The first thing is that janmādy asya yataḥ. The factor, the Absolute Truth from which everything is emanating, so that emanation includes indirect and direct manifestation. What is that indirect and direct manifestation? The direct manifestation is the spiritual world, and the indirect manifestation is this material world. Indirect manifestation means it is simply a shadow of the spiritual world.
Just like in the Bible also it is said the man is made after God. So you have got two hands, one head, two leg. So the mental speculation is said that these devotees, they create God according to their own feature. Because I am two-handed, and therefore I create God with two hands, Kṛṣṇa—but actually, the fact is not that. Actually, because Kṛṣṇa has got two hand and we have got a imitation body of Kṛṣṇa, therefore we have got two hand.
Because this is imitation. That we know everything, everyone. This body will not stay. Therefore it has got janma. Janma means birth or creation at a certain period, and it stays, say, for fifty years or hundred years. Then dissolved, dissolution. Therefore it is imitation. Just like if you create a doll, clay, clay doll, very nice, beautiful girl. But it will . . . it is imitation. It is shadow of the real beautiful girl. It has . . . it is created at some time and . . .
So reality is there in the spiritual world. Therefore it is called janmādy asya yataḥ. The idea comes from there. But the impersonalists, due to their intelligence being very meager, they think that the Absolute Truth is without any variety: impersonal or void. They think that varieties are only in the material world. But actually, real varieties are there in the spiritual world. It is only reflection, as it is described in the Bhagavad-gītā, ūrdhva mūlam adhah-śākham. Adhah-śākham. Aśvatthaṁ prāhur avyayam (BG 15.1).
Aśvattha . . . this material creation, material manifestation is compared with a banyan tree whose root is upward. And that I have explained several times, how the tree can be upwards root. That means it is reflection. Just like you stand on the riverside, the tree will be reflected on the river, on the water, as obverted. That means that is reflection. As soon as we say that, "This is a tree, the root of which is up," that means it is reflection.
The Māyāvādī philosopher, they do not take account of the mathematical calculation, 380 degree. They are taking account of . . . three hundred and sixty degree, the whole circle. They are taking account only 180 degree. And other 180 degree they're making void. But actually, the whole point is 360 degree. That is geomatical calculation. If you simply know 180 degree, then the other 180 degree is unknown to you.
So real life, real variety, real beauty, real knowledge, everything in reality is there in the spiritual world. It is only reflection. Therefore Bhāgavata explains that janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ (SB 1.1.1). The Supreme Absolute Truth is cognizant, abhijñaḥ; cognizant and svarāṭ. Svarāṭ means independent. In this way, the explanation of Brahma-sūtra is given in the Śrīmad-Bhāgavatam.
Therefore Śrīmad-Bhāgavatam is vaiṣṇavānāṁ priyam. Yad vaiṣṇavānāṁ priyam. Yasmin paramahaṁsam ekaṁ paraṁ jñānam jñeyate. The knowledge of Śrīmad-Bhāgavatam is to be understood by the paramahaṁsa, the highest perfected man, paramahaṁsa. It is not ordinary thing.
Devotee: Swāmījī, if all things here are a reflection of what is perfect in the spiritual world, then isn't . . . shouldn't hate and frustration and despair and prejudice also appear in the spiritual world?
Prabhupāda: Yes.
Devotee: Does it?
Prabhupāda: Yes.
Devotee: Then isn't that . . . aren't they bad?
Prabhupāda: But that frustration has no disappointment. (laughter) That is the beauty. Just like Lord Caitanya is manifesting that spiritual frustration, "O Kṛṣṇa, I could not see You." He's jumping on the sea in frustration. But that frustration is the highest perfection of love. Yes. Everything is there—but without inebriety. You are very intelligent boy. I thank you. Yes. Yes. There is frustration, but not this frustration. Yes. That frustration, I mean to say, enriches one's eagerness of love for Kṛṣṇa. Everything is there, but without inebriety. Everything is there. Yes.