Our philosophy is . . . we don't say that the world is false, we say the world is temporary. How it can be false? If God created this world, if God is true, how His creation can be false? We don't approve this philosophy. We accept that this is not false, but this is temporary. And because it is creation of God, because He's Absolute Truth, it is also true. Simply we are seeing it otherwise.
Just like I'm claiming something within this world as my property. That is false. But this is someone's property—that is fact. That is God's property. Īśāvāsyam idaṁ sarvam (ISO 1). Not that the property is false. Just like this house, this building, this nice room, it is so nicely decorated; there is electric light. If somebody says: "It is false," how it is false? It is not false. Why I shall say false?
Why I shall discourage the persons who are using this room as . . . for their devotional service, they're making progress . . .? How we can say it is false? It is not false. The false is when I claim that, "This is my house." That is false. That is false. That (is) my false, puffed-up consciousness that, "I am the proprietor. I am the master. I am God." This is false.
Just like first of all we want to become a proprietor, then master, then minister, then president, then God. When everything fails, then "I am God." The same tendency is there—that I want to become the greatest. But how you can be the greatest? God is greatest. You are always smallest. That is . . . that smallest is thinking greatest, that is false. The smallness is not false. The greatness is not false. But when the small thinks as great, that is false. That is māyā.
So long one is in māyā . . . now our beginning is that we accept immediately the great, the great, and the small, the small. We understand from the Vedic literature, mahato mahīyān aṇor aṇīyān (Kaṭha Upaniṣad 1.2.20). Aṇu means atom. The atom, he is, the Brahma, or the spirit, is smaller than the atom. Aṇor aṇīyān: still smaller. And mahato mahīyān: and the greater than the greatest. We have the conception of the greatest, the sky. But Kṛṣṇa showed that millions of skies were within His mouth. So therefore mahato mahīyān.
So actually we, the living entities, we are part and parcel of God, but we are very minute quantity, infinitesimal. And God is infinite. So infinitesimal, our magnitude is, I've several times explained, one ten-thousandth part of the tip of the hair. So you cannot even imagine with your material senses. Therefore aṇor aṇīyān, smaller than the atom. The same thing—we are also spirit, and Kṛṣṇa, or the Supreme Lord, is also spirit. Qualitatively we are one. But we are the smallest and He is the greatest.
So we accept it immediately from the Vedic information. Therefore our position is sane. We do not falsely declare that, "I am God." Just give proof that you are God, then claim. But some rascal claims that he's God, and other rascals, they accept that he's God. God is not so cheap. God, as we get description from Brahma-saṁhitā, yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ (Bs. 5.48): many millions of universes are coming out from the exhaling of God, and again they are disappearing by inhaling of God. That is God. By simply breathing, millions of universes are being created, and millions of universes are being dissolved simply by inhaling. This is going on. So how we can claim?
So our this unnecessary, puffed-up claim is not there. Therefore we are already liberated. We don't have to seek for liberation. Liberation means to become liberated from these nonsense, false ideas. That is liberation. As soon as we think that, "I am this body," I'm not liberated. And as soon as I know perfectly well that, "I am not this body," I am liberated. This knowledge gives liberation. Therefore Śukadeva Gosvāmī says, prāyaścittaṁ vimarśanam. To develop your knowledge, that will give you relief.
So our knowledge is perfect because we know that we are very small particle of spiritual spark. That is our constitutional position. And God is the Supreme, the greatest spiritual identity. Eko bahūnāṁ yo vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). He's supplying all the necessities of the small spiritual sparks. Because we know rightly, and as we are part and parcel of God, minute particles, therefore our duty is to serve God. Just like this finger is part and parcel of my body, this finger is not enjoyer. The body, or the chief place in the body, the stomach, he's the enjoyer. Similarly, God is the center of all creation, the whole universal body. Therefore He's enjoyer, we are servitor.
So our conception is very clear; therefore we are liberated. Liberation means to become free from all false conception of life. That is liberation. Liberation does not mean that you have got now two hands and, as soon as you are liberated, you'll have ten hands. No. Liberation means that you become free from all nonsensical, false conception of life. That is liberation. That is the definition given in the Śrīmad-Bhāgavatam, what is liberation. Muktir hitvā anyathā rūpam. Mukti means to give up, anyathā rūpam. As we are now living under some false conception, so when one gives up this all false conception, that is called mukti. Muktir hitvā anyathā rūpaṁ svarūpeṇa vyavasthitiḥ (SB 2.10.6). And when one is situated in his original, constitutional position, giving up all false notions, he's liberated. That is liberation.
Liberation is not very difficult. Simply . . . there is another verse, that by awakening knowledge one becomes liberated immediately. But, but what is that knowledge? This knowledge is very simple: God is great; we are small. We are His part and parcel; therefore it is our duty to serve Him. Two lines—liberation. Instead of undergoing so much difficult processes, if simply you understand these two lines—God is great, I am very small, and He is the supreme proprietor, or master. He is supplying us all necessities of life, therefore our duty is to serve Him. That's all.