We living entities, we are also vibhinnāṁśa. We are also part and parcel, but we are separated. Therefore we haven't got the full potency of God. We have got potencies of God. The six potencies, namely opulence, fame, strength, beauty, knowledge and renunciation, we have also got these in minute quantity. Whatever we see here, the richest man in the world, that is only minute particle of the richness of God. Because we are part and parcel, minute part and parcel, therefore we have got all the opulences in minute form.
Just like gold and a minute particle of gold. Chemically analyze the small particle of gold has got all the composition as the original big gold. A drop of seawater . . . chemically, the drop of seawater has got all the composition as the big seawater. Similarly, we have got all the qualities of God, but in minute quantity. That is the difference between God and ourselves. Or in other words, you can study God also by studying yourself. Whatever propensities you have got, that is also there in God. Everything. Otherwise, where from it comes? Because I am part and parcel, if I have got all these propensities, naturally, in full and without any inebriety, those things are present in God.
Take, for example, our love, what you call love. Of course, it is perverted reflection of love. Several times I've repeated. In this material world there is nothing like love. It is only . . . everything perverted reflection of love. Just like you have got affection for children. That is there also, but that is without any inebrieties. Here also the same man and woman, male and female, there is attraction between one another. Similarly there is also: Rādhā-Kṛṣṇa. But there is no inebriety. That is full, and that is perfect. Here it is imperfect due to material contamination.
So everything, whatever we have got, Kṛṣṇa has also got that thing. But in Kṛṣṇa it is in perfection; in us, in our conditional state of life, it is imperfect. So if we dovetail ourselves with Kṛṣṇa, then our all these propensities become perfect. The same example as I have given repeatedly, that a car is running at seventy-mile speed—a cyclist catches the car, he also runs in seventy-miles speed, although the cycle hasn't got such speed. Similarly, although we are minute particle of God, if we dovetail ourselves with the consciousness of God, or Kṛṣṇa consciousness, then we become equally spirit. This is the technique.
Go on.
Upendra: "In the Bhagavad-gītā this is also mentioned that the material world is created at certain intervals, and then again it is destroyed. This creation and destruction is done by the Supreme Will on account of the conditioned souls, or the nitya-baddha living beings."
Prabhupāda: Nitya-baddha. This word is also technical. Nitya-baddha means ever-conditioned. There are nitya-muktas. Nitya-mukta means ever-liberated. In the spiritual world, there are also innumerable living entities. The . . . this material world is only one-fourth manifestation of Kṛṣṇa's energy, God's energy. And the three-fourths energy is manifested in the spiritual world. So we can just imagine that in one-fourth manifestation of energy of the Lord, we are so many living entities which is impossible to count. Now you can imagine how many more living entities are there. But here, we are conditioned, and they are liberated.
Those who are conditioned, they are called nitya-baddha, ever-conditioned. Nitya-baddha means we do not know when our this conditional stage has begun. It is impossible to trace out the history. But we are conditioned. There is no doubt about it. Conditioned means no freedom. No freedom. As spirit soul we are free, sarva-ga. We can go everywhere, anywhere. Even those who get some mystic powers by perfection of yoga practice, they can also exhibit some powers. So why? As we become free from material conditions, our original freedom comes.
So one of the qualification of the spirit soul is sarva-ga. Sarva-ga means he can go anywhere and everywhere. But because we are conditional stage, we are trying so much to go to the moon planet, we cannot go. But Nārada, because he is free, he has got full spiritual body, he can go anywhere he likes.
Go on.
Upendra: "The nitya-baddha, or the eternally conditioned souls, have the sense of individuality, or ahaṅkāra, which dictates them for sense enjoyment, which they are unable to have constitutionally. The Lord is the only enjoyer, and all others are enjoyed. The living beings are predominated enjoyer. But the eternally conditioned souls, forgetful of this constitutional position, have strong aspiration for enjoying."
"This chance of enjoying the matter is given to the conditioned souls in the material world, and side by side they are given the chance of understanding the real constitutional position. Those fortunate living entities who catch up the truth and surrender unto the lotus feet of Vāsudeva after many many births in the material world become one of the eternally liberated souls and thus are allowed to enter into the kingdom of Godhead. After . . ."
Prabhupāda: We can also become one of them, eternally liberated. But we are not admitted in the spiritual kingdom unless we have given up this false sense of lording it over the material nature. Here, the conditioned souls, everyone is trying to become the lord, imitating. Everyone is trying. But there is clash. You are trying to become lord, I am trying to become lord. Therefore there is clash. In the spiritual world the Lord is one, and there is no competition of lording it over. Therefore in the spiritual world everything is unconditioned, freedom.
Yes, go on.
Upendra: "After this, such fortunate living entities have no more to come within the occasional material creation. But those who cannot catch up the constitutional truth are again kept merged in the mahat-tattva at the time of annihilation of the material creation. When the creation is again set up, this mahat-tattva is again let loose, and this mahat-tattva contains all the ingredients of material manifestations, including the conditioned souls. Primarily this mahat-tattva is divided into sixteen parts, namely the five gross material elements and the eleven working instruments, or senses."
Prabhupāda: Five elements means the sky, air, then fire, water and earth. And five senses acquiring knowledge, just like eyes, ear, tongue, smelling. We are acquiring knowledge by these. And working five senses, hands, legs, the genital, and in this way there are five working senses and five knowledge-acquiring senses, and mind is the center. Therefore eleven. Eleven plus five elements equal to sixteen.