There are originally three colors. Similarly, originally three guṇas. Now they become mixed up. Three into three equal to nine; nine into nine equal to eighty-one; and again eighty-one and eighty-one . . . Nature's law is very subtle. Those who are botanists, scientists, they know how the color of the flower . . . so many varieties. They calculate, a little . . . There is regular principle. Not that by chance it has become yellow, chance it has become red. This is rascaldom. No. There is regular. Parasya śaktir vividhaiva śrūyate (CC Madhya 13.65, purport). Everything is being done by the manifestation of energy of the Supreme Personality of Godhead. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). Everywhere there is control of Kṛṣṇa. So don't think that in the flower some nice color has come without any supervision or control. Don't think. That is nonsense. Not by chance. It is under Kṛṣṇa's direction. He has got artistic sense. Not like us. He can dictate to show the various varieties of living entities, all varieties, trees and so many things. There are varieties, jalajā nava-lakṣāṇi: nine hundred thousand different forms of fishes, from big to small. There are whale fishes. There is another big fish, they can swallow up the whale fishes, so big, jala-hasti. They are within the ocean. How many we know? We are . . . The Nirviśeṣa-vādīs' philosophy is like that, that on the ocean we see it is simply water. No, that is not actual vision. You should take knowledge from the experience. What is that? Now within the ocean there are nine hundred thousand different forms of life. You rascal, you are thinking that there is nothing, nirviśeṣa.
So nirviśeṣa-vādī, impersonalists, are like that. In the creation of God, there are varieties, not impersonal. Therefore we see, we are sitting here, you won't find two men of the same feature of the body. Even there are twin, still, we'll find some differences. The father, mother can see. There is variety. Here it is said, bhūteṣu guṇa-vaicitryāt. They are guṇa-vaicitryāt. Therefore we don't find two men of the same nature, two men of the same thinking. Varieties. Varieties, this is going on. But that is our cause of bondage—varieties. But if we can surpass these varieties, as Kṛṣṇa advises in the Bhagavad-gītā, trai-guṇya-viṣayā vedā nistrai-guṇyo bhavārjuna (BG 2.45). Nistrai-guṇyo, nirguṇa. Nirguṇa does not mean no varieties. Nirguṇa means not these material varieties—the spiritual variety. So they misunderstand. Spiritual varieties, they think material varieties. So nistraigunyo: we have to overcome the varieties of this material nature. We have come to the spiritual platform.
And how it is possible? That is stated in Bhagavad-gītā:
- māṁ ca vyabhicāreṇa
- bhakti-yogena sevate
- sa guṇān samatītyaitān
- brahma-bhūyāya kalpate
- (BG 14.26)
One who is engaged in devotional service, he becomes transcendental to these three guṇas and its varieties. Māṁ ca yo 'vyabhicāreṇa bhakti-yogena. Avyabhicāreṇa: without any adulteration, pure devotion. So pure devotion means anyābhilāṣitā-śūnyaṁ jñāna-karmādy anāvṛtam (Bhakti-rasāmṛta-sindhu 1.1.11): only concentration of Kṛṣṇa. Kṛṣṇa is the root. Kṛṣṇa is vāsudevaḥ sarvam iti (BG 7.19). One who knows this . . . This knowledge is not so easy. Bahūnāṁ janmanām ante. After many, many births cultivating knowledge, if one is fortunate, he can understand that Kṛṣṇa is the root of everything. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ. But that is the ultimate goal. So if we understand this central point, that Kṛṣṇa is the root of everything, then we are successful in life. Otherwise, it is not.