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Tatastha-sakti, or marginal energy

Srimad-Bhagavatam

SB Canto 1

The Lord and His eternal associates, who are also liberated souls like the Lord, come down on this earth at certain intervals. The Lord remembers them all, but His associates, although liberated souls, forget due to their being taṭasthā śakti, or marginal potency of the Lord. That is the difference between the viṣṇu-tattva and jīva-tattva.
SB 1.14.32-33, Purport:

As stated in the Bhagavad-gītā (4.8), the Lord and His eternal associates, who are also liberated souls like the Lord, come down on this earth at certain intervals. The Lord remembers them all, but His associates, although liberated souls, forget due to their being taṭasthā śakti, or marginal potency of the Lord. That is the difference between the viṣṇu-tattva and jīva-tattva. The jīva-tattvas are infinitesimal potential particles of the Lord, and therefore they require the protection of the Lord at all times. And to the eternal servitors of the Lord, the Lord is pleased to give all protection at all times. The liberated souls never, therefore, think themselves as free as the Lord or as powerful as the Lord, but they always seek the protection of the Lord in all circumstances, both in the material world and in the spiritual world. This dependence of the liberated soul is constitutional, for the liberated souls are like sparks of a fire that are able to exhibit the glow of fire along with the fire and not independently. Independently the glow of the sparks is extinguished, although the quality of fire or the glowing is there. Thus those who give up the protection of the Lord and become so-called lords themselves, out of spiritual ignorance, come back again to this material world, even after prolonged tapasya of the severest type. That is the verdict of all Vedic literature.

SB Canto 2

The living entities, who are residents of the spiritual as well as the material expansions, are His marginal energy (taṭastha-śakti), and they are at liberty to live in either of the energies, external or internal.
SB 2.6.17, Purport:

The sunshine may expand all over the universe, but the source of the sunshine, namely the sun planet or the deity known as Sūrya-nārāyaṇa, is the basis of such radiation. Similarly, the Supreme Personality of Godhead Lord Kṛṣṇa is the basis of the impersonal brahmajyoti radiation, or the impersonal feature of the Lord. This is confirmed in the Bhagavad-gītā (14.27). So the universal form of the Lord is the secondary imagination of the impersonal form of the Lord, but the primary form of the Lord is Śyāmasundara, with two hands, playing on His eternal flute. Seventy-five percent of the expansive radiation of the Lord is manifested in the spiritual sky (tripād-vibhūti), and twenty-five percent of His personal radiation comprehends the entire expansion of the material universes. This is also explained and stated in the Bhagavad-gītā (10.42). Thus the seventy-five percent expansion of His radiation is called His internal energy, whereas the twenty-five percent expansion is called the external energy of the Lord. The living entities, who are residents of the spiritual as well as the material expansions, are His marginal energy (taṭastha-śakti), and they are at liberty to live in either of the energies, external or internal. Those who live within the spiritual expansion of the Lord are called liberated souls, whereas the residents of the external expansion are called the conditioned souls.

SB Canto 3

He is the Lord of the three principal potencies, namely cit-śakti, māyā-śakti and taṭastha-śakti, and He is the complete master of six kinds of fortune—wealth, strength, fame, beauty, knowledge and renunciation.
SB 3.2.21, Purport:

There are innumerable universes, and in each and every universe there are different manifestations of Brahmā, Viṣṇu and Rudra. Besides that, there is the Śeṣa-mūrti who bears all the universes on His hoods. And Lord Kṛṣṇa is the Lord of all of them. As the incarnation of Manu, He is the original source of all Manus in innumerable universes. Each universe has manifestations of 504,000 Manus. He is the Lord of the three principal potencies, namely cit-śakti, māyā-śakti and taṭastha-śakti, and He is the complete master of six kinds of fortune—wealth, strength, fame, beauty, knowledge and renunciation. There is none who can excel Him in any matter of enjoyment, and certainly there is no one greater than Him. No one is equal to or greater than Him. It is the duty of everyone, whoever and wherever one may be, to surrender completely unto Him.

According to Viṣṇu Purāṇa, Bhagavad-gītā and all other Vedic literatures, the living entities are generated from the taṭasthā energy of the Lord, and thus they are always the energy of the Lord and are not the energetic.
SB 3.7.9, Purport:

There is no reason to assert that the Supreme Brahman is overpowered by the illusory energy. The clouds, darkness and snowfall can cover only a very insignificant portion of the sun's rays. Similarly, the modes of material nature may react upon the raylike living entities. It is the misfortune of the living entity, certainly not without reason, that the influence of the material energy acts on his pure consciousness and eternal bliss. This covering up of pure consciousness and eternal bliss is due to avidyā-karmā-saṁjñā, the energy which acts on the infinitesimal living entities who misuse their minute independence. According to Viṣṇu Purāṇa, Bhagavad-gītā and all other Vedic literatures, the living entities are generated from the taṭasthā energy of the Lord, and thus they are always the energy of the Lord and are not the energetic. The living entities are like the sun's rays. Although, as explained above, there is no qualitative difference between the sun and its rays, the sun's rays are sometimes overpowered by another energy of the sun, namely by clouds or by snowfall. Similarly, although the living entities are qualitatively one with the superior energy of the Lord, they have the tendency to be overpowered by the inferior, material energy. In the Vedic hymns it is said that the living entities are like the sparks of a fire. The sparks of fire also are fire, but the burning potency of the sparks is different from that of the original fire. When the sparks fly out of touch with the original fire, they come under the influence of a nonfiery atmosphere; thus they maintain the potency to be again one with the fire as sparks, but not as the original fire. The sparks can everlastingly remain within the original fire as its parts and parcels, but the moment the sparks become separated from the original fire, their misfortunes and miseries begin. The clear conclusion is that the Supreme Lord, who is the original fire, is never overpowered, but the infinitesimal sparks of the fire can become overpowered by the illusory effect of māyā.

SB Canto 4

The illusory energy is called bahiraṅgā śakti, or external energy, and the living entity is called taṭasthā śakti, or marginal potency.
SB 4.22.38, Purport:

The Māyāvādīs proclaim that there is no separate existence outside the impersonal Brahman and that the feeling of separation is māyā, or an illusion, by which one considers a rope to be a snake. The rope-and-the-snake argument is generally offered by the Māyāvādī philosophers. Therefore these words, which represent vivarta-vāda, are specifically mentioned herein. Actually Paramātmā, the Supersoul, is the Supreme Personality of Godhead, and He is eternally liberated. In other words, the Supreme Personality of Godhead is living within this body along with the individual soul, and this is confirmed in the Vedas. They are likened to two friends sitting on the same tree. Yet Paramātmā is above the illusory energy. The illusory energy is called bahiraṅgā śakti, or external energy, and the living entity is called taṭasthā śakti, or marginal potency. As stated in Bhagavad-gītā, the material energy, represented as earth, water, air, fire, sky, etc., and the spiritual energy, the living entity, are both energies of the Supreme Lord. Even though the energies and the energetic are identical, the living entity, individual soul, being prone to be influenced by the external energy, considers the Supreme Personality of Godhead to be one with himself.

Other Books by Srila Prabhupada

Nectar of Instruction

The Supreme Personality of Godhead has three primary energies, or potencies. The first is called antaraṅga-śakti, or the internal potency. The second is called taṭastha-śakti, or the marginal potency. The third is called bahiraṅga-śakti, or the external potency.
Nectar of Instruction 2, Purport:

Human life is meant for plain living and high thinking. Since all conditioned living beings are under the control of the Lord's third energy, this material world is designed so that one is obliged to work. The Supreme Personality of Godhead has three primary energies, or potencies. The first is called antaraṅga-śakti, or the internal potency. The second is called taṭastha-śakti, or the marginal potency. The third is called bahiraṅga-śakti, or the external potency. The living entities constitute the marginal potency, and they are situated between the internal and external Potencies. Being subordinate as eternal servants of the Supreme Personality of Godhead, the jīvātmās, or atomic living entities, must remain under the control of either the internal or external potency. When they are under the control of the internal potency, they display their natural, constitutional activity—namely, constant engagement in the devotional service of the Lord.

Renunciation Through Wisdom

The living entities belong to this spiritual energy, but because they can reside in either the spiritual world or the material world, even though they are originally spiritual they are designated as taṭastha-śakti, or "marginal potency."
Renunciation Through Wisdom 2.8:

The Vaikuṇṭha planets are a product of the spiritual energy of the Lord. The living entities belong to this spiritual energy, but because they can reside in either the spiritual world or the material world, even though they are originally spiritual they are designated as taṭastha-śakti, or "marginal potency."

The Vaikuṇṭha planets are a manifestation of the Lord's internal potency, while the material world is a manifestation of His external potency. Since the Supreme Lord is the master of all energies, it is an irrefutable fact that He is in full control of both the spiritual and material worlds.

Lectures

Bhagavad-gita As It Is Lectures

Because the individual soul is apt to fall down sometimes under the clutches of māyā, it is called taṭastha-śakti.
Lecture on BG 7.4-5 -- Bombay, March 30, 1971:

Māyā is illusion. Just like cloud. Cloud is another production of the sun. By the heat of the sun, the sea water is evaporated and it is transformed into clouds. So cloud is nothing but a transformation of the energy of the sun. Similarly, māyā-śakti is also another energy of Kṛṣṇa. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). Mama māyā. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10).

So māyā is controlled by Kṛṣṇa; Kṛṣṇa is never controlled by māyā. Kṛṣṇa is never controlled by māyā. That is not very good theory. That is due to poor fund of knowledge. Kṛṣṇa cannot be covered. Just like Vyāsadeva, by his bhakti-yoga meditation he saw Kṛṣṇa and māyā. Māyā apāśrayam, just on the background. Background, just like you find the shadow of the man. Not in the front. Similarly, māyā cannot cover Kṛṣṇa. That is wrong philosophy. Māyā can cover the individual soul. Therefore because the individual soul is apt to fall down sometimes under the clutches of māyā, it is called taṭastha-śakti. Taṭastha-śakti. Just like in the seaside the shore, the beach, sometimes you see it is covered by water and sometimes it is land; similarly, when we are covered by māyā, that is our jīva-bhūta stage, and when there is no more covering, that is brahma-bhūta stage. When we are Kṛṣṇa conscious, then we are brahma-bhūta (SB 4.30.20), and when we are not Kṛṣṇa conscious, we are materially conscious, that is māyā.

We living entities are vibhinnāṁśa. We are also expansions of Kṛṣṇa. So He is expanding Himself in so many ways. Svāṁśa, vibhinnāṁśa, and śakti, taṭastha-śakti, cit-śakti, antaraṅga-śakti, bahiraṅga-śakti.
Lecture on BG 7.7 -- Bombay, April 1, 1971:

So Kṛṣṇa, from Kṛṣṇa, the next expansion is Baladeva, svayaṁ prakāśa. And from Baladeva, there is catur-vyūha: Saṅkarṣaṇa, Aniruddha, Pradyumna. So again there is, from Saṅkarṣaṇa, there is Nārāyaṇa. From Nārāyaṇa, there is another expansion, the same: Saṅkarṣaṇa, Pradyumna, Aniruddha. And from that Saṅkarṣaṇa, there is puruṣāvatāra, Mahā-Viṣṇu. From Mahā-Viṣṇu, there is Garbhodakaśāyī Viṣṇu. From Garbhodakaśāyī Viṣṇu, there is Kṣīrodakaśāyī Viṣṇu. The Kṣīrodakaśāyī Viṣṇu is situated in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). In this way, Kṛṣṇa is expanding in so many ways. By personal expansion, by the expansion of His energy, by the expansion of His differentiated parts and parcels. Just like we are. We living entities are vibhinnāṁśa. We are also expansions of Kṛṣṇa. So He is expanding Himself in so many ways. Svāṁśa, vibhinnāṁśa, and śakti, taṭastha-śakti, cit-śakti, antaraṅga-śakti, bahiraṅga-śakti. So we have to understand Kṛṣṇa in that way. And if we study scrutinizingly all these literatures, we shall come to the conclusion that Kṛṣṇa is the Supreme Personality of Godhead. And if there is any name of God, that is perfectly given in this word, Kṛṣṇa, "all-attractive." There are many diverse meaning of Kṛṣṇa given by the ācāryas, but on the whole, Kṛṣṇa is the actual name of God.

There is internal energy, the spiritual world manifestation, and in between them there is another energy called marginal energy, taṭastha, that we are, we living entities.
Lecture on BG 9.4 -- Melbourne, April 23, 1976:

The five elements... (break) ...have been summarized into three: external energy, internal energy, and marginal energy. The external energy is this material expansion, manifestation. Similarly, there is internal energy, the spiritual world manifestation, and in between them there is another energy called marginal energy, taṭastha, that we are, we living entities. We are His marginal energy. Marginal energy means we can live either in this external energy or in the internal energy, in between. So at the present moment we are living in the external energy. But this external energy is also Kṛṣṇa's energies, God's energy. It is not different from Him. But the external energy means we are captivated by the external energy. But the external energy is not permanent. The internal energy is permanent. The spiritual world is permanent, and we are also permanent, jīva-bhūta. Na hanyate hanyamāne śarīre (BG 2.20).

Kṛṣṇa expands as His energy, this material energy, this material world, the spiritual world, spiritual energy, and we are also energy, marginal energy. Taṭastha.
Lecture on BG 16.9 -- Hawaii, February 5, 1975:

There are two kinds of expansions: svāṁśa, vibhinnāṁśa. When Kṛṣṇa expands in fullness, that is called svāṁśa, viṣṇu-tattva. Just like Kṛṣṇa has expanded Himself as Viṣṇu, Nārāyaṇa, Vāsudeva, Saṅkarṣaṇa, Aniruddha, so many, millions. There is no limit. That is called svāṁśa. And Kṛṣṇa expands as His energy, this material energy, this material world, the spiritual world, spiritual energy, and we are also energy, marginal energy. Taṭastha. Taṭastha means, marginal means... You can have a conception of marginal in the sea beach. The same place, walking, is sometimes covered with water, and sometimes it is land. This is called marginal, between the water and the land. So we living entities, we are marginal. Sometimes we are under the protection of the spiritual energy, and sometimes we are under the protection of the material energy. We are under protection; we are not independent.

Srimad-Bhagavatam Lectures

We are marginal energy. We living entities, we belong to the marginal energy, taṭastha-śakti. Marginal means we can remain in the material energy or in the spiritual energy.
Lecture on SB 1.2.6 -- London, July 23, 1973:

God has nothing to do with His hands and legs. He is so powerful that He has got so many energies... Just like big man here, he does not do anything with his hands, but he has got so many assistants. As soon as he wants to do something, immediately it is done. If it is possible for ordinary human being, how much energy is in stock of Kṛṣṇa, and how He can perform everything perfectly. Svābhāvikī jñāna-bala-kriyā ca. Everything comes out nicely. So much energy is there. Inconceivable energy. That is God.

So that energy is divided into three. Material energy, spiritual energy and marginal energy. We are marginal energy. We living entities, we belong to the marginal energy, taṭastha-śakti. Marginal means we can remain in the material energy or in the spiritual energy. Now, at the present moment, every one of us, we are under the control of the material energy. You can understand it very easily. Just like government. The government, that is one energy working. Similarly, the prison house, that is also another energy working. And the citizens, that is also another, another energy working. But the citizens are marginal. They can remain outside the prison walls and inside the prison walls. Therefore they are called marginal. When you are abiding by the laws of the government, you are free. You are not abiding by the laws of the government, you are within the prison house. So you are at liberty. Either... That is your choice. Government has got university, as well as the criminal department. Government does not canvass, rather government canvasses that "You come to the university. Be educated. Be advanced." But it is our choice, we sometimes go to the prison house. It is not government's fault.

Aparā-prakṛti is this material nature, and parā-prakṛti is the spiritual nature. So therefore jīva-śakti is called taṭastha.
Lecture on SB 3.26.7 -- Bombay, December 19, 1974:

Kṛṣṇa-bahirmukha hañā bhoga vāñchā kare. When we wanted to enjoy life independently, so-called ind..., because we cannot be independent... We have to become dependent. Either this material nature or the spiritual nature, it is not possible. Therefore in the Bhagavad-gītā it is said, mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). You have to take āśraya, shelter, of either of the prakṛtis, parā-prakṛti or aparā-prakṛti. Aparā-prakṛti is this material nature, and parā-prakṛti is the spiritual nature. So therefore jīva-śakti is called taṭastha. Taṭastha. Antaraṅga, bahiraṅga, taṭastha. Parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport), the Absolute Truth has got multi-potencies. They have been summarized into three. First is parā-prakṛti, spiritual nature, and then the material nature, and another nature, prakṛti—we are also prakṛti—between the two, taṭastha. Just like the beach is between the land and water. Beach is sometimes covered with water, and sometimes it is uncovered; the water is far away. When it is not covered, we call it beach, and it is covered, we call it sea. So similarly, our position is like that, living entities. Although by nature we are parā-prakṛti, spirit, spirit, but because we have got the tendency to enjoy material nature, therefore we come to this material nature. Therefore our position is in between the spiritual nature and the material nature, taṭastha. Taṭastha means in between.

Taṭastha-śakti prakāśa. The jīva is the manifestation of the marginal potency of Kṛṣṇa.
Lecture on SB 6.1.32 -- Surat, December 16, 1970:

Prabhupāda: You are part and parcel of God, Kṛṣṇa. That is your identity. So that can be realized. The easiest process is this chanting Hare... Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpanam. And next stage is that the blazing fire of this material existence will be extinguished immediately. Here in our disciples you'll find Americans, Europeans, Japanese, Africans. They are all absorbed in Kṛṣṇa thoughts, chanting Hare Kṛṣṇa. They have lost all these misgivings, upādhi, designations, nonsense designations. The nonsense designation is the cause of their bondage. So let us realize that we are not this, not this. We are eternally... Just like Caitanya Mahāprabhu immediately says, gives to you the highest philosophy, jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). Taṭastha-śakti jāta acintya bhedābheda-prakāśa. In two lines He has given the whole idea of jīva-tattva. Jīvera svarūpa haya nitya kṛṣṇa dāsa. You can explain in so many books these two lines. The real identity of the living entity is that he is eternal servant of Kṛṣṇa.

Haṁsadūta: What is the second line? Jīvera svarūpa...

Prabhupāda: Jīvera svarūpa haya nitya kṛṣṇa dāsa, taṭastha-śakti acintya bhedābheda, taṭastha-śakti prakāśa. The jīva is the manifestation of the marginal potency of Kṛṣṇa. Kṛṣṇa has many potencies. Parasya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport)—in the Vedic injunction. The Absolute Truth has many varieties of energy. Those energies are consolidated into three divisions: spiritual energy, material energy and marginal energy. So these jīvas are products of this marginal energy, bhedābheda prakāśa. Bhedābheda means... bheda means different, and abheda means one. So jīva is one and different simultaneous. He is one in quality; he is different in quantity.

Three divisions means tatastha-śakti, antarāṅga-śakti, cit-chakti. Tatastha-śakti and this external, or this karma-śakti.
Lecture on SB 6.1.44 -- Los Angeles, June 10, 1976:

In the Padma Purāṇa, Viṣṇu Purāṇa: parasya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). God's energy are varieties. All those varieties are grouped into three divisions. Out of that... Three divisions means tatastha-śakti, antarāṅga-śakti, cit-chakti. Tatastha-śakti and this external, or this karma-śakti... The... Tṛtīyā śaktiḥ karma-saṅgā anyā. It is mentioned that the spiritual world is just manifestation of cic-chakti, and this material world is creation of material energy or karma-saṅgā, where everyone has to work. Without work, it is said, na hi suptasya siṁhasya praviśanti mukhe mṛgāḥ. That is very nice example. In the forest the lion is supposed to be the mightiest animal, and he is sometimes called the king of the animals, paśu-rāja. So in one place it is said that even the lion, who is the king of the forest, if he sleeps and he thinks that animals will come and enter in his mouth, that is not possible. He has to also find out how to eat.

Sri Caitanya-caritamrta Lectures

We are taṭasthā-śakti. The idea is... Taṭasthā means marginal. We can fall down in the material world, and we can raise ourself in the spiritual world. This is our position.
Lecture on CC Madhya-lila 6.151-154 -- Gorakhpur, February 14, 1971:

We have to always keep ourself in transcendental position by chanting Hare Kṛṣṇa mantra, always being engaged in Kṛṣṇa's service. Then we are brahma-bhūyāya kalpate (BG 14.26). That is our Brahman situation. Simply realization of Brahman is not all. You have to be always engaged in Brahman activities. Then there is possibility of remaining in the Brahman platform. The Māyāvādī philosophers, as soon as they realize that ahaṁ brahmāsmi, they think that they are liberated. But no. That liberation is theoretical. That is not practical. Practical liberation is when you are situated in devotional service. Then there is no chance of falling down. If you simply think that "I have become Nārāyaṇa," or Nārāyaṇa position, that is falldown. There are innumerable examples. So we are taṭasthā-śakti. The idea is... Taṭasthā means marginal. We can fall down in the material world, and we can raise ourself in the spiritual world. This is our position. But we are energy, not the energetic.

Caitanya Mahāprabhu explained, taṭasthā-śakti, marginal. Marginal means the living entity has to become servant. That is his position.
Lecture on CC Madhya-lila 20.108-109 -- New York, July 15, 1976:

So the living entity is simultaneously one and different. The two philosophies are going on. One philosophy, Māyāvāda, ahaṁ brahmāsmi, miscalculation, so 'ham—this is to become one. And another philosophy, Vaiṣṇava philosophy—that we are different. But Caitanya Mahāprabhu says that both are true. Bhedābheda-prakāśa. A living entity is one with God and is as different from God. Bhedābheda-prakāśa. One? How one? Because Kṛṣṇa says that "Living entities are My part and parcel." Just like this hand, this finger, is part and parcel of my body, so therefore it is one. But the finger is not the whole body. Different. It is very simple thing. Bhedābheda-prakāśa. Anyone can understand. The finger... The tree... Just like the leaf, the twigs, the flowers, the fruits. They are all tree. But at the same time, it is not tree; it is leaf, it is branch, it is twig, it is flower. It is very simple philosophy. Caitanya Mahāprabhu explained, taṭasthā-śakti, marginal. Marginal means the living entity has to become servant. That is his position. Jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). But when the servant wants to become master, he is under the clutches of māyā. And when he understands that "I am not master; I am servant," he is under Kṛṣṇa. That is taṭasthā. Taṭasthā means marginal. That taṭa... Taṭa means the beach. Sometimes the beach is covered with water, and sometimes it is land. That is called taṭasthā.

We are grouped under the taṭasthā-śakti, and there are other two potencies, or energies. That is called spiritual energy and material energy, the spiritual world and material world.
Lecture on CC Madhya-lila 20.108-109 -- New York, July 15, 1976:

Now, we are grouped under the taṭasthā-śakti, and there are other two potencies, or energies. That is called spiritual energy and material energy, the spiritual world and material world. We have got experience of the material world not completely. We do not know even what are going on in the whole material world. We see the universe. We see at night so many stars and planets, but we have no idea. So we do not know even what is this material world perfectly, and what to speak of spiritual world. But the spiritual world is there, as there is this material world, and the living entity belongs to the spiritual world. Actually he belongs to the spiritual world. By chance or some way he has come to the material world. So when he goes back again to the spiritual world, then he gets his normal condition of life.

Sri Isopanisad Lectures

All the multi-energies grouped in three headings: antaraṅga-zakti, bahiraṅga-śakti, taṭastha-śakti. Antaraṅga-śakti means internal energy, bahiraṅga śakti means external energy, and taṭastha-śakti means these living entities.
Sri Isopanisad, Mantra 7 -- Los Angeles, May 10, 1970:

Fire is the original cause of heat and light. Similarly, whatever we see within this universe, within material world and spiritual world, the spiritual world is expansion of Kṛṣṇa's internal energy, and this material world is Kṛṣṇa's expansion of external energy, and we living entities, we are expansion of marginal energy. So three energies. He has got multi-energies. All the multi-energies grouped in three headings: antaraṅga-zakti, bahiraṅga-śakti, taṭastha-śakti. Antaraṅga-śakti means internal energy, bahiraṅga śakti means external energy, and taṭastha-śakti means these living entities. We are śakti; we are energy. We are not the energetic. The Māyāvādī philosopher says that because the energies are not outside Brahman, therefore they're all the same. This is monism. Our Vaiṣṇava philosophy is that energy (is) simultaneously one and different. When you perceive heat, we understand, "Oh, there is fire." But that does not mean that because I am getting some heat, I am on the fire. Try to understand this philosophy.

Arrival Addresses and Talks

God has many potencies. They have been divided into three primarily: external, internal, and marginal; bahiraṅgā-śakti, antaraṅga-śakti, and taṭasthā-śakti. So we jīvas, living entities, we are also another energy of Kṛṣṇa, in between the material and spiritual.
Arrival Lecture -- Calcutta, February 4, 1977:

So the living entities, they are called taṭasthā-śakta. Parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). God has many potencies. They have been divided into three primarily: external, internal, and marginal; bahiraṅgā-śakti, antaraṅga-śakti, and taṭasthā-śakti. So we jīvas, living entities, we are also another energy of Kṛṣṇa, in between the material and spiritual. So if we like we can remain in the spiritual world; if we like, we can remain in the material world. If we remain in the material world, then, temporary, we enjoy happiness or distress. There is no happiness. Sometimes we take distress as happiness. Actually there is no happiness, because however happy you may be, you have to change this body.

Conversations and Morning Walks

1975 Conversations and Morning Walks

Taṭastha-śakti. Taṭastha... The jīvas, they are in the marginal position between tama and jyoti.
Morning Walk -- November 10, 1975, Bombay:

Prabhupāda: Scholars, they think like that, "Kṛṣṇa is fictitious. This Bhagavad-gītā was imagined," as if Kṛṣṇa speaking and Arjuna hearing, and there was no war as Kurukṣetra. This is their reply. There was no five thousand years.

Dr. Patel: Suppose, sir, it may be like that, as they say, but this is an acme of the knowledge. That's all. Even though it may be fabricated, it is the acme.

Prabhupāda: Acme of the knowledge you are taking, but you don't believe the source of knowledge. You are so acme of the knowledge. You don't believe in the source of the knowledge, so where is knowledge? That is darkness. Tama and jyoti-two things are there. This material world is tama, darkness, because here actually there is no Kṛṣṇa consciousness. It is almost absent. And jyoti means there is Kṛṣṇa consciousness. That we were discussing last night. Taṭastha-śakti. Taṭastha... The jīvas, they are in the marginal position between tama and jyoti.

Dr. Patel: Tamas is dark and jyoti is light.

Prabhupāda: Yes. So the jīva is between these two things. Therefore they are called taṭastha, marginal. Sometimes you may be in darkness and sometimes you may be in jyoti. That is your position. So those who are accepting Kṛṣṇa's word, they are in jyoti. And those who are interpreting Kṛṣṇa in darkness, they are in darkness. Unless one has accepted Kṛṣṇa as He is, he is in darkness. Therefore Kṛṣṇa describing him, mūḍha, narādhama. That man might have been in the jyoti, but he is losing the chance. Therefore he is mūḍha, narādhama. He had the chance of understanding Kṛṣṇa, but he is neglecting willfully.

Page Title:Tatastha-sakti, or marginal energy
Compiler:Labangalatika, Priya
Created:15 of Sep, 2010
Totals by Section:BG=0, SB=5, CC=0, OB=2, Lec=13, Con=1, Let=0
No. of Quotes:21