Svargāpavarga, heaven or the Brahman effulgence, or hell, all these are equal to a devotee. A devotee does not make any distinction because he has always within his heart Kṛṣṇa. So either he goes to hell or heaven, it doesn't matter. You see? If Kṛṣṇa goes with him then it is no longer hell. (laughs) Just like īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). The Lord as Supersoul is in everyone's heart, so He's in the heart of the hog or He is in the heart of the worm in the stool. Does it mean Kṛṣṇa is living in the stool? No. Wherever He lives, He lives in Vṛndāvana. That is His inconceivable potency. He can live everywhere, but He does not live there. He lives in Vṛndāvana. Goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). So it doesn't matter whether it is garage or anything. If somebody is voluntarily offering that, immediately accept that. We shall sit down there, and fifty people can sit. It is sufficient. We can decorate it nicely. Immediately. Near this place?
Brahman effulgence (Lectures)
Expressions researched:
"Brahman as the effulgence"
|"Brahman effulgence"
|"Brahman exhibits His effulgence"
|"Brahman is His effulgence"
|"Brahman is the effulgence"
|"Brahman is the effulgence"
|"Brahman means His effulgence"
|"Brahman, impersonal effulgence"
|"Brahman, or effulgence"
|"Brahman, the effulgence"
|"Brahman, the impersonal effulgence"
|"Brahman, the supreme effulgence"
|"effulgence of Brahman"
Lectures
Bhagavad-gita As It Is Lectures
That is called sāyujya-mukti. But for a devotee, this sāyujya-mukti is just like hell. Kaivalyaṁ narakāyate. So for Vaiṣṇava, kaivalyam, to, monism, to merge into the existence of the Supreme, is compared with hell. Kaivalyaṁ narakāyate tri-daśa-pūr ākāśa-puṣpāyate (Caitanya-candrāmṛta 5). And the karmīs... Jñānīs are anxious to merge into the existence of the Brahman effulgence, and the karmīs, their highest aim is how to be elevated in the higher planetary system, Svarga-loka, where Lord Indra is there, or Brahmā is there. That is karmī's ambition, to go to the heaven. They all, except Vaiṣṇava philosophy, in all other literature, all other scripture, means Christian and Mohammedan, their aim is how to be elevated to the heaven.
So heaven is described in the Vedic literature as tri-daśa-pūr. Tri-daśa-pūr. Tri-daśa-pūr means there are 33,000,000's of demigods, and they have got their separate planets. This is called tri-daśa-pūr. Tri means three, and daśa means ten.
Vaiṣṇava philosophy says that we do not want to mix up with the water; we want to become a fish within the ocean. That is very nice. If one becomes fish, a big fish, or small fish... It doesn't matter. If you go deep into the water, then there is no more evaporation. You remain.
Similarly, the spiritual world, the Brahman effulgence, if... Nirbheda-brahmānusandhi. Those who are trying to merge into the Brahman existence, for them, it is not very safe. That is explained in the Śrīmad-Bhāgavatam: vimukta-māninaḥ. Vimukta-māninaḥ. They're thinking that "Now I have merged into the Brahman effulgence. Now I am safe." No, it is not safe. Because it is said, āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty (SB 10.2.32). Even after great austerities and penance, one may rise, paraṁ padam, in the, merging into the Brahman effulgence. Still, from there, he falls down. He falls down. Because Brahman, the spirit soul, is ānandamaya.
So nirviśeṣa, without varieties, there cannot be any ānanda. Variety is the mother of enjoyment. So we are trying to... We are disgusted with these material varieties. Therefore some is trying to make these varieties zero and some is trying to make these varieties impersonal. But that will not give us the exact transcendental pleasure. If you can go up into the Brahman effulgence and take shelter of Kṛṣṇa or Nārāyaṇa... There are innumerable planets in the Brahman effulgence. They are called Vaikuṇṭhaloka. And the topmost Vaikuṇṭhaloka is called Goloka Vṛndāvana. So if you are fortunate enough to take shelter in one of these planets, then you are eternally happy in blissful condition of knowledge. Otherwise, simply to merge into the Brahman effulgence is not very safe. Because we want ānanda. So in impersonal zero standard there cannot be any ānanda. But because we have no information, the Māyāvādī philosophers, of the Vaikuṇṭha planets, they come back again to these material planets.
Because both of them are the same color, it appears that the bird has..., there is no more existence of the bird. But that is not a fact. The bird is... Similarly, we are individual spirit soul. The quality being one, say, greenness, when one merges into the Brahman effulgence, the living entity does not lose his identity. And because he does not lose the identity, and because the living entity, by nature, is joyful, he cannot stay in the impersonal Brahman effulgence for many days. Because he has to seek out joyfulness. That joyfulness means varieties.
So in the Brahman effulgence it is, simply being cin-mātra, simply spirit, there is no varieties of spirit. It is simply spirit. Just like the sky. The sky is also matter. But in the sky, there is no variety. If you want varieties, even in this material world, then you have to take shelter of a planet, either you come to the earthly planet or go to the moon planet or sun planet.
Similarly, the Brahman effulgence is the glowing rays from the body of Kṛṣṇa. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Just like the sunshine is glowing effulgence from the sun globe, and within the sun globe, there is the sun-god, similarly, there is, in the spiritual world, there is Brahman effulgence, impersonal, and within the Brahman effulgence, there are spiritual planets. They are called Vaikuṇṭhalokas. And the topmost of the Vaikuṇṭhalokas is Kṛṣṇaloka. So from Kṛṣṇa's body, the Brahman effulgence is coming out. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Everything is existing in that Brahman effulgence. Sarvaṁ khalv idaṁ brahma. In the Bhagavad-gītā also it is said, mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ (BG 9.4). Everything existing on His effulgence, Brahman effulgence...
Everything existing on His effulgence, Brahman effulgence...
Just like the whole material world, innumerable planets, they are existing on the sunshine. The sunshine is impersonal effulgence of the sun globe, and there are millions of planets resting on the sunshine. Everything is happening on, on account of the sunshine. Similarly the Brahman effulgence coming out, the rays coming out from the body of Kṛṣṇa, and everything is resting on that Brahman effulgence. Actually, different types of energies. Just like from the sunshine there are different types of colors, energies. That is creating this material world. Just like we can experience practically. When there is no sunshine in Western countries, when there is snow, all the leaves of the tree immediately falls down. It is called fall, the season. It remains only wood, piece of wood only. Again, when there is spring season, the sunshine is available, all at a time, they become green.
So as the sunshine is working in this material world, similarly the ultimate bodily rays of the Supreme Personality of Godhead is the origin of all creation. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). On account of the Brahman effulgence, millions and millions of brahmāṇḍas, or universes, are coming out.
- yasyaika-niśvasita-kālam athāvalambya
- jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
- viṣṇur mahān sa iha yasya kalā-viśeṣo
- govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
- (Bs. 5.48)
So here, this beginning of spiritual understanding, that spirit, the Supreme Spirit, cannot be cut into pieces. Nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ. Now try to understand. We are thinking, the modern scientists, they are thinking that there cannot be any life in the sun globe. No. There is life. We get information from Vedic literature that there is life. There are also human beings like us. But they're made of fire. That's all. Because we have got teeny experience that "How in the fire a living entity can live?" To answer this problem, Kṛṣṇa says that nainaṁ dahati pāvakaḥ.
Every one of us, we are working so hard to find out some pleasure of life.
So that pleasure of life cannot be had in the spiritual effulgence. Therefore in the Śrīmad-Bhāgavatam we get this information that āruhya kṛcchreṇa paraṁ padam (SB 10.2.32). Kṛcchreṇa, after undergoing severe austerity and penance, one may merge into the Brahman effulgence... Sāyujya-mukti. It is called sāyujya-mukti. Sāyujya, to merge. So āruhya kṛcchreṇa paraṁ padam. Even one goes up to that point, to merge into the Brahman existence after severe austerity and penances, still, they fall down. Patanty adhaḥ. Adhaḥ means again comes into this material world. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). Why they fall down? Anādṛta-yuṣmad-aṅghrayaḥ. They'll never agree God is person. They'll never agree. Their teeny brain cannot accommodate that God, the Supreme, can be a person. Because he has experience of the person of himself, or others. If God is a person like me and you, then how He can create universe, innumerable universes?
That you have to search out. When you search out you'll find Kṛṣṇa. Therefore Kṛṣṇa is the ultimate. Not the vibration. Is that clear? Yes. The same example. The sunshine, all over the universe it is spread. Does it make it is greater than the sun? The sun is the source of the sunshine. So similarly, brahmaṇo hi pratiṣṭhāham, "I am the source of Brahman, the effulgence." That's a fact. Brahman is not greater than Kṛṣṇa. Kṛṣṇa is greater than Brahman. Mattaḥ parataro nāsti. You will find in the Bhagavad-gītā, "There is no more greater truth than Me." These people, they cannot understand; less intelligent. The same example. Because they see that the sunshine is spreading all over the universe, therefore it is more important, greater than the sun planet. But actually it is not. The simple truth. And if you go into the sun planet you will find Vivasvān the sun-god is there. The sun planet is so dazzling due to his presence. Similarly, with all impersonal conception, when you reach Kṛṣṇa, then you reach to the goal. There are so many crude examples. Just like your country.
Then what is that Supreme? The conception of Supreme... For the impersonalist, the impersonal Brahman effulgence is the Supreme. Just like light. When you come to the sunshine, that is light, but the devotees, they are not satisfied with the sunshine. They want to penetrate into the sun planet and see the sun-god. That is devotee's position. And one who cannot do so, he is satisfied with the sunshine. Everything is light. Sunshine is light, sun globe is light, and if you enter in the sun globe, there is also light.
So these are all spiritual position, impersonalist or personalist. But the impersonalist goal is partial because they are satisfied simply by seeing the light. And the devotees, they are not satisfied simply by seeing the light. They want to enter within the light to see wherefrom the light is coming. That is the difference between impersonalist and personalist. They are farther advanced.
The sunshine is important or the localized disc, the planet, is important? The localized planet is important.
Similarly, the impersonal feature of Lord which is known as Brahman, that is not very much important. You will find in the Bhagavad-gītā, brahmaṇaḥ ahaṁ pratiṣṭhā: "I am the source of the effulgence of Brahman." So this is one feature. But that is transcendental. When one thinks of Brahman conception of the Absolute Truth, that is also transcendental. When one thinks of the localized aspect of the Supreme Truth, that is also transcendental. And when one thinks of the Supreme Personality of Godhead, that is also transcendental.
Because they are disgusted with these material varieties, therefore they want something opposite. That opposite is voidism, śūnyavāda. The śūnyavāda or, little more further, that is brahmavāda, without any varieties, simply the light, brahmajyoti. This is also another realization. Śūnyavāda, to make this material world null and void, they come to the impersonal Brahman effulgence. This is Brahman realization.
And then, for the yogis, the localized aspect, Paramātmā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). By meditation. This is Paramātmā realization. And then, ultimately, Bhagavān, the Supreme Personality of Godhead.
Just like we general, people in general, we can see the sunshine, but everyone knows.... At least, scientists know that the sunshine is coming from the sun globe. If you have got power to go to the sun globe, you can see what actually the sun globe is.
Because in the human life God consciousness can be developed, not in the animal life. Therefore here particularly it is mentioned, mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ. "Everyone is trying to approach Me, but according to different angle of vision, according to capacity." The capacity is somebody's trying to go up to the Brahman effulgence, somebody's trying to understand the Supreme Paramātmā within everyone's heart, and somebody's trying to understand and go directly to the Supreme Personality of Godhead.
The Vaiṣṇavism is directly. Directly... Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). If you go directly... Just like if you reach the sun planet or the predominating deity of, namely, the sun god, Vivasvān, then naturally you know what is sunshine and what is sun globe. Similarly, if you directly go, if you directly can understand what is Kṛṣṇa, then you understand what is impersonal Brahman and what is localized aspect, Paramātmā. It is... Brahmaṇo 'haṁ pratiṣṭhā. Kṛṣṇa says.
What is this Brahman? Just like the sunshine is situated on the sun globe. Sunshine, although it is very big, it is covering the whole universe, but it is coming from the sun globe. So similarly, the Brahman effulgence may be very, very great, but it is coming as the bodily effulgence of Kṛṣṇa. That we get information from Brahma-saṁhitā:
- yasya prabhā prabhavato jagad-aṇḍa-koṭi-
- koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
- tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
- govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
- (Bs. 5.40)
So actually, either you try to realize impersonal Brahman, or by yogic process, the localized Paramātmā, or directly you want to realize the Supreme Personality of Godhead, they are all the same. All the same. But this differentiation is due to my angle of vision. Therefore Kṛṣṇa says, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11). If you want to realize only the Brahman effulgence, all right, you can do that. Or if you want to realize Paramātmā by yogic principle, by meditation, all right, Kṛṣṇa says, it is also all right.
Therefore it is said aviśuddha-buddhayaḥ, intelligence is not yet pure. Ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ, āruhya kṛcchreṇa paraṁ padaṁ tataḥ (SB 10.2.32). They, after undergoing severe penances and austerities, they approach the Brahman effulgence, param... Patanty adhaḥ. Again falls down.
The same example. You may go very high. Just like nowadays, the attempt is being made. They are going to the moon planet or Venus planet. We do not know whether they are going or not, but we hear from the advertisement. So because they do not get any shelter, they come back. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). Because they do not get any shelter, the shelter of lotus feet of Kṛṣṇa, from this impersonal conception of philosophy, they again come to this material world.
Those who are impersonalists, they want to be merged into the Brahman effulgence. That is also acceptance of being controlled.
Just like if you merge into the ocean... They give this example, generally. So they think that by merging, by dipping into the ocean, they become also ocean. That is not possible. You become controlled by the ocean. Suppose you dip, you dive into the ocean. Does it mean that you become ocean? You become controlled by the ocean. They are under the impression that "I am now a small drop. So if I merge into the ocean, the Brahman, then I'll become Brahman." Is that a very reasonable proposal? You are a drop of water. Scientifically, what is said? Suppose a drop of water is mixed in with the sea water, does it mean the drop becomes sea? What is your scientific explanation? It is also... Eh?
Ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ, āruhya kṛcchreṇa... āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32).
These Māyāvādīs, they undergo severe penances for becoming merged into the supreme effulgence, Brahman effulgence, sāyujya-mukti. It is also not easily obtained. It also requires... So therefore, āruhya kṛcchreṇa, by undergoing... Āruhya kṛcchreṇa, by severe penances and exercises... Just like the yogis, they also exercise. Āruhya kṛcchreṇa. Kṛcchreṇa means severe practices. So they reach, they realize Brahman, but after realization also, they fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). Because there is no shelter.
So that is the position. Simply by worshiping impersonal Brahman, after severe penance and austerity, you can enter into it, but you cannot remain there because there is no ānanda. It is simply eternity.
But we are actually eternity, bliss and knowledge, very small portion. Simply eternity will not satisfy us. So eternity also part and parcel of Kṛṣṇa. So you can enter. Kṛṣṇa has given you freedom. Therefore He says, ye yathā māṁ prapadyante. "If you want to merge into the Brahman effulgence, that you can do. Or if you simply want to realize the Paramātmā, localized, that you can also do. And you can do also, come to Me."
That is the conception of oneness. Kṛṣṇa is expanding Himself by His plenary portion. We are also Kṛṣṇa. We living entities, being part and parcel of Kṛṣṇa, we are also Kṛṣṇa. There is nothing but Kṛṣṇa. Now it is up to you. If you want to surrender yourself to the Kṛṣṇa's energy, you can do. If you want to surrender to the Kṛṣṇa's expansion, that also you can do. If you want to surrender to the Brahman effulgence, that is also Kṛṣṇa. If you want to surrender (to the) Paramātmā feature, that is also Kṛṣṇa. And if you want to surrender to Kṛṣṇa directly, that is also Kṛṣṇa.
Now, the Māyāvādī says that whatever you do, you reach to the Supreme. But you reach to the Supreme... That is all right. But Supreme is variety. So one variety...
Suppose if somebody comes into this house, if he enters to the lavatory, that is also house, but that lavatory is not the sitting place. This is variety. Simply by thinking that "Now I have entered the house, my business is finished..." You have entered, any position, you have already entered. Because there is nothing but Kṛṣṇa.
One who is aspiring after that transcendental happiness which is called brahma-sukha, brahma-sukha... One who is, yaḥ antaḥ-sukha, that brahma-sukha is within. That brahma-sukha is not without. Yaḥ antaḥ-sukhaḥ antar-ārāmaḥ. And is happy and satisfied by enjoying within. Antaḥ-sukhaḥ antar-ārāmas tathāntar-jyotir eva yaḥ. And who is trying to find out the brahmajyoti, the effulgence of Brahman within. Sa yogī brahma-nirvāṇam. That yogi is already situated in Brahman. Nirvāṇam means ending all this material contamination. Brahma-bhūto 'dhigacchati. And he becomes a realized soul or the brahma-antaḥ.
Therefore Kṛṣṇa says manuṣyāṇāṁ sahasreṣu (BG 7.3). Out of millions and millions of persons, one can understand what is siddhi. And even one is siddha... One who becomes merged into the Brahman effulgence, because paraṁ padam, so they are also not siddha. Suppose if you merge into the Brahman effulgence, the jñānīs' ultimate goal, to become one with the Brahman effulgence, sāyujya-mukti... That is also a siddhi. That is also partial siddhi. That is not perfect siddhi. Because we are spiritual sparks, small, very small. That magnitude has been described in the śāstras. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca (CC Madhya 19.140). As spiritual spark, our magnitude is one ten-thousandth part of the upper portion of the hair. We are such a small. And this... Just like the sunshine is combination of bright molecules, shining molecules. They are not one. They are also small, atomic, molecular parts.
The spiritual planets are called Vaikuṇṭhalokas, and in the material sphere there are so many planets—Sun, Moon, Venus, Earth, so many, millions and millions... They are all resting on that effulgence, Brahman effulgence. Yasya prabhā. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Tad brahma niṣkalam anantam aśeṣa-bhūtaṁ govindam. The brahmajyoti is the rays of, the bodily rays of Kṛṣṇa. So everything is resting... We have got experience that these material planetary systems, they are resting on the sunshine. The scientist knows it. On account of the heat of the sunshine, all the planetary systems or the globes, they are moving, going around. It is not stopped. There is a small apparatus—I have seen in America—that as soon as you give heat, within that, I mean to say, glass, the one is glow, it is rotating... (end)
So in the sunshine, or in the sun disc or in the sun planet, they are in the sun, but there are degrees. One who is in the sunshine, he cannot claim that "I am in the sun planet." He cannot claim that. So one who is in the sun planet, he is better situated than one who is in the sunshine. So sunshine is compared with the Brahman effulgence, brahmajyoti. And sun disc is compared to the Supersoul. And the sun planet, within, that is compared with the Supreme Personality of Godhead.
Just like in this planet you have got so many personalities, similarly, according to Vedic literature, we understand in the sun planet also there are varieties of living entities, but their bodies are made of fire. As our body is made of earth, similarly, their bodies are made of fire. There are five elements in the material nature: earth, water, fire, air, and ether. So in different planets, there are different atmospheres and different bodies also. Don't think that each and every planet of the same quality.
"I am the origin of everything." So if you believe that Kṛṣṇa is the..., or the Supreme Personality of Godhead is everything, and if you surrender, if you worship, then the whole thing, whole account, is closed in one second. But if you don't believe—"Oh, I want to see what is actually God is"—then you have to go by stages: first realization, this impersonal Brahman effulgence; then second realization, the Paramātmā; and then, in the third stage, you realize, "Oh, here is the Supreme Personality of Godhead." So that will take time. So... But one has to continue. If one gives up the research work just after making a few steps advance, oh, that will not help. One has to go on, go on with it with steadiness, that "What is God? I shall see." That is called jñānī, jijñāsu, philosopher, inquisitive.
Then one has to become purified on the standard of devotional service.
Unless one is engaged in devotional service, there is no question of purification. Then you'll fall down. These are the statements in the śāstras. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). You can elevate yourself to the Brahman effulgence, brahma-jñāna, āruhya kṛcchreṇa, with tapasya, with severe austerities. But if you cannot understand Kṛṣṇa, if you do not take shelter of the lotus feet of Kṛṣṇa, then you'll again fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). So a devotee, if you become a devotee, you'll never fall down. Kṛṣṇa will give you protection. Kṛṣṇa says, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31). He will give you protection. Otherwise you are helpless. You can fall down at any moment. But if you take shelter of Kṛṣṇa... So there are so many facilities for perfection of life.
Paramātmā or Bhagavān, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). All these three features of the Absolute Truth, Brahman, Paramātmā and Bhagavān, the ultimate cause is Bhagavān. As it is confirmed by Kṛṣṇa: brahmaṇaḥ ahaṁ pratiṣṭhā. The Brahman effulgence, that is standing on Kṛṣṇa. Kṛṣṇa is the source of Brahman effulgence.
Just like the sun globe is the source of sunshine. Sunshine is very big, all pervading. And sun appears to be located in some place. But which is important, the sunshine is important or the sun globe is important? Because the sunshine is emanating from the sun it has no independent existence. As soon as the sun disappears, there is no sunshine. So wherever there is sun, there is sunshine. Therefore sunshine is dependent on the sun.
And within the sun, there are cities, palaces, inhabitants. Just like within this planet, there are cities, there are roads, there are so many varieties of living condition.
So he had to spend millions and millions of dollars, so many cliques and so many intricacies, political... But it is gone, the presidency. Somehow or other. And now he is dragged down. Now he's offered position.
So similarly, going to the higher planetary system, you have to undergo so many austerities, penances... Or even if you can go to the Brahmaloka or Brahman effulgence... Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). There is no security in any place. But Kṛṣṇa says, yad gatvā na nivartante tad dhāma paramaṁ mama: (BG 15.6) "But you can go at a place wherefrom you haven't got to return. That is My paraṁ dhāma." So why not that? Mad-yājino 'pi yānti mām (BG 9.25). So if you worship Kṛṣṇa... The simple thing... Kṛṣṇa has agreed to take your service. Because you cannot see Kṛṣṇa physically. You can see. This Kṛṣṇa, when He's present in, this mūrti, Deity, He's physically present. Because you cannot work without Kṛṣṇa's being physically present. Kṛṣṇa is everything.
Kṛṣṇa, the Supreme Lord, He is Viṣṇu also in His Paramātmā feature. Kṛṣṇa has got three features. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Kṛṣṇa, the Absolute Truth, He is known in three features or three angle of visions. One is Brahman, all-pervasive Brahman. Sarvedam akhilaṁ jagat. So Brahman means His effulgence, bodily rays. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). His prabhā, His bodily rays... You may ask, "What is that bodily rays?" You can see every day. Everyone has got bodily rays according to his quality. You see the sun, the bodily rays, the sunshine. There is sun-god within the sun globe whose name is Vivasvān. That is also mentioned in the Bhagavad-gītā.
"That is Brahman, that prabhā."
So similarly, Kṛṣṇa is present in everyone's heart, localized. This is impersonal expansion. Just like sunshine is impersonal expansion of the sun rays, so similarly, Brahman effulgence is the impersonal expansion of Kṛṣṇa's bodily rays. And the portion by which He is present everywhere, aṇḍāntara-stha-paramāṇu-cayāntara-stham... (Bs. 5.35). He is within this universe. He is within your heart, within my heart. He is within everything. "Everything" means even within the atom, paramāṇu. That is His Paramātmā feature. And the last and ultimate feature is Kṛṣṇa's personal body. Sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1).
Vigrahaḥ means form. That form is not like ours. That is sat, cit, ānanda. The body has also three features. Sat means eternal. So therefore, His body is distinct from our body. Our, this body is not eternal within the history.
Srimad-Bhagavatam Lectures
Because he doesn't get in the sāyujya-mukti the other two parts, component parts of his life, blissfulness and knowledge, full knowledge. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). The impersonalist Māyāvādīs, they undergo severe austerities, penances, and rise up to the Brahman effulgence, becomes merged into it, but again falls down. Just like the spark: it enters the flame of the fire, but there is again chance of falling down.
So sāyujya-mukti... Sārūpya-mukti, to have the... For Vaiṣṇavas, they don't accept this sāyujya-mukti, to merge into the existence of the Lord. They accept sārūpya-mukti. Sārūpya-mukti means to have the same features of the body like Viṣṇu. In Vaikuṇṭhalokas all the living entities, devotees, they have got four hands. And only in Kṛṣṇaloka, Kṛṣṇa has got two hands and His devotees also have two hands.
The ultimate Absolute Truth is Kṛṣṇa, the person. Paramātmā is plenary expansion, and Brahman is impersonal effulgence. So if one understands Kṛṣṇa by question and answer, then he understands the other three features. But simply by understanding the impersonal feature, Brahman effulgence, one cannot understand Kṛṣṇa. Neither by understanding or seeing the Paramātmā, one can understand Kṛṣṇa. To see the Paramātmā is the business of the yogis. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Yoginaḥ, the yogis they are trying to see Kṛṣṇa or Viṣṇu within their heart by meditation. Meditation means this. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). And the jñānīs they want to stop these material varieties, make it impersonal, and merge into the existence of Brahman effulgence. But devotees, they do not, neither of them, neither they even want to be transferred to the Vaikuṇṭhaloka.
That is kāma. And when they are unable to satisfy the senses by this material enjoyment, they are mukti-kāmīs. That is also kāma. Void. The Buddha philosophy. Mukti, vacant. Mukti, of course, not void. The same thing, in a different name, "Merge into the effulgence of Brahman, and stop my individuality." That is also voidness, zero. I make myself zero. This is another explanation of nirvāṇa, voidism. "Finish everything. You are suffering from fever. All right, I cut your throat. So your fever is gone? You also gone, finished." This is called śūnyavādi, "Make everything zero. Why you are suffering from fever? The best means is to cut your throat and become happy."
From Me it is coming." Therefore the same thing is... Itthaṁ brahma-sukhānubhūtyā: "the source of brahma-sukha." Itthaṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena. And dāsyaṁ gatānām: "Those who have accepted the principle of to become servant of God," means the devotees. The devotees, they never want to become one with Brahman effulgence, sāyujya-mukti. They will never accept this. They want to keep their individuality and enjoy with Kṛṣṇa. That is Vaiṣṇava philosophy. Itthaṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena. Para-daivata: "the Supreme Lord." And māyāśritānāṁ nara-dārakeṇa: "And those who are under the influence of māyā, they are thinking Kṛṣṇa as ordinary human child," nara-dārakeṇa. But after all, these boys who are playing, sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ: (SB 10.12.11) "After accumulating many lives' pious activities, now they are promoted here at Vṛndāvana to play with Kṛṣṇa."
That's all. Without any adulteration. So that should be the principle. Present as it is. It will be accepted.
So Bhagavān. Brahmeti paramātmeti. We, we do not present Brahma-jñāna. Brahma-jñāna automatically comes if one is conversant with the knowledge of Kṛṣṇa. Then he can understand that this Brahman effulgence is the bodily rays of Kṛṣṇa.
- yasya prabhā prabhavato jagad-aṇḍa-koṭi-
- koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
- tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
- govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
- (Bs. 5.40)
So we immediately understand that this brahmajyoti, impersonal effulgence of brahmajyoti is the rays of Kṛṣṇa's body. Yasya prabhā (Bs. 5.40). Kṛṣṇa also confirms this in the Bhagavad-gītā: brahmaṇo 'haṁ pratiṣṭhā. Ahaṁ sarvasya prabhavaḥ (BG 10.8). Kṛṣṇa says everything is emanating from Him. The Brahman is also emanation from Him. Paramātmā is also expansion of Kṛṣṇa.
The Brahman effulgence is the bodily glowing of Kṛṣṇa. Yasya prabhā. When Kṛṣṇa expands His bodily effulgence, then everything generates. This material world has also come out of the brahmajyoti, or from the rays of the body of Kṛṣṇa. Therefore Kṛṣṇa says that brahmaṇo 'haṁ pratiṣṭhā. In another place Kṛṣṇa says that mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā. His impersonal feature, the Brahman, feature, is expanded everywhere. Sarvaṁ khalv idaṁ brahma. Mat-sthāni sarva-bhūtāni: (BG 9.4) "Everything is resting on my bodily effulgence, Brahman." Nāhaṁ teṣu avasthitaḥ: "But I am not there." This is tattva-jñāna. It is not that because everything is resting on Brahman, therefore everything should be worshiped. No. That is not.
The yogis, the perfect yogis, they can transfer them to any planet they desire. Any planet they desire. These are stated in the śāstras, in the Bhāgava..., Śrīmad-Bhāgavatam.
So to become Kṛṣṇa conscious, that is the highest perfection of life. Paraṁ Brahman. Paraṁ Brahman. Brahman, impersonal effulgence. Just like the sunshine. Then localized sun, the sun globe. Then further, if you able to enter the sun globe, you'll find there is a predominating deity. There are also cities and palaces—everything, just like this planet. But this planet is made prominently of earth, and that planet is one of the elements, material elements, earth, water, fire, air. So if this planet is made of earth, why not other planet made of fire? What is the scientific reason to deny it? Because I cannot live in the fire, it does not mean other living entities cannot live there. There are different kinds of living entities. Just like you cannot live within the water, within the ocean, but there are other living entities... Just like fish.
So we have to hear about these. And unless there are activities, what you will hear? Simply "Brahman, Brahman, Brahman... nirākāra." How long you will hear? And how long you will enjoy? That is... There is no enjoyment. Therefore they, these Brahmavādīs, these Nirākāravādī, although by austerities and penances they may rise up to the Brahman effulgence, still, they will fall down. Because we are living entities, we want varieties of enjoyment. We are not satisfied in void, in zero. That is not possible. Therefore śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ (SB 1.2.17). One has to hear about Kṛṣṇa, varieties of activities. Varieties of activities. Not nirākāra, without any activities. No. That activity is different from material activity. Janma karma me divyam (BG 4.9). Therefore it is called divyam. They are not ordinary activities. They are all transcendental, spiritual activities. The Māyāvādī philosophers, they cannot understand.
Kṛṣṇa Himself says, ahaṁ sarvasya prabhavaḥ (BG 10.8). He is the origin. Because the Absolute Truth is the origin of everything, the Kṛṣṇa is the origin of everything. Ahaṁ sarvasya prabhavaḥ. He's the origin of even Nārāyaṇa. He's the origin of Brahmā. He's origin of Lord Śiva. He's origin of the Brahman effulgence. He's origin of Paramātmā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). So... But the origin from Paramātmā is another expansion of Kṛṣṇa. That is also explained: ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28).
Our, this philosophy, Kṛṣṇa consciousness, we are pointing out the Supreme Person. Kṛṣṇas tu bhagavān svayam. Everyone is searching after God; we are delivering. Kṛṣṇa is delivering Himself. That is His kindness. That is His mercy. And Lord Caitanya is delivering Kṛṣṇa. Kṛṣṇa-prema-pradāya te (CC Madhya 19.53).
Upendra: "It is like the cloud in the clear sky. In the spiritual sky, the effulgence of Brahman is spread all round and the whole system is dazzling in spiritual light. The mahat-tattva is assembled in some corner of the that vast unlimited spiritual sky and the part which is thus covered by the mahat-tattva is called the material sky."
Prabhupāda: This is also very important. The sky is one. Just like we can experience the sky, and suppose the sky on San Francisco is overcast with cloud. We say that then we are covered in cloud. Practically this San Francisco sky is only a fragmental portion of the whole sky. Similarly, the real sky is that spiritual sky, paravyoma. When that paravyoma partially is clouded with mahat-tattva, that is called material world. This is the position of material world. Material world is also existing in the spiritual world, but it is covered and in a fragmental segment. Yes.
Dangerous means that is risk of falling down. Because it is not possible to merge into the personal body of Kṛṣṇa. Or you can take the bodily effulgence or the rays of the body. Everything is absolute. (aside:) Who is talking? So merge into the Brahman effulgence, that is also Kṛṣṇa's bodily rays. Yasya prabhā (Bs. 5.40). So we are a small particle. So we, we merge into the Brahman effulgence. Brahman effulgence means collection of so many Brahmans together. That is Brahman effulgence. Unlimited number. Anantyāya kalpate. We are a small particle. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca (CC Madhya 19.140). One ten-thousandth part, a small particle. Just like the sunshine, it is a combination of bright molecules of sunshine. Is not that?
They are thinking like that because their intelligence is not yet cleansed. Aviśuddha-buddhayaḥ. Therefore āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). Āruhya kṛcchreṇa, by performing severe austerities, penances, they come to the stage of merging in the Brahman effulgence, but that (does) not solve the problem. In the Brahman effulgence they fall down again.
So Kṛṣṇa is the only puruṣa. Prakṛteḥ param. So prakṛteḥ param. Therefore Kṛṣṇa is not a puruṣa like us. We are within the prakṛti. We are within the prakṛti. He is beyond the prakṛti. Therefore His body is not material. He's not within the prakṛti. But the rascals, they cannot understand this. They think that "Kṛṣṇa is like us." Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). So because they are mūḍhas, they think that "Kṛṣṇa is like us, Kṛṣṇa has a body like us," but that is actually not the fact. Here Kuntī says, authority says, prakṛteḥ param. Prakṛteḥ param, alakṣyam. The prakṛteḥ param.
So there are different processes of seeing, but actually you can see by one process. That is bhakti. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). So those who have taken the path of devotional service, they'll be able to understand that Kṛṣṇa is everywhere. Sarvaṁ khalv idaṁ brahma. Ahaṁ brahmaṇo hi pratiṣṭhā. Kṛṣṇa is the origin of this Brahman effulgence. You have heard so many times. Kṛṣṇa is Paramātmā, and Kṛṣṇa is the Supreme Personality of Godhead. In this way try to understand Kṛṣṇa, and then you are liberated.
So Kuntīdevī is pointing out, "That Vāsudeva is Kṛṣṇa, all-pervading." Kṛṣṇa, by His Vāsudeva feature, He is all-pervading. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). This feature of Kṛṣṇa... Kṛṣṇa, the original person, has got three features: as the Supreme Personality of Godhead; as all-pervading Paramātmā, Supersoul; and impersonal Brahman effulgence. So those who are interested in bhakti-yoga, they have no business with the impersonal Brahman effulgence. That is for common men. Common men. Just like you can try to understand: those who are inhabitants of the sun planet, what they have got to do with the sunshine? That is a most insignificant thing for them, sunshine. Similarly, those who are advanced in spiritual life, they are interested in the person, puruṣam, Vāsudeva. Puruṣam. That realization takes place, as it is stated in the Bhagavad-gītā, after many, many births. Bahūnāṁ janmanām ante: (BG 7.19) at the end of many, many births.
These impersonalists who are very much attached to the Brahman effulgence, such persons, they are called jñānīs. They are trying to understand the Absolute Truth by dint of their knowledge, but they do not know that their knowledge is very imperfect and limited. And Kṛṣṇa, the Absolute Truth, is unlimited. You cannot approach the unlimited by your limited knowledge. That is not possible. So, by the grace of devotees like Kuntīdevī, we can understand that here is Vasudeva. The all-pervading Absolute Truth, Paramātmā, Vasudeva, is here. Kṛṣṇāya vāsudevāya (SB 1.8.21). So this vāsudeva realization is possible by the impersonalists after many, many births. Not very easily.
When a green bird enters a green tree it appears that the green bird is now merged and he, it has no more existence. No. That is not... One can understand. The bird enters into the green tree does not mean the bird has lost his existence. His individuality is still there. Similarly, when we merge, even in Brahman effulgence, we do not lose our individuality. Although it appears that we have lost our identity, individuality, but actually that is not the fact. And because it is not fact, therefore our another quality is ānandamayo 'bhyāsāt: (Vedānta-sūtra 1.1.12) we want ānanda.
As Kṛṣṇa is ānandamaya... We see Kṛṣṇa is always engaged in pastimes, either with the cowherd boys or with the gopīs or with His father, mother, or in the fight of battlefield, Kurukṣetra, or in killing some demon. But His pastimes are always there. He's never inactive. He's never inactive. There it is said, viśvātmann ajasya akartuḥ. He has nothing to do, but still He is acting. Akartuḥ.
When Kṛṣṇa was playing like that, taking His friend on the shoulder, so Śukadeva Gosvāmī made a statement, "Who is this person, taking His friend on His shoulder?" Now, itthaṁ satāṁ brahma-sukhānubhūtyā. The great, great sages, impersonalists, they merge into the brahma-sukha. So brahma-sukha... Brahman is the effulgence of the body of Kṛṣṇa. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Brahman, impersonal Brahman, is the rays of the body of Kṛṣṇa. Therefore Śukadeva Gosvāmī's pointing out that "Here is the source of brahma-sukha. The impersonalists, they take pleasure to merge into brahma-sukha, but here the Personality, Kṛṣṇa, who is taking His friend on His shoulder, He is the source of brahma-sukha." In other words, the impersonalists enjoy brahma-sukha, and the devotee enjoys that Supreme Brahman by rising up on His shoulder. That is the position of the devotee.
So these people are trying like Rāvaṇa, that "We shall take you to the moon planet, Venus planet, this planet, and give us money. Now we spend. You go on spending... In future, in future." So these karmīs are just like phantasmagoria, will o' the wisp. And jñānī, they are also merging into the effulgence of Brahman. That is also another foolishness, because actually nobody can remain in that. Just like we are feeling happy here because we have got so many friends here, ladies and gentleman, and you are talking. Now, if it was vacant, nobody is here. Sometimes in our temple, That's not very good. Nobody likes to sit. Is it a fact? Every day, because we are so many, it is very pleasing to sit down.
Similarly, in the ship also, you travel for many days. So it will be disturbing. People are searching after when we shall land in some place. So living entity by nature, he wants association. Artificially he wants to... Just like some of, some of the devotees, they like that "Now we shall go in a solitary place and chant Hare Kṛṣṇa." That is a different position. It is not possible for the ordinary man. So going to the Brahman effulgence, simply realizing that "I am a spirit soul, I have nothing to do," that will not be beneficial. You will again come down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). If you do not get shelter, simply to remain in the impersonal Brahman effulgence will not make you happy. Artificially, you can stay there for some time; otherwise, you will again fall down in this material world for varieties of enjoyment.
The, the Brahman effulgence being spread, in some corner of this Brahman effulgence, there is mahat-tattva, material energy. And that material energy means... That is described in another place:
- yasyaika-niśvasita-kālam athāvalambya
- jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
- viṣṇur mahān sa iha yasya kalā-viśeṣo
- govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
- (Bs. 5.48)
The material world means innumerable universes are coming out through the breathing of Mahā-Viṣṇu. Innumerable universes. We cannot account for one universe in which we are. There are innumerable planets. Everyone has experience in stars and planets. This is one universe. And such universes are coming out, millions, through the breathing period of Mahā-Viṣṇu.
Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Just like the sun and the sunshine. Similarly, Kṛṣṇa is the Supreme Brahma, and His effulgence is called brahmajyoti. So these jñānīs, they are desiring to merge into the Brahman effulgence. Therefore, it is called brahma-varcasa-kāmas tu. And kāma means desire. Therefore, they are still desiring. They are fed up with these ordinary desires. Ordinarily, they are desiring, "I shall become rich man. I shall become minister. I shall become this, I shall become that." And they are also desiring to merge into the effulgence of Kṛṣṇa. That is also desire, kāma. The word is explicitly said, kāma. Kāma means desire.
Karmīs, they are simply wanting, "Give me this, give me that, give me this, give me that." So many things. There is no end of their demands. That is called karmī. And jñānīs means they also want...
They want salvation, to merge into the impersonal Brahman effulgence of the Lord. And yogis, they also want some mystic power. So karmī, jñānī, yogi—everyone wants something, but a devotee does not want anything. That is devotion. They know, "What shall I do with all these things?" They have no attraction for anything material. These are all material. Some, a better position, and in some lower position. That's all. Karmīs are entangled in this materialistic way of life, and the jñānīs, they are also some or less entangled. Because they have no idea what is God, they think God is impersonal. God is impersonal means there is no God. So if they have no idea of God, how to go back to kingdom of God? So they are also materialistic. Negation of material, negation.
Even if you go to the Brahmaloka, that is also not security, that you get rid of the four principles of material life, birth, death, old age, and disease. Ā-brahma-bhuvanāl lokāḥ punar āvartino 'rjuna (BG 8.16). Again coming down. Āruhya kṛcchreṇa... Even if you go to the impersonal Brahman effulgence, from there also, you have to come back. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). So, madhya-dhāma gatvā punar janma na... But anyone who reaches The jīva, another reason of falling down.
There is sometimes question, "How one who lived in association with Kṛṣṇa, how he fell down?" Generally those who are living with Kṛṣṇa or Vaikuṇṭha, they never fall down. But those who are in the effulgence of Kṛṣṇa, in the impersonal Brahman, they fall down. Because it is the propensity of the living entity to enjoy. But one cannot enjoy; there is no ānanda. Those who are merging in the Brahman effulgence, they are getting the department of eternity. The Brahman is sac-cid-ānanda.
So that is tattva-jñāna. Unless we understand the varieties of the Absolute Truth, if we simply stick to the indefinite, impersonal feature of the Absolute Truth, then there is chance of falling down. Generally, they fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). Because they are not allowed to enter into the Vaikuṇṭha planets, they simply remaining in the Brahman effulgence, and that does not stay. They fall down. Again they come down in these material varieties. We have seen many, many sannyāsīs. They first of all give up... Brahma satyaṁ jagan mithyā: "The jagat is mithyā." And ahaṁ brahmāsmi: "I have no more anything to do. I have become Nārāyaṇa." Then he comes down again to feed the daridra-nārāyaṇa. That's all. He becomes Nārāyaṇa, but he comes to take activities in feeding... But why? It is mithyā. You have already left. Why do you come here again? That means he hasn't got anything. The unnecessary labor... Āruhya kṛcchreṇa.
This is Paramātmā. Ekāṁśena sthito jagat (BG 10.42). That is one portion, partial understanding of the Absolute Truth. So far Brahman is concerned, that is stated in the Bhagavad-gītā. Brahmaṇo 'haṁ pratiṣṭhā: "I am the origin of Brahman effulgence." Amṛtasya śāśvatasya ca. This is described. And so far He is concerned, Kṛṣṇa, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). This is the understanding of Bhagavad-gītā. So far He is concerned, He says, "There is no more superior truth than Me." Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7).
So everything is resting on Kṛṣṇa. That is to be understood. That is the Vedānta understanding. Janmādy asya yataḥ (SB 1.1.1). Everything includes Paramātmā and Brahma, and what to speak of other demigods. That is stated in the Bhagavad-gītā: ahaṁ sarvasya prabhavaḥ (BG 10.8). This is the statement.
Sunshine is not ādya; the sun-god is ādya. The sunshine is distributed all over the world, all over the universe. Everyone knows it. But is it ādya, is it the origin? No, no, no. It is not origin. The origin is the sun globe, or the sun-god. As soon as the sun disappears, there is no more sunshine. Therefore sunshine is not ādya. Sunshine is dependent on the sun globe. Similarly, this Brahman effulgence is dependent on the body of Kṛṣṇa. Brahmaṇo 'haṁ pratiṣṭhā. Similarly, Paramātmā is also Kṛṣṇa's expansion. Ekaṁ bahu syām. That is the Vedic instruction. He becomes many—as many living entities are there. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣam... (Bs. 5.33). Ādyam again. Advaitam acyutam anādim ananta-rūpam. That ananta-rūpam, as Paramātmā or incarnation. Advaitam acyutam. But it does not mean that, because Kṛṣṇa has become many, it does not mean that, because Kṛṣṇa has become many, it does not mean Kṛṣṇa is finished. No. Kṛṣṇa is there. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation).
Rocket, yes. But then, going with great force, but āruhya kṛcchreṇa... Similarly, one can rise up to the Brahman effulgence, but if there is no shelter. Just like these people are going, but they don't get any shelter. But they come down again. Similarly, one, by severe austerities and penances, may go up to the Brahmaloka, but he has no position. He has no position. Because in the Brahmaloka, or Vaikuṇṭhaloka, in the Paravyoma, the spiritual sky, there are spiritual planets. They are called Vaikuṇṭhaloka. Hundreds and millions there are. Very, very big, big planets than these material planets. So unless you get a shelter in one of the planets, then you again fall down.
Then cit. Cit means knowledge. That is also partial. Ānanda. Sac-cid-ānanda. When there... Ānanda you cannot get. Just like if you, simply in the sky you fly, you don't get ānanda. Therefore you have come to down, come down again to the airplane, airport. Without that, there is no ānanda. Similarly, simply rising up to the Brahman effulgence, there is no ānanda. Ānanda means you have to enter into the spiritual planet, where Nārāyaṇa, Kṛṣṇa, is there. Paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ (BG 8.20). You have entered to that eternal planet. You must get some residence. The impersonalists, they do not get that. They remain... Just like you remain in the sky. You cannot be happy. You want some planet, but if you cannot get planet, then again you come back in this planet. So āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). Again in this material world. Therefore we have to take to Kṛṣṇa consciousness. That is real self-realization. And what is that? Very simple thing.
Patanty adhaḥ. But from there also you will fall down. Why? Anādṛta-yuṣmad-aṅghrayaḥ. Because they did not care to worship the lotus feet of the Supreme Personality of Godhead. Therefore Māyāvādīs, the impersonalists, they fall down. Because they cannot stay. It is not possible. Simply impersonal effulgence, Brahman effulgence, you cannot stay. You can... That example I have given many times, that you can go very high in the sky by your very powerful sputnik and airship, but if you have no place to stay there, then you'll come back again. You'll come back again. Similarly, you can go to the Brahman effulgence, but within the Brahman effulgence, there are Vaikuṇṭha planets, or the spiritual world, there is Vaikuṇṭha planet. If you have no place to stay in the Vaikuṇṭha planets, then you'll come down again to this material world.
So they are one thing. Just like fire. Fire, direct fire, temperature, and just outside the fire, temperature, and the heat of the fire outside—although they are one, but the temperature different. Similarly, the sun-god and the sun globe and the sunshine, they are one, but different temperature. So one who knows this... That means one who knows that the Brahman effulgence is just like the sunshine outside, and the Paramātmā feature is the expansion of the Supreme Lord everywhere. Aṇḍāntara-stha-paramāṇu. He is everywhere, even within the atom. That is Paramātmā feature. And ultimately it is coming from Bhagavān, the Supreme Personality of Godhead, Kṛṣṇa. Ahaṁ sarvasya prabhavaḥ (BG 10.8). So one has to understand. Budhā bhāva-samanvitāḥ. Budha. Budha means one who knows. So such person we have to... Tattva-darśī, one who knows what is tattva, what is Brahman, what is Paramātmā, what is Bhagavān—we have to approach such person. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12).
He says that "These cowherd boys, they are not ordinary human being." Kṛta-puṇya-puñjāḥ: "They have accumulated many, many births' pious activities, as the result of which, they are now playing with Kṛṣṇa." And who is Kṛṣṇa? Itthaṁ satāṁ brahma-sukhānubhūtyā: "Big, big ṛṣis and yogis, those who are interested in brahma-sukha or to merge in the Brahman effulgence—the source of Brahman effulgence is here playing: Kṛṣṇa." Yasya prabhā prabhavato jagad-aṇḍa (Bs. 5.40).
So this little, little accumulation of puṇya, very easy. No expenditure, no experience, no education, nothing. Simply come here and join this chanting and dancing. Even a child. Kṛta-puṇya-puñjāḥ. Little, little, little—one day he will be able to play with Kṛṣṇa.
These are Siddhaloka. So even these Siddhalokas, the inhabitants who are by nature born perfect in yoga-siddhis, they also could not enter into the Vaikuṇṭhaloka. And karmīs, they go up to the heavenly planet. And jñānīs, they may go up to Brahman effulgence. Paraṁ padam. Āruhya kṛcchreṇa paraṁ padam (SB 10.2.32). Āruhya kṛcch... They elevate themself very high, so much so that they enter the spiritual world, paraṁ padam. Paraṁ padam, the spiritual world. Really paraṁ padam means the lotus feet of Kṛṣṇa. But paraṁ padam, because this Brahman effulgence is also bodily rays of Kṛṣṇa, the Brahman effulgence is also called sometimes paraṁ padam. But those who are aspiring to merge into that paraṁ padam, Brahman, they are actually not vimukta, vimukta-māninaḥ. They are thinking, "Now we have become liberated." Māninaḥ. Māninaḥ means the position is different, but he is thinking that "I have become now perfect."
So why if they have gone to the spiritual world and stays in the Brahman effulgence and still they are māninaḥ, not certain? Yes. Why? Because they cannot stay there. This is very logical argument and statement of the Vedic literature. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). They fall down because they do not get ānanda. Spiritual effulgence is simply eternity. So suppose if you live eternally without any ānanda, how long you will like to live like that? Is it possible? That you cannot do. Suppose somebody lives eternally in the sky without any death. Rather, he will try to commit suicide. It is not possible. It is not possible. Just like we have got experience. If you remain for very long time—I have got experience—in the sea or in the air, you feel very uncomfortable. You want to land down, land down, another air station, another port, and feel very uncomfortable. The airplane men, they come down and they take rest on the ground. It is not our nature because it is impersonal.
In the air there is no variety, simply air. Similarly, in the sea there is no variety, simply water. So it becomes suffocating. Similarly, those who are aspiring to go to the Brahman effulgence... Brahman effulgence is spiritual world, certainly, but there is no variety. There is no Kṛṣṇa's enjoying with the cowherds boys or Śrīmatī Rādhārāṇī. You cannot find there. You simply remain in the Brahman effulgence.
But because we are part and parcel of Kṛṣṇa, as Kṛṣṇa wants enjoyment, ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12), ānandamaya, so we part and parcel of Kṛṣṇa, we also want ānanda. So to remain in the Brahman effulgence is not ānanda. It is eternity only. It is not ānanda. Therefore on account of absence of ānanda, they come down again to enjoy this material ānanda. We have got many experience of persons.
This class of men, although after severe penance and austerities, āruhya kṛcchreṇa, very severe penance and austerities performing... The Māyāvādī sannyāsī, those who are really following the principles, their life is very strict, stricter than the Vaiṣṇavas'. So in spite of such strict observance of rules and regulation and rising up to the Brahman effulgence, because they do not get ānanda... Ānanda is there with Kṛṣṇa. Kṛṣṇaloka. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ (Bs. 5.37). Kṛṣṇa is enjoying in the Goloka Vṛndāvana, expanding Himself in so many gopīs, so many cowherds boys, so many trees, plants, water, land—everything Kṛṣṇa's expands. Here also it is Kṛṣṇa's expansion, this material world. Bhūmir āpaḥ analo vāyuḥ. That is bhinnā prakṛtir aṣṭadhā. That is separated energy. Apareyam, this is inferior. Itas tu viddhi me prakṛtiṁ parām. That information is there. There is another prakṛti, parā-prakṛti. And what is that parā-prakṛti? What is the sample?
Where He is now? How He's coming?" His consciousness was always absorbed in Kṛṣṇa, but it was not ānukūlyena; it was prātikūlyena. Prātikūlyena means adverse. He was thinking of Kṛṣṇa as enemy. So that was prātikūlyena. But still, he got salvation. He became merged into the effulgence. So the enemies of Kṛṣṇa get that position, merge into the Brahman effulgence. Is that a very good place for the devotees? No. Why the devotees should accept impersonal Brahman effulgence. They must go to Kṛṣṇa directly and play with Him and dance with Him.
Therefore śāstra says, āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ: (SB 10.2.32) when they do not agree to serve Kṛṣṇa, then they come back in this material world, again they begin to serve the society, to serve the country, to serve the daridra-nārāyaṇa, to serve this, that, that, that, that. So āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ, even they go to the Brahman effulgence, because they do not agree to serve Kṛṣṇa, anādṛta-yuṣmad-aṅghrayaḥ they again come back to serve the society, friendship, and daridra-nārāyaṇa, so on, so on, so on.
So this is the Bhāgavata's instruction: one should not begin (to) become a guru, or to cheat the disciple, showing him wrong path. That is not good. That is instructed by Ṛṣabhādeva.
So that is not permanent by pious activities you can become Brahmā, Indra, and so many demigods. You can hold that post. But ā-brahma-bhuvanāl lokān punar āvartino arjuna. Even if you go to the Brahmaloka, what is the benefit? Again you have to come back. Kṣīṇe puṇye punar martya-lokaṁ viśanti. Similarly, even you go to the Brahman effulgence, brahmajyoti, āruhya kṛcchreṇa paraṁ padam (SB 10.2.32). That is called paraṁ padam. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ. Again you fall down.
Therefore for a devotee, akiñcanānām, they all neglect all these things. They don't care for all these things. Kaivalyaṁ narakāyate tri-daśa pūr ākāśa puṣpāya. Durdānta indriya-kāla-sarpa-paṭalī proṭkhāta-daṁstrāyate viṣvaṁ pūrna-sukhāyate. They are Karmī, jñānī, yogi, they are feeling that "This material world is full of distresses. Let us take relief from this and become one." Karmī is trying to go to the Svargaloka; jñānīs want to go to the brahmajyoti.
Mind has to be fixed up to something. The yogis, karmīs, the jñānīs and the bhaktas. The karmīs, their mind is fixed up, "Where to get money? Where to get money?" That's all. This is karmī. Just to live comfortably, enjoy sense gratification, this is karmī. And jñānī means they want to... Because they are disgusted. They are better than the karmīs. They want to merge into the impersonal Brahman effulgence, jñānī. And yogi, they... Actual, their business is, yogi, dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). The yogis, they are always in meditation and thinking of Kṛṣṇa. That is real yogi, not to show some gymnastic feats. These things are required to concentrate the mind. But where to concentrate the mind? Concentrate the mind in the Supreme Soul, or Kṛṣṇa, or Viṣṇu. That is yoga system. So a Kṛṣṇa conscious person is above all of them because by nature, by chanting Hare Kṛṣṇa mantra, he cannot think anything else except Kṛṣṇa.
Kṛṣṇa is so kind. Anyone who thinks of Kṛṣṇa always, he is the greatest yogi. So even the enemies who think of Kṛṣṇa always, although unfavorably, he becomes a yogi because thinking of Kṛṣṇa.
Therefore the result of yogic performances are achieved by the inimical personalities. In the impersonal Brahman effulgence, not only the highly learned scholars who are trying to attain brahma-jñāna, they enter, but also the enemies who are unfavorably thinking of Kṛṣṇa, they also enter into that spiritual kingdom, impersonal effulgence, nirviśeṣa-brahmajyoti. Therefore a devotee's position is different from the jñānīs', impersonalists'. Because the destination which is achieved by the jñānīs is also achieved by the enemies of Kṛṣṇa. So that is not a very high position. Therefore devotees' position is very exalted. They do not... They go through the impersonal effulgence of Brahman, but they are not attracted.
The whole body becomes supplemented with Brahman effulgence. It is not for everyone, and those who are very, very much spiritually advanced, their body becomes like that. Therefore a Vaiṣṇava ācārya's body is never burned. It is entombed. They worship the body. But that is spiritual body.
There are five kinds of liberations: sāyujya, sālokya, sārūpya, sārṣṭi, sāmīpya (CC Madhya 6.266).
So the Māyāvādī philosophers, they prefer sāyujya, to merge into the existence of impersonal existence. A living entity can live, can remain in the Brahman effulgence as a particle of shining. Just like there are many molecular particles in the sunshine, similarly, the living entities also can cluster together and live as a small particle of spiritual shining, and that is called brahma-sāyujya-mukti. But that kind of existence is subjected to fall down again.
Therefore the whole Vedic literature is meant for taking you to the spiritual world. Tamasi mā jyotir gamā: "Don't remain in this material world of darkness. Come to the spiritual world." Tamasi mā jyotir gamā. This is instruction. And jyotir means that spiritual world. First appreciation of the jyotirmān, Brahman, Brahmaloka, Brahman effulgence, that is the first entrance. Brahmeti paramātmeti bhagavān iti (SB 1.2.11). Just like you see the sunshine: it is impersonal, only light. But if you have got power, strength, if you can go to the sun planet, that is another. This is also... Sun planet is also shining. The heat and light is there. And in the sunshine there is heat and light and shining. But the temperature in the sun globe is different from this temperature. And if you have got strength, then you can see who is reigning over that sun planet. In the Vedic literature you will find his name.
That is Brahman realization. And Paramātmā realization means eternity and knowledge. And Bhagavān realization means eternity, knowledge, and ānanda. Ānandamāyo 'bhyāsāt (Vedānta-sūtra 1.1.12). There are three things, if you can reach. But foolish persons, although they are advanced in spiritual knowledge, they do not get the information that behind this Brahman effulgence, behind this Paramātmā realization there is the Personality of Godhead, Kṛṣṇa. They cannot understand it on account of poor fund of knowledge.
Because everyone wants some individual activity. Just like we are sitting together now. After some hour, every one of us will feel what is our individual... Everyone will be engaged in his individual activity. Therefore, according to Bhagavat-siddhānta, āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanti (SB 10.2.32). The individual soul who simply tries to merge into the effulgence, Brahman effulgence... That position is attained after many, many years' austerity and penances. Āruhya kṛcchreṇa. Kṛcchreṇa means with great trouble and difficulty one is elevated to that position, merging into the impersonal brahmajyoti. Āruhya kṛcchreṇa paraṁ padam (SB 10.2.32). That is called paraṁ padam. But again says, patanty adhaḥ: "But they still, again they are prone to fall down." Why they fall down? Anādṛta-yuṣmad-aṅghrayaḥ: "Because they do not care for Your lotus feet."
They are not very much inclined or decline practically to accept this devotional service. The Māyāvādīs, they say this devotional service, this arcana-śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam pāda-sevanam (SB 7.5.23)—they take it as a means to merge into the Brahman effulgence. They do not understand that this is the perpetual engagement of a devotee. Nitya-yuktā upāsate. In the Bhagavad-gītā it is said that devotees, they are eternally engaged in devotional service. Eternally means after liberation, not that after liberation the whole thing is changed. No. The process is so transcendental that the devotees, they are serving the Supreme Personality of Godhead, even when he is conditioned... A devotee is not conditioned. Even accepting he is conditioned, but his engagement in the liberation stage does not change. The same condition goes on, the same worshiping, his chanting.
We have got experience about this universe up to the sky, as far as we can see, the horizon. This is one universe. And there are millions of universes like this. That is stated in the Brahma-saṁhitā, that yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnaṁ (Bs. 5.40). Yasya prabhā. The Lord's effulgence is Brahman effulgence. Within that Brahman effulgence there are innumerable universes, jagad-aṇḍa-koṭi. Jagad-aṇḍa means this brahmāṇḍa. Aṇḍa. It is round; it is not flat. Aṇḍa, just like egg. Koṭi. Koṭi means innumerable. And in each universe... Yasya prabhā prabhavato jagad-aṇḍa-koṭi koṭiṣv aṣeṣa-vasudhādi (Bs. 5.40). In each brahmāṇḍa there are unlimited number of planets and stars, aśeṣa-vasudha. And vibhūti-bhinnam. And each planet is differently situated. Each planet has got specific atmosphere, specific arrangement. Just like the sun globe. The sun globe is fiery. The moon, moon planet, it is very pleasing. There is also fire, but it is surrounded by cold atmosphere; therefore it is very pleasing.
In this way one gets his original position. But if we do not take to bhakti, then we may enter into the Brahman effulgence, but there is chance of falling down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yusmad-aṅghrayaḥ (SB 10.2.32). So those who are impersonalist, they may enter into the spiritual kingdom. That is called paraṁ padaṁ. Padaṁ padaṁ yad vipadāṁ na teṣām (SB 10.14.58). But there is also chance of fall down. Āruhya kṛcchreṇa. After severe austerities and penances one can enter into the Brahman effulgence. But unless one gets information of the paraṁ padaṁ-samāśritā ye pada pallava plavam—there is chance of falling down. In the material world there is bhūtvā bhūtvā pralīyate (BG 8.19). But in spiritual also, if you enter into the spiritual kingdom, from there also... Even sometimes it so happens. Of course, that is by God's desire. Just like Jaya-Vijaya. They were personal associates. But the explanation is Kṛṣṇa wanted that "They should go..., the Hiraṇyakaśipu..., these two, Jaya-Vijaya, they should go to the material world, and I must fight with them." Because that fighting, to become angry, that tendency is there. Where He will exhibit? In the Vaikuṇṭha there is no chance of exhibiting this anger and fighting. That is not possible.
The sun planet. The sun planet, you can see that it is lying in one corner of the sky. But because the sun planet is lying in one corner of the sky, does it mean that sunshine is greater than the sun? No. Similarly, Brahman may be very great. There is no question about it. But Brahman effulgence is resting on Kṛṣṇa. That you'll find in the Brahma-saṁhitā:
- yasya prabhā prabhavato jagad-aṇḍa-koṭi-
- koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
- tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
- govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
- (Bs. 5.40)
Yasya prabhā: "I worship the Supreme Lord, the prime, the primeval Lord Govinda." Why? Yasya prabhā prabhavato: "By expansion of whose bodily luster or effulgence, jagad-aṇḍa-koṭi, many, many millions and trillions of universes are generated in that brahmajyoti." Exactly like the, within the sunshine, the effulgence, there are millions and trillions of planets, similarly in the effulgence of Kṛṣṇa, bodily effulgence, there are millions and trillions of universes. Yasya prabhā prabhavato (Bs. 5.40).
Yes. That is also. Any place in the spiritual sky, they are eternal. If that is your question... Now either Viṣṇu planet or Kṛṣṇa planet, they are all in the spiritual world. Or the impersonal Brahman, that is also in the spiritual world. So somebody wants to be merged into the Brahman effulgence, so that is also a spiritual world. Somebody wants to go into the Viṣṇu planet, that is also in the spiritual world. And somebody wants to go to this Kṛṣṇa planet, that is also in the spiritual sky. But there are differences even in the spiritual sky. The difference between spiritual sky and material sky is that everything in the spiritual sky, they are eternal, and everything in the material sky, they are temporary. That's all. Oh, so many? You, you.
And because they cannot enter into the Vaikuṇṭha planet, they again fall down, again fall down in this material world. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yusmad-aṅghrayaḥ (SB 10.2.32). Patanty adhaḥ. Adhaḥ means in this material world. Those who are impersonalists, they may enter into the Brahman effulgence, āruhya kṛcchreṇa, with severe execution of penance and austerities. The Māyāvādīs, they perform severe austerity. Those who are actually Brahmavādīs, their mode of life is very, very strict and severe also. So even after severe penances and austerities one enters into the Brahman effulgence, there is no security. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ (SB 10.2.32). Why they come down? Now, anādṛta-yusmad-aṅghrayaḥ: "Because they did not get the information about Your lotus feet." That means person. When we speak of "feet" or "hand" that means the Supreme Person, a person. But they do not accept the person. That is their difficulty. They'll never accept that the Absolute Truth is person.
Even this universe, to us it is a great, wonderful thing. We do not know even what are there in the four corners of this universe, millions and millions of stars, millions of planets, millions and millions of oceans, mountains, and what to speak of living entities? Everything unlimited. The universe... It is also stated in the Brahma-saṁhitā, yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). In the effulgence of Brahman... The example is also there. It is not very difficult. Just like in the sunshine is the effulgence, shine. Sun is there, and the shining is there, but within the shining there are innumerable planets. In the daytime we cannot see, but at night we can see wherefrom these stars and planets coming. They are already there. In the sunshine, due to the bright sunshine, we cannot see them, but they are existing. As our planet is existing within the sunshine, so similarly, there are millions of planets.
They are already there. In the sunshine, due to the bright sunshine, we cannot see them, but they are existing. As our planet is existing within the sunshine, so similarly, there are millions of planets. They are also existing. Yasya... Similarly... Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). This is only universe, but these each universe, millions of universes, they are existing within the Brahman effulgence, brahmajyoti, both spiritual and material. Everything is there.
Nectar of Devotion Lectures
Then it is successful. But what they are doing? They are going and coming back. They are going and coming back. Similarly, āruhya kṛcchṛeṇa paraṁ padaṁ tataḥ patanti adhaḥ (SB 10.2.32). If you have to stay in the higher status of life, brahma anubhūti, then you'll have to come back again. Āruhya kṛcchreṇa. Kṛcchreṇa means by practicing severe austerities, penances, one may go up to the Brahman effulgence, paraṁ padam. That is called paraṁ padam. But because there is no stay... Just like in the sky. You may go with high speed, but if you cannot stay in some planet, you'll have to come back again. Similarly, āruhya kñcchreṇa paraṁ padaṁ tataḥ, patanti adhaḥ anādṛta-yuṣmad-aṅghrayaḥ. Because they cannot get shelter under the lotus feet of Kṛṣṇa, they have to come down again to these material activities. And we have seen practically, so many big, big sannyāsīs, they give up this material world, take sannyāsa to understand Brahman, but because they could not understand Brahman, they again come to open hospital and schools. That is their business.
Śāstra says that āruhya kṛcchreṇa paraṁ padam (SB 10.2.32). To go to that paraṁ padam, that is also not very easy. Kṛcchreṇa. Severe austerities and penances, one has to undergo to merge into the Brahman effulgence. Therefore you'll find, the Māyāvādī sannyāsīs, their stricture is very rigid. They must take bath thrice in, in a day and lie down underneath a tree and... Their renunciation is very rigid. Of course, those who are strictly following. In our Brahmā, Vaiṣṇava sannyāsa, there is little leniency. Because they live in Kṛṣṇa, so there is no need of very strict, rigid following. Although it is stated that they should live like this. But there is leniency. But Māyāvāda, they are very rigid in their principles of sannyāsa life. That is called āruhya kṛcchreṇa. Kṛcchreṇa, with great difficulty, they merge into the Brahman effulgence. Āruhya kṛcchreṇa paraṁ padam (SB 10.2.32).
Bhakti-rasa is better than liberation, mukti. Because generally the Māyāvādī philosophers, jñāni-sampradāya, they consider mukti means to merge into the spiritual existence, Brahman. Brahma-sayujya-mukti, to, to merge into the impersonal Brahman effulgence of the Absolute. They consider it, that is the highest. And the Buddha philosophers, they think to make all these activities zero, śūnyavādī. Dismantle. Because on account of this combination of matter, earth, water, fire, air, ether, this body's made, and the body is subjected to pains and pleasure on account of this mixture. So Buddha philosophy is that you dismantle this mixture. Let earth go to the earth portion and water portion to the water portion. Then there is no existence of the body, and there is no pains and pleasure. Make it zero. This is called śūnyavādī. And the Māyāvādī, their philosophy is stop this variegatedness. We are suffering pains and pleasure within this material world on account of these varieties.
That we have suggested in many places. So anyway, there are varieties. As there are varieties within this material world, similarly there are varieties in the spiritual world. This material world is only a reflection of the spiritual world. So unless we merge into, unless we get shelter in one of the planets of the spiritual world, if we simply merge into the Brahman effulgence, we cannot stay there for long.
Just like in the sky. If you simply fly your aeroplane only in the sky, you don't get any shelter in any planet. You'll have to come back again. You'll have to come back again. You cannot stay in the sky. Similarly those who are merging into the Brahman effulgence, they cannot stay there because we, as living entities, we want a varieties. Just like when I was, when I was travelling in the... Everyone has got experience. Either sky or on the water. So, and for weeks together, simply water, water. And the, on board the ship, it become very much sickness. Is called sea-sickness.
Everyone has got experience. Either sky or on the water. So, and for weeks together, simply water, water. And the, on board the ship, it become very much sickness. Is called sea-sickness. As soon as there is some land visible, "Oh, there is land again." Because we want varieties. So those who are trying to merge into the variety-less Brahman effulgence, they cannot stay there. That information we get from Śrīmad-Bhāgavatam, āruhya kṛccheṇa paraṁ padaṁ tataḥ patanti adhaḥ: After great perseverance, austerity, penances, they merge into the Brahman effulgence, but they again fall down. They again fall down.
So that is not our ultimate goal. The ultimate goal is to take shelter unto the lotus feet of the Lord. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ. Ye 'nye 'ravindākṣa vimukta-māninas (SB 10.2.32). Simply to concoct that I become, I have become liberated.
And, that... Ye 'nye 'ravindākṣa vimukta-māninaḥ tvayy asta-bhāvād aviśuddha-buddhayaḥ. They, those who are thinking that they have become liberated simply by merging into the Brahman effulgence, they are aviśuddha-buddhayaḥ, they are still, their intelligence is not very clear, not purified. Why? Now, although they have gone there, and thinking that they are liberated, āruhya kṛcchreṇa paraṁ padaṁ patanti (SB 10.2.32), they'll fall down. They cannot remain there. Because there is no varieties. And our life, because we are living entities, we want varieties. Without varieties, it is hackneyed. We cannot stay there. Therefore they fall down. Those who merge into the Brahman effulgence, they fall down. Go on. Therefore a bhakta does not accept the Brahman, brahmānanda. Brahmānanda, they know. Brahmānanda is, there is brahmānanda. That is liberation from the material ānanda.
That is perfection. The people do not know that. They think... People, the karmīs, they think that "If we get a nice body in the heavenly planet, that is perfection of life." Svargaloka. And the jñānīs, they think that "I am not this body; I am spirit soul. But somehow or other, if we finish my body, and merge into the Brahman effulgence, that is perfection of life." The yogis, they think that "We may keep this body, but with this body, if we can play some jugglery, magic, that is perfection of life." Sometimes we see somebody plays some jugglery, magic, little magic, not very nice magic... One cannot show greater magic than Kṛṣṇa, because Kṛṣṇa, when He was seven years old, He lifted the Govardhana Hill with little finger. So who can show this magic? There are so many imitation Gods, but if I ask him that "You just lift this one hundred kilo burden with your finger," it will be very difficult for him. You see.
That is ānanda, varieties, rasa-līlā. Kṛṣṇa is playing with the cowherds boys, Kṛṣṇa is dancing with the gopīs, Kṛṣṇa is enjoying the association of His mother, His father, His friend. Itthaṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena. The Kṛṣṇa is the origin of Brahman effulgence. Those who are trying for Brahman-sukha, here is the point. Śukadeva Gosvāmī: itthaṁ brahma-sukhānubhūtyā. The origin. Brahmano 'haṁ pratiṣṭhā. "Impersonal Brahman is situated on Me." Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40).
He is, he is looking after his own benefit. Karma-kāṇḍa vicāra means I do something and I profit and I enjoy it. I do some sacrifices, I become elevated to the heavenly planet, and I enjoy life. This is karma-kāṇḍa. And jñāna-kāṇḍa means that this world is false: brahma satyaṁ jagan mithyā; therefore let me merge into the Brahman effulgence. Nirbheda brahmānusandhana. This is jñāna-kāṇḍa. Nirbheda brahmānusandhana. But bhakti means jñāna-karmādy-anāvṛtam (CC Madhya 19.167). One must be free from this karma-kāṇḍīya vicāra and jñāna-kāṇḍa vicāra. Must be pure devotee. What is that? Ānukūlyena kṛṣṇānu-śīlanam. Simply to carry out.
They are also considered, "What? They are insects, a pāpa living entity, just like ordinary insects." That is the position. The devotee is richest. Just like somebody... We were discussing. Somebody was speaking about me that "You are richest." Yes, I am richest. Why not richest? Because a devotee does not care liberation. Kaivalyaṁ narakāyate. The jñānīs are after merging into the Brahman effulgence. A devotee thinks, "What is this Brahman effulgence?" Narakāyate tri-daśa-pūr ākāśa-puṣpāyate. And the heavenly planet, that is phantasmagoria. What is this? Durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate. And the yogis, they are trying to subjugate the indriyas. But for devotees, although the indriyas are just like serpent, the poison teeth have been taken away. Because the devotees' indriyas-hṛṣīkeṇa hṛṣīkeśa-sevanam (CC Madhya 19.170)—that is now differently engaged. A devotees' indriyas are not engaged for sense gratification. His indriyas are engaged for satisfying Kṛṣṇa. Therefore the poison teeth of indriya is broken. This is the process.
"By the mercy of Lord Caitanya I have achieved this success." Kaivalyaṁ narakāyate tri-daśa-pūr ākāśa-puṣpāyate (Caitanya-candrāmṛta 5).
So actually devotee is the richest because they don't care even for yoga-siddhi or heavenly planet or merging into the Brahman effulgence or become very rich and a brāhmaṇa, or... No. They don't want. Caitanya Mahāprabhu says, "No."
- na dhanaṁ na janaṁ na sundarīṁ
- kavitāṁ vā jagadīśa kāmaye
- mama janmani janmanīśvare
- bhavatād bhaktir ahaitukī tvayi
(Cc. Antya 20.29, Śikṣāṣṭaka 4)
This is devotee. This is pure devotion. They don't want anything. Therefore they are śāntaḥ. If you want śāntaḥ, then you stop demanding, "I want this, I want this, I want this, I want this." So long you'll want, you are in need, how there can be santaḥ? There is no possibility. Bhukti-mukti-siddhi-kāmī sakali aśānta.
Our philosophy is go back to home, back to Godhead. Not in the spiritual sky. Paravyoma. Spiritual sky, there is chance of falling down. Why chance? It is sure. Those who are merging into the Brahman effulgence, the śāstra says that they again fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). Āruhya kṛcchreṇa. They, jñānīs, they undergo severe austerities, penances to merge into the existence of impersonal Brahman. But they fall down again. They fall down again because they have no shelter. Anādhṛta-yuṣmad-aṅghrayaḥ. As, as in this sky, there are many planets. You can go with high speed to the Moon planet or Venus planet. But if you have no shelter to stay there, you come back again on this earthly planet, that is practically experienced, similarly you may merge into the Brahman effulgence.
Mukti, she'll stand with folded hands, "My dear sir, what can I do for you?" This is the position of bhakta. One, if one becomes bhakta, then mukti becomes her maidservant. Why shall I ask for mukti? Mukti is nothing. Kaivalyaṁ narakāyate. What is the mukti? It is as good as hell. Mukti means to merge into the Brahman effulgence, but there is no service of Kṛṣṇa. It is simply merging, to become one. Just like sunshine, and if you are put into the sunshine, what benefit do you get? Simply to have scorching heat on, that's all. What benefit would you get? And mukti is like that. That is light. Sunshine is light. Similarly from darkness, if I go to the light and don't get any shelter, anywhere, simply I remain in that sunshine, what benefit do I get?
The same example. The rivers, that is superficial, you..., we are seeing the ocean superficially. There is no varieties, simply water, simply water, simply water. But if you go deep into the water, there are so many varieties, so many varieties. Similarly, simply entering, merging to the Brahman effulgence, brahmajyoti, that is not secure position. The secure position is within the brahmajyoti. That is explained in the Īśopaniṣad. Within the brahmajyoti there are planets, Vaikuṇṭha planets. So you have to take shelter in one of the planets. Just like the fish, the comparison of the fish, the shark fish. He has taken shelter of the ocean. Therefore the, for him there is no evaporation. The water, although it is also sea water, that, that is subjected to be evaporated. So simply by entering into the Brahman effulgence is not safe. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho (SB 10.2.32).
So we should not think pervertedly, like Rāvaṇa and Kaṁsa. Kaṁsa was always absorbed in thinking of Kṛṣṇa. Also he got salvation. But not as associate, but he merged into the Brahman effulgence.
So these are the points. Ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167). We should execute cultivation of Kṛṣṇa consciousness very favorably, not unfavorably. Favorable means by which Kṛṣṇa becomes pleased, by which your spiritual master becomes pleased. Because when your spiritual master is pleased, Kṛṣṇa is pleased. Yasya prasādād bhagavat-prasādaḥ **. So spiritual master is representative of Kṛṣṇa. Just like in office, you do not see the proprietor, but your immediate officer, if you can please, then you get promotion, increment, so many things. Similarly, Kṛṣṇa sends His representative. Ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit (SB 11.17.27).
First of all, whether they are actually going in the moon planet, that is also a questionable thing. Anyway, even they go there, why they are coming back again? They cannot stay there.
So unless and until we have got a stay in the Vaikuṇṭha planets, which are situated in the Brahman effulgence, then simply in the impersonal Brahman effulgence we cannot stay, because there is no variety. Therefore to enjoy variety, one has to come down again to this material variety. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta, anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). Because we are living entities, part and parcel of the supreme living entity, Param Brahman, Bhagavān Śrī Kṛṣṇa, so, as Śrī Kṛṣṇa is by nature joyful, ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12), similarly we are also joyful. We are also seeking after that joyful life. That joyful life is eternally possible when we dance with Kṛṣṇa, not dance alone or dance with anyone else.
Just like if we have got capacity to enter into the sun planet then we can enter. Otherwise we remain in the sunshine. To remain in the sunshine and to enter into the sun planet is not the same thing. Although the sun and the sunshine are light, illumination, still there is difference between the sun and the sunshine. Similarly, impersonal Brahman effulgence and Vaikuṇṭha planets, both of them, absolute, but still Brahman effulgence and entering into the Vaikuṇṭha planets or Goloka Vṛndāvana planets are not the same. Or, in other words, those are not, those who are not devotees, but impersonalists, they can stay outside the Vaikuṇṭha planets in the Brahman effulgence, but they cannot enter into the Vaikuṇṭha planets. Anādṛta-yuṣmad-aṅghrayaḥ. Because they have not adored or glorified the lotus feet of the Lord, they are not allowed into the Goloka Vṛndāvana or Vaikuṇṭha planet. And they cannot remain perpetually in the impersonal Brahman effulgence.
They simply loved Kṛṣṇa, and they were confident that "So long Kṛṣṇa is there, we are happy, we are out of danger." That is the conviction of the Vṛndāvana-vāsī. They simply concentrate on Kṛṣṇa.
So from that standard of happiness nobody falls down. But other spiritual happiness derived from impersonal Brahman effulgence or localized Paramātmā connection... Because that is not complete connection, complete relationship with the Supreme Brahman. Partial. Sac-cid-ānanda. Because unless we approach the Personality of Godhead there is no question of ānanda. You can achieve partially sat portion, you can achieve partially cit portion, sac-cit, but unless you come to the platform ānanda—the real ānanda is with Kṛṣṇa in the Goloka Vṛndāvana—so there is chance of falling down. One who does not endeavor to approach this platform of ānandamaya, ānandamaya 'bhyāsāt, where everything is simply ānanda... Even the birds and beasts and the flowers and the water, they are also enjoying that blissfulness. So that is required.
Dharmārtha-kāma-mokṣa (SB 4.8.41). There are, people are generally after four principles of happiness: being religious, being economically developed, being very good candidate for satisfying senses, and when one is frustrated to derive any happiness from these three principles, he wants liberation, nirbheda-brahmānu-sandhana. That is also not actual happiness, because, as I was explaining this morning, that even one merges into the Brahman effulgence after severe penances and austerity, there is chance of falling down. There is chance. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanti (SB 10.2.32). Paraṁ pada is to merge into the Brahman effulgence existence. But from there also, one falls down, as I was giving the example of many big sannyāsīs in the modern age. They are very learned scholar. They took to sannyāsa, giving up this world as false, but again, after some time, they come to politics, sociology. That means that is their falldown. Because they could not actually taste the Brahman, brahmānanda, for which they sacrificed everything... So brahmānanda is not such a thing that one will come again to this false platform which they rejected as brahma satyaṁ jagan mithyā.
Even the so-called devotees—they are called sahajiyās—their ultimate goal is to merge into the existence of Brahman. That Rajani Sena, Bombay, he's also preaching in that way. And their process is very abominable. The, the sahajiyās, they also think like that, that by sex one can rise to that platform of merging into the effulgence of Brahman. Even Vivekananda was talking that "This Vaiṣṇava religion is a religion of sex." They have been so much misrepresented. By sexual indulgence, one can become one with the Supreme. This is their theory, very dangerous theory. Therefore these sahajiyās are amongst the thirteen rejected apa-sampradāyas. In the name of Caitanya Mahāprabhu, there are so many apa-sampradāyas. Apa-sampradāya means they present themselves as belonging to the Caitanya cult. But they are not at all bona fide. They are rejected. (break) Even such sahajiyās, they would not read even Bhagavad-gītā. They think themselves that they are so, I mean to say, elevated, they have surpassed reading of Bhagavad-gītā.
Sri Caitanya-caritamrta Lectures
Therefore they fall down. It is not our version, but it is stated in the Vedic literature, āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ: (SB 10.2.32) "By severe penance and austerities, these Māyāvādīs, they go up to the Brahman effulgence, but from there they fall down, fall down." Because for want of varieties. You cannot live without varieties. Ānandamayo 'bhyāsāt: "The Absolute Truth is ānandamayo by nature," abhyāsāt. There are the interpretation of the Māyāvādīs of this Vedānta-sūtra, ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). But we see that the Supreme Absolute Person is ānandamāyā. Kṛṣṇa, you'll never see without ānanda. He is, I mean to say, taking care of the cows, He's dancing with the gopīs, He's playing with His cowherd boys. Ānandamāyā. These are ānanda māyā. These are the varieties.
The sun is there to drive out darkness, but the night is also there so that we can understand that by nature it is dark. Simply by timely appearance of the sun, it becomes day. Therefore there is day and night, day and night, day and night. Tamasaḥ parastāt. And other Vedic literatures-tamasi mā jyotir gamaḥ: "Don't keep yourself in this darkness. Just try to get out of it and go to that Brahman effulgence." Jyotir gamaḥ. Tamasaḥ parastāt.
Then another Upaniṣad, patiṁ patīnāṁ paramaṁ parastāt. Patiṁ patīnām. There are many patis. Patis means proprietor, or husband. A husband is also considered a proprietor of the woman according to Vedic literature; therefore the word dāsī. A woman's surname is dāsī. She agrees to serve the man. You have observed, when we get young couples married, we get it promised: the husband promises that "I take charge of your life. Your whole life shall be dependent upon me. I take full charge of you." And the woman agrees, "Yes, I also agree to serve you the whole life." This is marriage.
This is different from darkness. This material world is darkness. Tamasi mā jyotir gamaḥ. The jyoti, the brahmajyoti... It is recommended in the Vedas that you try to approach the jyoti; don't remain in this darkness of material world. That is the injunction of Vedas. And the whole process of emancipation is to, how to approach that Brahman effulgence.
So those who are jñānīs, those who are trying to understand the Absolute Truth, jñānī...
- catur-vidhā bhajante māṁ
- (janāḥ) sukṛtino 'rjuna
- ārto arthārthī jijñāsur
- jñānī ca bharatarṣabha
- (BG 7.16)
So jñānī, there are two kinds of jñānīs. One jñānī is trying to understand what is the Absolute Truth, and one jñānī is trying not only to understand the Absolute Truth, but merge into the existence of the Absolute Truth.
That is equality. But you cannot think that the drop is equal to the ocean. That is not possible. Therefore Kṛṣṇa is vibhu. God is great, and we are anu, infinitesimal. Kṛṣṇa is infinite, we are infinitesimal. So when there is question of merging into the existence of the Supreme, that means we remain in the effulgence, Brahman effulgence, as the minute particle of Brahman. There is dimension. That is mentioned in the śāstras: keśāgra-śata-bhāgasya śatadhā kalpitasya ca (CC Madhya 19.140). One ten-thousandth part of the upper portion of hair. That minute particle, cetana. So there is... Anantāya kalpite. There are innumerable such particles. That is the formation of nirviśeṣa-brahman. That is nirākāra-brahman. Brahman, but there is no visible formation. But there, there is formation. Unless there is formation, how the material formation can take place? Just like you have got formation; therefore your shirt and coat has got a formation.
They are going, undergoing, severe austerities. Why? Now, to rise up to the Brahman realization—āruhya kṛcchreṇa paraṁ padam (SB 10.2.32)—paraṁ padam, that impersonal Brahman effulgence. But patanty adhaḥ, they fall down. Just see. After so much severe austerities, performing, they rise themselves to the brahma-pada, but they again fall down. For example, you know, many learned Māyāvādī sannyāsīs, very learned scholars, they suppose... They are supposed to have realized Brahman, but after few days they come to politics. You have... Perhaps you know. So many sannyāsīs, they go to fail for political affairs. Why? If you have realized Brahman, brahma satya jagan mithyā, why you are mingling matters here in the material world? That means he has not. Āruhya kṛcchreṇa. He has come to the position of Brahman realization, but because he has no information of the Supreme Personality of Godhead, nirākāra-vādī, he falls down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32).
So His potencies are working. What is the sun and the sunshine different? The sunshine is combination of illuminating molecules, that's all, but each of them particle. Not that it is homogeneous. Each and every that particle, kana-kana means atomic (indistinct)—they are all individual. Similarly, in the impersonal Brahman effulgence, these living entities are small particles. This smallness is also described in the śāstra: one ten-thousandth part of the tip of the hair, such a small particle. They are congested. That is called Brahman effulgence.
So if you want to merge into the Brahman effulgence, it is not difficult, because you are a small particle of spiritual identity. If you don't want your individuality, you can stay in the Brahman effulgence. That is not very difficult for Kṛṣṇa, if you want to merge into the Brahman effulgence. But what is the profit? There is no profit. Suppose if you are placed in the sky, in the sunshine, and if somebody asks, "Now, you remain in the sky," would you agree? Huh?
They cannot stay. Because, actually, whether they are going or not—that's another thing—but there is no staying place. Simply rotating in the sky is not very pleasant thing. We have got experience in the airplane. If we go five or six hours in the planes, we become suffocated. So it is not possible. Therefore those who merge into the Brahman effulgence, they again fall down, because they have no engagement in Kṛṣṇa's business. They never cultivated such knowledge. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). Because the Māyāvādīs, they think, "What is this nonsense, serving Kṛṣṇa? Kṛṣṇa is māyā. We are not going to serve māyā. We are going to become one with God, with effulgence." That oneness, you can stay within sunshine and be burnt up, but you cannot stay there. After your whims are fulfilled or you become disgusted... But because you have no information of serving Kṛṣṇa, then come down again to this material world and serve māyā—so-called hospitals and other things, philanthropic work.
Sri Isopanisad Lectures
Apihitam means covered. Just like you cannot see the sun globe on account of this dazzling sunshine, similarly, the Kṛṣṇa planet, here you have the picture. From the Kṛṣṇa planet the effulgence is coming out. So one has to penetrate this effulgence. That is being prayed here. Hiraṇmayena pātreṇa satyasya. The real Absolute Truth, Kṛṣṇa, His planet is covered by the Brahman effulgence. So the devotee is praying, "Kindly move it. Wind it so that I can see You really." So brahmajyoti, the Māyāvāda philosophers, they do not know that beyond brahmajyoti there is anything. Here is the Vedic evidence, that the brahmajyoti is just like golden effulgence. Hiraṇmayena pātreṇa. This is covering the real face of the Supreme Lord. Tat tvaṁ pūṣann apāvṛṇu. So, "You are sustainer, You are maintainer. Kindly uncover this so that we can see You actually, Your face."
The idea is that Kṛṣṇa planet or the Vaikuṇṭha planets, they are beyond this Brahman effulgence, and those who are devotees, they are permitted to enter into these spiritual planets. Those who are not devotees, simply jñānīs or demons... The jñānīs and demons, they are offered the same place. The jñānīs... Āruhya kṛcchreṇa paraṁ padaṁ tataḥ (SB 10.2.32). They practice severe austerities, penances, to enter into the Brahman effulgence. But the demons, simply by becoming enemy of Kṛṣṇa, they immediately get that place. The demons who are killed by Kṛṣṇa, they are immediately transferred to this Brahman effulgence. So just imagine, the place which is given to the enemies of Kṛṣṇa, is that very covetable thing? Suppose if somebody comes who is my enemy, I give him some place, and somebody, my intimate friend, I give him some other place.
The demons who are killed by Kṛṣṇa, they are immediately transferred to this Brahman effulgence. So just imagine, the place which is given to the enemies of Kṛṣṇa, is that very covetable thing? Suppose if somebody comes who is my enemy, I give him some place, and somebody, my intimate friend, I give him some other place. Similarly, this Brahman effulgence is not at all covetable. Therefore Prabodhānanda Sarasvatīpāda, he has composed a verse, that Brahman... Kaivalyaṁ narakāyate. Kaivalya means the Brahman effulgence, simply spiritual light. So kaivalyaṁ narakāyate. He says that this Brahman effulgence is just like hell. For a devotee, this Brahman... The jñānīs who are trying to merge into the Brahman effulgence, for devotee it is stated as hell. Kaivalyaṁ narakāyate. Tri-daśa-pūr ākāśa-puṣpāyate (Caitanya-candrāmṛta 5). And tri-daśa-pūr means the planets of the demigods within this material world. People are very much anxious to go into the heavenly planet. That is called tri-daśa-pūr or tri-daśa-pūr, the residential quarters of the demigods.
Initiation Lectures
Dayānanda: "In other words, impersonalists cannot have any faith in the Supreme Personality of Godhead and they prefer to merge into the impersonal Brahman effulgence. In the Śrīmad-Bhagavatam we do not find any mention of ekaṇḍa sannyāsa. This tridaṇḍa sannyāsa is accepted therefore as standard. Lord Caitanya accepts Śrīmad-Bhāgavatam as the supreme authority. Under these circumstances, persons who accept Lord Caitanya as ekaṇḍi sannyāsī are mistaken. So following the footsteps of Lord Caitanya still the tridaṇḍi sannyāsīs are in existence. Keeping the sacred thread and śikhā intact, distinct from the Māyāvādī sannyāsīs, Māyāvādī ekaṇḍi sannyāsīs, who give up the sacred thread and śikhā. They have no inclination to render service unto the Supreme Personality of Godhead. Being very much disgusted by the materialistic way of life, they do not understand the purpose of the sannyāsa order. But those who are strictly followers of the Vaiṣṇava principles, they do not accept the Māyāvādī way of sannyāsa. In the sect of Lord Caitanya, the most venerable learned scholar known as Gadādhara Paṇḍita Gosvāmī accepted this tridaṇḍi sannyāsa order and he offered this facility to his disciple known as Śrī Madhva-upādhyāya. This Madhvācārya is the origin of the Vallabhācārya sect. One of the Six Gosvāmīs, Gopāla Bhaṭṭa Gosvāmī, who is the authority of Vaiṣṇava regulations, was initiated by another tridaṇḍi sannyāsī known as Prabodhānanda Sarasvatī. Therefore this sannyāsī order is completely in pursuance of Vaiṣṇava authority."
Prabhupāda: So that daṇḍa you can take. Your daṇḍa take. You can take, come on. His name is there? No.
We are also following his footsteps, and the purport of this mantra is that the ekadaṇḍī sannyāsī is devoid of paramaṁ niṣṭha, which is explained above. In other words, impersonalists cannot have any faith in the Supreme Personality of Godhead, and they prefer to merge into the impersonal Brahman effulgence. In the Śrīmad-Bhāgavatam we do not find any mention of ekadaṇḍa sannyāsa. This tridaṇḍa sannyāsa is accepted, therefore, as standard. Lord Caitanya accepts Śrīmad-Bhāgavatam as the supreme authority. Under the circumstances, persons who accept Lord Caitanya as ekadaṇḍī sannyāsī are mistaken. So following the footsteps of Lord Caitanya, still the tridaṇḍī sannyāsīs are in existence, keeping the sacred thread and śikhā intact, distinct from the Māyāvādī ekadaṇḍī sannyāsīs, who give up the sacred thread and śikhā. They have no inclination to render service unto the Supreme Personality of Godhead. Being very much disgusted by the materialistic way of life, they do not understand the purpose of the sannyāsa order.
These four daṇḍas bound together as one are symbolic of unalloyed devotional service to the Lord. Because the ekadaṇḍī-sannyāsīs of the Māyāvāda school are not devoted to the service of Kṛṣṇa, they try to merge into the Brahman effulgence, which is a marginal position between material and spiritual existence. They accept this impersonal position as liberation. Māyāvādī sannyāsīs, not knowing that Śrī Caitanya Mahāprabhu was a tridaṇḍī, think of Caitanya Mahāprabhu as an ekadaṇḍī sannyāsī. This is due to their vivarta, bewilderment. In Śrīmad-Bhāgavatam there is no such thing as ekadaṇḍī sannyāsī. Indeed, the tridaṇḍī-sannyāsī is accepted as the symbolic representation of the sannyāsa order. By citing this verse from Śrīmad-Bhāgavatam, Śrī Caitanya Mahāprabhu accepted the sannyāsa order recommended in Śrīmad-Bhāgavatam.
General Lectures
Kṛṣṇa is not imperson. He is imperson also. He is present in three features: by His personal feature, by His impersonal features, and His localized feature. By His personal feature, He is always present in His abode known as Kṛṣṇaloka or Vaikuṇṭhaloka in the spiritual sky. And by His impersonal feature He is present as impersonal Brahman effulgence. You will find in the Bhagavad-gītā also, brahmaṇo ahaṁ pratiṣṭhā: "I am the source of Brahman effulgence." Brahmaṇo ahaṁ pratiṣṭhā.
Try to understand. This is also confirmed in the Upaniṣads. In the spiritual sky there is no need of sunshine, there is no need of moonshine, there is no need of electricity, because everything is shining there, all Brahman effulgence. And as we have got one huge planet here, the sun planet, which is efful..., effulgent, dazzling, bright, in the spiritual sky all the planets are like that. So therefore, there is no question of darkness. Darkness is here. So you try to understand that there is a spiritual sky. That is not like this sky where we experience darkness. Now we are experiencing at night... Night means we are experiencing darkness; therefore we require this electricity or moonlight or sunlight. But the Vedas say, tamasi mā: "Don't remain in this darkness." Jyotir gamaḥ: "Go, just try to reach that system, that planetary system, where everything is dazzling, bright." That is the human form of life. That is required, how to enter into that spiritual kingdom or spiritual sky.
So, Caitanya Mahāprabhu's proposal is: by the mercy of sādhu, holy man, or saintly person, or devotee... Who is a sādhu? We know this term sādhu. Sādhu means saintly person. But actually there are different kinds of sādhus. Generally people accept a sādhu when he is dressed with the saffron garment, but there are different types of sādhus, mahātmā. Some of them may be jñānīs who wants to merge into the Brahman effulgence. And another sādhu may be yogis, those who are trying to—the same ambition—to merge into the supreme by finding out in the heart. Yoginaḥ, paśyanti yaṁ yoginaḥ. Dhyānāvasthita-manasā, by meditation, meditative mind, dhyānāvasthita-manasā dhiyāṁ paśyanti yaṁ yoginaḥ. Yoginaḥ, they are trying to see the Supreme Personality of Godhead by meditative mind. That is yogi, and he is also sādhu. And bhaktas. Just like we have taken the path of devotional service to serve Kṛṣṇa at any cost. We don't think anything greater than the service of the Lord. That is the bhakta's position. Ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167), that is bhakti. Simply to serve Kṛṣṇa favorably.
We get this information from Brahma-saṁhitā: yasya prabhā prabhavato jagadāṇḍa-koṭi (Bs. 5.40). Yasya prabhā. The brahmajyoti is the bodily effulgence of Lord Kṛṣṇa. Exactly the sunshine is the bodily effulgence of Vivasvān, it is being emanating, it is emanating from the sun globe, similarly, the brahmajyoti is emanating from Kṛṣṇaloka. And in that Kṛṣṇa, Brahman effulgence, so many universes and so many Vaikuṇṭha planets are growing exactly the same way as so many planets have grown from the sunshine. This is scientific.
So how Kṛṣṇa is ahaṁ sarvasya prabhavaḥ (BG 10.8), you can understand it. If you study, if you take information from Vedic literature, if you attentively think over it, you'll very easily understand that everything is produced out of Kṛṣṇa's bodily effulgence or energy.
So those who are trying to understand the Absolute Truth by philosophical speculation, they can reach up to the impersonal Brahman effulgence of the Absolute Truth. Similarly, those who are trying to find out the Absolute Truth within the heart... Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). They are generally called yogis. And the philosophical speculators, they are called jñānīs. So jñānī, yogi. So the jñānīs, they reach up to the impersonal Brahman effulgence, and the yogis, they reach up to the localized aspect of the Supreme Person. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Īśvara, the Supreme Person, is within your heart, everyone's heart. Sarva-bhūtānām. Not only human beings, but also animals, trees, insects, aquatics. There are 8,400,000 forms of life. So in each and every living entity, within the heart, there is representation of God, who is known as Paramātmā. So brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). At last, Bhagavān. Bhaga. Bhaga means opulence, and van means possessing.
Departure Talks
Suppose you are mixed with the water. The Māyāvādī philosophy, that "We... Let us mix with the big water. Then I become big..." Because here in the material world he tried to become big in so many ways but he could not become big, therefore he wants to merge into the biggest, Brahman, so that he thinks that he will become... He is already Brahman. So the Brahman effulgence is combination of so many sparks of living entities.
So this philosophy, to merge into the big Brahman, Supreme Brahman, or effulgence, brahmajyoti, that is not very secure position. It is said in the śāstra that āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ: (SB 10.2.32) they fall down. We have seen that many Māyāvādī philosophers or sannyāsīs, they give up this world as mithyā, false, but after some time, they again come to this false material world for some philanthropic work, humanitarian work, because they could not get Kṛṣṇa. If you have left this world as false, then why you are coming again to give service to the world? No.
Philosophy Discussions
Prabhupāda: Yes, the denial, both the... There are two kinds of sects: this Māyāvādī and the Vaiṣṇava. So both of them know that this material world is flickering, and sometimes they say it is false, unreal. So there is another life; that is spiritual world. So the Māyāvādī philosopher, their spiritual life means to merge into the Brahman effulgence, and the Vaiṣṇava philosopher to go back to Goloka Vṛndāvana, Vaikuṇṭha, where God is situated, and become His associate person. So both the ideas, spiritual ideas, that is attained after death. What does he say that is good about Hindus? He says that denial...
Hayagrīva: He sees it basically as a denial of the will.
Prabhupāda: Yes, but denial of the will for material happiness. So we will not deny willing, that willing for spiritual happiness. That is required. As you deny something, you must accept something; otherwise... You cannot remain in the neutral position. That is not possible. Paraṁ dṛṣṭvā nirvatanta. When you get a better position, then you give up this willing for lower position.
Purports to Songs
That is the specific characteristic of Lord Caitanya. Because in this age, of course, there is very much prominence of irreligiosity. But if Lord Caitanya wanted to kill them, then there was no question of their salvation. They would be... Of course, anyone who is killed by incarnation he also gets salvation. But not to the spiritual planets, but they merge into the Brahman effulgence as the impersonalists desire. In other words, the impersonalist's goal of salvation is as good as the goal of salvation of the enemies of God. That is not a very difficult job. So Lord Caitanya is very merciful because He is embracing everyone by bestowing love of Kṛṣṇa. Rūpa Gosvāmī has described Lord Caitanya as the most munificent of all the incarnations because He is giving Kṛṣṇa to everyone, without any qualification. So Locana dāsa Ṭhākura says that parama koruṇa, pahū dui jana, nitāi gauracandra, that They are essence of all incarnation. Kevala ānanda-kanda. And Their preaching process is very pleasing. Caitanya Mahāprabhu recommends "You chant Hare Kṛṣṇa, dance nicely, and when you feel tired, just take rest and eat Kṛṣṇa prasādam." So His formula is very pleasing. Kevala ānanda-kanda. While He was present in Jagannātha Purī, every day in the evening, dancing was, chanting and dancing continued.
| Page Title: | Brahman effulgence (Lectures) |
| Compiler: | Visnu Murti, RupaManjari |
| Created: | 18 of May, 2012 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=124, Con=0, Let=0 |
| No. of Quotes: | 124 |