Śrī Caitanya-caritāmṛta

Śrī Caitanya-caritāmṛta, Madhya-līlā 20.108

Prabhupāda: I was speaking in English, but now trying to practice to speak in Hindi. Hmm? [laughter]

Indian man: English is international language. You must speak in English.

Prabhupāda: That is a fact. All right, English.

Devotee: Jaya. Haribol.

Prabhupāda: Jīvera 'svarūpa' haya 'nitya-dāsa'.

[noise of children] [aside: Not so... Enough.]

Kṛṣṅera ’taṭasthā-śakti’ ’bhedābheda-prakāśa’ [Cc Madhya 20.108].

[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 with and different from the Lord, like a molecular particle of sunshine or fire. Kṛṣṅa has three varieties of energy.]

This is the philosophy, bhedābheda-prakāśa. Bheda and abheda. Bheda means "different" and abheda means "one." There are two kinds of philosophy…, philosophers. One class of philosopher, they think that jīva, the living entity, and God, they are the same—abheda. And there are philosophers, they think God is different from the jīvas. This is called bheda. But Caitanya Mahāprabhu concludes these two classes of philosophers into His own philosophy, acintya-bhedābheda,

[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.]

simultaneously one and different. Simultaneously jīva is one with God and different also from God. This is very conclusive and reasonable.

Just like Kṛṣṅa says in the Bhagavad-gītā, that mamaivāṁśo jīva-bhūtaḥ [Bg 15.7]: "All these living entities, they are minute part and particles of Me." There are many other instances, like the big fire and the small sparks of fire. So the small spark of fire and the big fire, they are one and different. As fire, it is as good as the big fire—means the fire capacity, burning capacity, is there. Even though small spark, there is burning capacity, as the big fire has. But as big fire and small fire, they are different. This is the right conclusion.

So Caitanya Mahāprabhu says that actually the living entities, jīvas, they are eternal servant of God. But their position is kṛṣṅera ’taṭasthā-śakti’, marginal potency, bhedābheda-prakāśa. The jīva is potency of Kṛṣṅa. It is stated in the Bhagavad-gītā,

apareyam itas tu viddhi me prakṛtiṁ parājīva- bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat [Bg 7.5]

[Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe.]

The matter and the spirit, two energies, that will be explained in the later, that the whole creation is manifestation of two energies: parasya brahmaṅaḥ śaktis sarvedaṁ akhilaṁ jagat.

eka-deśa-sthitasyāgner jyotsnā vistāriṅī yathā parasya brahmaṅaḥ śaktis tathedam akhilaṁ jagat [Viṣṅu Purāṅa 1.22.56]

[Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, Para-brahman, are spread all over this universe.]

What is this world, creation, cosmic manifestation? Not only the material world; the spiritual world also. They are simply display of different energies of the Supreme Lord. Parāsya śaktir vividhaiva śrūyate [Śvetāśvatara Upaniṣad 6.8].

[The Supreme Lord has nothing to do. Nothing is equal to Him or greater than Him. He acts in different phases by manifesting His parts and parcels, which are all simultaneously differently situated by His unlimited, variegated potencies. Each potency acts quite naturally in sequences, providing Him full knowledge, power and pastimes.]

Parāsya, "of the Supreme." He has got multi-energies, and they are divided into three principal categories: spiritual energy, material energy and marginal energy. The marginal energy is jīva. That is explained by Caitanya Mahāprabhu: kṛṣṅera ’taṭasthā-śakti’ ’bhedābheda-prakāśa’ [Cc Madhya 20.108].

I have given several times the example when we walk on the beach: the same land is sometimes covered with water, and sometimes there is no water. This is called taṭasthā. Sometimes with water; sometimes with no water. That is called taṭasthā. The water is one side, land is one side, and in the beach, between the water and the land, there is a marginal potency, or marginal place, where sometimes it is water, sometimes it is without water.

So jīva, being very small particle of the original fire, Kṛṣṅa, sometimes he is fall down. So when he falls down in the material world, he becomes extinguished of his spiritual energy. The same spark, it is in the fire, it is very beautiful, puff-puff, there is sparking. But as soon as the spark falls out of the fire, it is no more fire. Extinguished. Similarly, our position, being marginal, when we fall down from our Kṛṣṅa consciousness, that is our material life. And when you do not fall from Kṛṣṅa consciousness, that is our spiritual life. Anyone can understand very easily. Therefore taṭasthā-śakti, marginal. There is potency of falling down; therefore it is called taṭasthā. But when the jīva, or the spark, remains with the fire, there is no difference—both of them are fire. But when the jīva not remains with the fire, with Kṛṣṅa or Brahman or Paramātmā, then it becomes extinguished.

So Caitanya Mahāprabhu is giving another example:

sūryāṁśa-kiraṅa, yaiche agni-jvālā-caya svābhāvika kṛṣṅera tina-prakāra ’śakti’ haya [Cc Madhya 20.109]

Sūryāṁśa-kiraṅa. Just like the sun and the sunshine. The sunshine is also sun, because the sun cannot be without sunshine. That is not possible. Wherever there is sun, there is sunshine also. Sūryāṁśa-kiraṅa, yaiche agni-jvālā-caya. The small molecules, bright molecules, they are combined together, they are called the rays of the sun. And in the sun proper there is regular fire. Every scientist knows that it is a fiery planet. Agni-jvālā-caya, svābhāvika kṛṣṅera tina-prakāra ’śakti’ haya. So similarly, Kṛṣṅa has got naturally three kinds of potencies. That potencies are manifested in different categories, but on the whole, they are three: the spiritual energy, the material energy and the marginal energy.

The jīva, we, we are also energy. We are not energetic. We are energy, marginal energy. We may remain in the spiritual world or we may remain in the material world—that is our choice. Therefore Kṛṣṅa, out of His compassion to the marginal energy, the jīvas, He comes down. When we completely forget our eternal relationship with Kṛṣṅa, then Kṛṣṅa comes. That is called,

yadā yadā hi dharmasya glānir bhavati bhārata tadātmānaṁ sṛjāmy aham [Bg 4.7]

Just like this finger is part and parcel of my body. If the finger is cut off from this body, it has no value—we understand it very easily; nobody will care for it. But so long the finger is attached with my body, it is very valuable. If there is any trouble, I shall spend thousands of rupees for cure of the disease. But when it is cut off, amputate, it will lie down on the street and somebody tramples over it, I don’t protest—because it is out of touch.

So dharmasya glānir bhavati. We are part and parcel of Kṛṣṅa. When we are detached from Kṛṣṅa, then we are valueless. You have no value. You are simply a play in the hands of māyā.

prakṛteḥ kriyamāṅāni guṅaiḥ karmāṅi sarvaśaḥ ahaṅkāra-vimūḍhātmā kartāham iti manyate [Bg 3.27]

[The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.]

We are completely under the laws of the prakṛti, material nature, and we have no independence. The prakṛti, material nature, by pulling by the ear, she is dictating, "You do this. You sit down here." You have to do it. Just like a criminal, when he is in the custody of police, he has to do according to the order of the police. This is our position.

So this is dharmasya glānir. Why this position? That we do not inquire. We have become so foolish under the influence of māyā that we do not inquire even that "Why I am put into this miserable condition of life although I do not want it?" Nobody wants. Nobody wants the threefold miseries of material world: adhyātmika, adhibhautika, adhidaivika. But it is forced upon us. But we have become so fool, still you are declaring independence. What is the value of your independence? You are completely under control of material nature. Then why you are under the completely...

prakṛteḥ kriyamāṅāni guṅaiḥ karmāṅi sarvaśaḥ ahaṅkāra-vimūḍhātmā kartāham iti manyate [Bg 3.27]

Simply by false prestige or false egotism we are thinking, "We are independent. We can do anything, whatever we like." That is the disease. This is called dharmasya glānir. Actually he is independent in his spiritual nature. He is independent, as God is independent. Of course, he is not so independent. But the same example: as the original, big fire has got burning capacity, similarly the small spark, that is also…, has also got the burning capacity. So, so far burning capacity is concerned, there is. Similarly, God is fully independent, svarāṭ. Svarāṭ. God is described in the Bhāgavatam, janmādy asya yataḥ anvayāt itarataś ca arthesu abhijñaḥ svarāṭ [SB 1.1.1]. God’s another qualification is svarāṭ, fully independent. So we are part and parcel of God, so we have also got independence. That’s a fact. Because the part and parcel of gold is gold. So we have got independence. When we misuse this independence, then we are in this material world. When you don’t misuse this independence, then we are in the spiritual world.

Therefore it is said, jīvera 'svarūpa' haya-kṛṣṅera 'nitya-dāsa' [Cc Madhya 20.108].

Actually, a living entity’s position is eternal servant of God. Just like a servant: when he is obedient servant, he is very favorite of the master. And as soon as he disobeys, or if he wants to imitate the master, then he is dismissed. He is dismissed. Similarly, when we want independently to become Kṛṣṅa, that is our disease. Therefore in the material world, first of all we try to become very first-class leader, then lord minister, and so on, so on. Then at last we want to become God. The same imitation. That is the last snare of maya, that "Why you shall serve God? This is"what is called—"service mentality, slavish mentality. You just become God." This is the māyā dictation to keep him under the control of māyā. This is. Therefore he thinks that "I am God." He is not even a dog; still he thinks that he is God. So this is the disease. This is called dharmasya glānir. Because his real position is to remain eternal servant of God. That he derides: "No. I shall become God." That is material disease. So this is called dharmasya glānir.

Just like… There are many so nice examples. Just like these fingers. It picks up some nice foodstuff. So it cannot…, the fingers cannot eat. Its duty is to pick up and put here. That is natural. If he does not—"Why shall I give it to the mouth?" he’ll spoil it. Rasagullā, it will be spoiled simply by smashing. It will not... And if it is given to the stomach, then it goes to the stomach; then all the fingers become nourished. Not only these fingers, these fingers—others, everyone satisfied.

yathā taror mūla-niṣecanena tṛpyanti tat-skandha-bhujopaśākhāḥ prāṅopahārāc ca yathendriyāṅāṁ tathaiva sarvārhaṅam acyutejyā [SB 4.31.14]

[As pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality.]

This is the śāstric injunction. Just like if you pour water on the root of the tree, the tree…, water is immediately distributed to the leaves, twigs, flowers, everywhere. The tree becomes rejuvenated simply by watering on the root. Similarly, if you put foodstuff in the stomach, the energy is immediately distributed throughout the whole body. Similarly, tathā acyutejyā. Simply by satisfying Kṛṣṅa, you satisfy everyone.

So you do not require to satisfy everyone separately. Therefore Kṛṣṅa says,

sarva-dharmān parityajya mām ekaṁ śaraṅaṁ vraja [Bg 18.66]

He teaches this. This is the last word in the Bhagavad-gītā. And when you do not do that—we think otherwise—that is dharmasya glānir. Therefore Kṛṣṅa comes.

yadā yadā hi dharmasya glānir bhavati bhārata [Bg 4.7]

When one forgets Kṛṣṅa and manufactures so many plans of service, the whole thing becomes spoiled. This is going on. Throughout the whole world they are making plan—humanitarianism, this -ism, that -ism, philanthropism—and no Kṛṣṅa-ism. Except Kṛṣṅa-ism. Therefore all their plans are becoming foiled. This is the disease. So Kṛṣṅa says that yadā yadā hi dharmasya... This is dharmasya glānir. We do not know what is dharma, and we violate the orders of Kṛṣṅa. Dharmaṁ tu sākṣād bhagavat-praṅītam [SB 6.3.19].

[Real religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great ṛṣis who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyādharas and Cāraṅas.]

Dharma means the order of God. That is dharma. Two words, the definition of dharma. There are so many definitions of dharma, but real dharma, as we understand from the Vedic scripture, dharmaṁ tu sākṣād bhagavat-praṅītam. The order given by the Supreme Lord, that is dharma. Otherwise, adharma.

So as sincere servant of Kṛṣṅa, we have to abide by the orders of Kṛṣṅa and act accordingly. Then everything will be peaceful; everything will be in order. That is also stated in the Bhagavad-gītā.

bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁśāntim ṛcchati [Bg 5.29]

[The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.]

If you want to become happy and peaceful, then you accept this theory. Not theory; it is fact that Kṛṣṅa is the Supreme Lord. He is the enjoyer. Just like here is Kṛṣṅa. He is enjoying. He is playing on His flute along with Rādhārāṅī. This is enjoyment. Ānandamayo 'bhyāsāt. And we are servants. We are trying to: "How Kṛṣṅa will be placed in a nice temple? How Kṛṣṅa will be offered nice foodstuff? Let us go out. Let us bring some means of sustaining this temple." Everyone, we are engaged. Simply Kṛṣṅa is enjoying. This is the position. Kṛṣṅa does not go to sell our books. We go, because we are servant. And whatever means we get, we spend for Kṛṣṅa. This is real our position. We have to learn this position. This Kṛṣṅa consciousness movement means the same thing as it is stated in the śāstra or anywhere: vedaiś ca sarvair aham eva vedyaḥ [Bg 15.15].

[I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas am I to be known; indeed I am the compiler of Vedānta, and I am the knower of the Vedas.]

That is stated. Veda. What is Veda? Veda means knowledge. Vetti veda vido jñāne. So what is that knowledge? The knowledge is to understand Kṛṣṅa. That is knowledge. If you don’t understand Kṛṣṅa, then everything is no knowledge. It is foolishness. Therefore Kṛṣṅa says,

bahūnāṁ janmanām ante jñānavān māṁ prapadyate vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ [Bg 7.19]

[After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.]

That is mahatma: one who understands Kṛṣṅa.

janma karma ca me divyaṁ yo jānāti tattvataḥ tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg 4.9]

[One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.]

These are the instructions.

So simply try to understand Kṛṣṅa and our position in relationship with Kṛṣṅa. That is being explained by Śrī Caitanya Mahāprabhu. He is Kṛṣṅa. Kṛṣṅa, kṛṣṅa-caitanya-nāmne [Cc Madhya 19.53].

[O most munificent incarnation! You are Kṛṣṅa Himself appearing as Śrī Kṛṣṅa Caitanya Mahāprabhu. You have assumed the golden color of Śrīmatī Rādhārāṅī, and You are widely distributing pure love of Kṛṣṅa. We offer our respectful obeisances unto You.]

He has again come. Five thousand years Kṛṣṅa came, and He gave us the instruction in the Bhagavad-gītā and left behind Him that "You study Bhagavad-gītā. Try to understand your relationship with Kṛṣṅa. Act accordingly, and be happy." The Bhagavad-gītā was left, but unfortunately we misinterpreted Bhagavad-gītā; we misled others. The so-called politicians, so-called, I mean to say, scholars, they misled people by misinterpreting Bhagavad-gītā, and people are in the wilderness. So our humble attempt is to re-establish the Bhagavad-gītā as it is. That will make the people happy all over the world. Kṛṣṅa does not speak for any particular man or society or religious group or country. No. Kṛṣṅa is God. Whatever He speaks, that is applicable to everyone. That is being proved. Because we are placing Bhagavad-gītā as it is, it is being accepted all over the world. That’s a fact. It is not story. These Europeans, Americans, they are... Why they are accepting Kṛṣṅa? Because Kṛṣṅa…, the devotion for Kṛṣṅa is there already, because we are part and parcel of Kṛṣṅa. That is natural.

nitya-siddha kṛṣṅa-bhakti ’sādhya’ kabhu naya śravaṅādi-śuddha-citte karaye udaya [Cc Madhya 22.107]

[Pure love for Kṛṣṅa is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.]

This is the process.

We have got eternal relationship with Kṛṣṅa. As it is said by Caitanya Mahāprabhu, jīvera 'svarūpa' haya—kṛṣṅera 'nitya-dāsa' [Cc Madhya 20.108].

We are eternal servant of Kṛṣṅa, part and parcel of Kṛṣṅa. How it can be divided? No. It cannot be. We have simply forgotten. Therefore Caitanya-caritāmṛta kara, He says, nitya-siddha kṛṣṅa-bhakti: "My love for Kṛṣṅa, my devotion for Kṛṣṅa, is natural." It is not artificial. These Europeans, Americans, they have become Kṛṣṅa devotee not artificially. They have taken it seriously. Because the relationship eternal. Either you take birth in America or Czechoslovakia or in India, the kṛṣṅa-bhakti is there. Simply you have forgotten. So śravaṅādi-śuddha-citte. If we simply hear about Kṛṣṅa, then we can understand, "Oh, I am eternally related with Kṛṣṅa. I did forgot Kṛṣṅa." That’s all. So this Kṛṣṅa consciousness movement means we are reviving the original consciousness, Kṛṣṅa consciousness. Therefore we have particularly named "Kṛṣṅa consciousness."

So svābhāvika kṛṣṅera tina-prakāra ’śakti’ haya [Cc Madhya 20.109]. Now Caitanya Mahāprabhu is explaining that svābhāvika, natural. Naturally Kṛṣṅa has got three energies: aparā... Primarily parā and aparā, Kṛṣṅa has explained in the Bhagavad-gītā. And the marginal potency also, the parā-prakṛti. That is confirmed by Kṛṣṅa in the Bhagavad-gītā:

apareyam itas tu viddhi me prakṛtiṁ parā [Bg 7.5]

[Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe.]

Parā-prakṛti.

jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat [Bg 7.5]

So Caitanya Mahāprabhu is quoting another verse from Viṣṅu Purāṅa. This is a quotation from the Viṣṅu Purāṅa, 1.22.53. What is that quotation?

eka-deśa-sthitasyāgner jyotsnā vistāriṅī yathā parasya brahmaṅaḥ śaktis tathedam akhilaṁ jagat [Cc Madhya 20.110]

[Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, Para-brahman, are spread all over this universe.]

This is real teacher. A real teacher will never say whimsically, "I think," "In my opinion." No. He is not a teacher; he’s a cheater. You cannot manufacture anything, because we are imperfect. All our senses are imperfect. We are put into mistaken condition, illusory condition. And in spite of all our defects, we want to cheat people by so-called theories: "I think," or "It may be," "Perhaps." These are the, our... But that is not accepted. In the Vedic culture no such thing will be accepted, that "I think," "In my opinion," "Perhaps," "Maybe." These nonsense will never be accepted. The real knowledge: from Vedic quotation. Then, therefore Caitanya Mahāprabhu, although He is Kṛṣṅa Himself... Even Kṛṣṅa Himself, He said that,

brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ [Bg 13.5]

He says. He is giving reference to the Vedānta. Vedānta’s another name is Brahma-sūtra. So Kṛṣṅa says, "These things have been very logically proved in the Vedānta-sūtra philosophy." He says,

brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ

So you cannot make any conclusion or I cannot make any conclusion. Kṛṣṅa also says, although He is God; He can say. Whatever He says, that is Veda. Still, He is giving reference to the brahma-sūtra. Similarly, Caitanya Mahāprabhu, as soon as He says that the living entity is marginal potency of the Supreme Lord, He is giving immediately quotation from Viṣṅu Purāṅa. This is scholarly. This is scholarly. This we have to accept. He is supporting veda-pramāṅa, śruti-pramāṅa. Amongst the Vedic scholars, whatever you say, you must give proof from the Vedas. Then it is perfect. You cannot say, "In my opinion," "I have manufactured this philosophy." That is useless.

So here is quotation:

eka-deśa-sthitasyāgner jyotsnā vistāriṅī yathā parasya brahmaṅaḥ śaktis tathedam akhilaṁ jagat [Cc Madhya 20.110, Viṣṅu Purāṅa 1.22.53]

[Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, Para-brahman, are spread all over this universe.]

This akhilaṁ jagat, the entire cosmic manifestation, is simply manifestation of the energy of the Supreme Lord. That is, Caitanya Mahāprabhu wants to give proof. Energy. Just like here is light, the energy of the electric bulb or the electric light. So when there is light, we understand immediately there is electric bulb. Similarly, if you can appreciate the energy of the Supreme Lord, then you cannot become atheist. There is God. By the… Just like in the morning, when there is glimpse of sunlight, immediately you understand there is sun. You do not require to see whether there is sun or not. Simply by the light you can understand, "Now the sun is rising." Similarly, you see how the energy of Kṛṣṅa is working. Parasya brāhmaṅaḥ śakti. Then you can understand, "There is Kṛṣṅa." The... Simply by energy. Akhilaṁ jagat. The whole cosmic manifestation is nothing but distribution of different energy. Just like what is this material world? It is the distribution of the energy of the sun. That, a scientist will accept that. Due to the sunshine, due to the heat of the sun, the…, according to their theory, the planets are moving. They have got a instrument—I forget the name of the instrument—as soon as there is little heat, within that instrument there are small balls, they began to jump. So that is the proof that due to the energy of the sun, the whole material world is being maintained. As soon as there is less sunlight, immediately the trees become without any foliage. We have seen in Western countries: as soon as there is no sunlight, only snow, they become simply leafless. Again in the spring, all of a sudden, as soon as there is heat, all the trees become full with foliage.

So this is due to the sunlight and heat. Similarly, as ordinarily the one sun is in this universe, there are millions of suns and millions of universes. Similarly the original sun is Kṛṣṅa. Original.

kṛṣṅa—sūrya-sama; māyā haya andhakāra yāhāṅ kṛṣṅa, nāhi tāhāṅ māyāra adhikāra [Cc Madhya 22.31]

[Kṛṣṅa is compared to sunshine, and māyā is compared to darkness. Wherever there is sunshine, there cannot be darkness. As soon as one takes to Kṛṣṅa consciousness, the darkness of illusion (the influence of the external energy) will immediately vanish.]

Kṛṣṅa—sūrya-sama. Darkness. We can experience that on account of sunshine the trees are full of green leaves. And in the absence of sunshine they all become faded away and fallen. Similarly the whole world, cosmic manifestation, is going on on account of two energies of the Supreme Lord—or three energies: one marginal—the spiritual energy and the material energy. Parasya brāhmaṅaḥ śakti. Śakti means energy.

So it is very easy. Nobody can become atheist or godless if he is sane man. That here the energy is working; here is the heat and light, so there must be the source of heat and light. That is stated in the Viṣṅu Purāṅa: eka-deśa. Eka-deśa. Kṛṣṅa is situated in His own abode. That’s a fact. Goloka eva nivasaty akhilātma-bhūtaḥ. But He is all-pervading by His energy. Just like the sun is situated in one place. Everyone can see. But the sunshine, the heat and light, is distributed all over the world, all over the universe. Similarly, Kṛṣṅa is enjoying in His abode.

ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ goloka eva nivasaty akhilātma-bhūto govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs 5.37]

[I worship Govinda, the primeval Lord, residing in His own realm, Goloka, with Rādhā, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes [sakhīs], embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.]

He is situated in Goloka Vṛndāvana. He is enjoying.

pūrṅasya pūrṅam ādāya pūrṅam evāvaśiṣyate [Īśo Invocation]

[The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the Complete Whole is also complete in itself. Because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.]

This is the Vedic instruction. Even His full energy is distributed all over the world, still He is full. That is Kṛṣṅa.

pūrṅasya pūrṅam ādāya pūrṅam evāvaśiṣyate

If you have got some energy, you have got some money, if it is spent one after another, then it becomes zero. Kṛṣṅa is not like that. Just like you can see for millions and millions of years the sun is giving you heat and light; still it is full. Anyone can... This is a material thing. And what about the Supreme Spirit? That you have to understand. Kṛṣṅa never becomes diminished. He is full.

oṁ pūrṅam adaḥ pūrṅam idaṁ pūrṅāt pūrṅam udacyate pūrṅasya pūrṅam ādāya pūrṅam evāvaśiṣyate [Īśo Invocation]

This is spiritual. One minus one equal to one. One plus one equal to one. This is spiritual understanding.

So parasya brāhmaṅaḥ śakti. So Kṛṣṅa is all-pervading. The Māyāvādī philosophers, they think, "If God is all-pervading, He is distributed everywhere, then where is His form? There is no form." No. That is miscalculation. We are thinking God as something material. Just like if you take a big piece of paper and tear it into small pieces and throw it, then the big paper is lost. No. God is not like that.

pūrṅasya pūrṅam ādāya pūrṅam evāvaśiṣyate

You may take, take out the whole thing many times—still He is whole. That is God. So here it is said,

eka-deśa-sthitasyāgner jyotsnā vistāriṅī yathā parasya brahmaṅaḥ śaktis [Cc Madhya 20.110, Viṣṅu Purāṅa, 1.22.53]

[Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, Para-brahman, are spread all over this universe.]

His śakti is... Parāsya śaktir vividhaiva śrūyate. His śakti, His energy, is never lost. It is always full. You can go on. The example is the sun. So much energy is being distributed for millions and millions of years; still it is full with fire and heat and light. So if it is possible for ordinary material object, and what to speak of Kṛṣṅa? This is to be understood. So when you forget all these things, when we misunderstand Kṛṣṅa, then we remain in this blackness of material world. And if we understand Kṛṣṅa properly, janma karma ca me divyaṁ yo jānāti tattvataḥ [Bg 4.9], then you become liberated.

[One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.]

So Kṛṣṅa is explaining Himself in the Bhagavad-gītā. Try to understand Kṛṣṅa, and you become liberated and be saved from this material existence. Tapo divyaṁ putrakā yena śuddhyed sattvaṁ [SB 5.5.1].

[Lord Ṛṣabhadeva told His sons: My dear boys, of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one's heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever.]

Then you purify your existence and you come to your spiritual, original position and become free from material miserable condition of life, birth, death, old age and disease.

Thank you very much. [end]