Indian (2): If I understand Bhagavad-gītā and also you (?), Kṛṣṇa has given different type of methods for different type of people of different advantages (?). He's talking about (Sanskrit), all these things. Arjuna questioned Kṛṣṇa. He asked the difference between the two kinds of worship. One is the worshiping the form; other is worshiping the guṇas (?). And actually we find it difficult to understand. What can you enlighten us on this point, that why Kṛṣṇa has given a different type of (?) and these two different type worships? One is the form worship; another is the formless worship, which He explains to Arjuna.
Prabhupāda: The personal form and impersonal form, there are two conception. But Kṛṣṇa explains this that mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā (BG 9.4). Avyaktam, impersonal. That is another form of Kṛṣṇa. He says, mayā: "By Me." "I am all-pervading." Mayā tatam idaṁ sarvam. That is sarvaṁ khalv idaṁ brahma. Because He is expanded everywhere, that is impersonal. And... But as māyā, He says, "by Me." Then He's person. So the whole creation is Kṛṣṇa's expansion of energy.
Just like the sunshine. Sunshine is also the same quality, heat and light, as the sun globe or the sun god. But the sunshine is impersonal, and the sun globe is localized. And within the sun globe there is sun god. So that is the main source of everything. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Brahmaṇaḥ ahaṁ pratiṣṭhā. The brahmajyoti is also staying in Kṛṣṇa. Kṛṣṇa is the source of brahmajyoti. So impersonal or personal, whatever you take, that is Brahman. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11).
But the beginning, origin, is Kṛṣṇa. That Kṛṣṇa explains, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). Either you take impersonal Brahman or localized Paramātmā, whatever you take, that is emanation from Kṛṣṇa. Sarva-kāraṇa-kāraṇam (Bs. 5.1).
So, of course, if you worship impersonal form, brahmajyoti, that is also Kṛṣṇa. But Kṛṣṇa has said, kleśo 'dhikataras teṣām avyaktāsakta-cetasām (BG 12.5). If you want to approach the Absolute Truth through the impersonal form, then it will be little difficult. Perhaps you may not reach the ultimate goal. You may fall down. There are so many instances. We have seen in India so many big, big sannyāsīs. They give up this world—brahma satyaṁ jagan mithyā—but after some days they come down to the jagat and engage themselves in political... (break)
Why? They could not stay in the Brahman stage. That is stated in the Śrīmad-Bhāgavatam. Ye 'nye 'ravindākṣa vimukta-māninaḥ. By concentrating on the impersonal form they think that they have become liberated but actually that is not. Aviśuddha-buddhayaḥ. So impersonal conception is not purified intelligence. Ye 'nye 'ravindākṣa vimukta-māninaḥ. You may think that "I have become liberated," but it is not. Why? Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). After so much trouble and austerity, penances, you may acquire the position in the impersonal Brahman, but there is chance of falling down from there. Patanty adhaḥ.
Why? Anādṛta-yuṣmad-aṅghrayaḥ: "Because they could not find out how to worship Your lotus feet." So unless you come to the personal form of the Absolute Truth, there is difficulty and there is chance of falling down. (break)
He never said, "My avatāra." Mām ekaṁ śaraṇam. Otherwise he'll be misguided. Sarva-dharmān parityajya mām ekam (BG 18.66). This is the most confidential information. Guhyatamam. Sarva-guhyatamam. So if you want to take the most confidential instruction of Kṛṣṇa, then mām ekaṁ śaraṇaṁ vraja. That is wanted.