View source for Enjoyment, ananda means enjoyment. Enjoyment cannot be impersonal; there must be varieties. That is enjoyment. You have got experience that when there is a bunch of flower of different colors it is very enjoyable

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[[Category:Varieties of Enjoyment]]
[[Category:Ananda (Bliss)]]
[[Category:Meaning of Sanskrit Words]]
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[[Category:Prabhupada Speaks - Lectures, 1966 - 1977]]
[[Category:Prabhupada Speaks - Lectures, 1971]]
[[Category:Prabhupada Speaks - Lectures, Caitanya-caritamrta]]
[[Category:Prabhupada Speaks - in India, Gorakhpur]]
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<h2>Lectures</h2>
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<h3>Sri Caitanya-caritamrta Lectures</h3>
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Enjoyment, ānanda means enjoyment. Enjoyment cannot be impersonal; there must be varieties. That is enjoyment. You have got experience that when there is a bunch of flower of different colors it is very enjoyable. And if there is only rose only, although rose is very nice flower, it is not so pleasing. With rose, some green foliage, some grass, inferior quality, it looks very beautiful.
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<mp3player>https://vanipedia.s3.amazonaws.com/clip/710214CC-GORAKHPUR_clip3.mp3</mp3player>
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[[Vanisource:710214 - Lecture CC Madhya 06.151-154 - Gorakhpur|710214 - Lecture CC Madhya 06.151-154 - Gorakhpur]]:
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Prabhupāda: ''Ataeva śruti kahe brahma-saviśeṣa'': God, Brahma, the great. Brahma means the great. ''Bṛhatvād bṛhannatvāt''. The Absolute Truth is the great and can expand also unlimitedly.

''Advaitam acyutam anādim ananta-rūpam'' (Bs. 5.33). ''Rūpam'': He has got His transcendental forms, ''ananta'', unlimited. But they are all one. ''Advaitam acyutam anādim ananta-rūpam''. ''Ādyam'', the original; ''purāṇa'', the oldest; ''puruṣam'', person. ''Advaitam acyutam anādim ananta-rūpam''.

Although He has got innumerable forms, they are ''advaita'', they are one. ''Advaitam acyutam anādim ananta-rūpam Ādyam'', original; ''purāṇa'', the oldest; and ''puruṣam'', the person. ''Nava-yauvanam''. The oldest, but ''nava-yauvana'', just beginning of youthful life. That is the description in the ''Brahma-saṁhitā''.

And Caitanya Mahāprabhu confirms that ''brahma saviśeṣa''. ''Saviśeṣa'' means person with varieties of energy. Not imperson. ''Ataeva śruti kahe''. According to Vedic evidence from the ''Śvetāśvatara Upaniṣad'', ''apāṇi pāda'', he has proved that when the ''Upaniṣad'' says that, "The Absolute Truth has no hands and legs," this means that He has no material hands and legs. But He has His hands and legs.

(aside) Who is shouting? Why they do not come? Why they are shouting there? All right.

Then he says . . . Śrī Bhaktivinoda Ṭhākura comments in this connection that:

:''ādau brahmer prākṛta hasta-pāda naya baliyā''
:''pare śīghra cale evam sakala-vastu grahaṇa kare''

In the beginning, the ''Veda'' says that the Supreme Personality of Godhead has no . . . not personality; Brahman. He is person, of course. We say personality, but this personality is not material personality. ''Śīghra cale evam sakala-vasta grahana kare'': "He walks very quickly, and He can accept whatever is offered to Him." So these very statements in the ''Vedas'' confirm that He has hands and legs, but not hands and legs like us. ''Aprakṛta''.

That we cannot understand. ''Aprakṛta''. ''Prakṛta'' and ''aprakṛta''. ''Prakṛta'' means things which are created, and ''aprakṛta'' means which are never created, ''sanātana''. That we cannot understand. As soon as there is statement of the Absolute Truth's form, transcendental form, we think that He has a form like us. How it can be? That is quite reasonable. God cannot be possessing a form which is like us. No.

Therefore ''Bhagavad-gītā'' says, ''sambhavāmy ātma-māyayā'' ([[Vanisource:BG 4.6 (1972)|BG 4.6]]). He descends, He comes down, as He is, ''ātma-māyayā''. We accept this form given to us by the material energy. ''Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ'' ([[Vanisource:BG 3.27 (1972)|BG 3.27]]). According to the association of particular type of ''guṇa'', quality, we get a form. But Kṛṣṇa is not within the influence of the material qualities. His form is different.

:''ṣaḍ-aiśvarya pūrṇa vigraha yāṅhāra''
:''hena-bhagavāne tumi kaha nirākāra''
:([[Vanisource:CC Madhya 6.152|CC Madhya 6.152]])

The discussion was going with Sārvabhauma Bhaṭṭācārya, a follower of the Śaṅkarite philosophy. So Caitanya Mahāprabhu has given Vedic evidences that the Supreme Personality of Godhead has His form, transcendental form, ''sac-cid-ānanda-vigraha'', but His form is not material. That is the opinion of Śaṅkarācārya. ''Nārāyaṇa para avyaktāt'': "Nārāyaṇa, He is transcendental to this creation." So in . . . with reference to this material creation, He is impersonal. But when we speak of the spiritual world, He is a person, ''sac-cid-ānanda-vigrahaḥ'' (Bs. 5.1). ''Ṣaḍ-aiśvarya pūrṇa'', ''pūrṇānanda vigraha yāṅhāra''.

Now, Caitanya Mahāprabhu says that Brahman is full of six kinds of opulences. ''Pūrṇa''. ''Ṣaḍ-aiśvarya-pūrṇa''. And ''ānanda'', and full of bliss. There is an English word, I think, "Variety is the mother of enjoyment." Enjoyment. ''Ānanda'' means enjoyment. Enjoyment cannot be impersonal; there must be varieties. That is enjoyment. You have got experience that when there is a bunch of flower of different colors, it is very enjoyable. And if there is only rose only, although rose is very nice flower, it is not so pleasing. With rose, some green foliage, some grass, inferior quality, it looks very beautiful.

So when there is question ''ānanda'' . . . because Kṛṣṇa has got form, ''sac-cid-ānanda-vigraha'' (Bs. 5.1), eternal; cit, full of knowledge; and full of ''ānanda'', bliss. ''Ānandamayo 'bhyāsāt'', ''Vedānta-sūtra'' says. The Lord is ''ānanda-mayo''. This ''māyā-pratya'', there is controversy between the Śaṅkarites and the Vaiṣṇavas. They say that ''māyā-pratya'' . . . this ''pratya'', from Sanskrit verbal root, is affixed in two cases—when there is excess and when there is transformation. So either cases, the ''ānanda'', or the blissful nature of the Supreme Personality of Godhead, is extensive, unlimited. ''Prācurya''. ''Prācurya'' means extensive.