Prabhupāda: In the beginning, when Brahmā was created, one demon, Madhu, he came to swallow him. And Kṛṣṇa killed him. Madhu-Kaitava, two brothers, Madhu and Kaitava.
Paramahaṁsa: He came to swallow Brahmā?
Prabhupāda: Hmm.
Paramahaṁsa: So he was one of the first demons killed.
Prabhupāda: Yes.
Amogha: May we ask questions about pronouncing the Sanskrit?
Prabhupāda: Yes.
Amogha: When the a-h with the dot is in the middle of a verse, should it always be pronounced clearly, a-ha. Adhi-yajña-ha, or is it more like adhi-yajña.
Prabhupāda: That is stated there. In the verse what it is?
Amogha: Adhi-yaj . . . well, it depends on whether I pronounce it right. (laughs) But it is spelled, a-d-h-i-y-a-j-n-a-h with a dot underneath. So . . .
Prabhupāda: Adhi-yajña. When we divide the word, then the first noun form is used. Sanskrit grammar is very difficult. It requires twelve years to learn simply Sanskrit grammar. So that is not possible. So whatever is there, you understand that. Sanskrit grammar is very, very difficult. At least twelve years required. And if you understand Sanskrit grammar, then you can read all the Vedic literature without any translation. Simply by studying. Therefore the Sanskrit scholars are first of all taught grammar. And when one is expert in reading grammar properly, then all Vedic literature becomes very simplified . . . (indistinct)
Amogha: The Supersoul, does He . . . I remember in one place it describes that the Lord is so small that He can enter even into the heart of the individual soul, and . . .
Prabhupāda: Even into the atom. So where is the difficulty?
Amogha: Well, sometimes it is described that the Supersoul is situated beside the individual soul.
Prabhupāda: Yes.
Amogha: So He's beside the individual soul, not inside the individual soul.
Prabhupāda: Individual soul . . . inside does not mean He is not beside. We are within this room, that does not mean I am not beside the room. Because I live within the room, does it mean that the room and myself are the same? Then? Why don't you understand this? God may be within anything, but that does not mean that He is equal or one within. That is the Māyāvādī philosophy, a foolish philosophy. Because I am within this room, does it mean that the room and myself are the same? I am more important than the room. So what is the difficulty to understand? Does it mean because I am within the room, I am less important than the room? The room is important or I am important? Who is important? Hmm? Who is important?
Amogha: The person within. You are.
Prabhupāda: So similarly, Kṛṣṇa may enter within anything, but still He is important than anything. This is simultaneous. Aṇḍāntara sthaṁ paramāṇu-cayāntara stham (Bs. 5.35)—Kṛṣṇa is within and without. That is Kṛṣṇa's position. Antar bahir avasthitam (SB 1.8.18). In Kunti's prayers you will find that "Kṛṣṇa, You are within, and You are without, but still nobody can understand." That is stated. What is our experience? Within and without. But Kṛṣṇa is both, within and without, and still we do not see. Naṭo nāṭyadharo yathā (SB 1.8.19)—just like a person playing on the stage, and his relatives and others they cannot understand that Mr. Such-and-such is playing. He is seeing something else. He is playing before him, he is known to him, but he still cannot understand. This example is given, naṭo nāṭyadharo yathā. So Kuntīdevī explained this. Did you not read Kunti's prayer? She said, antar bahir avasthitaḥ: "You are situated within and without. Everywhere You are. But still the foolish men cannot understand." And why they cannot? Naṭo nāṭyadharo yathā. Just like one's father is playing on the stage, but because he is playing in a different role, or dressing in a different role, even the son cannot understand. So what is the difficulty? Hmm?
Difficulty is mind; otherwise there is no difficulty.