View source for If we simply become inactive out of frustration, then it will be failure. We must engage with activities. That activity is devotional service. This is Brahman activity. The Mayavadis, they do not know

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[[Category:If We]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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Because we are living entity, we are active. If we simply become inactive out of frustration, then it will be failure. We must engage with activities. That activity is devotional service. This is Brahman activity. The Māyāvādīs, they do not know.
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[[Vanisource:730504 - Lecture SB 01.08.42 - Los Angeles|730504 - Lecture SB 01.08.42 - Los Angeles]]
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In this material world . . . material world means forgetfulness . . . forgetting our relationship with God. That is called material world. No Kṛṣṇa consciousness—that is material world. As soon as there is Kṛṣṇa consciousness and acting on the basis of Kṛṣṇa consciousness, it is no more material world—it is spiritual world.

So here Kuntīdevī first of all desired, "Let my so much affection, love for my two families, my father's families and my father-in-law's family . . ." In India it is called bāper bāṛi śvaśura-bāṛi. Bāper bāṛi means father's house, and śvaśura-bāṛi means father-in-law's house. So Kuntī is woman, she has got relationship with two families. A man may have so many relationship, but woman, he has not . . . she has no facility for making more relations. That is not allowed. But at least she has got two relationship with two families. And that is her attachment. So she prays to Kṛṣṇa, "Please cut off this relationship. Let me be free."

Now after becoming free, then what are you going to do? That is the question. Suppose one is employed in a firm. He feels inconvenience, "This service is not very good. Then let me resign it." You resign. But if you get a better service, then that resignation is all right. And if by resigning you become unemployed, no engagement, then what is the value of such resignation? What is the value of such resignation?

Similarly, those who are frustrated, confused, they don't want this material world. Just like in your country, the hippies, they are frustrated, confused. You don't want . . . this is don't; but what you want? That is . . . that they do not know. That point is missing. You say: "I don't want this." But what you want? That you do not know. That want, what you want actually, that is explained by Kuntī. Tvayi me ananya-viṣayā matir madhu-pate asakṛt: "Unto You . . . let my this family relationship affection be nil, but my relationship with You become conformed . . . be confirmed." Tvayi me ananya-viṣayā. "No more attraction for anything else. Only attraction for You, Kṛṣṇa."

So this is wanted. This is perfection. Tvayi me ananya-viṣayā. Ananya-viṣayā means ananya-bhakti, without any deviation. Twenty-four hours simply attachment for Kṛṣṇa. That is wanted. Then your renouncement is perfect. If you think that this attachment and that attachment, both may remain—no. That cannot go. That will be nice . . . not nice. Just like you ignite fire, at the same time pour water on it. Then what will be the result? The fire will not act.

Similarly, if you want to renounce . . . just like the Māyāvādī sannyāsī says that brahma satyaṁ jagan mithyā: "Renounce this world." They take a laṅgoṭā, a loincloth, and preach, "Who is your wife? Who is your children? Who is your country?" So many things they, negative way. Bhaja govindaṁ bhaja govindaṁ bhaja govindaṁ mūḍhā mate. This is very good, to preach renouncement of this world. But side by side we must have attachment for something. Otherwise, it will be . . . it will not stay. Therefore we see so many sannyāsīs, they say brahma satyaṁ jagan mithyā. They give up, take sannyāsa, but after taking sannyāsa, after a few days or few years, they come back again to this material world to open hospital, philanthropic work, school.

Why? If you have left this world as mithyā, as false, why you are again coming to politics, to philanthropy, sociology and so on? Why you are coming again? That is bound to be. Because we are living entity, we are active. If we simply become inactive out of frustration, then it will be failure. We must engage with activities. That activity is devotional service. This is Brahman activity. The Māyāvādīs, they do not know.

Just like we were discussing in this beach, morning, about the spiritual world. Spiritual world is exactly like the material world—varieties. There is also house. There is also tree. There is also road. There is also chariot. There is . . . everything is there—but without inebriety. Without inebriety. There, cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam (Bs. 5.29). For example, just like there is tree also. Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa. But they . . . those trees are not like this tree. Suppose you, here, you want some fruit, say some mango. You go to the mango tree, you taking mango, at the same time desire, "Why not little grapes?" But this mango tree cannot supply you grapes. But in the spiritual world you are eating mango, at the same time if you desire grapes, the same tree will supply you. This is called desire tree. And . . . some ideas of the spiritual world are there in the . . . just like here, for light, you require sunlight, moonlight. But in the spiritual world, there is no need of sunlight, moonlight, because everyone is effulgent. By his own light he can see everything.

Just like in kṛṣṇa-līlā, Kṛṣṇa was stealing butter. So the neighboring friends of Yaśodā-mātā was complaining . . . it is not complain; it was just see the fun of Kṛṣṇa. Kṛṣṇa was sitting, and they were complaining. They were seeing the bodily feature, how Kṛṣṇa is feeling. So other ladies complaining, "Mother Yaśodā, your son comes to our house and steals butter. You see? We try to conceal them in a darkness so that this boy cannot see. But still He finds out. So better you take away all His ornaments, because the jewel, light of the jewel, helps Him to find out the butter pot." So Yaśodā said: "Yes, I'll do that. I'll take away all these ornaments. Yes." Then they say, "No, no, it is useless. Oh, this boy has got some effulgence of Himself. Without ornaments He can . . . He can also find out."

So this is the position. The transcendental body is effulgent. On account of effulgence of the transcendental body of Kṛṣṇa, the whole light is there. Whatever light you are seeing, it is all borrowing light from Kṛṣṇa's effulgence. That is stated in the Brahma-saṁhitā: yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam (Bs. 5.40). In the light, bodily effulgence light of Kṛṣṇa, they generating millions of universes. Yasya prabhā . . . just like this sunshine. Everything is there. You have to study. The sunshine is producing these planets, other planets. That is scientifically true. And due to sunshine, the planets becoming warm. Then the seasons are changing and there are trees, there are green foliage, there are fruits, flowers. It is all due to sunshine. Similarly, whatever creation we see, it is due to Kṛṣṇa's bodily effulgence. Kṛṣṇa's bodily effulgence.
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