View source for When there is no sun there is no such distinction that "This is shining, sunny, and this is shadow." So this distinction is there so long we do not know the real source. But if we know the real source, we can understand that this distinction is temporary

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<h2>Conversations and Morning Walks</h2>
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<h3>1976 Conversations and Morning Walks</h3>
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Just like here we find this place is shadow and that place is sunshine. Both these places are due to the sun. When there is no sun, there is no such distinction that "This is shining, sunny, and this is shadow." So this distinction is there so long we do not know the real source. But if we know the real source, we can understand that this distinction is temporary. Actually the energy is coming from the Supreme.
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[[Vanisource:760623 - Conversation - New Vrindaban, USA|760623 - Conversation - New Vrindaban, USA]]
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Bahir-aṅga-śakti. But the śakti, the energy, is coming from the Supreme. Just like here we find this place is shadow and that place is sunshine. Both these places are due to the sun. When there is no sun, there is no such distinction that "This is shining, sunny, and this is shadow." So this distinction is there so long we do not know the real source. But if we know the real source, we can understand that this distinction is temporary. Actually the energy is coming from the Supreme. So shadow has come from Supreme, and light has also come from the Supreme. So there is no distinction, ultimately. Just like earring, golden, manufactured from gold, and the gold which is not manufactured. So this distinction—manufactured or not manufactured, secondary. But really the earring is also gold, and the lump of gold is also gold. So why should we say that earring is false? It is also gold. In relationship with the supreme source, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), there is no such distinction.

In another place, while Vyāsadeva was instructed by Nārada, he said, idaṁ hi viśvaṁ bhagavān ivetaro ([[Vanisource:SB 1.5.20|SB 1.5.20]]). This viśva, the virāṭ-rūpa, is also Bhagavān, but it appears different from Him. Just like the shadow appears different from the sunshine, but actually, taking the central point of emanation, it is different manifestation. That's all. Tree—there are so many varieties. One is trunk, one is branch, one is twig, one is leaf, one is . . . So the varieties are there, but the tree is one, the root. So ultimately there is no variety; only one. Sarvaṁ khalv idaṁ brahma (Chāndogya Upaniṣad 3.14.1). The difference is the Māyāvādīs, they abruptly say everything is one. Not everything is one. The trunk is not one with the leaf, but ultimately, because the root is the cause, so there is no difference between the trunk and the leaf. This is acintya-bhedābheda philosophy, simultaneously one and different. On the whole, everything is the Supreme Personality of Godhead.

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:mayā tatam idaṁ sarvaṁ
:jagad avyakta-mūrtinā
:mat-sthāni sarva-bhūtāni
:na cāhaṁ teṣv avasthitaḥ 
:([[Vanisource:BG 9.4 (1972)|BG 9.4]])
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Why should we think this world is mithyā when it is created by God? Does God create anything false? No. When it is created by God . . . When we think that "I create some business, some factory, that is my pleasure," but if somebody else thinks it, it is for his pleasure, that is māyā. The world is created by God, He has got some motive, so if the world, cosmic manifestation, is utilized for His purpose, then it is spiritual. Otherwise, it is material.
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