View source for Last night Srila Prabhupada was mentioning about the (indistinct) explained by Caitanya Mahaprabhu?

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{{terms|"Last night Srila Prabhupada was mentioning about the"|"explained by Caitanya Mahaprabhu"}}
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[[Category:Questions asked to Srila Prabhupada]]
[[Category:Questions asked to SP... 1973]]
[[Category:Questions On... Caitanya, His Associates]]
[[Category:Prabhupada Speaks - Morning Walks, 1966 - 1977]]
[[Category:Prabhupada Speaks - Morning Walks, 1973]]
[[Category:Prabhupada Speaks - in USA, Los Angeles]]
[[category:Prabhupada Speaks - Answering Questions, 1973]]
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1973_Conversations_and_Morning_Walks" class="sub_section" sec_index="6" parent="Conversations_and_Morning_Walks" text="1973 Conversations and Morning Walks"><h3>1973 Conversations and Morning Walks</h3>
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<div id="MorningWalkDecember101973LosAngeles_0" class="quote" parent="1973_Conversations_and_Morning_Walks" book="Con" index="96" link="Morning Walk -- December 10, 1973, Los Angeles" link_text="Morning Walk -- December 10, 1973, Los Angeles">
<div class="heading">Yes. He was giving the example that the, the jewel, gem, cintāmaṇi, it produces so many other jewels, but it remains as it is. That is pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Iso Invocation). God, by His... Here. Just like energy. The petrol energy is now being finished. Finished. But what is the petrol there in the sun? It is never finished. But this is also material. So find out what, what is that source of...?
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<span class="link">[[Vanisource:Morning Walk -- December 10, 1973, Los Angeles|Morning Walk -- December 10, 1973, Los Angeles]]: </span><div class="text"><p style="display: inline;">
Svarūpa Dāmodara: Prabhupāda, what is the Caitanya Mahāprabhu's . . . last night Śrīla Prabhupāda was mentioning about the . . . (indistinct) . . . explained by Caitanya Mahāprabhu?

Prabhupāda: Yes. He was giving the example that the, the jewel, gem, ''cintāmaṇi'', it produces so many other jewels, but it remains as it is. That is ''pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate'' (''Īśo Invocation''). God, by His . . . here, just like energy, the petrol energy is now being finished. Finished. But what is the petrol there in the sun? It is never finished. But this is also material. So find out what, what is that source of . . . now, after hundred years, your stock is finished now. There is problem now, how to drive your motorcar. But here, the sun, ''aśeṣa-tejāḥ. Aśeṣa-tejāḥ''. The moon is giving light.

Nobody can calculate from where the moon is situated, created, and it is spreading light, the sun is . . . light is there. It is material. You find out. Therefore it is called ''parāsya śaktir vividhaiva śrūyate'' (''Śvetāśvatara Upaniṣad'' 6.8, [[vanisource:CC Madhya 13.65|CC Madhya 13.65, purport]]). His energy is unlimited. He can create millions of sun. He has already done it. But still, He's the same. Nothing is lost in His energy. That is God. That is ''acintya-śakti''. Here you have got some money. You spend it. Next day it is all zero. So God never becomes zero. That is God. These rascals, they say ultimate truth is zero, ''śūnyavāda''. They do not know. God is never zero. He's always positive.

So you must have a clear idea of God, you theologician. You take all these ideas from Vedic description. Don't be misled by fools and rascals. Here is the God—full energy. There is no loss of energy. That is God. Our energy is lost, just like I have lost my youthful energy. So God is not like that. That is the difference between God and me. I cannot walk so swiftly or eat more, or so many other things as a young man can do, because I have lost my youthful energy.

But God is always youthful. ''Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca'' (Bs. 5.33). This is definition of God, that He's the oldest person. Because He's the original person, He must be the oldest. But ''nava-yauvanaṁ ca'', but He's always youthful. That is God. ''Advaitam acyutam anādim ananta-rūpam''. He has got millions and millions . . . just like ''īśvaraḥ sarva-bhūtānāṁ hṛd-deśe'' . . . ([[vanisource:BG 18.61 (1972)|BG 18.61]]). He's staying within the atom, within your heart and everywhere. But still, He's one. That is God. ''Advaitam acyutam. Advaita'' means without any duality. Not that because He's living within your heart and within my heart, these two personalities are different. No. They are one. Therefore ''Bhagavad-gītā'', ''yo māṁ paśyati sarvatra'' ([[vanisource:BG 6.30 (1972)|BG 6.30]]). One who can see that although God is everywhere, even within the atom, but still, He's one—that is vision of God.

Prajāpati: In some Western theological literature, Śrīla Prabhupāda, it refers to . . . that, "God is love." In what sense . . .

Prabhupāda: No, I have already explained. What is not God? That is already explained. Anything you bring, He is . . . God is there. Without God, nothing can exist. So why this or that? Anything, that is God. But He's absolute. His love and His enmity, that is the same thing. We distinguish, here in this material world, "This is love and this is animosity." But God's animosity and God's love—the same thing. That is ''acintya''. Here in the relative world we cannot adjust how animosity and love can be the same, one and the same. That is ''acintya'', inconceivable by us. But God's love . . .

Just like God's love for the ''gopīs'' and God's enmity for Kaṁsa, they're reaching the same result. Both of them are going to the spiritual world. Just like Pūtanā and Mother Yaśodā. Pūtanā came to poison Kṛṣṇa, and Mother Yaśodā is always anxious to save Kṛṣṇa, "Naughty child, He may not be hurt." So two opposite things. But both of them got the same result. Kṛṣṇa thought that "I have sucked his (her) breast, so she is My mother. She must go to the same destination as Yaśodā-mā." Just see. That is His enmity. And that is absolute.

In our relative world, we can see so many differences in the dealings of God, but He is absolute, one. That is conception of God. ''Advaita. Advaita. Advaita'' means absolute. And . . . ''brahmeti paramātmeti bhagavān iti śabdyate. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam'' ([[vanisource:SB 1.2.11|SB 1.2.11]]). Again ''advayam''. You may conceive God as impersonal or localized Paramātmā or Bhagavān—the same thing. But due to our, I mean to say, meager knowledge, we are thinking . . . somebody's thinking that His personality is greater than impersonality, and somebody's thinking impersonality's greater than personality. This is our conception. He's the same.

''Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam.'' Not different. Not different. But one who has reached to the conception of personality, he has got all the others. That is the difference. So you write. You are theologician. You write about God so that people may understand how our students are enlightened. Other so-called foolish theologicians may learn from you. You take the ideas and explain.

Sudāmā: Most people, Śrīla Prabhupāda, have difficulty accepting that God has an animosity.

Prabhupāda: Eh?

Sudāmā: Most people have difficulty accepting that God has an animosity.

Prabhupāda: But he has got so many difficulties because he's diseased rascal. So he has to be treated. But his only fault is that he doesn't want to be treated. He's a diseased person, but he doesn't want to be treated. When he's treated, he'll understand. But he doesn't agree to be treated. That is his fault. A tuberculous patient, he doesn't want to be treated, but if he's treated, he can be brought into healthy state. This Kṛṣṇa consciousness movement is treating all these rascals and fools, because all of them are born rascals. This is our judgment. Not . . . ''Śāstra's'' judgment. ''Abodha-jāta. Jāta'' means born, born rascals. Everyone is a born rascal unless he's Kṛṣṇa conscious. This is our . . . our propaganda should be like that. We can call anyone rascal and fool if he's not Kṛṣṇa conscious.

So what is the value of rascals and fools? He may say something; he may say something. Just like a madman: He may speak so many things, but who values his word? Everyone knows that he . . . a child, he speaks so many things. Who cares for it? Similarly we must know, anyone who's not Kṛṣṇa . . . he's a madman. He's empowered by this illusory energy. He talks all nonsense. So our should be that, "If you want to understand, then you come to this position. Then you'll understand. You must be educated." Your belief and not belief or acceptance, who cares for them? Now, this sky is there. Everyone has seen. The experienced man says, "Now, this side is sun." And if somebody says, "Why not this side?" so who cares for this version? You rascal, you may say like that, but it is a fact, this side is sun. One who knows, he can say. One who does not know, he'll argue, "Why not this side? Why you are so bigot that the sun is coming from this side? It may come this side also." This is all nonsense.

''Upadek . . . upadekṣyanti tad jñānaṁ jñāninas tattva-darśinaḥ.'' Therefore ''Bhagavad-gītā'' recommends, ''tad-vijñānārtham'' . . . now . . . what is that? ''Tad viddhi praṇipātena paripraśnena sevayā'' ([[vanisource:BG 4.34 (1972)|BG 4.34]]). You must go to a person, surrendering, not with your naughty behavior, "Why this? Why that?" First thing is surrender. You must approach a person . . . surrender. The first thing is ''praṇipātena''. Then you question. Unless you have surrendered, you have no right to question. What is the meaning of such question? Simply waste of time. If you surrender to a person, and whatever answer you get from him, you'll accept, that is called surrender. So find out such person, first of all, that you can surrender there and you'll accept whatever he says. That is ''guru. Tad viddhi praṇipātena.'' First thing is ''praṇipāta'', surrender. Therefore Kṛṣṇa says: "Surrender."

These rascals are puffed up with false knowledge. Therefore their first business is to surrender, "Rascal, you surrender." That is our Kṛṣṇa consciousness movement. Without surrendering, he remains a fool because he's puffed up with false knowledge. Just like the so-called scientist, the philosopher, they think, "Oh, what is this Kṛṣṇa consciousness?" But they do not know that they are in the fool's paradise. ''Tad viddhi praṇipātena paripraśnena''. If you have surrendered, then you can ask some question, ''paripraśnena''. And ''sevayā''. That ''paripraśna'' should not be challenge. By ''sevā'', by service. This is our process. We must find out ''guru'', we must satisfy him by service and surrender unto him. Then ''guru'' will explain. ''Upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ''. He knows everything. He'll explain. This is our program.