Lecture on Science of Kṛṣṅa

Prabhupāda: [break] ...śakti, śaktimān. The Supreme Lord is śaktimān. Just like the sun and the sunshine and the sun-god, and practically they are one. From the sun-god there is... The abode of the sun-god is the sun globe, and the shining of the sun globe is also sunshine. So in one sense they are one; in other sense they are different. Just like the sunshine is reaching here, it does not mean the sun globe is reaching here. That is also explained in the Bhagavad-gītā, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā [Bg 9.4]:

[By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.]

"I am spread." So sarvaṁ khalv idaṁ brahma [Chāndogya Upaniṣad 3.14.1],

[Everything, both matter and spirit, is non-different from the Supreme Personality of Godhead who is the Supreme Brahman.]

everything is Kṛṣṅa. But at the same time, if you commit mistake... The same way, "Because the sunshine is here, therefore sun is here," that is a mistake. This is viśiṣṭa-advaita.

They are all one, advaya-jnana, but still they're different. Advaita-viśiṣṭa. That is explained in the Śrīmad-Bhāgavatam, that brahmeti paramātmeti bhagavān iti śabdyate. Vadanti tat tattva-vidas tattvaṁ yaj jnanam advayam [SB 1.2.11].

[Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.]

Advayam means advaya, advaita, no difference, the same thing. But viśiṣṭa—this is Brahman, this is Paramātmā—viśiṣṭa. Advaita but viśiṣṭa. A specific reference: Brahman, Paramātmā and Bhagavān, they are one. But still, you cannot say Brahman is Bhagavān. The same example: the sunshine and the sun globe, they are one. Unless there is appearance of the sun globe, sun planet, you cannot have sunshine. So in that sense, they are one, but still, if you take sunshine as the sun globe, that is not correct.

Indian lady: [indistinct] one.

Prabhupāda: Yes. They're all one.

Indian lady: They're all one [indistinct].

Prabhupāda: Yes. But still there is specific differences. That is called viśiṣṭa: one with specific difference. And the Māyāvādī philosophers, they say, "No, there is no specific difference. This is māyā." But we Vaiṣṅava, we don't say that. That sunshine is sunshine, sun globe is sun globe, and sun-god is sun-god. But taken together, they are all one. Diversity in unity. That is viśiṣṭa-advaitavāda. So actually, all the Vaiṣṅava ācāryas—Madhvācārya, Rāmānujācārya, Nimbārka and Viṣṅu Svāmī—there is no difference of opinion, but they have explained the Absolute Truth more vividly in their own angle of vision. Otherwise there is no difference. They never say that God and the living being are one. They will never say that. That is not Vaiṣṅava philosophy. That is Māyāvāda philosophy. So the propounder of Māyāvāda philosophy is Śaṅkarācārya, and other Vaiṣṅava ācāryas—Madhvācārya, Rāmānujācārya, Nimbārka, Viṣṅu Svāmī—practically they are all one opinion. There is no... They differ from Śaṅkarācārya.

And if we study philosophy intelligently, then we can understand that living being, jīva, how he can become one with the Supreme. Then why he has become jīva? Jīva is eternally. In the Bhagavad-gītā it is stated, mamaivāṁśo jīva-bhūtaḥ jīva-loka sanātana [Bg 15.7]. Sanātana. Sanātana means eternally. He is fragmental parts of the Supreme. Not that by māyā he is thinking fragmental parts but actually he is one. That is Māyāvāda philosophy. But Kṛṣṅa does not say that. Kṛṣṅa says sanātana. He is fragmental parts sanātana, eternally. Besides that, it is clearly explained in the Bhagavad-gītā that the spirit cannot be cut into pieces, acchedyo 'yam adāhyo 'yam [Bg 2.24],

[This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same.]

so how it becomes a small fragment? Acchedyo 'yam: you cannot cut into pieces, spirit. And it is further explained that these fragmental parts eternally, from the very beginning.

Kṛṣṅa also says in the Bhagavad-gītā, "My dear Arjuna, you, Me and all these soldiers and kings who have assembled there, they existed like this in the past, they're existing in the same way, and they'll continue to exist like that." There is no question of becoming one. Past, present, future, always we are distinct. So how they can be one, sanātana? We are part and parcel sanātana, eternally. But in quality we are one. In quality we are one. Kṛṣṅa is eternal; we are eternal. Kṛṣṅa is spirit; we are spirit. Kṛṣṅa is also person; we are also person. In this way, we are one, but He is the great and we are servants. This is actual position. And if we claim that after being freed from māyā, we shall become one with the Supreme, that is called Māyāvāda. We eternally, we are separate. Dvaitavāda. That is Madhvācārya's philosophy, dvaitavāda. So if you consider very, I mean, cool-headed, then Vaiṣṅava philosophy is the best, not this Māyāvāda's philosophy.

Indian lady: [indistinct]

Prabhupāda: But Kṛṣṅa is not under karma. That is difference. That is difference between me and Kṛṣṅa. We are...

Indian lady: [indistinct]

Prabhupāda: Yes.

Indian lady: [indistinct]

Prabhupāda: But He is not under karma. He is not under karma.

Indian lady: No, He's not under karma.

Prabhupāda: Yes. We are. That is the difference.

Indian lady: [indistinct]

Prabhupāda: Yes.

Indian lady: [indistinct]

Prabhupāda: That I am pointing out. That is the difference between Kṛṣṅa and ourself. We are bound up by the laws and regulation of karma. But Kṛṣṅa is not like that. Yes. That is the difference. Na māṁ karmāṅi limpanti na me karma-phale spṛhā [Bg 4.14].

[There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work.]

He's not bound up by the karma. But we take sometimes, mistake, that Kṛṣṅa is like us. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg 9.11].

[Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.]

They are mūḍhas. They do not know it, what is Kṛṣṅa. They think Kṛṣṅa as a human being like us. That is mūḍha. Therefore they do not surrender to Kṛṣṅa. Na māṁ duṣkṛtino mudhāḥ prapadyante narādhamāḥ [Bg 7.15].

[Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me.]

So they remain narādhama. They do not make any progress.

Indian man: [indistinct]

Prabhupāda: Who has interpreted?

Indian man: [indistinct]

Prabhupāda: What is that?

Indian man: [indistinct]

Prabhupāda: Yes. That we accept also. We say māyā. But one can be free from māyā. Mām eva ye prapadyante māyām etāṁ taranti te. If you surrender to Kṛṣṅa, then one is not captivated by māyā. Māyā is there, just like police is there. If you are not a criminal, then police has nothing to do with you. Police may be there. But if you are a criminal, then police will arrest you. Similarly, māyā is acting as police force of Kṛṣṅa. So as soon as you become criminal, forget Kṛṣṅa as your master, then the police, māyā, will capture you. That is the business.

kṛṣṅa bhuliya jīva bhoga vāñchā kare pāsate māyāra tāre jāpaṭiyā dhare [Prema-vivarta]

[When an individual soul forgets his eternal relationship with God and tries to lord it over the material nature or resources, that condition, that forgetful condition, is called māyā, or illusion.]

As soon as you try to become independent of Kṛṣṅa, immediately māyā captures. This is the beginning of māyā. And again when you surrender, mām eva ye prapadyante māyām etāṁ taranti te, no more māyā [Bg 7.14].

[This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.]

So to become free from māyā is very easy provided one understands Kṛṣṅa. And as soon as he understands Kṛṣṅa, he understands his duty, that "My duty is to serve Kṛṣṅa." That is called bhakti. Immediately he becomes free from all the contamination of māyā. Sa gunān samatītyaitān brahma-bhūyāya kalpate [Bg 14.26].

[One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.]

Who? Māṁ ca yo 'vyabhicāreṅa bhakti-yogena sevate [Bg 14.26]. If you employ yourself immediately in loving service of Kṛṣṅa... Kṛṣṅa also says, māyām etāṁ taranti te. So all the devotees, they are not under māyā. They're already in liberated stage. Therefore a devotee does not want liberation because he's already liberated. Why he'll aspire about liberation? That is explained by Bilvamaṅgala Ṭhākura: muktiḥ mukulitāñjali sevate asmān [Kṛṣṅa-karṅāmṛta 107]:

[If I am engaged in devotional service unto You, my dear Lord, then very easily can I perceive Your presence everywhere. And as far as liberation is concerned, I think that liberation stands at my door with folded hands, waiting to serve me-and all material conveniences of dharma [religiosity], artha [economic development] and kāma [sense gratification] stand with her.]

"Mukti is standing before me with folded hand, 'What can I do for you?' " So why the devotees will aspire mukti? Mukti is ready to serve him as maidservant. This is the position of devotee. Muktiḥ mukulitāñjali sevate. This is the great authority, Bilvamaṅgala Ṭhākura. Yes?

Indian man: Is there difference between [indistinct] and prapati?

Prabhupāda: Prapati is the beginning of bhakti. Prapati is the beginning of bhakti. Unless you are accepting the principle of prapa..., surrender, mām ekaṁ śaraṅaṁ vraja, there is no question of bhakti. Bhakti is the process of surrender fully.

Indian man (2): [indistinct] Hare Kṛṣṅa and oṁ namo nārāyaṅa?

Prabhupāda: There is no difference. There is no difference. Nārāyaṅa is Kṛṣṅa. Kṛṣṅa is Nārāyaṅa. And oṁ namo is addressing Him, "O Nārāyaṅa, please engage me in Your service." Hare Kṛṣṅa is also addressing Hare, Harā, the potency of Kṛṣṅa or the potency or energy of Kṛṣṅa, "O Kṛṣṅa, please engage me in Your service." This is Hare Kṛṣṅa. The same meaning. There is no difference. The real business is that Kṛṣṅa is asking to surrender. That is Kṛṣṅa's mission. And if we voluntarily surrender, then Kṛṣṅa becomes very pleased. So this is surrender: "O Kṛṣṅa, O energy of Kṛṣṅa, kindly engage me again in Your service." That's all. This is Hare Kṛṣṅa. Hare Kṛṣṅa means, "O Harā, O Kṛṣṅa." Because Kṛṣṅa is there, Kṛṣṅa's energy is there. Kṛṣṅa is not alone. Parāsya śaktir vividhaiva śrūyate [Cc Madhya 13.65, purport]. So Kṛṣṅa's one energy is this material energy, mama māyā. This māyā is also Kṛṣṅa's energy. It is not different from Kṛṣṅa. Śakti śaktimatayor abheda. There is no difference between fire and the heat. Heat is also fire. Similarly, Kṛṣṅa and Kṛṣṅa's energy, they're one, at the same time, different. This is called acintya-bhedābheda-tattva.

[It is the living entity's constitutional position to be an eternal servant of Kṛṣṅa because he is the marginal energy of Kṛṣṅa and a manifestation simultaneously one and different from the Lord.]

Caitanya Mahāprabhu's. Simultaneously one and different.

So we are praying to Kṛṣṅa and Kṛṣṅa's energy. If we pray to Kṛṣṅa's energy, she is Kṛṣṅa's energy, she will understand, "Now, he is now correct." So she gives facilities. She gives facilities, "Yes, now you can serve Kṛṣṅa. I give you... I give you freedom. You are no more under my clutches." Māyām etāṁ taranti te. Immediately you surrender to Kṛṣṅa, you are immediately liberated. We haven't got to search out liberation separately. Immediately you surrender to Kṛṣṅa, immediately you are liberated—immediately, simultaneous. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg 9.13].

[O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.]

At that time māyā takes another feature. That is called yoga-māyā. The same māyā... Just like the same government laws acting in the prison house differently and acting in the university differently. But the potency is the same. If we take protection of the civil laws, then we are happy. And if we take protection of the criminal laws, then we are unhappy. That's all.

So Kṛṣṅa consciousness movement is that you have to take shelter of one of the potencies of Kṛṣṅa. Better take the shelter of the spiritual potency. Then you become happy. You cannot be free. That is not possible. Just like you cannot defy the government laws. That is not possible. If you defy civil laws, then you become subjected to the criminal law. You cannot say that "I defy government." That is not possible. Similarly, you cannot defy Kṛṣṅa and Kṛṣṅa's potencies. Better you take shelter of Kṛṣṅa's spiritual potency and be happy. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg 9.13]. That is mahātmā, who takes shelter of the spiritual potency of Kṛṣṅa. And what is the sign? Bhajanty ananya-manaso. That is mahātmā. He has no other business than to serve Kṛṣṅa twenty-four hours. Then he is immediately mukta. There is no difficulty.

Haṁsadūta: [to Prabhupāda] I think prasādam is ready.

Prabhupāda: So any other question?

Indian man: [indistinct]

Prabhupāda: That's all right. If there is sense... If there is sense that Lord Śiva is Kṛṣṅa's part and parcel, then it is all right. But if he thinks Lord Śiva is separate authority, then it is mistake. Kṛṣṅa says... What is that śloka? Verse, you recite? Ye yathā mām...

Indian man: [indistinct]

Prabhupāda: There is "I," Kṛṣṅa. There is "I," Kṛṣṅa. If you understand this demigod... Just like this finger. If you understand this finger belongs to Swāmījī, then you are correct. And if you think that this finger is separate power, that is incorrect. This finger is powerful so long attached to the body. And if you cut the finger from the body, it has no power. Similarly, the demigods, if you accept that they are different part and parcel of Kṛṣṅa—there must be relationship with Kṛṣṅa—then it is correct. Just like it is said, sūrya, sūrya upāsanā, that, or durgā upāsanā. These are different upāsanā—sūrya, or pañcopāsanā, durgā upāsanā, sūrya upāsanā, gaṅeśa upāsanā and viṣṅu upāsanā, pañcopāsanā. So how we can worship? Just like Durgā. Durgā is worshiped by the Vaiṣṅava in this way, sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva ya... [Bs 5.44].

[The external potency Māyā who is of the nature of the shadow of the cit potency, is worshiped by all people as Durgā, the creating, preserving and destroying agency of this mundane world. I adore the primeval Lord Govinda in accordance with whose will Durgā conducts herself.]

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