View source for Adharma, irreligiosity, is described as the back side of God, and religiosity is described as the front side of God. So there is no difference between front side and back side - absolute. God is absolute any way

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{{terms|"adharma, irreligiosity, is described as the back side of God, and religiosity is described as the front side of God. So there is no difference between front side and back side"|"absolute. God is absolute any way"}}
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[[Category:Adharma]]
[[Category:Irreligious]]
[[Category:Describe]]
[[Category:Back]]
[[Category:Side]]
[[Category:God]]
[[Category:Religiosity]]
[[Category:Front]]
[[Category:There Is No Difference]]
[[Category:No Difference Between]]
[[Category:Absolute]]
[[Category:Any]]
[[Category:Way]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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Adharma, irreligiosity, is described as the back side of God, and religiosity is described as the front side of God. So there is no difference between front side and back side—absolute. God is absolute any way.
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[[Vanisource:770210 - Lecture SB 07.09.01 - Mayapur|770210 - Lecture SB 07.09.01 - Mayapur]]
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Prabhupāda: So in the material world, kāma, krodha, lobha, moha, mada and mātsarya, these things are condemned. And for a sādhana(?), means a neophyte devotee, he is advised to give up these low-grade habits—kāma, krodha, lobha, moha, mada, mātsarya. But people may question, "Wherefrom these low-grade qualities came?" Kāma is low grade, admitted, but wherefrom it came? In the Vedānta-sūtra we get the reply, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]): "Everything that we experience, it comes from God." So... (aside:) You stand that side. You are standing; they can stand.

So without the original source, even these low-grade things, wherefrom it comes? It comes from God. Just like adharma, irreligiosity, is described as the back side of God, and religiosity is described as the front side of God. So there is no difference between front side and back side—absolute. God is absolute any way. Even apart from God's body, even in our body, we do not make any distinction. Suppose if there is some trouble, if there is some boil here in the front side and if there is some boil in the back side, does it mean I shall not take care of the back side boil? I shall take care of it; I shall have treatment for it. I cannot neglect the back side boil because it has come out from the back side. There is no such reason.

So these bad habits, kāma, krodha—kāma means lust; krodha means anger—so if they are also coming from God, then how we can neglect it? How we can reject it? So there is no need of rejecting. That is the Narottama dāsa Ṭhākura's... You cannot reject. That is not possible. As you are a living being, there must be kāma, krodha, lobha, moha, mātsarya. You cannot reject it. You cannot make it zero. That is impersonalism. But it has its proper use. That you have to know. Unless you know the proper use of everything, everything... Proper use means it must be used for Kṛṣṇa. Then it is proper use. Otherwise it is misused. There is no such thing as bad. Everything is good when it is used for Kṛṣṇa. That is the difference between material and spiritual. Spiritual, everything is good, and material, everything is bad. You cannot make any distinction. When a thing is used materially it is bad. Therefore in the Caitanya-caritāmṛta it is said, dvaite bhadrābhadra sakali samāna. Dvaite—means in this world of duality—everything is bad. They have invented some artificial meaning, "This is good, this is bad," but actually everything is bad in the material world. There is nothing good. And just the opposite: in the spiritual world, everything is good.
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