Simultaneously (Lectures, BG)

Expressions researched:
"simultaneous" |"simultaneously"

Bhagavad-gita As It Is Lectures

Lecture on BG 1.15 -- London, July 15, 1973:

According to Vedic civilization, after the birth of the child, there was name-giving ceremony, what kind of name. So that was calculated astrologically, that what kind of name he should be given, because the name should carry some meaning of the activities of his life. So Kṛṣṇa is named here Hṛṣīkeśa. Hṛṣīkeśa, Kṛṣṇa, in the fifteenth chapter is described that He gives direction to everyone. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: (BG 15.15) "I am sitting in everyone's heart as Paramātmā." Realization of the Absolute Truth are three features, Brahman, Paramātmā and Bhagavān.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

(SB 1.2.11)

Brahman, Paramātmā and Bhagavān. The same object. So the Brahman realization is impersonal realization. Just like the sun, the sun globe, and the sunshine. They are one, but the sunshine, realization of the sunshine, is not realization of the sun globe. Or realization of the sun globe is not realization of the sun god who is within the sun globe. Vivasvān. His name is Vivasvān. The present predominating Deity in the sun planet, his name is Vivasvān. And his son Manu is called Vaivasvata Manu. This is the age of Vaivasvata Manu. So at the... This is very nice example, that the sunshine, the sun globe and the sun god. They are all one, but still, the sun globe is not the person, sun god; neither the sunshine is not the person sun, although they are one. This is called acintya-bhedābheda-tattva, inconceivably one and different simultaneously.

So Brahman realization is also God realization, but it is partial. The Supreme Lord is sac-cid-ānanda-vigrahaḥ (Bs. 5.1). He is person. But He is not a person like us. He is sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Vigraha means person. So He is person, Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Three features, realization of the Absolute. The first realization, imperfect realization, is impersonal Brahman. Further advanced realization—Paramātmā realization. And ultimate realization—the Supreme Personality of Godhead, Kṛṣṇa. These are the three stages.

Lecture on BG 1.24-25 -- London, July 20, 1973:

First of all we can see a person. A person we see, what do we see? The senses. But we cannot see the director of the senses. The director of the senses is the mind. And the director of the mind is intelligence. And the owner of the intelligence is the soul. This is understanding. The soul is there. Whose intelligence? As soon as we shall say intelligence, whose intelligence? That is the soul's intelligence. Wherefrom the intelligence is coming? From Paramātmā, Hṛṣīkeśa. Therefore this word is used here, hṛṣ īkeśa. The intelligence will come from Paramātmā. Otherwise we cannot act, just like a child has got intelligence, but it is guided by the parent's intelligence: "My dear son, do like this." And he does it. Similarly, we have got all this mind, intelligence, everything, but that is being guided by the super-intelligence, Kṛṣṇa. Therefore He is called Hṛṣīkeśa. Once we have explained Hṛṣīkeśa. So we have to reach that platform where we can talk with Hṛṣīkeśa. That is spiritual platform. That is possible. The more you become purified, you can talk with Hṛṣīkeśa, who is within yourself. He is not outside. Although He in Goloka Vṛndāvana, Kṛṣṇa is always in Vṛndāvana, in the spiritual world, but because He is Kṛṣṇa, He can remain with you also at the same time, simultaneously. This is Kṛṣṇa. Goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37).

Lecture on BG 1.24-25 -- London, July 20, 1973:

So our worship is very simple. Tam ahaṁ bhajāmi. We worship that Govinda, ādi-puruṣam. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. We don't worship ordinary so-called rascals. We worship Govinda. How Govinda is? The Govinda's description is Brahma-saṁhitā. That Govinda, ānanda-cinmaya-rasa-pratibhāvitābhiḥ: "He is always in the spiritual world, which is ānanda-cinmaya-rasa." Not this kind of ānanda-cinmayānanda, spiritual bliss. Spiritual bliss means it is continually going on; still, nobody is fed up. Here you can accept any ānanda in this material world, so many things. It cannot go on very long time. Suppose if I give you rasagullā, one rasagullā, you can take: "Oh, very nice." Another, "Very nice." Another, "Nice." Then next four or five, "No, I do not want." Finished. Similarly, any ānanda you can take. Sex life. It cannot be continued. Finished. So try to understand what is cinmayānanda. Ānanda-cinmaya-rasa-pratibhā... It, they'll never ends. It goes, nava-nava-yauvana, one after another, new, new, new, new. Just try to understand what is spiritual bliss. You do not... The sahajiyās, they accept this material bliss as spiritual bliss. That is called sahajiyā. Don't be sahajiyās. Try to understand according to śāstra. So Kṛṣṇa is described, this how He becomes Hṛṣīkeśa, that goloka eva nivasati. He is enjoying with His associates, the cowherds boys, the gopīs, in goloka-nāmni nija-dhāmni. He is enjoying there. At the same time, He is within your heart. This is Kṛṣṇa, Hṛṣīkeśa. He's come simultaneously, not only within your heart, within the atom. Aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam aham... (Bs. 5.35). Not only within your heart, but within the atom. Just imagine. How many atoms there are. So Kṛṣṇa is everywhere. These are..., we have to take information of Kṛṣṇa from the śāstra. Śāstram eva cakṣusā (?). Vedānta-sūtra. Your eyes should be śāstra, not your so-called imagination. śāstra-cakṣusā. Yaḥ śāstra-vidhim utsṛjya vartate kāma... (BG 16.23). If you give up the direction of the śāstra and manufacture your own way, yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ, as you like, then na sa siddhim avāpnoti: you will never get siddhi, perfection, never get. Na sa siddhim avāp..., na sukham, neither happiness.

Lecture on BG 1.44 -- London, July 31, 1973:

So sometimes Arjuna is accused, Bhagavad-gītā is also accused, that "There is violence. There is violence. Bhagavad-gītā is full of violence." Yes, it is full of violence. The warfield. But here the Vaiṣṇava thinking, Arjuna is thinking that it was arranged for his rājya-sukha. Yad rājya-sukha-lobhena. Lobhena. It was arranged for the satisfaction of Arjuna so that he could enjoy the kingdom and the happiness thereof. Actually, it was not so. It was arranged by Kṛṣṇa for His satisfaction, not for Arjuna's satisfaction. So that is the difference between ordinary work and devotional service. Devotional service and ordinary work, they look almost equal. Just like we are living in this house. The neighbors, they may think that "Some people are living here, chanting, dancing. We also dance. We also sometimes sing. And eating, they are also eating. Then what is the difference?" They may think that "What is the difference between devotional service and ordinary work?" It looks almost equal. Therefore people misunderstand that Bhagavad-gītā is ordinary warfare, violence. But it is not that. It is arranged by Kṛṣṇa because, to fulfill His mission. His mission is paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtam (BG 4.8). That is His satisfaction, not Arjuna's satisfaction, not anyone's satisfaction. It is His plan. He comes, He descends on this planet, in this universe, just to establish the real purpose of religious life and to kill, to vanquish those who are opposing the real purpose of life, human life. That is His mission, simultaneously two things. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtam (BG 4.8).

So svajanam.

aho bata mahat-pāpaṁ

kartuṁ vyavasitā vayam

yad rājya-sukha-lobhena

hantuṁ svajanam udyatāḥ

(BG 1.44)

Svajanam means kinsmen. So kinsmen does not mean, in higher sense, only my brother or my sister or my father or my uncle. No. Svajanam means all living entities. Because one who hasn't got Kṛṣṇa consciousness, with ordinary consciousness, material consciousness, he cannot think in terms of svajanam. "My kinsmen, all living entities," he cannot think. Actually, everyone is our svajanam, because if God is father, as Kṛṣṇa claims, ahaṁ bīja-pradaḥ pitā, if He is the supreme father... Not only He claims, at least, any fine religious system claims, "God is the original father." That's a fact. Ahaṁ sarvasya prabhavo mattaḥ sarvam pravartate (BG 10.8). Everything has come from Him. He is the supreme father. So if Kṛṣṇa is the supreme father, He is father of everyone. Sarva-yoniṣu kaunteya (BG 14.4). In all species of life, in all forms of life, they are all our svajana, kinsmen. How it cannot be? Because Kṛṣṇa is the original father. This is Kṛṣṇa consciousness. Therefore a devotee of Kṛṣṇa does not want to commit a little harm to any living entity. That is Kṛṣṇa consciousness.

Lecture on BG 2.12 -- Hyderabad, November 17, 1972:

Dvaita and advaita. Just like this finger is, is my finger. So it is part of this body. So you can, you can say, "This finger is also body." But, at the same time, the finger is not the body. Is it clear? You cannot say "This finger the whole body." But at the same time, you can say, "Yes, finger is body." If you say, "This is my body," there is no wrong because finger is also part of the body. But if you say that "The finger is body," that is also wrong. This is dvaita-advaita. It is simultaneously one and different. Similarly, the soul and the Supreme Lord, equal in quality. Kṛṣṇa says, mamaivāṁśa. The small particle of gold is gold. That is advaita. You cannot say, because it is small particle of gold, you cannot say, "It is iron." It is gold. That is advaita. But the gold mine and the gold earring, there is difference. You cannot say the gold earring is as good as the gold mine. That is dvaita. so in this way, as so far our spiritual existence is concerned, we are one. But so far our energies are concerned, that is different. That is dvaita-advaita. You have no such big energy as God has. In that sense you are different. God can create millions of universe by His breathing. Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ (Bs. 5.48). You can create one small sputnik, and take credit. But God can create innumerable universes simply by breathing. So your energy, your power, is different from God's power. But in quality, you are one with God.

Lecture on BG 2.13 -- Hyderabad, November 18, 1972:

Śyāmasundara: He wanted to know what is the difference between Paramātmā and ātmā.

Prabhupāda: Paramātmā and ātmā, it is not very difficult to know. Just like you are father and you have got many children at home. So they, because they are children, they are, I mean to say, as ingredients, you and your children are the same, but still, you are superior, and the children are dependent. Your children are not different from you, but still, you are superior and they are inferior or junior. So qualitatively one, but quantitatively different. So quantitatively different—ātmā, Paramātmā; and qualitatively one—ātmā is spirit, Paramātmā is spirit. It is called acintya-bhedābheda-tattva, simultaneously one and different. One in quality, different in quantity. You can create. You are also qualitatively one with God. You have got creative power. Just like we are creating this flying machine, sputniks. That is also flying in the sky, and the Paramātmā has created the millions of planets floating in the sky. So you have got the creative power, but you cannot create like that, Paramātmā. That is the difference. Can you?

Indian: My question was very simple.

Prabhupāda: Yes. The answer is also very simple. Paramātmā is great. You are small. That's all.

Indian: But whether the, our ātmā is the part and parcel of the ātmā, Paramātmā.

Prabhupāda: Yes.

Lecture on BG 2.26 -- Hyderabad, November 30, 1972:

Just like you are trying to conceive that whole world is God, and still, God is not there. That is spoken by God Himself, Kṛṣṇa: mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ (BG 9.4). Mayā tatam idam, avyakta-mūrtinā. So this impersonal feature, brahmeti paramātmeti bhagavān iti (SB 1.2.11), the impersonal feature is Brahman. Sarvaṁ khalv idaṁ brahma. That means sarvedam akhilaṁ jagat, parasya brahmaṇaḥ śaktiḥ sarvedam akhilaṁ jagat. Just like the sunshine. You are in the sunshine. That is a practical faith. The sunshine is not different from the sun. The sun is ninety-three millions of miles away, but still, because you are in the sunshine, you are in sun. Can you deny it? That is the thing. You are in the sunshine. The sunshine is not different from the sun. But still, it is not the sun. This is the philosophy, inconceivably, simultaneously one and different. The sunshine is not different from the sun, but still, it is different. Similarly, the whole manifested, the cosmic manifestation is God, but still He is..., it is not God. This is, therefore it is called inconceivable, acintya. With our teeny brain, we cannot accommodate how it is one and different. Therefore it is called acintya. Acintya-bhedābheda: different and separate, simultaneously. Everything. Idaṁ hi viśvo bhagavān ivetaraḥ. The whole world is Bhagavān, but it appears different from Bhagavān. So how? To a mahā-bhāgavata, who understands actually what is Bhagavān, he does not see any difference. Because he, everywhere he sees his worshipable Deity, Kṛṣṇa. He does not see anything. I am seeing a tree, but a devotee is seeing tree: "Oh, it is the energy of Kṛṣṇa." Immediately he remembers Kṛṣṇa and worships Him. So this is higher stage of realization of God, how the inconceivable things, simultaneously one and different, can be perceived. Therefore, there are three stages of devotional life, kaniṣṭhādhikārī, madhyamādhikārī, and uttamādhikārī. So to become uttamādhikārī, it is not so easy, but we are generally in the kaniṣṭhādhikārī. But we shall try to come to the madhyamādhikārī. Then our life will be successful.

Lecture on BG 2.46-47 -- New York, March 28, 1966:

Just like the mass water in the ocean, it can play a havoc. But a drop of water, that... It is not possible by the drop of the water. Similarly, that is the difference between ourself and God. We are minute particles, minute particles, just like the sun and the sun rays. The sunshine, the sun rays, they are also combination of molecules of some shining material, material. So shining material... So that sunshine is not different from the sun, but at the same time, sunshine is not the sun. This is called simultaneously one and different. This philosophy was, I mean to say, expounded by Lord Śrī Caitanya Mahāprabhu, acintya-bhedābheda, acintya-bhedābheda, "simultaneously one and different." Now, in order to keep our position intact, that is to... That theoretically we understand or we have understood that "I am not this body, but I am consciousness, pure soul," that is our theoretical... Not theoretical, but it is practical. Anyone can understand. Any sane man can understand that "I am not this body; I am the soul." Now, to keep myself fixed up in that conviction, we require to work for it. Otherwise, as I was explaining to you, just like a child, a boy, he is, I mean to say, very much addicted to play. But if you want to give him... If you want to stop his mischievous activities and if you want to stop him, then you must give him some good engagement. If you simply stop the child that "Don't play," by threatening or by some other way, you can stop him artificially for some time, but as soon as he gets opportunity he will again play. So you must engage him with some good task so that he may have attraction and he may be engaged in that good task so that he may not spoil or waste his time by playing or by mischievous activity. Similarly, consciousness is active.

Lecture on BG 2.49-51 -- New York, April 5, 1966:

The example is said because when there is ecstasy, when there is ecstasy of love, even within our, within the midst of our multifarious duties, we can remember that thing always. Similarly, God consciousness, we shall have to mold our life in that way that in the midst of our very grave duties, serious duties, we shall always remember the Supreme, the Supreme, in every step. That discrimination, that much love, we have to develop. And therefore we require guide, how to develop. How to develop that, we require guide. We haven't got to change anything. Let us, let us remain our, in our position, but at the same time, simultaneously, side by side, let us have spiritual culture. Just like we are holding this class. This is also spiritual culture, śravaṇaṁ kīrtanam (SB 7.5.23). With your multifarious duties you come here thrice in a week and try to understand. This is also spiritual culture. This will not go in vain. This will give you impression. Even you stop coming here, that impression will never go. I tell you the that impression will never go. It is such a thing. But if we take it up very seriously and go on molding our life in that way, then it becomes quickly successful.

Lecture on BG 3.21-25 -- New York, May 30, 1966:

So Lord Śrī Kṛṣṇa proved. When Lord Śrī Kṛṣṇa was present amongst ourselves, from the history we can see that... If we have to believe the history, then He was in full in everything. He was full in everything. So far as a householder also, when Lord Kṛṣṇa displayed His capacity as a householder... You will be surprised. Perhaps most of you know that He married 16,108 wives. Sixteen thousand... So somebody may be surprised that "How a person can marry 16,108 wives?" Yes. A ordinary person like us or a little more strong person, that is not possible. But when the word omnipotency is applied... God is called omnipotency, so for Him nothing is impossible. So if we have to believe the history, then Lord Śrī Kṛṣṇa married 16,108 wives, and He built 16,108 palaces also, well-decorated, fully equipped, all-marble palaces. And there was no need of light. The palaces were so nicely decorated with jewels that the light focused by the jewels, that will illuminate the house. And another thing—He was present in every house simultaneously. Sixteen thousand wives and sixteen thousand houses—He was present in sixteen thousand expansions by Himself. So that is called opulence. These are the opulences. So Lord Kṛṣṇa was full.

Lecture on BG 4.5 -- Montreal, June 10, 1968:

Rādhā is the internal potency, we are marginal potency. Of course, originally, in that sense, everything is Kṛṣṇa's expansion. Sarvaṁ khalv idaṁ brahma. But even there are expansions... That is the difference between Māyāvāda philosophy and Vaiṣṇava philosophy. Caitanya Mahāprabhu...acintya-bhedābheda. We are always simultaneously one and different. Always. We should remember. We are, because we are expansion of Kṛṣṇa, we are expansion of Rādhā also because Rādhā is also expansion of Kṛṣṇa. But still, different. That is the philosophy. One and different simultaneously. Acintya-bhedābheda. Caitanya Mahāprabhu's philosophy is inconceivable simultaneously one and different. Energy. This will be explained in the Seventh Chapter of Bhagavad-gītā. The energies and the energetic is the same. Śakti-śaktimator abheda. Just like sun and the sunshine, they are the same. There is no difference. But the molecules of the sunshine particles, that is not equal to the sun. These truths we shall always remember. Acintyāḥ khalu ye bhāvāḥ. Therefore these are inconceivable. We are simultaneously one with Kṛṣṇa and Rādhā, and at the same time different.

Lecture on BG 4.5 -- Montreal, June 10, 1968:

Prabhupāda: Yes. Not created, expanded. Kṛṣṇa expanded. Created means that it comes to the historical point. But na jāyate. Expanded. The actual word is expanded. Eko bahu syāt. He expanded Himself in so many. Not created. Expand means the things are there, now it is expanded. Just like the sun and sunshine. Sunshine is not created. Wherever there is sun, there is sunshine. But if you get sunshine in the morning, if you say, "Now the sunshine is created," that is a mistake. It is our misconception. The sun and the sunshine are always there. It is a question of appearance and disappearance, that's all. Everything expansion of Kṛṣṇa. Without any exception. Some of them are expansion of His material energy, some of them are expansion of His spiritual energy, some of them are expansion of His marginal energy. So everything expansion of Kṛṣṇa. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). So because everything expansion of Kṛṣṇa's, therefore nothing but Kṛṣṇa. But still they are different. This is the whole basic principle of philosophy. Simultaneously one and different.

Devotee: Mahā-Viṣṇu?

Prabhupāda: No, Mahā-Viṣṇu is not direct expansion.

Devotee: Expansion of the expansion?

Prabhupāda: Yes. That is mentioned in the Śrīmad-Bhāgavatam, you can read there. When there is incarnation, in the First Canto, I think Third Chapter. There you'll find it.

Lecture on BG 4.11 -- Bombay, March 31, 1974:

So Kṛṣṇa is summarizing this philosophical development here in this one line, that mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ. Either you follow Buddha philosophy or Śaṅkara philosophy or Vaiṣṇava philosophy, the ultimate goal is Kṛṣṇa. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). So you have to approach Kṛṣṇa through these different types of philosophy. They are partial realization. Just like Brahman realization means eternity realization. Paramātmā realization means eternity and knowledge. And Bhagavān realization means eternity, knowledge and blissfulness. Sac-cid-ānanda. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). If you realize Kṛṣṇa, then you realize simultaneously... Kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. You realize Brahman, you realize Paramātmā, and you realize Bhagavān. That is our duty. Therefore Kṛṣṇa says, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). Because ultimately Kṛṣṇa. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate, ahaṁ sarvasya.. (BG 10.8). And Kṛṣṇa says... Vedānta says also, janmādy asya yataḥ (SB 1.1.1). Brahman, Paramātmā, they are expansion of Kṛṣṇa. Kṛṣṇa is the original. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). This is the truth. Therefore Kṛṣṇa says that either you follow the Brahman path or Paramātmā path, either as a jñānī or yogi or as a bhakta... Therefore Kṛṣṇa says, mama vartmānuvartante manuṣyāḥ pārtha... Anyone actually who is seeking after self-realization, there are three divisions. Either you have to realize as impersonal Brahman or as localized Paramātmā or as the Supreme Personality of Godhead. But if you realize the Supreme Personality of Godhead, then automatically you realize impersonal Brahman and Paramātmā also.

Lecture on BG 4.11-18 -- Los Angeles, January 8, 1969:

Prabhupāda: This is Kṛṣṇa's picture. Yes.

Guest: I practice transcendental meditation myself and some of the concepts (indistinct) as far as levels of consciousness (indistinct) use the word cosmic consciousness and God consciousness and I was wondering how Kṛṣṇa consciousness would relate to this cosmic consciousness.

Prabhupāda: What do you understand by "cosmic consciousness?"

Guest: Transcendental consciousness simultaneous...

Prabhupāda: Just explain, just try to explain what do you mean by "cosmic consciousness."

Guest: Being in a transcendental state simultaneously with the waking, dreaming, and deep sleep states, the relative states (indistinct) and having the transcendental state also. Being...

Prabhupāda: What is the distinction between transcendental stage and this stage?

Guest: The transcendental pure being, pure existence, pure consciousness, pure awareness and the other states are (indistinct).

Prabhupāda: And what is impure?

Guest: Not impure. They...

Prabhupāda: Then how you distinguish pure?

Guest: The object of perception is...

Prabhupāda: What is that object of perception that is pure?

Guest: The perceiver and the object perceived would be one.

Prabhupāda: What is that object? Give me tangible example.

Guest: In relative existence it would be that which exists and...

Prabhupāda: What is that relative? Relative means there must be something absolute. When you speak of relative... Just like you are son, relative. Immediately the conception of father must be there otherwise how it is relative? So as soon as you say relative, what is the absolute?

Guest: The absolute is... I can't say

Prabhupāda: Then you have no conception of the absolute. You cannot explain.

Lecture on BG 4.12 -- Bombay, April 1, 1974:

Rāma, Nṛsiṁha, Varāha, Vāmana, Paraśurāma, Balarāma, Buddha—there are innumerable incarnation of the Supreme Personality of Godhead, rāmādi, of whom Lord Rāmacandra is the chief. So rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). Kṛṣṇa simultaneously existing with His innumerable incarnation like Rāma, Nṛsiṁha, Varāha, ity ādi. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarot (Bs. 5.39). So Kṛṣṇa accepted so many innumerable incarnations, but the Supreme Personality, parama-puruṣa, is Kṛṣṇa. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu, kṛṣṇaḥ svayam, kṛṣṇaḥ svayaṁ samabhavat (Bs. 5.39). In spite of His coming in different multi-incarnations, He personally also descends. Kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo (Bs. 5.39). The Supreme Personality. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. This is the prayer offered by Lord Brahmā. Then again, in the Sātvata Purāṇa the explanation of Rāma is given. Rāma, the word comes from the ram-dhātu, ramante. Ramante means fulfilling desires. So ramante yogino 'nante. Those who are yogis.... Karmī, jñānī and yogi. And amongst the yogis, the bhakti-yogī is the topmost.

Lecture on BG 4.12 -- Vrndavana, August 4, 1974:

So that bīja, that spiritual spark, is given by Kṛṣṇa, and the material nature, kṣitir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca... This body is, in this way we have got. So because we are now in the material world, we have got the propensity to enjoy, to exploit the resources of material nature. Kṛṣṇa has given us the opportunity. Therefore He said in the previous verse that ye yathā māṁ prapadyante (BG 4.11). If you want... Because material nature is also Kṛṣṇa. Or Kṛṣṇa's energy. Not Kṛṣṇa. Kṛṣṇa and Kṛṣṇa's energy, there is no difference.

That I have explained last night. Just like the fire and heat, that is the same quality. In the heat there is warmth, and the fire there is warmth. Still, the heat is not the fire. This is called inconceivable, simultaneously one and different. This is the perfect philosophy. Everything is one with the Supreme, and at the same time it is different. This is perfect philosophy given by Śrī Caitanya Mahāprabhu. Acintya-bhedābheda-tattva.

So here, in this material world, people are trying to enjoy. Therefore Kṛṣṇa says, kāṅkṣantaḥ karmaṇāṁ siddhim. Everyone is working very hard. Any business he is doing, he is praying, "O My Lord, give me the opportunity that I may get success in my business." So Kṛṣṇa is giving. That is also very nice.

Lecture on BG 4.13 -- Johannesburg, October 19, 1975:

Just like the sun and the sunshine. What is the difference? The difference is... You see the sun globe. That is also number one. And what is the sunshine? The sunshine is a combination of very, very small, atomic, bright particles, the sunshine. Molecules. In the science they are called molecules. But there are many millions of small atomic parts combined together. That appears to be sunshine. So eka, the sun is one, but the sunshine means combination of many small atomic particles. Similarly, God is one, and we, part and parcel of God, we are many. Try to understand this. This is authoritative statement. So quality, the sun and the small atomic molecule particle, both of them are bright shining. But the sun as it is and the small particle, they are not equal. Equal in quality, not in quantity.

This is perfect understanding of philosophy. This is called acintya-bhedābheda-tattva, inconceivably one and different simultaneously. We are one with God in quality, but we are different in quantity. This is the understanding. Because we are particle of God, we have got all the qualities. Not all the qualities. They have calculated, big, big saintly persons, we have got seventy-eight percent of the qualities of God in very minute quantity. Say God is cent percent, hundred. So we are, when we are perfect, means without any material contamination, then we possess... We have already; it is now covered.

Lecture on BG 4.24 -- Bombay, April 13, 1974:

We have got this limited idea. I have got balance, say, $1,000 in the bank and if it is taken little by little, the whole balance is finished. It is not like that. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation). You have got $1,000. You take $1,000; still $1,000. This is spiritual. One plus one equal to one; one minus one equal to one. That is described here, that brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam (BG 4.24).

Actually, the sacrificer, the ingredients.... Just like grains and ghee is being offered in the fire. So the fire is also Brahman, the ingredients are also Brahman, the person who is offering ingredients, he is also Brahman, but in different categories. Not that because everything is Brahman, therefore everything is God. No. Everything is...

This is called, Caitanya Mahāprabhu's philosophy, acintya-bhedābheda-tattva. The example can be given. Just like a drop of sea water and the sea, chemical composition is the same, but the drop of sea water is not equal to the sea. This is Vaiṣṇava philosophy. The Māyāvāda philosophy is the drop, when it is taken, then it is separate, and again you put it there, then it is one. So the Vaiṣṇava philosophy accepts it is one and separate, both. That is Caitanya Mahāprabhu's philosophy, acintya-bhedābheda, simultaneously one and different.

And it is explained in the Bhagavad-gītā that mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: (BG 9.4) "I am spread all over the universe," jagad avyakta-mūrtinā, "non-manifested mūrti." He has got His mūrti. He says, mayā: "by Me." "Me" means person. Mayā.

Lecture on BG 4.24 -- August 4, 1976, New Mayapur (French farm):

French Devotee: What does it mean when Kṛṣṇa says "I am not in them"?

Prabhupāda: Huh? "I am not in them" because you cannot see there. Kṛṣṇa is there, but you cannot she Him. You are not advanced. Just like another example. Here is, the sunlight is here. Everyone experiences. But that does not mean sun is here. It is clear? Sun is here means... Sunshine is here means sun is here. But still, because you are in the sunshine, you cannot say "Now I've captured the sun." Sunlight is existing in the sun, but sun is not present in the sunshine. Without sun there is no sunshine. That does not mean the sunshine is sun. At same time, you can say the sunshine means sun.

This is called acintya-bhedābheda, simultaneously one and different. In the sunshine you feel the presence of the sun, but if you are able to enter in the sun globe, you can meet the sungod also. Actually, the sunshine means the rays of the body of the person living in the sun globe.

That is explained in the Brahma-saṁhitā, yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). On account of Kṛṣṇa's... You have seen Kṛṣṇa's effulgence is coming. That is the source of everything. That expansion of that effulgence is the brahmajyoti, and in that brahmajyoti, innumerable spiritual planets, material planets, are generated. And in each and every planet there are varieties of presentation.

Actually, the origin is the Kṛṣṇa's rays of the body, and the rays of the body's origin is Kṛṣṇa.

Lecture on BG 4.34 -- Questions & Answers -- August 14, 1968, New York:

You are very intelligent. This Supersoul is also partial representation of Kṛṣṇa. Just like the sun, the real sun, and the reflection of sun. If you have got thousands of pots in your presence, you will find the reflection of the sun in thousands of the pots, but the real sun is one. Similarly, this Supersoul is the reflection of the reality, partial reflection of the Supreme. Is it clear? Just like you are standing here, and at noon the sun is on your head, and five thousand miles away you inquire from somebody, "Where is sun?" He will say, "Oh, it is on my head." Five thousand miles this way or that way, any way you inquire, many, many people, many thousands of people you inquire, they will say, everyone will say that "The sun is on my head." Similarly, although the sun is one, as he is perceived that he is present on everyone's head, similarly, although Kṛṣṇa is one without a second, by inconceivable transcendental power He can be present in everyone's heart. Akhilātma-bhūtaḥ. Goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). That is the power of Kṛṣṇa. That is the power of Supersoul. We cannot. Suppose I am sitting here, you are sitting here. You are not at your home. I am not in India, I am sitting here. I cannot see simultaneously in India and America. That is not possible, because I am not Supersoul. But the Supersoul can be present everywhere. You will find this explanation in the Thirteenth Chapter of the Bhagavad-gītā. Now we are discussing the Fourth Chapter. When you go to the Thirteenth Chapter, this point will be more clearly explained.

Lecture on BG 6.30-34 -- Los Angeles, February 19, 1969:

Viṣṇujana: "In the Nārada Pañcarātra this is confirmed in this way: 'By concentrating one's attention on the transcendental form of Kṛṣṇa, who is all-pervading and beyond time and space, one becomes absorbed in thinking of Kṛṣṇa and then attains the happy state of transcendental association with Him.' Kṛṣṇa consciousness is the highest stage of trance in yoga practice. This very understanding that Kṛṣṇa is present as Paramātmā in everyone's heart makes the yogi faultless. The Vedas confirm this inconceivable potency of the Lord as follows: 'Viṣṇu is one and yet He is certainly all-pervading. By His inconceivable potency, in spite of His one form, He is present everywhere. As the sun, He appears in many places at once.' "

Prabhupāda: Yes, that example I have already given. As the sun can be present in many places simultaneously, similarly, Viṣṇu form or Kṛṣṇa can be present in everyone's heart, He is actually present: īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna (BG 18.61)—He's sitting. The localization is also stated. Hṛd-deśe. Hṛd-deśe means in the heart. So concentration of yoga means to find out from the heart where Viṣṇu is sitting. There is.

Lecture on BG 6.46-47 -- Los Angeles, February 21, 1969:

Kṛṣṇa can expand Himself. Just like you are sitting here. You are not in your apartment. Because you are conditioned. When you are in spiritual, liberated, you can also expand. But Kṛṣṇa, because He hasn't got material body, He can expand in million forms. He can sit here, He can sit there. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61), He's sitting everyone's heart. Everyone, by His expansion. Although He is one He can expand. That is because He is great. Just like the sun is great. Therefore if you at noontime you send telegram to your friend who is five thousand miles away, "Where is the sun?" He'll say, "On my head." And you'll see that sun is on your head. Why? because he is great. So Kṛṣṇa being great, He can remain everywhere at one time. That is expansion. You take the example. What is sun? That is a minute creation of Kṛṣṇa. If sun can remain on everyone's head simultaneously, although one may be five thousand, then thousand miles away, Kṛṣṇa cannot remain? Why don't you use your reasoning power? Is the sun greater than Kṛṣṇa? No. Kṛṣṇa can create millions of suns. If sun has got such power, why not Kṛṣṇa? Then you do not understand Kṛṣṇa. So Kṛṣṇa, akhilātma-bhūtaḥ (Bs. 5.37). He can expand, that you'll find in the Thirteenth Chapter. That kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). Kṣetra, kṣetra-jñam. Just like you are a spirit soul. You are the proprietor of this body. I am proprietor of this body, you are proprietor of your body. But because I am sitting within this body, but Kṛṣṇa is the proprietor of all bodies because He is sitting everywhere.

Lecture on BG 7.4 -- Vrndavana, August 10, 1974:

Just like your perspiration is not coming... When the body is dead, the water is not coming, but so long you are living, the perspiration is there. Therefore the source of all material elements is originally the supreme life, not matter. That is explained here. Bhūmir āpo 'nalo vāyuḥ (BG 7.4). But they are separated. How they are separated? That is explained in a different verse.

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ

(BG 9.4)

It is separated because in this material world you cannot directly perceive the presence of the Supreme Personality of Godhead. Na cāhaṁ teṣv avasthitaḥ. "I am not present there. Although it is coming from My energy, still, I am not present there." This is simultaneously-one-and-different philosophy.

Lecture on BG 7.4-5 -- Bombay, March 30, 1971:

So we are energies of Kṛṣṇa. The Māyāvāda philosophy claims that we are the same Brahman or Paramātmā. But Bhagavad-gītā says that the living entities, as we are, we are simply energy; Kṛṣṇa is the energetic. So there is difference between the energetic and the energy. Just like fire. Fire is the energetic, and light and heat are the energies of fire. So the sun and the sunshine. The sunshine is the energy of sun. If you think because the sunshine has entered in your room, if you think the sun has entered your room, that is wrong. So energy and energetic, they are simultaneously one and different. That is the philosophy of Lord Caitanya. Acintya-bhedābheda. There are many philosophers, they say that God and the living entity the same; it is covered by māyā. Yes. It is covered by māyā. That is accepted. But God cannot be covered by māyā. That is not possible. The same example. Just like the clouds, cloud covering my eyesight. Not that cloud is covering the sun. That is not possible. Similarly, māyā also, being another energy...

viṣṇu-śaktiḥ parā proktā

kṣetrajñākhyā tathā parā

avidyā-karma-saṁjñānya

tṛtīyā śaktir iṣyate

(CC Madhya 6.154)

Out of multifarious energies of Kṛṣṇa, all of them are spiritual. Viṣṇu-śaktiḥ parā proktā. If Kṛṣṇa is complete spirit, His energies are also spiritual. Therefore in the Viṣṇu Purāṇa it is said, viṣṇu-śaktiḥ parā proktā. Parā means spiritual, and kṣetrajñākhyā tathā parā. Kṣetrajña. The kṣetrajña and kṣetra will be discussed in the Bhagavad-gītā in the Thirteenth Chapter.

Lecture on BG 7.5 -- Nairobi, November 1, 1975:

Although it is Brahman, still, for practical use there is superior and inferior distinction. Those who do not make this distinction foolishly, they are called nirviśeṣavādī, impersonalist, without any varieties. But there are varieties actually. Although the body is one, there is no doubt about it, but different parts of the body are considered as superior and inferior. This is called acintya-bhedābheda philosophy, simultaneously one and different. As part of the body, the anus or the genital, it is part of the body, and the brain is also part of the body. Both of them are part of the body, but still, brain is superior than the anus and genital. So in this way, and upon this philosophy... It is called acintya-bhedābheda. Bheda means distinct, and abheda means one. We should not take one part of the philosophy, that "Everything is one." No. Everything is one, that is a fact, and still, they are different. That is explained in the Bhagavad-gītā in the Thirteenth Chapter. Mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: "In My impersonal form I am all-pervading," jagad avyakta, "but," mat-sthāni sarva-bhūtāni (BG 9.4), "everything is maintained by Me," mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ, "but I am not there." Just like the jail department is also part of the government, but the president does not live in the jail. Mat-sthāni sarva-bhūtāni. If the president says that "The jail department is also my department," that does not mean that president has to live in the jail. It is a gross example. Similarly, Kṛṣṇa, God, is everywhere. Not everywhere; His energy is acting everywhere.

Lecture on BG 7.6 -- Hyderabad, December 11, 1976:

Just like here we are, human being, the cows, the dogs, the ants, the trees, the plants, so many different forms of life. Every one of us, we are living being. But according to our karma we have got different bodies. Just like we have got different dresses. We are all human being, but we have got different dresses. Similarly, sarvāṇi bhūtāni, all living entities, they are all Kṛṣṇa's part and parcel, but they have refused to cooperate with Kṛṣṇa. They wanted to enjoy material life independently. Therefore different forms of bodies are there, but Kṛṣṇa is the cause. Kṛṣṇa... Just like father. Father is the cause of the sons, but the sons may be different. Not exactly all the sons are on the equal pattern. Similarly, we are originally all part and parcel or sons of God. Therefore God's qualities are there in us, very minute quantity, because we are very small. So the quality is there. Just like drop of water from the ocean. The taste is there. The taste of the ocean, salty, is there in the drop of ocean water. There is no difference. Only the difference is quantity... In quality they one one. Quality, that salty taste, quality, that is one. Any drop of the ocean, you can take the salty taste, but the drops may be of different quantity and the ocean is very, very big. This is called acintya-bhedābheda, simultaneously one and different. One in quality.

Lecture on BG 7.7 -- Bombay, February 22, 1974:

So the material and spiritual world, everything is manifestation of two energies. That is explained by Kṛṣṇa. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca (BG 7.4). Apareyam itas tu viddhi me prakṛtiṁ parām. On these verses we have discussed two days that etad yonīni sarvāṇi, whatever is manifested, material or spiritual, both of them are coming from the energy of the Supreme. Just like heat and light, these are two energies of the fire.

So that is, also explained in the Viṣṇu Purāṇa: parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat.

eka-deśa-sthitasyāgner

jyotsnā vistāriṇī yathā

parasya brahmaṇaḥ śaktis

tathedam akhilaṁ jagat

Tathedam akhilaṁ jagat or sarvaṁ khalv idaṁ brahma, the Vedic injunction. The energy and the energetic cannot be separated. If there is no energy, there is no meaning of the energetic. And there is no meaning of energetic if it has, if he has no energy. So those things are simultaneously present. The example, as we have given several times, that the sun and the sunshine and the heat of the shine, sun, they are always present. Wherever there is sun, there is light and there is heat. So heat and light is the understanding of the presence of sun. Sometimes sun is covered, but still we experience heat and light. Therefore we understand the sun is there. Similarly Kṛṣṇa, or God, is there. You have to understand by the energies, the material energy and the spiritual energy. That is already explained in two verses.

Lecture on BG 7.8 -- Bombay, February 23, 1974:

So we have got so many senses. And we taste different senses. We can see by eyes. We can taste by the tongue. We can hear by the ear. We can smell by the nose. We can touch by the hand. So we have got all senses. And by senses we get experience. So if you try to experience Kṛṣṇa by this process, that whenever you drink something liquid and taste it very nicely, you consider "This taste is Kṛṣṇa," is it very difficult for Kṛṣṇa realization? And because you'll remember Kṛṣṇa... Actually that taste is Kṛṣṇa. Because that water is also Kṛṣṇa. Water is Kṛṣṇa in this sense: the energy of Kṛṣṇa. Just like fire and the heat. Heat is the energy of Kṛṣṇa. So heat and fire is not distinct. They are the same. Still, the heat is not fire. This is called acintya-bhedābheda philosophy, simultaneously one and different. Simultaneously. Everything. Idaṁ hi viśvaṁ bhagavān ivetaraḥ. It requires only realization that "Whole universe is Kṛṣṇa." Idaṁ hi viśvaṁ bhagavān. But it appears different from Bhagavān. Actually, it is not different. You have to understand by purified senses. That is required. Unless you have got purified senses, you cannot understand. But this is the beginning: raso 'ham apsu kaunteya (BG 7.8). You just try to understand. This rasa... It is said by Kṛṣṇa. It is not our manufacture. When... If I say that "The taste of water is Kṛṣṇa," that may be different. But Kṛṣṇa says raso 'ham apsu kaunteya. So why not think of Kṛṣṇa? So this thinking of Kṛṣṇa is a process of devotional service, out of the nine processes. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam (SB 7.5.23). So if you remember Kṛṣṇa, you advance in your spiritual life, and you become perfect yogi.

Lecture on BG 7.9 -- Vrndavana, August 15, 1974:

We haven't got to worship so many things, pantheism. No. That is not our... Pantheism, the same idea, that "Kṛṣṇa, or the Absolute Truth, has become divided into so many ways; therefore everything combined together is the Absolute Truth," this is the theory of pantheism. But ours is Vedic proposition, that Kṛṣṇa is the cause of everything. Varieties of material and spiritual things are there, but Kṛṣṇa's identity is there in Vṛndāvana. Vṛndāvanaṁ parityajya padam ekaṁ na gacchati. Kṛṣṇa is there. Akhilātma-bhūtaḥ. Goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). That is stated.

goloka-nāmni nija-dhāmni tale ca tasya

devī-maheśa-hari-dhāmasu teṣu teṣu

te te prabhāva-nicayā vihitāś ca yena

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.43)

advaitam acyutam anādim ananta-rūpam

ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca

vedeṣu durlabham adurlabham ātma-bhaktau

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.33)

So these features of Kṛṣṇa, how He is simultaneously one and different, acintya-bhedābheda... Kṛṣṇa is this electric lamp, and still, He's not the electric lamp. Kṛṣṇa is this pillow, but He's not the pillow. If, when we say that Kṛṣṇa is everything, therefore... Just like some big mission, they say, "Anything we accept as God, it is all right." No. We do not say like that. Neither Kṛṣṇa says. When Kṛṣṇa speaks of worshiping, He does not say that you worship the electric light or something else. Mām ekam, that is the instruction. Not that "Kṛṣṇa has become everything; therefore everything has to be worshiped." No. This is wrong. This is acintya-bhedābheda. We have to take shelter of Kṛṣṇa personally—mām ekaṁ śaraṇaṁ vraja—not the varieties. You have to understand that varieties are dependent on Kṛṣṇa, but not that "Because there are varieties, therefore Kṛṣṇa is finished." No, that is not the philosophy. Jīvanaṁ sarva-bhūteṣu tapaś cāsmi tapasviṣu.

Lecture on BG 7.9 -- Vrndavana, August 15, 1974:

So guru is helping from inside and from outside. Antar-bahiḥ. So Kṛṣṇa is so kind. Therefore Kṛṣṇa manifests Himself as spiritual master. Therefore Viśvanātha Cakravartī Ṭhākura says, sākṣād-dhari, sākṣād-dharitvena samasta-śāstraiḥ. Manifestation of empowered. One who is pure devotee, he's empowered by Kṛṣṇa to act as spiritual master. Therefore spiritual master should be accepted: sākṣād-dharitvena samasta-śāstrair uktaḥ **. It is described there. Tathā bhāvyata eva sadbhiḥ. Those who are learned scholars, actual devotees, they accept. But that does not mean guru is Kṛṣṇa. Kintu prabhor yaḥ priya eva tasya. Now, that, if you accept, you... Accept means you honor spiritual master as good as Kṛṣṇa, because he's representative. But not that Māyāvāda philosophy that guru and Kṛṣṇa is the same. This is simultaneously one and different. Kintu prabhor yaḥ priya eva tasya. He is as good as Kṛṣṇa because he is very, very dear to Kṛṣṇa. Why dear? Because he's preaching on behalf of Kṛṣṇa. What Kṛṣṇa wants, he's doing that. Therefore he's very dear.

Kṛṣṇa wants everyone, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). A guru's business is that. Guru does not mean that he takes the position of Kṛṣṇa. He simply teaches people that "You accept Kṛṣṇa the Supreme Personality of Godhead. You surrender unto Him. You always think of Him. You always offer your obeisances. You become a pure devotee of Kṛṣṇa." This is guru's business. It is not very difficult. Anyone who is sincerely following Kṛṣṇa's instruction and instructing others also to do that, that is ācārya. Āpani ācari prabhu jīvere śikhāya. This is ācārya. You behave yourself exactly as it is stated in the śāstra, as it is ordered by Caitanya Mahāprabhu, as it is ordered by Kṛṣṇa... Āpani ācari jīvere śikhāya. And you teach all your disciples, who comes to you as your disciples, teach them. This is ācārya.

Lecture on BG 9.4 -- Calcutta, March 9, 1972:

So although energy and the energetic, they are nondifferent, still energy is not the energetic. This is called acintya-bhedābheda, simultaneously one and different. The energy is not different, just like the fire and the heat and the light. The heat and light is from the fire. Wherever there is fire, there is heat and light, but still heat and light is not fire. Try to understand. This is acintya-bhedābheda. Heat is not different from fire, light is not different from fire, but still heat and light is not fire. Similarly, the everything, whatever we see, they are simply manifestation of the two energies of God, Brahman. So they are not different from Brahman, at the same time different from Brahman. This is called acintya-bhedābheda-tattva. Therefore Kṛṣṇa says here that mat-sthāni sarva-bhūtāni: (BG 9.4) "Everything is resting on My energy, but I am not them." The Māyāvādī philosophers, they are mistaken, mistaking that when everything is expanded as God's energy, then why there is separate God? This is material conception. God is always separate from His energy. That is distinctly said here: mayā tatam idaṁ sarvam. Everything is emanation of God's energy, but still God is not there. If you worship the energy of God, that is not God-worshiping. Indirectly it is, but directly it is not. That is explained in Bhagavad-gītā. The kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ (BG 7.20). Anya devatāḥ: they are energies of Kṛṣṇa. But there is no need..., if you approach directly to the energetic, the energy is automatically touched and worshiped. Sarvārhaṇam acyutejyā. Just like if you pour water in the root. Root is the cause of the tree. So the tree, the, I mean, the branches, the twigs, the leaves, the flowers, everything, they are also expansion of the root. So if you water on the root, the service expands to other parts of the root.

Lecture on BG 9.5 -- Melbourne, April 24, 1976:

Just like when we say everything is resting on the sunshine, that does not mean everything is in the sun but the sunshine is not different from the sun. Therefore you can say that, expanded form, everything is resting on the sun. Try to understand this analogy. So nothing can exist without God, nothing is except God, but still, everything is not God. That has to be understood. This is called acintya-bhedābheda-tattva, simultaneously one and different. So the conclusion is, the Māyāvādī philosophy, impersonalists, they say that if God has expanded in everything there is no particular personal existence of God. That is Māyāvāda philosophy. But that is not the fact. Fact is that although God is personal, He is person. Just like you are person, I am person, He is person, but He is the Supreme Person. And everything is expanded by His energy. In another place, in the Viṣṇu Purāṇa, it is explained very nicely that parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat.

Lecture on BG 9.15-18 -- New York, December 2, 1966:

Suppose you are accepting the universal form of God. That is a fact also. Because the universe, the manifestation of the universe, is also manifestation of the energy of God. And the energy of God and God is not different. So therefore one who takes the manifestation of the energy as God, he's not mistaken. That is also true. Because there is nothing beyond God. If you think, "I am God," yes, you are also God. Because there is nothing beyond God. Ahaṅgrahopāsanam. If you think everything is God, that is also true. Because in the higher conception, there is nothing beyond God. Sarvaṁ khalv idaṁ brahma. Sarvam, everything. But the Vaiṣṇavas, those who are personalists, they take it in a different way. Why? Because in the Bhagavad-gītā it is said by the Lord, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: "I am spread all over the universe, all over the manifestation, in My impersonal feature." Mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ: (BG 9.4) "Everything is resting on Me, but I am not there." Paśya me yogam aiśvaram. So this simultaneously one and different, this philosophy, is accepted by Lord Caitanya, but it is also accepted in the Bhagavad-gītā; mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). But this form, these two hands, with flute, Kṛṣṇa, form of Kṛṣṇa, there is nothing beyond this. So one has to come to this point. You may go in different way, accepting yourself as God, accepting everything as God, accepting the universal form of God. If you make actually progress, then you have come to this point. Sa mahātmā sudurlabhaḥ. Again He says, mahātmā. When he comes to that point of Kṛṣṇa, bahūnāṁ janmanām ante... (BG 7.19). This process you have to proceed, you have to make progress, many, many births. That is line. You have taken the line. That's all right, but it will take some time. Not in one life you'll come to that point.

Lecture on BG 10.3 -- New York, January 2, 1967:

Just like in the fire there is always the sparks of fire. The sparks of fire are not born. It appears... When it is manifested, it appears just like born from the fire. But actually it is not born; it is there. It is there. You have seen fireplace, "phut!" and you see thousands of sparks at once, and again comes down. Similarly, we are not born. We are also not born. But there is difference because the sparks come out of the original fire. So we are all sparks, spiritual sparks. We come out from Kṛṣṇa. So even though we are not born, but the cause is Kṛṣṇa. Therefore Kṛṣṇa is different from us. Is not that logic right? So we cannot be Kṛṣṇa. Fools claim that "I am Kṛṣṇa." How you can be Kṛṣṇa? There is difference. This is the difference. Also not different. Therefore Lord Caitanya's philosophy, acintya-bhedābheda, simultaneously one and different. The same example: take it that the sparks of the fire, they are fire. They are not anything. But they are not the original fire, the sparks. They are fire. So therefore, so far the fiery qualities concerned, we are all one with God, but because we are generated from God, therefore we are different. So God is different, simultaneously one and different, actually different.

Lecture on BG 10.3 -- New York, January 2, 1967:

Suppose I am proprietor of New York State, but still, I am different from New York State. These things are to be carefully analyzed. Those who are monists, they say, "everything one." How you can say one? How you can say one? In every step different. In every step different. This is dvaita-vāda, duality. So this philosophy of Lord Caitanya, that simultaneously one and different, that is the perfect philosophy. Nobody can say that we are completely different from God, and nobody can say we are completely one with God. We are both, one and different. These things are to be understood analytically like this, as it is explained here. This is understanding of Kṛṣṇa. If you try to understand Kṛṣṇa and your position in such nice analytical way from authoritative sources, then at once you become free from all sinful activities. This process. So this Kṛṣṇa consciousness process—Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare—will help you to understand. It will cleanse your dirty things from the mind, and therefore, then you shall be able to catch up anything. To understand anything to do, one requires to be little qualified.

Lecture on BG 13.19 -- Bombay, October 13, 1973:

Here, in this material world, it is all created by God. But how much He is detached, He does not live within this material world. He lives in His own abode, in the spiritual world. He has no attachment although He has created. That is also confirmed in the Bhagavad-gītā.

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ

(BG 9.4)

Kṛṣṇa says, "mayā tatam idaṁ sarvam. Whatever you see, that is My expansion of energy." Just like the energy, sun, is there in the localized place and the energy, sunshine, is distributed all over the universe.

But you cannot say "Because I am in touch with the sunshine, therefore I am in touch with the sun." You are simultaneously, you are in touch with the sun at the same time not touching sun. Just like at the present moment at night we are not in touch with the sun because it is darkness. So when... We are not in touch with God when we forget Him. And as soon as we understand that everything is the energy of the Supreme Lord, then we immediately become in touch. That can be done, premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38).

Lecture on BG 13.19 -- Bombay, October 13, 1973:

First of all, discover that no more death. Then scientific advancement. No more disease. "No, we have got very good medicine for disease." That's all right. Stop disease. No, that we cannot do. Then what is the improvement? What is the improvement, nonsense? This is not improvement. Improvement means stop death, stop disease, stop old age, stop birth, also. There are so many contraceptive methods, birth control. Still, the population increasing. Increasing. So these are not solution. Real solution is here in the Bhagavad-gītā. You get real knowledge, jñānam, jñeyam, the object of knowledge. As it is stated by Bhagavad-gītā, by Kṛṣṇa Himself, the Supreme Personality of Godhead. Become His devotee, etad vijñāya, then, what is that? Mad-bhāvāyopapadyate. Then, originally we, are part and parcel of Kṛṣṇa just like a part and parcel of gold is gold. It is not earth or dirt, it is gold. But when it is covered by something else then it becomes something else. No. Similarly we are also as good as Kṛṣṇa because we are part and parcel of Kṛṣṇa. Acintya-bhedābheda. That is the philosophy of simultaneously one and different. We are one with Kṛṣṇa in the sense by quality. As Kṛṣṇa is sac-cid-ānanda, eternal life, blissful life, knowledge, full of knowledge, we are also like that in minute quantity, not like Kṛṣṇa. But there is the same quality. But now we are covered by this material energy. That Kṛṣṇa is never covered. That is the difference between Kṛṣṇa and ourselves although the quality is the same.

Lecture on BG 16.6 -- South Africa, October 18, 1975:

So Kṛṣṇa is the origin of everything. So in the śāstra it is described just like my front portion and my back portion. So the back portion is also my bodily part, and the front portion is also my bodily part. So asuric propensities and irreligious things, they are just like Kṛṣṇa's back portion, darkness, that this darkness, material energy, is called mama māyā. The material energy is keeping everyone in darkness. But Kṛṣṇa says, daivī hy eṣā guṇamayī mama māyā (BG 7.14). So this... The darkness is another side of the light. Because there is light there is darkness. Darkness there is no independently. You can understand darkness because there is light. So light and darkness, they are simultaneously there, and everything is janmādy asya yataḥ; (SB 1.1.1) everything's source is Kṛṣṇa. So, but Kṛṣṇa... The darkness cannot act on Kṛṣṇa. It acts on you. That is the difference. Just like we have discussed this verse, apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam. The sunlight... You just stand before the sun, facing the sun. Immediately there is darkness behind me. So darkness is there. But when you keep sun in your front there is no darkness. So darkness is also another creation of the light. But we are put into the darkness, the sun is not put into the darkness. The darkness behind me is captivating for me, not to the sun. So those who are devotees, those who are facing the sun, Kṛṣṇa, for them there is no darkness. But those who are asuras, they are put into the darkness. So darkness is temporary, and it is dependent on light. Therefore it is creation of Kṛṣṇa. That is the conclusion.

Lecture on BG 17.1-3 -- Honolulu, July 4, 1974:

First of all we are very minute part and parcel of Bhagavān. Mamaivāṁśaḥ. So, according to our position, we have got our knowledge, we have got our understanding, proportionately. Just like fire, big fire and a small spot fire. Both of them are fire, but you cannot compare the small fragment of fire with the big fire. That is not possible. The big ocean and a small drop of water from the ocean. Because the taste of the small drop of ocean is the same, the Māyāvādī philosophers, they conclude that "I am the same." But they have no common sense that the small drop of water, although the quality is the same, it is very small. So our knowledge is therefore imperfect. Although we are qualitatively one with God, still, being very small quantity, our power, our knowledge, our understanding—everything is proportionately small. You must first of all understand that, that we are simultaneously one and different. One means qualitatively one. A small particle of gold, you can call it gold, but it is not the gold mine, This is called dvaita-vāda, advaita-vāda. The rascals they think "Because I am gold, I am as good as the gold mine." No, That is not. Gold mine is very big, powerful, immense value. So we should not forget this.