is in the paravyoma. Paravyoma means... Vyoma means sky, and para means transcendental, beyond this sky. This sky is called material sky, and beyond this there is paravyoma, spiritual sky. They have no information. The material scientists, they have no information.
That is not possible for any material scientist to find out where the spiritual sky is. But you can understand from authoritative scriptures and from authorities like Lord Caitanya. He says that for each of the expansions of Śrī Kṛṣṇa, there is a separate, I mean to say, planet into the, in the, I mean to say, spiritual sky. Pṛthak pṛthak vaikuṇṭha nāhika gaṇane. Pṛthak pṛthak. Each of them has got a separate Vaikuṇṭha planet, but how many planets are there nobody can count. Nāhika tara gaṇane.
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. But Vaiṣṇava philosophy goes farther, that "Why you are satisfied with the water? Why don't you see within the water?" Within the water you will find there are big, big fishes and aquatic animals. They keep their separate identity, and they enjoy in the ocean. The foolish persons, they are satisfied that "I am in the ocean now." That is the less intelligence. Go deep into the ocean and see what is going there.
Any person who does not take to the devotional service in Kṛṣṇa consciousness, simply indulge in dry speculation, kliśyanti, takes trouble... Kliśyanti means "takes trouble"; ye, "persons." Kevala-bodha-lab..., simply to understand that "This is not matter, this is not spirit, this is not...," like that, and that there is no separate Supersoul, only one soul is there, and this conception of individual soul is misunderstanding, ignorance—in this way, there are volumes of books of, by Śaṅkarācārya especially, and later on, his disciples. They are very, very learned scholars, undoubtedly. By their scholastic jugglery they want to cover the Supreme Personality of God. They do not want to cover; they think that they are advanced. But Kṛṣṇa covers Himself so that they may not understand Kṛṣṇa. Kṛṣṇa does not want.
Amongst the Māyāvāda sannyāsīs, the etiquette is to address one another as Nārāyaṇa. They say, "namo nārāyaṇa," "Everyone is Nārāyaṇa." I address you, "namo nārāyaṇa," and you address me, "namo nārāyaṇa." A mutual praising society of Nārāyaṇas. Nārāyaṇa eko āsīt. In the Vedas it is said that only Nārāyaṇa was before creation. So after creation, all these living entities became Nārāyaṇa. This is their philosophy, that "There is no separate Nārāyaṇa. Nārāyaṇa has manifested pantheism. Nārāyaṇa has manifested Himself in so many varieties. And the varieties is closed; then again, Nārāyaṇa remains." So this Māyāvāda sannyāsīs, they address one another as "Nārāyaṇa." And Caitanya Mahāprabhu was also a sannyāsī, so he is addressing Caitanya Mahāprabhu as the supreme Nārāyaṇa, as the chief Nārāyaṇa.
Just like the skins of rice, when it is taken, there is no more grain. So the grain is separated from the skin by beating. There is a beating machine in India. That is a crude, original way of separating the grain from the skin. So when the skin is out from the grain, if you simply beat the skin, no more there is grain. So similarly, if you make minus Kṛṣṇa, then the study of Bhagavad-gītā is simply waste of time and labor of love. That's all. "Not Kṛṣṇa." This means, this Māyāvāda philosophy means simply taking trouble.
The Vedānta-sūtra, or the Upaniṣad, confirms it: tasmin vijñāte sarvam evaṁ vijñātam bhavanti. One who has understood the Absolute Truth, for him, there is nothing unknowable. Everything becomes revealed to him automatically. He hasn't got to exert separately to understand or to study different departments of knowledge. But if he, by the process, if he is able to see, just like Brahmā has seen, then he knows everything. Dhyāne sma no daraśitaṁ ta upāsakānām tasmai namo bhagavate 'nuvidhema tubhyam: "The same Personality of Godhead whom I saw in my meditation, now I see face to face. I offer my respectful obeisances."
When his disciple was glorifying Lord Caitanya and His process of teaching, his spiritual master, Prakāśānanda, said like this: ācāryera āgraha-advaita-vāda sthāpite. He admitted... Ācārya means Śaṅkarācārya. He means here Śaṅkarācārya. Śaṅkarācārya wanted that there is only one Brahman and we are also Brahman, but he wanted his philosophy of monism. Dualism, God and living entity separate, they do not admit. They admit that God and living entity the same. It is simply for the time being covered, which is called māyā. Māyāvāda philosophy. So the Prakāśānanda Sarasvatī also admitted that because Śaṅkarācārya wanted to establish his philosophy of monism, therefore he had to cover the real meaning of Vedānta-sūtra.
So Śaṅkarācārya's real purpose was no existence of God, because he had a very thankless task. He was dealing with the persons who are Buddhists. They did not believe anything except matter. So for them, to establish that there is God, it is very difficult. Therefore he adopted this means that "There is no separate God. We are all God. You are God, I am God." And a demonic person, if he is addressed, "Oh, you are God," oh, he becomes very happy because he does not become responsible to any higher authority. He becomes God. He can do anything. He can perform any nonsense.
So in other words it is clear that Śaṅkarācārya, he wanted to establish this theory of monism, and therefore he has explained Vedānta-sūtra in his own way, but that is not the actual explanation. What Lord Caitanya said, that is real explanation. All of them admitted. And this Prakāśānanda Sarasvatī, he also admitted. Bhagavattā mānile advaita nā yāya sthāpana. Now, they wanted to establish the theory of monism, no difference between living entity and God, one; there is no separate God. Then, if admit, if it is admitted that God is the source of everything, then you have to accept duality. Because the source of everything and the everything emanated—duality.
Festival Lectures
Just like we sometimes talk of science, of astronomy, economics, politics. We talk sometimes. But we are not going to, or we didn't study all the subject matter separately. But in course of our studying Kṛṣṇa consciousness, we know something of everything. So Prahlāda Mahārāja says, tan manye adhītam uttamam: "One who is engaged in these nine kinds of devotional services directly..." So Prahlāda Mahārāja recommends, kriyeta bhagavaty addhā tan manye 'dhītam uttamam.
So Rādhārāṇī is expansion of Kṛṣṇa. Kṛṣṇa is the energetic, and Rādhārāṇī is the energy. Just like energy and energetic, you cannot separate. Fire and the heat you cannot separate. Wherever there is fire there is heat, and wherever there is heat there is fire. Similarly, wherever there is Kṛṣṇa there is Rādhā. And wherever there is Rādhā there is Kṛṣṇa. They are inseparable. But He is enjoying. So Svarūpa Dāmodara Gosvāmī has described this intricate philosophy of Rādhā and Kṛṣṇa in one verse, very nice verse. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau (CC Adi 1.5). So Rādhā and Kṛṣṇa is the one Supreme, but in order to enjoy, They have divided into two.
Dharmam means one must execute. That is dharma. Just like to become hungry, it is my religion. This is called religion. We should know what is the meaning of religion. Religion means which we cannot separate from myself. The religion which you can change, that is not religion. Suppose I am Hindu; I become Christian. So neither this Hinduism is religion or Christian is religion. It is a dictionary, English dictionary, word. But dharma, according to Sanskrit word, dharma does not mean that which you can change.
So recently... I am very pleased to say that our Harikeśa, I ordered him to go immediately to Poland, and he thought that he was being punished. That was... No. I was thinking that "Here is a very very intelligent boy. If he is given chance to preach he'll come out very successful." So I see the glimpses that he has got now post. He's a very good organizer. That's a chance. At that time he might have thought that I was separating him. No. My good will was there that he should be given chance for better opportunity. So I am very much happy that he is doing there very nice. So this should be the attitude.
Therefore, according to Vedic system, a boy born in a brāhmaṇa family, he is allowed all the saṁskāras, reformatory, purificatory process, but the girl is not. Why? Now, because a girl has to follow her husband. So if her husband is brāhmaṇa, automatically she becomes brāhmaṇa. There is no need of separate reformation. And by chance she may be married with a person who is not a brāhmaṇa, then what is the use of making her a brāhmaṇa? That is the general method. So therefore the, even born in a brāhmaṇa family, a woman is taken as woman, not as brāhmaṇa. But Kṛṣṇa says, "Never mind. Even if she is woman, even she is śūdra, even she is vaiśya, or any other, I mean to say, family born in, never mind." Māṁ hi pārtha vyapāśrityā (BG 9.32), if anyone is bona fidely made Kṛṣṇa conscious, te 'pi yānti parāṁ gatim, so his way is open to the path of Vaikuṇṭha, parāṁ gatim. Kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā (BG 9.33).
Just like water can mix with water. Oil cannot mix with water. If you put a drop of oil with water, the oil will remain separate. But if you put a drop of water with water, immediately mixes. Similarly we are spirit soul. As soon as we are in the spiritual world, in spiritual activities, then we are one. There is no discordance. There is no opposing elements. But so long we exist in the material world, everything opposing. Everything opposing. Therefore it is struggle. Struggle for existence. Suppose if you are thrown into the sea, however expert swimmer you may be, it is struggle.
Everything is spiritual. But when the spiritual energy is covered by ignorance... Just like when the sky is covered by cloud it becomes dark. Similarly, spiritual energy, when it is covered by material energy... The cloud has no separate existence. It is also creation of the sunshine. Similarly, the material energy has also no separate existence. It is also creation of Kṛṣṇa, but it appears and disappears. The spiritual energy remains. So when we dovetail ourself with the spiritual energy, then we become perfect.
Initiation Lectures
The atheist says that "There is no God," and here the Māyāvādī philosophy says, "Yes, there is God, but God I am." That's all. It is the same philosophy, atheism. He is also denying that "There is no separate God. I am God." That atheistic philosophy, like Buddha philosophy, "There is no God..." But Buddha himself is God. That is... Another Bhāgavata interpretation is that he is cheating the atheist person. The atheists, they say, "There is no God," and Lord Buddha said, "Yes, there is no God, but you follow me." But He is God. Keśava dhṛta-buddha-śarīra jaya jagadīśa hare. So Bhāgavata therefore says, sammohāya sura-dviṣām (SB 1.3.24). It is something like that.
Prabhupāda: Do like that. Now you come this side.
Śyāmasundara: Now you change places.
Prabhupāda: So you have agreed that there is no question of divorce in your life? In any circumstances you cannot separate. Is that all right? You also agree? You cannot separate. There is no question of divorce. Even if you fight, you can remain in one temple, he can remain, but there is no question of divorce. So take in mind. That's all. Now have this...
Śyāmasundara: Er, the Hanumān sannyāsa...
Prabhupāda: After this yajña. After this.
These groups of men are considered very fallen, kirāta, the black men. They are called niṣāda. Niṣāda was born of Vena, King Vena. So they are habituated to steal; therefore they have been given a separate place, African jungles. That is there in the Bhāgavatam. So, but everyone can be delivered. Kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ ye 'nye ca pāpā. These are known (as) sinful life. But Śukadeva Gosvāmī says, "There may be others which is not mentioned here." Ye 'nye ca pāpā yad-apāśrayāśrayāḥ: "If they take shelter of a Vaiṣṇava," śudhyanti, "they become purified." So you have to become very rigid Vaiṣṇava; then you will be able to deliver them.
Wedding Ceremonies
The aim of married life is to produce nice children, Kṛṣṇa conscious children. That is the best service to the human society: produce nice children. Don't produce cats and dogs. That is my request. Otherwise don't produce. Remain separate. Separate means there is no separation, but don't produce children. That is my request. Putrārthe... Pitā na sa syāj jananī sā syāt. The Bhāgavata says, "One should not become a father, one should not become a mother, unless they are able to protect the children from the imminent danger of death." What is that? The cycle of birth and death.
Prabhupāda: (Arundhatī's father repeats) "...was so long under my care. Now I give you a charge. You please take and accept her as your wife." (Pradyumna repeats:) "Yes, I accept Arundhatī as my wife and I take charge of her life in all conditions. I will never separate with her and jointly we shall execute Kṛṣṇa consciousness."
Devotees: Jaya! Haribol!
Prabhupāda: You say, (Arundhatī repeats) "I accept you as my husband, Pradyumna, and I shall help you in the matter of Kṛṣṇa consciousness throughout my life. I shall never separate from you in all conditions, in happiness or distress." Now you change the garland. Hare Kṛṣṇa. Jaya. Now you... You put this cloth upon... Now cover the head. Yes. And give her head vermillion, red. (break) (prayers continue) Put silently on this. Now chant, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
General Lectures
They believe in the Supreme, but impersonal. But we followers of this Kṛṣṇa philosophy, Bhagavad-gītā, Śrīmad-Bhāgavata, we do not follow that philosophy. What is that philosophy? The other sections, they say that "Because God is distributed all over everywhere, therefore there is no separate existence of God." But we do not say that. We say that, the example, that because the sun is distributing his heat and energy, therefore you cannot say that there is no existence of sun. Sun is separately existing. In spite of distributing for millions of years heat, the reservation of heat in the sun is intact. It is not diminished. But everyone knows that for millions and billions of years the sun is distributing heat. Nobody knows the history, how long.
In the Vedic hymns we find that God has become many. Eko bahu śyām. God is one without second, but He has become Himself many. We are also God. Out of that many, we are one. We are one. We are not separate from God. So, but there are amongst the "many"s there is a difference of potency, difference of potencies. Just like what you can do, I cannot do. Your workmanship may not be equal with my workmanship. Your brain work may not be equal to my brain work. There are differences. Each and every living entity, they are different from each other so far individual capacities are concerned. So in spite of many... That is God's creation. In spite of many, each and every thing, you will find there is some difference.
This philosopher says that God is a person; another philosopher says God is imperson; another philosopher says that God is everywhere and there is no separate existence of God. So many philosophies there are in the world. And one person is not actually philosopher if he does not differ from other philosophers. That is the philosophical basic principle. You are a philosopher. If I cannot make your philosophical conclusion null and void and make my philosophy established, then I am not a philosopher. You see? That is the way, going on. Nāsau munir yasya mataṁ na bhinnam: "He is not a philosopher if he cannot present a separate theory." He is not a philosopher.
So we are interested in capturing the original person. (chuckles) We are not interested with any subordinate. Govindam ādi-puruṣaṁ. But if one can capture the original person, then he captures everyone. Just like the same example. In the Vedas it is said in the Upaniṣad, yasmin vijñāte sarvam evaṁ vijñātaṁ bhavanti. If you can understand the Supreme Personality of Godhead or the Absolute Truth, then you understand everything. There is no need of understanding separately. Yasmin vijñāte sarvam etaṁ vijñātaṁ bhavanti.
Just like there are in the sunshine minute particles, shining particles. With shining, these shining particles, when they are mixed together, that is sunshine. But they are molecules. They are separate, atomic molecules. Similarly, in relationship with God and ourselves, we are also minute particles of God, shining. Shining means we have got the same propensities, thinking, feeling, willing, creating, everything. Whatever you see in yourself, that is there in God. So God cannot be impersonal, because we are all persons. I have got so many propensities—that is very minute quantity. The same propensities are there in Kṛṣṇa, or God, but that is very great, unlimited. This is the study of Kṛṣṇa consciousness.
The Māyāvādī philosophers, they say that united means the individual soul has no more any separate existence, monism. They become one. But Vaiṣṇava philosophy, they say they become one, but at the same time they remain separate. So these things are to be realized. As we make advance in spontaneous love for God, then these things become automatically revealed. It is... Simply by theoretical exposition they cannot be understood. Therefore we have to practice. Vidhi-mārga... That vidhi-mārga is called bhakti-yoga. Vidhi-mārga means by following the regulative principles of śāstra, orders of the spiritual master, when we engage ourself in devotional service, that is called vidhi-mārga.
If somebody thinks, "It is a box..." It is a box, but it is a post office at the same time. Similarly, Kṛṣṇa is everything. The bhūmir āpo analo vāyuḥ kham... (BG 7.4). Kṛṣṇa says, "My energy." As you cannot separate energy and the energetic, Kṛṣṇa is everything. So Kṛṣṇa can accept your service through everything. Don't consider that "This is metal." The metal is also Kṛṣṇa. Therefore we should know bhūmi..., bhūmi... Metal, what is metal? Metal means earth. Kṛṣṇa says, first of all says, bhūmir āpo analo vāyuḥ: "They are My all energies." So from argument's point of view, Kṛṣṇa is everything. Therefore Kṛṣṇa can accept service through everything.
It may seem equal that another man has got to secure advertisement and they have also got securing advertisement, but there is gulf of difference. They have gone for Kṛṣṇa, and others, they have gone for sense gratification. That is the difference. In this way you can mold your life in Kṛṣṇa consciousness, twenty-four hours engaged in Kṛṣṇa consciousness, and you live in brahma-bhūtaḥ. You haven't got to try for becoming brahma-bhūtaḥ or you have to realize Brahman separately. You are already in brahma-bhūtaḥ stage. Sa guṇan samatītyaitān brahma-bhūyāya kalpate (BG 14.26). Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). These statements are in the Bhagavad-gītā.
Those who are under the concept of this material body as self, they are as good as animal. But the..., in the human form of life one can distinguish that one is not this material body but he is a separate identity, spiritual in value. We can understand this fact if we give little attention to it, that we are changing our different body since the beginning of our life. We learn from Vedic literature that after sexual intercourse of the male and female, if it is fruitful, then the living entity is injected in the emulsion of the two secretion and in the first night it takes the shapes of a pea. And because the living entity is there, it grows gradually, and then nine holes evolve, which are later on developed into two eyes, two ears, two nostrils, and one rectum, one genital, like that.
If you pour water on the root, that is the way of serving the tree. Similarly, in your body, if you supply food to the stomach, the energy will be distributed. You need not give food separately to the different parts of your body. From this example we can understand that the supreme whole, the Supreme Personality of Godhead, if He is served, then all other parts and parcels and... Just like the limbs of the body are served automatically by supplying food to the stomach, similarly, by serving the Supreme Personality of Godhead everyone is served.
Religion or faith, you can change from one to another, but you must know the essential value of your life. And because we have no, I mean to say, connection at the present moment with the essential knowledge of life, we are thinking that you are separate from me, I am separate from you. Just like we are all human being, but for want of adequate knowledge, I am thinking, "I am Indian," you are thinking you are Japanese, somebody is thinking he is American, and yet another is thinking that he is something else. Actually we are one. We are energy of Kṛṣṇa, or God.
If you manufacture something, you will never be successful. I tell you. So anyone. The standard is there, the instruction is there, everything is there. Why should we try to manufacture something new? Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Dharmasya tattvaṁ nihitaṁ guhayaṁ mahājano yena gataḥ sa panthāḥ. That is our process. Tarko 'pratiṣṭhanam. Simply by argument, you cannot reach the confidential part of dharma. Śrutayo vibhinnā. And if you study Vedas, that is also..., Sāma, Yajur, Ṛg, Atharva, you will be puzzled. So, nāsau munir yasya mataṁ na bhinnam. He is not a philosopher or a muni who cannot give a separate theory.
In quality we are one. Kṛṣṇa is eternal. We are eternal. Kṛṣṇa is spirit. We are spirit. Kṛṣṇa is also person. We are also person. In this way, we are one but He is the great, and we are servants. This is actual position. And if we claim that after being freed from māyā, we shall become one with the Supreme, that is called Māyāvāda. We eternally, we are separate. Dvaitavāda. That is Madhvācārya's philosophy, dvaitavāda. So if you consider very cool-headed, then Vaiṣṇava philosophy is the best, not this Māyāvāda philosophy.
Immediately you surrender to Kṛṣṇa, you are immediately liberated. We haven't got to search out liberation separately. Immediately surrender to Kṛṣṇa, immediately you are liberated, immediately, simultaneous. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). At that time māyā takes another feature. That is called yoga-māyā. The same māyā Just like the same government laws acting in the prison house differently, and acting in the university differently. But the potency is the same. If we take protection of the civil laws, then you are happy. And if we take protection of the criminal laws then you are unhappy. That's all. So Kṛṣṇa consciousness movement is that you have to take shelter of one of the potencies of Kṛṣṇa. Better take the shelter of the spiritual potency. Then you become happy.
Prabhupāda: That's all right. If there is sense... If there is sense that Lord Śiva is Kṛṣṇa's part and parcel, then it is all right. But if he thinks Lord Śiva is separate authority, then it is mistake. Kṛṣṇa says... What is that śloka? Verse, you recite? Ye yathā mām...
Guest: (indistinct)
Prabhupāda: That is "I," Kṛṣṇa. That is "I," Kṛṣṇa. If you understand this demigod... Just like this finger. If you understand this finger belongs to Swamijī, then you are correct. And if you think that this finger is separate power, that is incorrect. This finger is powerful so long attached to the body. And if you cut the finger from the body, it has no power. Similarly, the demigods, if you accept that they are different part and parcel of Kṛṣṇa—there must be relationship with Kṛṣṇa—then it is correct.
The purpose is that if one fully surrenders to Kṛṣṇa, he immediately becomes liberated. The Bilvamaṅgala Ṭhākura, he says, muktiḥ mukulitāñjali sevate asmān. Why... For a devotee, why he should be anxious for mukti, because mukti is always standing on his door to give him service, mukulitāñjali-sevā, with folded hands. So a devotee hasn't got to endeavor separately for mukti. As soon as he is engaged in devotional service, mukti is already there. Just like if a person becomes rich man, automatically his poverty is gone away. So a rich man does not require to endeavor separately to drive away poverty. So therefore the central point is, Kṛṣṇa is advising here, "Just increase your āsakti, attachment, for Me. Then everything will come."
We should try to understand this fact, that Kṛṣṇa is the origin of everything, and if we take to Kṛṣṇa consciousness... Kṛṣṇe bhakti kaile sarva-karma kṛta haya. If you become Kṛṣṇa conscious, then your all other duties automatically... The same example, as we have given: If you pour water on the root of the tree, then all other duties are automatically done. There is no question of separate attempt-philanthropy, philosophy and nationalism, this "ism," that "ism." We have discovered so many things and diversion of the real duty. That we shall have to concentrate. That is siddhānta.
Philosophy Discussions
Prabhupāda: So we take the atom. Atom is the smallest. So we say within the atom the force is Kṛṣṇa. He is simply suggesting there is some enforcing power. We are giving directly that that is Kṛṣṇa.
Śyāmasundara: But he says that in that enforcing power each atom is individual, separate, different.
Prabhupāda: Yes. Kṛṣṇa, by His omnipotency, can expand Himself in innumerable forms. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Ananta, unlimited. As it is clearly said, aṇḍāntara-stham. He is within the atom.
Prabhupāda: That is another nonsense. The soul desires something, and to fulfill that desire he gets a certain type of body; therefore soul is the cause of manufacturing a type of body.
Śyāmasundara: He likens the soul and the body to two synchronized clocks, both going at the same speed but separate.
Prabhupāda: Yes. The soul is separate from the body, but the body is going or the body is being manifested on account of the soul's desire. Just like a young child desires how he will become a youth. He sees the youthful energy, gradually he develops or changes his body to a youthful body.
Śyāmasundara: He says that God creates the principle of pre-established harmony. Just like He sets two clocks in motion, both synchronized. One is the body and one is the soul. Even though they are going together...
Prabhupāda: The body is separate, body separate from the soul. We say that.
Śyāmasundara: Just like the body is acting, but the soul is independent. It's not really affected by the body.
Prabhupāda: Yes. That's all right. We agree.
Śyāmasundara: So they are like two clocks going at the same synchronization, but not together. They are separate.
Prabhupāda: But why two clocks? What is the relationship between the body and the soul? You cannot analyze separately. The body and the soul, they are practically combined. That example is not complete. They are two individual clocks. They are not combined. So therefore there is fallacy of analogy. If there is no common point, you cannot have analogy.
Śyāmasundara: I think it's like this, that the monad of the body desires a body like this, and the monad of the soul desires to inhabit a body like this. But they are separate entities, body and soul, and they work independently of each other.
Prabhupāda: It is not exactly the way it is. It says in the Vedic śāstras that the soul is the master of the body. Therefore how can you say that the body is working independently? This body, I am now liking to place my hand here, so I am desiring and the hand is there, not that all of a sudden my hand, by not desiring, it is coming...
Śyāmasundara: He would say the act of your desiring and the act of the hand coming are simultaneous but they are separate.
Prabhupāda: Jugglery of words. It has no meaning.
Śyāmasundara: Just like the example of the rock falling in the water. He would say that the water separating and the rock falling are two separate acts. Neither one affects the other.
Prabhupāda: Then what is his understanding of the soul?
Hayagrīva: He says there are no entirely separate souls without bodies.
Prabhupāda: That is rascal. That means he is imperfect. How he can say so when we practically see that the soul is changing from childhood to boyhood, boyhood to youthhood? How he can say like that? He is transmigrating. That is, every day we have experience. How he can deny that? Otherwise, if he, if the soul does not transmigrate, then how the child becomes a young man? The body is different. The, this is simple understanding, that he has changed the body. The body changes and the soul remains eternal.
Prabhupāda: Yes, that we are doing. The whole is Kṛṣṇa. And just like, take this material example. The whole is sun. The sunshine expanding, that is also in relation with this whole, and similarly Kṛṣṇa is the whole and everything is relative to Kṛṣṇa. That is our philosophy. We see everything related with Kṛṣṇa and because everything is in relationship with Kṛṣṇa that I do not give up anything. We try to utilize everything for service of Kṛṣṇa. The Māyāvādī philosophers, they, although they say everything is Brahman, they say this is non-Brahman. They say neti, neti, not this, not this. Just like Māyāvādīs, they also say Kṛṣṇa and māyā. This Kṛṣṇa worship is māyā. So we say there is nothing māyā, it is simply illusion; but they say also like that, one, but as soon as Kṛṣṇa actually comes they say Kṛṣṇa is māyā. So our philosophy is that everything is manifestation of Kṛṣṇa's energy. The energy and the energetic, they're one. So Nārada explains idaṁ hi viśvaṁ bhagavān ivetaro. The whole universe is bhagavān, Kṛṣṇa, but ivetaraḥ, it appears like separate. So how it is not separate, that can be understood through this Kṛṣṇa consciousness movement. Otherwise, ordinary man, they think Kṛṣṇa and non-Kṛṣṇa. Actually there is no non-Kṛṣṇa, that is illusion, everything is Kṛṣṇa.
Śyāmasundara: He says that for instance by relating one idea to its opposite that we discover a different truth about each of them which transcends their separate truths.
Prabhupāda: Yes. It is just like this Bhagavad-gītā says, that dehino 'smin... It says that this dehi, the soul which is within the body, that is immortal and this body is mortal. Two things are there.
Śyāmasundara: Opposites.
Prabhupāda: Yes.
Śyāmasundara: So the synthesis transcends their separate beings.
Prabhupāda: Eh?
Śyāmasundara: The synthesis transcends their separate beings.
Prabhupāda: Separate means mortal and immortal.
Śyāmasundara: The combination is higher than both of them.
Prabhupāda: Avināśi tu tad viddhi yena sarvam idaṁ tatam.
Prabhupāda: That is knowledge. But if we simply take account, just like "I shall go from this room to that room, no more. I have no knowledge," that is not perfect knowledge.
Śyāmasundara: He says that the world is not a container with a men inside of it, but that the men and the world are not separate. They are not separate. The world and the living entities are not separate. They are bound up together so that man and world are one encompassing...
Prabhupāda: What is the position of man in relationship with the world?
Śyāmasundara: He would call personality a set of behavior which is organized...
Prabhupāda: Wherefrom the personality comes? Because you are a living entity, you have got separate identity, therefore I recognize your personality. So without individual soul, how you can think of personality? There is no question of personality unless there is that individual living entity.
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.
Śyāmasundara: Well, everything that we see and perceive is individually separate, atomic, he calls it. So that the world consists of millions, of billions, numberless simple facts. They're externally related, but they're still independent of each other.
Prabhupāda: Yes. They're not independent; they are dependent. Who makes that separate? How do I separate them? There is no answer for that. They see simply that things are separate, but how they are separated, wherefrom they have come? That means superficial observation. But our Vedic process is to find out the original source. That is factual knowledge. We can, just like (indistinct) because you are scientist, that if we are talking not according to the scientific facts, it is counter to the facts, then, you are modern scientist, so if you find that there is something we are talking which does not corroborate with the scientific statement, you can point out.
Prabhupāda: Yes. Separated, but there is sympathy. It is not separated abrupt. There is sympathy. Just like here, all our students, they are individual, separately, but there is (indistinct) sympathy, that every one of you are learning Kṛṣṇa consciousness. That is sympathy. Even though you are all separated, you have got your individual opinions, still there is a sympathy in Kṛṣṇa consciousness. Otherwise what is the use of this assembly unless there is sympathy?
Prabhupāda: ...they say that meditation you become God. That meditation can make, manufacture God?
Hayagrīva: Well his, his impersonalist stand leads toward pantheism.
Prabhupāda: This is also kind of meditation, speculating that "God should be like this." What is that? But they cannot define what is that, this.
Hayagrīva: He says, "The concept of God as a separate substance is impossible and contradictory."
Prabhupāda: God is everything. There is no question of separation. That is defined in the Bhagavad-gītā, mayā tatam idaṁ sarvam, "I am everything." So how He can be separate?
Hayagrīva: But he rejects God as a separate person.
Prabhupāda: He may reject, but God is everything. How he can reject God? The, the, these are the defects of speculators. They cannot give us tangible leading. That because they are defective themselves, so whatever interpretation they will give, all defective.
Prabhupāda: He is not stained, but as spirit soul, but he can be put into sinful activity. Just like the water and the oil, if you put the oil on the water, it does not mix with the water, it remains as separate from the water, but he is carried away, this. The oil floating on the water is carried away by the water. So that means as soon as we put in material contact then, on account of our contact, we are practically under the clutches of the water, or material world. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). As soon as the living entity puts himself in the material world, he loses his own power. He is completely under the clutches of the water. This is the exact similarity. The oil never mixes with the water, but as soon as the oil is in touch with the water, it is being carried away by the waves of the water.
stHayagrīva: So again we see the Christian conception that God created the soul out of nothing.
Prabhupāda: No. The soul is created and... Actually not created. Soul is existing along with God, just like the sparks of fire is existing with the fire. But the difference between the two fire is that the sparks may be separated from the big fire, and when it is separated, is loses its illumination. Similarly, an individual soul is already there. The master is there and the servants are there, eternally. Just like the body is there, the parts of the body are also there. We cannot say that the parts of the body is separately created. As soon as the body is there, the fingers of the body are there, the other limbs and parts of the body are all there. The soul is never created or never dead. It is explained in the Bhāgavata, na jāyate vā mriyate vā. Soul has neither creation nor death. It appears, because the soul has accepted this material body, with the end of this material body it appears that somebody is dead. But he is not dead.
Hayagrīva: He believed that as long as man is composed of body and soul, he will be under the mode of passion, and as long as the soul is confined to the body, the living entity will necessarily be attached to the physical world.
Prabhupāda: Yes. We call it māyā. So that can... The body and soul in the material world is there, and therefore the aim of life is how to separate this soul from material body and remain in his original, spiritual form. That is the whole ideal objective for human life, because as long as he remains attached to the body, and... But he has to change the body. That is our practical experience also. We are changing always the body, one after another, and if we give up our attachment for this body, then we are liberated. That is called mukti, to remain in a spiritual body. That is possible only by always thinking of God. That is meditation. That is actual meditation. Man-manā bhava mad-bhakta, always thinking of Kṛṣṇa. To become Kṛṣṇa's devotee, to become worshiper of Kṛṣṇa, and always offering obeisances: "My Lord, I am Your eternal servant. Kindly keep me engaged in Your service"—that much prayer; nothing more.
Prabhupāda: That is demonic. Naturally one is in love with God. He should love God. But when he is in māyā he thinks himself as separate from God. Instead of loving Him, he thinks himself as separate from God. Instead of loving Him, he thinks that God is hindrance, my competitor of sense gratification, therefore avoid God, kill God, I become absolute sense gratifier. Anyone who hates God means he is a demon.
Prabhupāda: Anything you take, that is perfection of knowledge in God. Which thing is not related with God? Everything is related with God. In the material world anything you will take it is made of the five elements, but these five elements, they are expansion of God's energy. So intelligent person sees in everything with reference to God's expansion of energy. That is the position of devotee. He does not think anything separate from God. And as he is lover of God, devotee of God, he wants to engage everything, because if everything is God's property, that should be used for God's benefit. This is devotee's conception. The asuras, they have no conception of God. Neither they are obedient to God, neither lover of God. He thinks the material world is for his enjoyment. He cannot see the material world is expansion of God's energy. Therefore anyone who uses the material product for his personal benefit, he is called a thief.
Prabhupāda: So it is staying on earth, so the earthen pot is not different from the earth. So everything is expansion of God's energy. How we can avoid God with reference to anything that we see? There cannot be anything independent of God. The example is there: the earthen pot, as soon as you see, we remember the potter, that "Who has made?" and the wheel of the potter. So a... God is the original creator, He is the ingredient, and He is the category also, and He is the original substance. That is the conception, Vedic conception of God. He is everything. That is nondual conception. And if you make anything separate from God, then how you can say sarvaṁ khalu idaṁ brahma, "Everything is Brahman"? Then if you say everything is God, at the same time you separate something from God, so that is, what is called, contradiction. Our conception is, "Yes, actually everything has reference to the God, so everything is God's property. It should be utilized for God's service." That is our Kṛṣṇa consciousness movement.
Prabhupāda: That is his mistake. As you have explained that the sky is also with reference to God... The sky is explained as the heart of God, and the water is explained as the semina of God, the moon is explained as the mind of God, the sun is explained as the eyes of God, the land is explained as the foot of God. So everything is with reference to God. So for a person who understands God, there is nothing existing without God. So how God can be separate? That is the fact. So pantheism or any "ism" you take, it has reference with God.
Prabhupāda: That, that means when you come to the personal God you see that everything is with reference to God. There is nothing independent. Idaṁ hi viśvaṁ bhagavān ivetaro. That is explained, that this viśvarūpa universe is Bhagavān, but it appears that it is different from Bhagavān to the less intelligent. So then there cannot exist anything without Bhagavān, the Supreme Personality of Godhead, but those who have no sufficient knowledge, they think that "This is separate from God and God is separate from you."
Hayagrīva: He says, "God's body is not spaceless nor timeless, for it is space/time itself."
Prabhupāda: Yes. Everything emanates from Him, so there is nothing separate from God. God includes everything. That is the conception of God. Janmādy asya yataḥ (SB 1.1.1). Everything has emanated from Him.
Hayagrīva: This is the final point. He says, "Concerning the existence of the evil..."
Prabhupāda: This description is very nice.
| Page Title: | Separate (Other Lectures) |
| Compiler: | SunitaS, Serene |
| Created: | 27 of Aug, 2011 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=90, Con=0, Let=0 |
| No. of Quotes: | 90 |