View source for Jnanis, they are trying to make it variety-less, and the Buddhists, they are trying to make it zero. Our philosophy is substance. This is difference: substance, reality. Vastava-vastu, real reality, not the false thing

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{{terms|"Jñānīs, they are trying to make it variety-less, and the Buddhists, they are trying to make it zero. Our philosophy is substance. This is difference: substance, reality. Vāstava-vastu, real reality, not the false thing"}}
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{{compiler|Nabakumar}}
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[[Category:Jnani]]
[[Category:They Are]]
[[Category:Try To Make]]
[[Category:Varieties]]
[[Category:Less]]
[[Category:Buddhist]]
[[Category:Make it Zero]]
[[Category:Our Philosophy Is...]]
[[Category:Substance]]
[[Category:This Is]]
[[Category:Difference]]
[[Category:Real Reality]]
[[Category:False]]
[[Category:Thing]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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Nirviśeṣa means without any varieties, and śūnyavādi means zero, voidist. So two kinds of Māyāvādīs, generally headed by Saṅkara philosophy and Buddha philosophy. But our position is transcendental, above. Karmīs . . . karmīs, they are on the material field. They are trying to enjoy on the material platform. Jñānīs, they are trying to make it variety-less, and the Buddhists, they are trying to make it zero. Our philosophy is substance. This is difference: substance, reality. Vāstava-vastu, real reality, not the false thing.
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[[Vanisource:720616 - Lecture SB 02.03.20 - Los Angeles|720616 - Lecture SB 02.03.20 - Los Angeles]]
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Just like a patient, since his birth he is sick, and he is lying in the hospital, cannot walk freely or cannot eat nice things. All bitter medicine, injection, always suffering. So if he is informed that, "After your cure, you shall be able to eat nice rasagullā, sandeśa," he cannot believe it. He says: "Again eating? Oh, it is horrible." Because he has got bad experience of eating in sick condition, he thinks that eating in healthy condition is also the same. This is Māyāvāda. He has no experience what is healthy eating. Therefore his bad experience of this diseased condition, he wants to make it zero. He is thinking that, "When my this drinking of medicine and lying down will be zero, oh, that will be my real healthy condition." This is their philosophy.Because bad experience . . . just like foolish persons sometimes commit suicide or they talk of suicide. The whole thing is zero, wants to make the life zero. That is their happiness. Śūnyavādi. Because they have no experience that there is another life, going back to home, back to Godhead. There also, Kṛṣṇa is eating, Kṛṣṇa is dancing, Kṛṣṇa is playing, Kṛṣṇa is killing. Everything is there. They are all transcendental. Everything is there. Here, only perverted reflection, false reflection only.There are five principal rasas: śānta, dāsya, sākhya, vātsalya, mādhurya. Here also, the same rasas are here—śānta, dāsya . . . just like I am sitting in this comfortable seat. This is śānta, śānta-rasa. The throne is giving me service in silence. This is called śānta-rasa. Above this, somebody is giving me flower, sandalwood. This is called dāsya-rasa, serving. Better than. This is silent; there is work. The śānta-rasa, dāsya-rasa, then, again develop, sākhya-rasa, more intimate, friendly. Then vātsalya-rasa, more intimate. Just like the parental affection. And more intimate, conjugal love. Just like young boy, young girl, try to love one another.So these rasas are there, Vṛndāvana. Kṛṣṇa is in love with the gopīs. He is playing with friends, cowherd boys. His affectionate mother, Yaśodā, feeding Him, and there are servants also, serving Kṛṣṇa. And the trees, the water, the flowers, they are serving silently. Pañca-mukhya-rasa, five chief mellows, humors. The same thing is here also. Here also the śānta-rasa, sākhya-rasa, dāsya-rasa is there. But that is mixed with material grains. Just like sweet rice. Sweet rice is very nice, but if it is mixed with some grains of sand, just imagine. How it is pleasurable?So all the rasas . . . the Māyāvāda philosopher, they have eaten sweet rice with grains, with sand grains. Therefore when you offer him next sweet rice, "Oh, I have got taste. Don't supply it." Or "I wish to live without eating—zero." This is Māyāvāda philosophy, try to understand: impersonal, making everything zero, without any varieties. Nirviśeṣa-śūnyavādi. Nirviśeṣa means without any varieties, and śūnyavādi means zero, voidist. So two kinds of Māyāvādīs, generally headed by Saṅkara philosophy and Buddha philosophy.But our position is transcendental, above. Karmīs . . . karmīs, they are on the material field. They are trying to enjoy on the material platform. Jñānīs, they are trying to make it variety-less, and the Buddhists, they are trying to make it zero. Our philosophy is substance. This is difference: substance, reality. Vāstava-vastu, real reality, not the false thing.So these people, the voidists and impersonalists, because they have no information of the Supreme Lord and His activities . . . activities are there. Kṛṣṇa is coming, showing His activity. But they will say: "It is māyā. Kṛṣṇa is māyā." Although Kṛṣṇa is practically showing them that it is not māyā, it is completely spiritual, but their dull brain cannot accommodate that Kṛṣṇa is Supreme Absolute Truth. Therefore the so-called scholars, when Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65)—Kṛṣṇa says: "Just become My devotee, offer your obeisances unto Me, always think of Me," man-manā bhava mad-bhaktaḥ—the scholar, the so-called scholar, says, "This is not to Kṛṣṇa the person. It is to the unborn which is within Him."The rascal does not know that Kṛṣṇa has no within-without. Kṛṣṇa is absolute. Otherwise there is no meaning of absolute. When there is duality, how it can be absolute? That sense they haven't got. Still, they are passing as big scholar. Kṛṣṇa is no such thing as within and without. We living entities, ordinary living entities . . . I am soul. I am within this body. I am not this body. But Kṛṣṇa is not like that. Kṛṣṇa is both body and soul together. Kṛṣṇa is everything. Kṛṣṇa has no such difference as material and spiritual. For Kṛṣṇa, everything is spiritual. Because material and spiritual, they are two energies only, but they are energy of Kṛṣṇa.So for Kṛṣṇa, there is no such distinction, material or spiritual. He can convert the material into spiritual and the spiritual into material because He is the original source of these two energies. He is the original source. The same example: just like an expert electrician, he can convert the heater into cooler and the cooler into heater, although they are two opposites, because he knows how to utilize the electrical energy. Similarly, Kṛṣṇa says that, "These material elements, they are also My energy. And the spiritual energy, the jīva-bhūta, they are also My energy." And the whole cosmic manifestation is combination of this material and spiritual energy.
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