|
|
Line 10: |
Line 10: |
| {{total|23}} | | {{total|23}} |
| {{toc right}} | | {{toc right}} |
| [[Category:Individual]] | | [[Category:Individual Existence|1]] |
| [[Category:Existence]]
| |
| </div> | | </div> |
| <div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2> | | <div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2> |
Line 20: |
Line 19: |
| <div class="heading">The Māyāvādī theory that after liberation the individual soul, separated by the covering of māyā, or illusion, will merge into the impersonal Brahman and lose its individual existence is not supported herein by Lord Kṛṣṇa, the supreme authority. | | <div class="heading">The Māyāvādī theory that after liberation the individual soul, separated by the covering of māyā, or illusion, will merge into the impersonal Brahman and lose its individual existence is not supported herein by Lord Kṛṣṇa, the supreme authority. |
| </div> | | </div> |
| <span class="link">[[Vanisource:BG 2.12|BG 2.12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Māyāvādī theory that after liberation the individual soul, separated by the covering of māyā, or illusion, will merge into the impersonal Brahman and lose its individual existence is not supported herein by Lord Kṛṣṇa, the supreme authority. Nor is the theory that we only think of individuality in the conditioned state supported herein. Kṛṣṇa clearly says herein that in the future also the individuality of the Lord and others, as it is confirmed in the Upaniṣads, will continue eternally. This statement of Kṛṣṇa's is authoritative because Kṛṣṇa cannot be subject to illusion. If individuality were not a fact, then Kṛṣṇa would not have stressed it so much-even for the future. The Māyāvādī may argue that the individuality spoken of by Kṛṣṇa is not spiritual, but material. Even accepting the argument that the individuality is material, then how can one distinguish Kṛṣṇa's individuality? Kṛṣṇa affirms His individuality in the past and confirms His individuality in the future also. He has confirmed His individuality in many ways, and impersonal Brahman has been declared to be subordinate to Him. Kṛṣṇa has maintained spiritual individuality all along; if He is accepted as an ordinary conditioned soul in individual consciousness, then His Bhagavad-gītā has no value as authoritative scripture.</p> | | <span class="link">[[Vanisource:BG 2.12 (1972)|BG 2.12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Māyāvādī theory that after liberation the individual soul, separated by the covering of māyā, or illusion, will merge into the impersonal Brahman and lose its individual existence is not supported herein by Lord Kṛṣṇa, the supreme authority. Nor is the theory that we only think of individuality in the conditioned state supported herein. Kṛṣṇa clearly says herein that in the future also the individuality of the Lord and others, as it is confirmed in the Upaniṣads, will continue eternally. This statement of Kṛṣṇa's is authoritative because Kṛṣṇa cannot be subject to illusion. If individuality were not a fact, then Kṛṣṇa would not have stressed it so much-even for the future. The Māyāvādī may argue that the individuality spoken of by Kṛṣṇa is not spiritual, but material. Even accepting the argument that the individuality is material, then how can one distinguish Kṛṣṇa's individuality? Kṛṣṇa affirms His individuality in the past and confirms His individuality in the future also. He has confirmed His individuality in many ways, and impersonal Brahman has been declared to be subordinate to Him. Kṛṣṇa has maintained spiritual individuality all along; if He is accepted as an ordinary conditioned soul in individual consciousness, then His Bhagavad-gītā has no value as authoritative scripture.</p> |
| </div> | | </div> |
| </div> | | </div> |
Line 26: |
Line 25: |
| <div class="heading">Generally, they compare the living entities to the bubbles of the ocean, which merge into the ocean. That is the highest perfection of spiritual existence attainable without individual personality. | | <div class="heading">Generally, they compare the living entities to the bubbles of the ocean, which merge into the ocean. That is the highest perfection of spiritual existence attainable without individual personality. |
| </div> | | </div> |
| <span class="link">[[Vanisource:BG 4.10|BG 4.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Such materialists cannot even imagine that there is a transcendental body which is imperishable, full of knowledge and eternally blissful. In the materialistic concept, the body is perishable, full of ignorance and completely miserable. Therefore, people in general keep this same bodily idea in mind when they are informed of the personal form of the Lord. For such materialistic men, the form of the gigantic material manifestation is supreme. Consequently they consider the Supreme to be impersonal. And because they are too materially absorbed, the conception of retaining the personality after liberation from matter frightens them. When they are informed that spiritual life is also individual and personal, they become afraid of becoming persons again, and so they naturally prefer a kind of merging into the impersonal void. Generally, they compare the living entities to the bubbles of the ocean, which merge into the ocean. That is the highest perfection of spiritual existence attainable without individual personality. This is a kind of fearful stage of life, devoid of perfect knowledge of spiritual existence. Furthermore there are many persons who cannot understand spiritual existence at all. Being embarrassed by so many theories and by contradictions of various types of philosophical speculation, they become disgusted or angry and foolishly conclude that there is no supreme cause and that everything is ultimately void.</p> | | <span class="link">[[Vanisource:BG 4.10 (1972)|BG 4.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Such materialists cannot even imagine that there is a transcendental body which is imperishable, full of knowledge and eternally blissful. In the materialistic concept, the body is perishable, full of ignorance and completely miserable. Therefore, people in general keep this same bodily idea in mind when they are informed of the personal form of the Lord. For such materialistic men, the form of the gigantic material manifestation is supreme. Consequently they consider the Supreme to be impersonal. And because they are too materially absorbed, the conception of retaining the personality after liberation from matter frightens them. When they are informed that spiritual life is also individual and personal, they become afraid of becoming persons again, and so they naturally prefer a kind of merging into the impersonal void. Generally, they compare the living entities to the bubbles of the ocean, which merge into the ocean. That is the highest perfection of spiritual existence attainable without individual personality. This is a kind of fearful stage of life, devoid of perfect knowledge of spiritual existence. Furthermore there are many persons who cannot understand spiritual existence at all. Being embarrassed by so many theories and by contradictions of various types of philosophical speculation, they become disgusted or angry and foolishly conclude that there is no supreme cause and that everything is ultimately void.</p> |
| </div> | | </div> |
| </div> | | </div> |
Line 32: |
Line 31: |
| <div class="heading">As for those who are impersonalists and who want to commit spiritual suicide by annihilating the individual existence of the living entity, Kṛṣṇa helps also by absorbing them into His effulgence. | | <div class="heading">As for those who are impersonalists and who want to commit spiritual suicide by annihilating the individual existence of the living entity, Kṛṣṇa helps also by absorbing them into His effulgence. |
| </div> | | </div> |
| <span class="link">[[Vanisource:BG 4.11|BG 4.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the transcendental world also, Kṛṣṇa reciprocates with His pure devotees in the transcendental attitude, just as the devotee wants Him. One devotee may want Kṛṣṇa as supreme master, another as his personal friend, another as his son, and still another as his lover. Kṛṣṇa rewards all the devotees equally, according to their different intensities of love for Him. In the material world, the same reciprocations of feelings are there, and they are equally exchanged by the Lord with the different types of worshipers. The pure devotees both here and in the transcendental abode associate with Him in person and are able to render personal service to the Lord and thus derive transcendental bliss in His loving service. As for those who are impersonalists and who want to commit spiritual suicide by annihilating the individual existence of the living entity, Kṛṣṇa helps also by absorbing them into His effulgence. Such impersonalists do not agree to accept the eternal, blissful Personality of Godhead; consequently they cannot relish the bliss of transcendental personal service to the Lord, having extinguished their individuality. Some of them, who are not firmly situated even in the impersonal existence, return to this material field to exhibit their dormant desires for activities.</p> | | <span class="link">[[Vanisource:BG 4.11 (1972)|BG 4.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the transcendental world also, Kṛṣṇa reciprocates with His pure devotees in the transcendental attitude, just as the devotee wants Him. One devotee may want Kṛṣṇa as supreme master, another as his personal friend, another as his son, and still another as his lover. Kṛṣṇa rewards all the devotees equally, according to their different intensities of love for Him. In the material world, the same reciprocations of feelings are there, and they are equally exchanged by the Lord with the different types of worshipers. The pure devotees both here and in the transcendental abode associate with Him in person and are able to render personal service to the Lord and thus derive transcendental bliss in His loving service. As for those who are impersonalists and who want to commit spiritual suicide by annihilating the individual existence of the living entity, Kṛṣṇa helps also by absorbing them into His effulgence. Such impersonalists do not agree to accept the eternal, blissful Personality of Godhead; consequently they cannot relish the bliss of transcendental personal service to the Lord, having extinguished their individuality. Some of them, who are not firmly situated even in the impersonal existence, return to this material field to exhibit their dormant desires for activities.</p> |
| </div> | | </div> |
| </div> | | </div> |
Line 38: |
Line 37: |
| <div class="heading">The Kṛṣṇa conscious person, like Arjuna, however, sacrifices everything for the satisfaction of Kṛṣṇa, and thus all his material possessions as well as his own self—everything—is sacrificed for Kṛṣṇa. Thus, he is the first-class yogī; but he does not lose his individual existence. | | <div class="heading">The Kṛṣṇa conscious person, like Arjuna, however, sacrifices everything for the satisfaction of Kṛṣṇa, and thus all his material possessions as well as his own self—everything—is sacrificed for Kṛṣṇa. Thus, he is the first-class yogī; but he does not lose his individual existence. |
| </div> | | </div> |
| <span class="link">[[Vanisource:BG 4.25|BG 4.25, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The demigods are powerful living entities appointed by the Supreme Lord for the maintenance and supervision of all material functions like the heating, watering and lighting of the universe. Those who are interested in material benefits worship the demigods by various sacrifices according to the Vedic rituals. They are called bahv-īśvara-vādī, or believers in many gods. But others, who worship the impersonal feature of the Absolute Truth and regard the forms of the demigods as temporary, sacrifice their individual selves in the supreme fire and thus end their individual existences by merging into the existence of the Supreme. Such impersonalists sacrifice their time in philosophical speculation to understand the transcendental nature of the Supreme. In other words, the fruitive workers sacrifice their material possessions for material enjoyment, whereas the impersonalist sacrifices his material designations with a view to merging into the existence of the Supreme. For the impersonalist, the fire altar of sacrifice is the Supreme Brahman, and the offering is the self being consumed by the fire of Brahman. The Kṛṣṇa conscious person, like Arjuna, however, sacrifices everything for the satisfaction of Kṛṣṇa, and thus all his material possessions as well as his own self—everything—is sacrificed for Kṛṣṇa. Thus, he is the first-class yogī; but he does not lose his individual existence.</p> | | <span class="link">[[Vanisource:BG 4.25 (1972)|BG 4.25, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The demigods are powerful living entities appointed by the Supreme Lord for the maintenance and supervision of all material functions like the heating, watering and lighting of the universe. Those who are interested in material benefits worship the demigods by various sacrifices according to the Vedic rituals. They are called bahv-īśvara-vādī, or believers in many gods. But others, who worship the impersonal feature of the Absolute Truth and regard the forms of the demigods as temporary, sacrifice their individual selves in the supreme fire and thus end their individual existences by merging into the existence of the Supreme. Such impersonalists sacrifice their time in philosophical speculation to understand the transcendental nature of the Supreme. In other words, the fruitive workers sacrifice their material possessions for material enjoyment, whereas the impersonalist sacrifices his material designations with a view to merging into the existence of the Supreme. For the impersonalist, the fire altar of sacrifice is the Supreme Brahman, and the offering is the self being consumed by the fire of Brahman. The Kṛṣṇa conscious person, like Arjuna, however, sacrifices everything for the satisfaction of Kṛṣṇa, and thus all his material possessions as well as his own self—everything—is sacrificed for Kṛṣṇa. Thus, he is the first-class yogī; but he does not lose his individual existence.</p> |
| </div> | | </div> |
| </div> | | </div> |
Line 131: |
Line 130: |
| <div class="heading">The real fact is that oneness does not mean merging into the Supreme and losing one's own individual existence. Merging into the spiritual existence is the living entity's realization of qualitative oneness with the Supreme Lord in His aspects of eternity and knowledge. | | <div class="heading">The real fact is that oneness does not mean merging into the Supreme and losing one's own individual existence. Merging into the spiritual existence is the living entity's realization of qualitative oneness with the Supreme Lord in His aspects of eternity and knowledge. |
| </div> | | </div> |
| <span class="link">[[Vanisource:KB 87|Krsna Book 87]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Similarly, when our senses are purified, they are freed from all material stages, namely anna-maya, prāṇa-maya, mano-maya and vijñāna-maya, and they become situated in the highest stage—ānanda-maya, or blissful life in Kṛṣṇa consciousness. The Māyāvādī philosophers consider ānanda-maya to be the state of being merged in the Supreme. To them, ānanda-maya means that the Supersoul and the individual soul become one. But the real fact is that oneness does not mean merging into the Supreme and losing one's own individual existence. Merging into the spiritual existence is the living entity's realization of qualitative oneness with the Supreme Lord in His aspects of eternity and knowledge. But the actual ānanda-maya (blissful) stage is attained when one is engaged in devotional service. That is confirmed in the Bhagavad-gītā: mad-bhaktiṁ labhate parām ([[Vanisource:BG 18.54|BG 18.54]]). Here Lord Kṛṣṇa states that the brahma-bhūta ānanda-maya stage is complete only when there is an exchange of love between the Supreme and the subordinate living entities. Unless one comes to this ānanda-maya stage, his breathing is like the breathing of a bellows in a blacksmith's shop, his duration of life is like that of a tree, and he is no better than the lower animals like the camels, hogs and dogs.</p> | | <span class="link">[[Vanisource:KB 87|Krsna Book 87]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Similarly, when our senses are purified, they are freed from all material stages, namely anna-maya, prāṇa-maya, mano-maya and vijñāna-maya, and they become situated in the highest stage—ānanda-maya, or blissful life in Kṛṣṇa consciousness. The Māyāvādī philosophers consider ānanda-maya to be the state of being merged in the Supreme. To them, ānanda-maya means that the Supersoul and the individual soul become one. But the real fact is that oneness does not mean merging into the Supreme and losing one's own individual existence. Merging into the spiritual existence is the living entity's realization of qualitative oneness with the Supreme Lord in His aspects of eternity and knowledge. But the actual ānanda-maya (blissful) stage is attained when one is engaged in devotional service. That is confirmed in the Bhagavad-gītā: mad-bhaktiṁ labhate parām ([[Vanisource:BG 18.54 (1972)|BG 18.54]]). Here Lord Kṛṣṇa states that the brahma-bhūta ānanda-maya stage is complete only when there is an exchange of love between the Supreme and the subordinate living entities. Unless one comes to this ānanda-maya stage, his breathing is like the breathing of a bellows in a blacksmith's shop, his duration of life is like that of a tree, and he is no better than the lower animals like the camels, hogs and dogs.</p> |
| </div> | | </div> |
| </div> | | </div> |
Line 158: |
Line 157: |
| <div class="heading">If he has got little Kṛṣṇa consciousness, he'll deny, that "What is this merging? This is hellish. We want to dance with Kṛṣṇa. Why shall I merge and lose my existence, individuality?" | | <div class="heading">If he has got little Kṛṣṇa consciousness, he'll deny, that "What is this merging? This is hellish. We want to dance with Kṛṣṇa. Why shall I merge and lose my existence, individuality?" |
| </div> | | </div> |
| <span class="link">[[Vanisource:Lecture on SB 1.5.8-9 -- New Vrindaban, May 24, 1969|Lecture on SB 1.5.8-9 -- New Vrindaban, May 24, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The exact analogy of phantasma..., equivalent word in Sanskrit of phantasmagoria, which has no actual existence, is called ākāśa-puṣpa, "flower of the sky." There is no flower in the sky, but you can say. Or in common Bengali words, "eggs of the horse." Now, horse never gives eggs, but there are words like that. (chuckles) Just like Vivekananda has manufactured: daridra-nārāyaṇa. How Nārāyaṇa can be daridra? So it is something like horse eggs. You see? So these words are very... Tri-daśa-pūrākāśa-puṣpāyate. By the grace of Lord Caitanya you'll find to merge into the effulgence, to become one with the Supreme will be considered as hell, actually. If you ask any pure devotee, "Do you want to merge into the existence, impersonal Brahman?" he'll deny. If he has got little Kṛṣṇa consciousness, he'll deny, that "What is this merging? This is hellish. We want to dance with Kṛṣṇa. Why shall I merge and lose my existence, individuality?" And karmīs, they are trying to be elevated in the higher planets. Just like they are trying to go to the higher planets by sputniks, similarly, there are ritualistic ceremonies. Yānti deva-vratā devān ([[Vanisource:BG 9.25|BG 9.25]]). By performing all the ritualistic ceremonies, sacrifices, you can elevate yourself to the higher planets: yānti deva-vratā devān. That is another method. And this method also, another method, they want to go direct by machine. But that tendency is there everywhere, that "We may go to this sun planet, moon planet, this planet."</p> | | <span class="link">[[Vanisource:Lecture on SB 1.5.8-9 -- New Vrindaban, May 24, 1969|Lecture on SB 1.5.8-9 -- New Vrindaban, May 24, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The exact analogy of phantasma..., equivalent word in Sanskrit of phantasmagoria, which has no actual existence, is called ākāśa-puṣpa, "flower of the sky." There is no flower in the sky, but you can say. Or in common Bengali words, "eggs of the horse." Now, horse never gives eggs, but there are words like that. (chuckles) Just like Vivekananda has manufactured: daridra-nārāyaṇa. How Nārāyaṇa can be daridra? So it is something like horse eggs. You see? So these words are very... Tri-daśa-pūrākāśa-puṣpāyate. By the grace of Lord Caitanya you'll find to merge into the effulgence, to become one with the Supreme will be considered as hell, actually. If you ask any pure devotee, "Do you want to merge into the existence, impersonal Brahman?" he'll deny. If he has got little Kṛṣṇa consciousness, he'll deny, that "What is this merging? This is hellish. We want to dance with Kṛṣṇa. Why shall I merge and lose my existence, individuality?" And karmīs, they are trying to be elevated in the higher planets. Just like they are trying to go to the higher planets by sputniks, similarly, there are ritualistic ceremonies. Yānti deva-vratā devān ([[Vanisource:BG 9.25 (1972)|BG 9.25]]). By performing all the ritualistic ceremonies, sacrifices, you can elevate yourself to the higher planets: yānti deva-vratā devān. That is another method. And this method also, another method, they want to go direct by machine. But that tendency is there everywhere, that "We may go to this sun planet, moon planet, this planet."</p> |
| </div> | | </div> |
| </div> | | </div> |
Line 171: |
Line 170: |
| <div class="heading">"I shall make me void. I shall finish my existence, individual existence. I shall merge into the existence of the Absolute," this conception, mokṣa, mukti, is also commented by Śrīdhara Svāmī, "This is another cheating, another cheating." | | <div class="heading">"I shall make me void. I shall finish my existence, individual existence. I shall merge into the existence of the Absolute," this conception, mokṣa, mukti, is also commented by Śrīdhara Svāmī, "This is another cheating, another cheating." |
| </div> | | </div> |
| <span class="link">[[Vanisource:Lecture on SB 3.26.27 -- Bombay, January 4, 1975|Lecture on SB 3.26.27 -- Bombay, January 4, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So dharma... generally, people think that "Becoming religious, we shall be economically developed." Dharma artha. "We shall get artha. We shall be..." That is... Automatically it comes. If you are actually following the religious principle, artha will come. There is no doubt. And... But we do not know what is dharma. That is the difficulty. That you have to learn from Kṛṣṇa, athāto brahma jijñāsā, from the guru. And what guru says, Kṛṣṇa says? sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66|BG 18.66]]). This is dharma. Anything else, that is all cheating. Dharmaḥ projjhita-kaitavaḥ atra. Kaitava. Kaitava means cheating. And Śrīdhara Svāmī says, "This mokṣa is also another cheating." Mokṣa is another... "I shall make me void. I shall finish my existence, individual existence. I shall merge into the existence of the Absolute," this conception, mokṣa, mukti, is also commented by Śrīdhara Svāmī, "This is another cheating, another cheating." Because there cannot be mokṣa. You cannot become one with the Supreme. How you can be? As it is said in the Bhagavad-gītā, mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ ([[Vanisource:BG 15.7|BG 15.7]]). Sanātanaḥ. You are part and parcel of the Supreme. How you can become one? So this kind of attempt is also cheating. You cannot become one. Because eternally, sanātana, eternally, you are different. Kṛṣṇa says in the Bhagavad-gītā that "Myself, My dear Arjuna, yourself, and all the soldiers and kings who have assembled in this battlefield, they were the same individual in the past, and they are individual now, and they will continue to remain individual." So where there is oneness? In the past, present, future the individuality is there.</p> | | <span class="link">[[Vanisource:Lecture on SB 3.26.27 -- Bombay, January 4, 1975|Lecture on SB 3.26.27 -- Bombay, January 4, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So dharma... generally, people think that "Becoming religious, we shall be economically developed." Dharma artha. "We shall get artha. We shall be..." That is... Automatically it comes. If you are actually following the religious principle, artha will come. There is no doubt. And... But we do not know what is dharma. That is the difficulty. That you have to learn from Kṛṣṇa, athāto brahma jijñāsā, from the guru. And what guru says, Kṛṣṇa says? sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). This is dharma. Anything else, that is all cheating. Dharmaḥ projjhita-kaitavaḥ atra. Kaitava. Kaitava means cheating. And Śrīdhara Svāmī says, "This mokṣa is also another cheating." Mokṣa is another... "I shall make me void. I shall finish my existence, individual existence. I shall merge into the existence of the Absolute," this conception, mokṣa, mukti, is also commented by Śrīdhara Svāmī, "This is another cheating, another cheating." Because there cannot be mokṣa. You cannot become one with the Supreme. How you can be? As it is said in the Bhagavad-gītā, mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ ([[Vanisource:BG 15.7 (1972)|BG 15.7]]). Sanātanaḥ. You are part and parcel of the Supreme. How you can become one? So this kind of attempt is also cheating. You cannot become one. Because eternally, sanātana, eternally, you are different. Kṛṣṇa says in the Bhagavad-gītā that "Myself, My dear Arjuna, yourself, and all the soldiers and kings who have assembled in this battlefield, they were the same individual in the past, and they are individual now, and they will continue to remain individual." So where there is oneness? In the past, present, future the individuality is there.</p> |
| </div> | | </div> |
| </div> | | </div> |
Line 188: |
Line 187: |
| <div class="heading">Individually we are that, in our present existence, everyone of us individual. You have got your individual views, I have got my individual views. We agree on common platform, that is different thing, but we are individual. That is our nature. | | <div class="heading">Individually we are that, in our present existence, everyone of us individual. You have got your individual views, I have got my individual views. We agree on common platform, that is different thing, but we are individual. That is our nature. |
| </div> | | </div> |
| <span class="link">[[Vanisource:Room Conversation with Allen Ginsberg -- May 11, 1969, Columbus, Ohio|Room Conversation with Allen Ginsberg -- May 11, 1969, Columbus, Ohio]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes, all, all circumstances, but it is the question of my appreciation, or my realization. That will depend on my purity. Otherwise this Kṛṣṇa sound and Kṛṣṇa, non-different. Therefore if we vibrate sound Kṛṣṇa, then I am immediately in contact with Kṛṣṇa, and if Kṛṣṇa is whole spirit, then immediately I become spiritualized. Just like if you touch electricity, immediately you're electrified. And the more you become electrified, more you become Kṛṣṇized. Kṛṣṇized. So when you are fully Kṛṣṇized, then you are in the Kṛṣṇa platform. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya ([[Vanisource:BG 4.9|BG 4.9]]), then fully Kṛṣṇized, no more comes back to this material existence. He remains with Kṛṣṇa. The impersonalists shall say merging. That is less intelligence. Merging does not mean losing individuality. Just like a green bird enters a green tree; it appears merging, but the bird has not lost his individuality. There is individuality. Similarly Kṛṣṇa says in the Fourth Chapter, no, Second Chapter that I, you, adyam(?), I and all these people who have assembled; it is not that they did not exist previously neither it is that they'll not exist. That means I, you, and all these persons, they were individual in the past. At the present we see it practically, and in future they'll remain individuals. And individually we are that, in our present existence, everyone of us individual. You have got your individual views, I have got my individual views. We agree on common platform, that is different thing, but we are individual. That is our nature. Therefore there is disagreement sometimes. So the individuality is never lost. But our proposition, bhakti-mārga, is to keep individuality and agree with you.</p> | | <span class="link">[[Vanisource:Room Conversation with Allen Ginsberg -- May 11, 1969, Columbus, Ohio|Room Conversation with Allen Ginsberg -- May 11, 1969, Columbus, Ohio]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes, all, all circumstances, but it is the question of my appreciation, or my realization. That will depend on my purity. Otherwise this Kṛṣṇa sound and Kṛṣṇa, non-different. Therefore if we vibrate sound Kṛṣṇa, then I am immediately in contact with Kṛṣṇa, and if Kṛṣṇa is whole spirit, then immediately I become spiritualized. Just like if you touch electricity, immediately you're electrified. And the more you become electrified, more you become Kṛṣṇized. Kṛṣṇized. So when you are fully Kṛṣṇized, then you are in the Kṛṣṇa platform. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya ([[Vanisource:BG 4.9 (1972)|BG 4.9]]), then fully Kṛṣṇized, no more comes back to this material existence. He remains with Kṛṣṇa. The impersonalists shall say merging. That is less intelligence. Merging does not mean losing individuality. Just like a green bird enters a green tree; it appears merging, but the bird has not lost his individuality. There is individuality. Similarly Kṛṣṇa says in the Fourth Chapter, no, Second Chapter that I, you, adyam(?), I and all these people who have assembled; it is not that they did not exist previously neither it is that they'll not exist. That means I, you, and all these persons, they were individual in the past. At the present we see it practically, and in future they'll remain individuals. And individually we are that, in our present existence, everyone of us individual. You have got your individual views, I have got my individual views. We agree on common platform, that is different thing, but we are individual. That is our nature. Therefore there is disagreement sometimes. So the individuality is never lost. But our proposition, bhakti-mārga, is to keep individuality and agree with you.</p> |
| </div> | | </div> |
| </div> | | </div> |