Ultimate end means

Expressions researched:
"Ultimate end means"

Srimad-Bhagavatam Lectures

Ultimate end means you can remain. Go on flying, flying, flying. But that will exhaust your energy and you'll like to take shelter in any planet.

Lecture on SB 6.1.22 -- Indore, December 13, 1970:

Prabhupāda: Then how God can be nirākāra or impersonal?

Guest (2): Nirākāra means all-pervading.

Prabhupāda: That is another thing. All-pervading we also accept. He is brahma-jyotir. He is spread all over the creation. That is His nirākāra. Another meaning of nirākāra, that He hasn't got His form like us—sac-cid-ānanda-vigraha (Bs. 5.1)—you may say that. Or nirākāra means where the varieties are not manifested. Just like you go to the sunshine.

You don't find any rest. Your plane must fly on, fly on, fly on, unless you get a support in some planet. Either you go to the moon planet or remain in this planet, you must have a support. Otherwise the effulgence, the sun effulgence, the sunlight is not your place. Similarly, brahma-jyotir is like that, just like sunshine; but you cannot rest there. If you want rest, then you have to take shelter under the lotus feet of Kṛṣṇa.

That is stated in the Bhāgavatam. Ye 'nye 'ravindākṣa vimukta-māninas (SB 10.2.32): Those who are in the impersonal situation, they think themselves that they have become liberated. Exactly the same example: Suppose you are very high in the sunshine. Do you think, "Now I am liberated from worldly connection. I am far, far away, or high"?

But unless you get shelter, you have to fly. This is crude example. Similarly, these impersonalist, they are in the liberated atmosphere. That's a fact. Brahmin. He has realized that "I am not this matter. I am Brahmin." And because he has no information in the brahma-jyotir there are innumerable planets, he thinks that "This is all in all, this jyoti, brahma-jyotir." That is his imperfect knowledge.

Guest (2): That is not ultimate end.

Prabhupāda: No.

Guest (2): He was just in the . . .

Prabhupāda: Ultimate end means you can remain. Go on flying, flying, flying, just like. But that will exhaust your energy, and you'll like to take shelter in any planet. And because they have no information of the Vaikuṇṭha planets, they again come to these material planet. That is stated in the Śrīmad-Bhāgavatam. Because they have no rest, they become perturbed.

Therefore this śloka says, ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ (SB 10.2.32): "Because these impersonalists, although they are almost liberated, still, on account of their negligence to the lotus feet of the Supreme Lord, without having shelter, their intelligence is not purified still." They are simply accepting something opposite to these imperfect varieties of this material world. They want to make the spiritual world without varieties, because they have got a very bad experience of this material varieties.

So their conception is just the opposite. Just the opposite. There must not be any varieties. Just like there are . . . they say Kṛṣṇa . . . because they are convinced that the Supreme Brahman is impersonal, brahma-jyotir, so when brahma-jyotir appears, He must take a form of this material world. Just like we are spiritual sparks, but we have taken this material form in this material world, so they take it also that God, when He comes, appears, He also accepts a material body. That is called Māyāvādī.

But Kṛṣṇa says that janma karma me divyam (BG 4.9): "When I come, I do not accept a material body." Divyam, janma divyam. It is completely spiritual. And yo jānāti tattvataḥ: "Anyone who knows it, he becomes liberated." But these Māyāvādī philosophers, they do not know Him; therefore they are not liberated. Do you follow? Yes. They are not liberated.

Kṛṣṇa says, "One who knows perfectly well about Me, he becomes liberated." But they do not know. They accept Kṛṣṇa as ordinary man. Avajānanti māṁ mūḍhāḥ (BG 9.11). Because they are rascals, they accept Kṛṣṇa as ordinary human being. God can display Himself, manifest Himself, just exactly like ordinary human. Just like when He was displaying Himself as a child, a perfect child, to Mother Yaśodā, He would break everything if Mother Yaśodā would not supply mākhana, you see, as if He is in need of mākhana.

But these Māyāvādīs, they said: "Oh, here is . . . how He can be God?" Brahmā became bewildered: "How this boy can be the Supreme Lord? Let me test." So . . . Indra became bewildered. Muhyanti yat sūrayaḥ (SB 1.1.1), the Bhāgavatam says. Even big, big demigods, they become bewildered to understand. So when Kṛṣṇa was present, Indra, he wanted to test Him, and Brahmā wanted to test Him, whether He is actually God.

So that is intelligence. If anyone declares . . . people are . . . sometimes so-called incarnations are . . . they are declaring, "I am God." Then one should test whether actually God. That is intelligence. Simply by declaring, if somebody declares falsely that "I am God . . ." Just like this Ramakrishna. He declared that "I am the same Kṛṣṇa and Rāma." Is it not? You do not know?