Our first principle is that we have to disregard the persons who are very much anxious to establish that isvara and Paramesvara, or the living entity and the Supreme Person, they are equal

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"disregard the persons who are very much anxious to establish that īśvara and Parameśvara, or the living entity and the Supreme Person, they are equal" |"our first principle is that we have to"

Lectures

General Lectures

This Kṛṣṇa consciousness movement is specially meant for removing this misconception of understanding God and the jīvas. So our first principle is that we have to disregard the persons who are very much anxious to establish that īśvara and Parameśvara, or the living entity and the Supreme Person, they are equal.

That īśvara, that Paramātmā, is sitting also within this body, but He's observing what the jīvātmā wants to do. According to that, He is supplying a machine. This machine means this body, yantrārūḍhāni māyayā. This machine is manufactured by the external energy, māyā (translation). So therefore we are jīvātmā; we are different from the Paramātmā (translation). Those who are equalizing Paramātmā and jīvātmā, they are not in perfect knowledge (translation). Either purposefully they are misleading, or they do not know the perfect knowledge (translation).

At the present moment this danger is there in a very large quantity. People are thinking wrongly that they are also God, as good as God (translation). In the Bhagavad-gītā the statement is, Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Jīva-bhūta is the living entities. "They are My part and parcel" (translation). So it is an axiomatic truth: part is never equal to the whole (translation). Āṁśi. So just like this finger is the part of my body, but it does not mean the finger is the whole body (translation), therefore there is distinction between Brahman and Para-brahman (translation), īśvara and Parameśvara (translation), ātmā and Paramātmā (translation). So īśvara means controller, one who controls; but Parameśvara means the controller of the controller (translation). That is explained in the Brahma-saṁhitā, īśvaraḥ paramaḥ kṛṣṇaḥ (BS 5.1). Īśvara... All of us may be īśvara. I am īśvara amongst my disciples. You may be īśvara amongst your family members. But none of us is Parameśvara (translation).

So this mistaken knowledge is very much spread at the present moment (translation). So our this Kṛṣṇa consciousness movement is specially meant for removing this misconception of understanding God and the jīvas (translation). So our first principle is that we have to discard or disregard the persons who are very much anxious to establish that īśvara and Parameśvara, or the living entity and the Supreme Person, they are equal. We do not support this theory (translation). It is said in the śāstra, yas tu nārāyaṇaṁ devaṁ...,

yas tu nārāyaṇaṁ devaṁ
brahma-rudrādi
samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam
(CC Madhya 18.116)

Nārāyaṇa, the Supreme Personality of Godhead, nārāyaṇaṁ devam, if we equalize Him even with such demigods, such big personalities like Brahmā and Śiva, then we become a pāṣaṇḍī.

yas tu nārāyaṇaṁ devaṁ
brahma-rudrādi-daivataiḥ
samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam

Anyone, what to speak of with ordinary person, even personalities, big, big personalities like Lord Brahmā and Lord Śiva, if one equalize Nārāyaṇa, then he is called a pāṣaṇḍī (translation). Unfortunately, at the present moment a poor man has been equalized with Nārāyaṇa as daridra-nārāyaṇa (translation). So why one should say daridra-nārāyaṇa? What is the reason? Nārāyaṇa is Lakṣmī-pati, the husband of the goddess of fortune. How He can become daridra-nārāyaṇa? And where is this word in the śāstra, "daridra-nārāyaṇa"? (translation). So in this way, people are being misled (translation).