View source for When the jiva performs all his activities under the direction of the Lord's internal, spiritual energy, he enjoys eternal transcendental bliss, which is a billion times greater than the happiness of Brahman realization

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{{compiler|Sahadeva|Labangalatika}}
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[[Category:Jiva]]
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[[Category:God's Internal Energy‏‎]]
[[Category:God's Spiritual Energy‏‎]]
[[Category:Enjoy]]
[[Category:Eternal]]
[[Category:Eternal Bliss]]
[[Category:God Gives Transcendental Bliss‏‎]]
[[Category:Which Is]]
[[Category:Billions]]
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[[Category:Greater Than]]
[[Category:Than The]]
[[Category:Brahman Happiness]]
[[Category:Brahman Realization]]
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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Renunciation_Through_Wisdom" class="sub_section" sec_index="5" parent="Other_Books_by_Srila_Prabhupada" text="Renunciation Through Wisdom"><h3>Renunciation Through Wisdom</h3>
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<div id="RTW34_0" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="30" link="RTW 3.4" link_text="Renunciation Through Wisdom 3.4">
<div class="heading">When the jīva performs all his activities under the direction of the Lord's internal, spiritual energy, he enjoys eternal transcendental bliss, which is a billion times greater than the happiness of Brahman realization.
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<span class="link">[[Vanisource:RTW 3.4|Renunciation Through Wisdom 3.4]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In the Śrīmad-Bhāgavatam (10.87.30), one of the four Kumāras, Sanandana, recites to an assembly of sages in Janaloka the prayers the personified Vedas previously recited to the Supreme Lord. One of the prayers is as follows:</p>
:aparimitā dhruvās tanu-bhṛto yadi sarva-gatās
:tarhi na śāsyateti niyamo dhruva netarathā
:ajani ca yan-mayaṁ tad avimucya niyantṛ bhavet
:samam anujānatāṁ yad amataṁ mata-duṣṭatayā
<p>If the countless living entities were all-pervading and possessed forms that never changed, You could not possibly be their absolute ruler, O immutable one. But since they are Your localized expansions and their forms are subject to change, You do control them. Indeed, that which supplies the ingredients for the generation of something is necessarily its controller because a product never exists apart from its ingredient cause. It is simply illusion for someone to think that he knows the Supreme Lord, who is equally present in each of His expansions, since whatever knowledge one gains by material means must be imperfect.</p>
<p>The last word in knowledge is certainly not self-realization or Brahman realization. There is more to realize—namely, that the jīva is the eternal servant of Lord Kṛṣṇa. This realization is the awakening of supramental consciousness, and the activities a jīva performs in such consciousness are the beginning of his eternal life. When the jīva performs all his activities under the direction of the Lord's internal, spiritual energy, he enjoys eternal transcendental bliss, which is a billion times greater than the happiness of Brahman realization. The difference in transcendental joy between the two is like the difference between the vast ocean and the water collected in a calf's hoofprint. When Śrī Aurobindo wrote of "the Divine Mother," he was likely referring to this internal, spiritual energy, the predominating Deity of eternal transcendental bliss. He also pointed out that the activities of the inferior, material energy should not be mistaken for those of this spiritual potency. Once the famous impersonalist and monist sannyāsī Ramana Maharshi of Madras was asked by a foreign disciple, "What is the difference between God and man?" His cryptic reply was "God plus desire equals man, and man minus desire equals God." We say that man can never be free of desire. In his eternal conditioned existence the jīva is full of the desire to enjoy matter, while in his eternal liberated state he is full of the desire to render devotional service to the Lord. Thus the jīva can never become God. It is sheer insanity to equate man with God, or vice versa. The Māyāvādī's unnatural desire to deny the inherent characteristics of his conscious self is the very same desire that keeps him from attaining liberation. Hence the Māyāvādīs' false and arrogant claim of liberation is merely a demonstration of their perverted intelligence.</p>
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