Ordinary jijñāsā, "What is the news today?" this is not jijñāsā. Jijñāsā means brahma-jijñāsā. Jijñāsitam adhītaṁ ca brahma yat tat sanātanam. Sanātanam means eternal. We should inquire about our eternal life, eternal blissful life. That is our prerogative.
So "You have done all these things." He had a spiritual master like Nārada, and he was himself Vyāsadeva. So everything was first class. But still, tathāpi, still, śocasi, "You are lamenting. You are morose. You are morose, you are unhappy just like you have akṛtārtha, you have done nothing."
So we have to become kṛtārtha. Kṛtārtha means one who has finished his job. The responsibility of human life is called kṛtārtha. Kṛta, kṛtārtha. The Sanskrit words are very appropriate. The people still have to learn so many things from this Vedic literature.
Then Vyāsadeva replies, asty eva me sarvam idaṁ tvayoktam (SB 1.5.5): "My dear sir, my dear spiritual master, whatever you are saying, it is all right. I have studied sufficiently. I have inquired sufficiently. I know about Brahman, everything. I have written Vedānta-sūtra; still . . ."
Asty eva. Asty eva me sarvam idaṁ tvayoktam. "Whatever you are saying, everything is there in me." Tathāpi nātmā parituṣyate me: "Still I don't find satisfaction." Tan-mūlam avyaktam. "And what is the cause? That is also I do not know."
- tan-mūlam avyaktam agādha-bodhaṁ
- pṛcchāmahe tvātma-bhavātma-bhūtam
- (SB 1.5.5)
Bhavātmā. Ātma-bhūtaṁ, bhava. "You are the son of Brahmā." Brahmā is called ātma-bhūta. Brahmā is not born of ordinary father and mother. Brahmā is born of the Supreme Lord, Supreme ātmā, Nārāyaṇa, Garbhodakaśāyī Viṣṇu. Therefore he is called Svayambhū. Brahmā's another name is Svayambhū.
- sa vai bhavān veda samasta-guhyam
- upāsito yat puruṣaḥ purāṇaḥ
- (SB 1.5.6)
Now here Nārada's qualification is that, "Because you are a great devotee of the original Personality of Godhead, puruṣaḥ purāṇaḥ." Śāśvataṁ puruṣam ādyam (BG 10.12). Just like Arjuna accepted Kṛṣṇa, śāśvataṁ puruṣam ādyam. Just like we are singing now, govindam ādi-puruṣam. So purāṇa-puruṣam. Purāṇa-puruṣam, the oldest puruṣa, oldest being. The oldest being is Kṛṣṇa. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣam (Bs. 5.33).
These references are all the same, either you take Vedānta-sūtra or you, say, take Brahma-sūtra or you take Brahma-saṁhitā or Bhāgavatam. There is no contradiction, because the same truth is explained in different Vedic literature.
So, kiṁ ca yat sanātanaṁ nityaṁ paraṁ brahma ca tac ca tvayā jijñāsitaṁ vicaritam adhītam adhigataṁ prāptam cety arthaḥ. Ātma-bhavaḥ, avyaktam asphutam, he nārada. Tva tvaṁ pṛcchāmi. Ātma-bhavaḥ avyaktaṁ brahmā tasya ātmano dehodbhutams tam. "So because you are directly from Brahmā, therefore I am asking you, what is this?"
Sa vai bhavān veda samasta-guhyam upāsito yat puruṣaḥ purāṇaḥ. Puruṣaḥ purāṇaḥ. Puruṣa, the puruṣa . . . God is puruṣa. God is never female. This is another rascaldom. There are many rascals who thinks that God is female. "Kālī, Goddess Kālī, is God." Goddess Kālī, how can be God? She is śakti. Śakti. Every Vedic scripture it is said that parasya brahmaṇaḥ śaktiḥ.
Everything is energy. So how God can be . . . that is the impersonalist. He can think of God, imagine. Imagine. It is imagination. The Māyāvādī theory is that God . . . there is no God. The impersonal, there is voidness. You can imagine any form. That's all. Sādhakānāṁ hitārthāya brahmaṇo rūpaḥ kalpanaḥ. Kalpanaḥ means imagination.
So except the sātvatas, nobody knows what is God. Sātvata means Vaiṣṇava. Nobody knows what is God. They sometimes accept "This is God," "This is God," "This is God," "This is God." No. God is the original Supreme Person, male, enjoyer. Male is called enjoyer, predominator. Puruṣaḥ purāṇaḥ.
- parāvareśo manasaiva viśvaṁ
- sṛjaty avaty atti guṇair asaṅgaḥ
- (SB 1.5.6)
And para. Parāvaraḥ. Para means transcendental, and avara, avara means this material, inferior. Avara means inferior. And para means superior. That is explained in Bhagavad-gītā. Itas tu me . . . bhūmir āpo 'nalo vāyuḥ khaṁ buddhir mano eva ca, itas tu me (BG 7.4). Aparā. Apareyam. This material nature, consisting of earth, water, air, ether, mind, intelligence, ego—eight—this is avara. Avara means inferior. And there is another nature. Paras tasmāt tu bhāvo 'nyaḥ (BG 8.20).
In the Bhagavad-gītā you'll find, there is another nature. That is para. Para. Tasmāt. Tasmāt means out of this avara, inferior nature, there is another, superior nature, para. The same thing is here also: parāvareśaḥ. But Kṛṣṇa is īśa, the controller of both the energies, the spiritual energy and material energy. Parāvareśaḥ.
Parāvareśo manasaiva viśvaṁ sṛjaty avati. Manasaiva, "simply by thinking." Just like in the Bible it is said: "Let there be creation," immediately there is creation. Manasaiva. We can compare just a very rich man, many assistants, many managers. Just like, take, in your country, Rockefeller or somebody like that. He thinks something to do, business. Simply he orders his secretary, "This should be done," it is done. Without his personal effort, immediately done.
Because why? Because he has got superior energy or power. In the material world . . . material world means this monetary strength he has got. So simply by his desire, the secretary arranges everything and everything is nicely done. But he is sitting in his room.
If it is possible for a person who is little materially rich, just imagine how much it is possible by God, the Supreme. Simply by willing, everything will be done. He hasn't got to do anything. Na tasya kāryaṁ karaṇaṁ ca vidyate. Veda also. So He has nothing to do. So who is that God? That Kṛṣṇa. He has nothing to do. He is simply enjoying, playing His flute, and Rādhārāṇī is serving. Oh, He is not taking a sword and fighting. Why He should fight? He hasn't got to fight.
Then one can say: "Then why He was in the battlefield?" Yes, battlefield He was. He was not to fight there. He was to see the fun, how the fight is going on. He was to give instruction. He was to give, deliver this Bhagavad-gītā. He was not fighting. That is God. Parāsya śaktir vividhaiva śrūyate (Śvetāśvatara Upaniṣad 6.8, CC Madhya 13.65, purport).
He's instructing Arjuna, His friend that, "You fight." By His simple will everything would have been done, fighting would have been finished. He says that nimitta-mātraṁ bhava savyasācin (BG 11.33) "I have already planned it. If you don't fight, don't think that these persons who have assembled here, they will go back home. They are already finished. That plan is already made. Simply you take the credit, that you are Kṛṣṇa's friend, you have won the battle. That's all. I am giving you this chance of taking the credit."
This is God. God hasn't got (chuckling) to labor and meditate and push nose, and He becomes God. No. God is God. Simply by His will, God. Everything is God. So this that bluffing, that by meditation one can become, by silent, becoming silent, one become God, this condition . . . God is not under any condition. Why God should be under condition?