Prabhupāda: Now, now I have already explained that because Śrī Kṛṣṇa is the Supreme Personality of Godhead, and because He has got clear vision, and because He has full knowledge, He cannot give us misdirection. And what is given, that is perfect. So we have to believe that in future, even after liberation . . . now, one thing we must also explain—the liberation, the conception of liberation. So there are different . . . five kinds of liberation. One of them, liberation, is to become one with the Lord, one with the Supreme. That is called sāyujya-mukti, to merge into the existence of, of the Supreme. That is also another. That is one of the five liberations. That is not the only liberation.
That means we all individual beings, we are individual constitutionally. God is the father or creator or whatever, or the source of all life, or source of our existence. Whatever you like, you can say. So we have . . . we have been created in that way. Eko bahu syāma. God has become many. This is also version of the Vedas that many, all these many, we are also god. Just like the fire diffuses its sparks. The sparks coming out of the fire, it is the . . . they are also part and parcel of the fire. Similarly we, we are all parts and parcels of the Supreme.
Now, He wanted to become many. He wanted to become many, so He has become many, and we are that many. So we are not different from God. We are not different from God, but because He wanted to become many, so we have become many. Now, thing is, when God wanted to become many, there must be some purpose behind this. Otherwise, why did He like to become many? He was one, one without second. That's all right. But why did He become many? So that is a question, one must like to put that, "Why God became many?"
So that is, that answer is that because God is sac-cid-ānanda-vigraha (Bs 5.1), He's all-pleasure—therefore, without many, there is no pleasure. Just like here I sit down the whole day alone, but I become more active and more pleasing when you come. Whenever we want to enjoy some pleasure, pleasure is not enjoyed alone. Pleasure is enjoyed with many. Now God is by nature . . . He's ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12).
He's always full of pleasure, full of blissfulness. Now, if He wants to become many, it is . . . He's omnipotent. He can become many. Where is the objection there? He can . . . He can manifest Himself in various . . .
Just now we have quoted a verse from Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam (Bs 5.33). Ananta-rūpam means unlimited forms. Unlimited forms. Ad . . . still, they are one. In spite of becoming unlimited, they're one. Just like the sun. If you put here millions of pots, water pots, in every pot you'll find the sun's reflection. But that millions of reflections, sun, does not mean that sun has lost his oneness. Sun is one. That is also a Vedic system, that we are all reflection like that. So anyway, these many, many forms of God is from the desire of God.
Now, out of these . . . because God has got some desire, transcendental desire, to enjoy with many. He enjoys with His own energy because He is all-perfect. Just like if I want to enjoy life, I want family, I want a wife, I want children, I want friends, I want servants. So I have to think before having a wife. You see? Because I am limited, so I think twice, whether I am able to keep a wife, then whether I am able to maintain my children. These things are consideration. And actually, in the present society every young man is thinking like that. You see? Whenever the question of marrying is there, they think like that. But that thinking is due to our imperfectness. Because we are not all-powerful, therefore we think like that.
But when we give the qualification to God that He is all-powerful, omnipotent, so He can maintain any number of children or any number of wives. Otherwise, there is no meaning of omnipotent. So similarly, God has become many, and He has got a plan behind this thinking of many. Now, out of these manies, if one wants to merge again into the existence of God, so God has no objection.