God has got one energy. That energy is spiritual energy. And kṣetrajñākhyā tathā parā: and the same energy is manifested in another form, which is called kṣetrajña, or marginal energy, or the energy in which we living creatures are acting. Ksetrajñākhya tathā parā. And avidyā-karma-saṁjña anyā, and tṛtīyā śaktir iṣyate. And besides these energies, there is another energy, which is avidyā, ignorance.
Karma-saṁjña: and it is based on fruitive activities. Anyā means besides these two energies, spiritual energy and the marginal energy, living entities, there is another energy, which is called avidyā. Avidyā means ignorance. And karma-saṁjña: and in that energy, one has to enjoy his . . . the fruit of his own labor. This is the material world.
This material world is also energy of Kṛṣṇa, or God, but here ignorance prevails. Ignorance is prominent. Avidyā, ignorance. Therefore one has to work. Practically one hasn't got to work, but because he is . . . one is in avidyā, ignorance, therefore he has to work. Avidyā-karma-saṁjña anyā tṛtīyā śaktir iṣyate.
So actually, there is one energy, spiritual energy. Kṛṣṇa, or God, is the whole spirit, and the energies emanating from Him, that is also spiritual. Śaktiḥ śaktimator abhinnaḥ. In the Vedic language we understand that the śaktimān, or the energetic, Kṛṣṇa, and the energy, they are nondifferent. So this material energy is also nondifferent from Kṛṣṇa. In other words of Vedic language it is said, sarvaṁ khalv idaṁ brahma (Chāndogya Upaniṣad 3.14.1) "Everything is Brahman."
In the Bhagavad-gītā also, Lord Kṛṣṇa says that māyā tatam idaṁ sarvam (BG 9.4). Sarvam means all; idam, this manifestation, this cosmic manifestation, whatever you are experiencing . . . Kṛṣṇa says that, "I am expanded as this cosmic manifestation." Māyā tatam idaṁ sarvam avyakta-mūrtinā. This impersonal feature, avyakta. Mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ (BG 9.4): "Everything is resting on Me, or everything is expansion of Myself." Nāhaṁ teṣu avasthitaḥ: "But I am not there."
This philosophy, acintya-bhedābheda, simultaneously one and different, is our philosophy, inaugurated by Śrī Caitanya Mahāprabhu, although it is in the Vedānta-sūtras. So everything is simultaneously one and different from the Supreme Lord. But there are two classes of philosophers. One class says that God and the living entities are different, and there is another philosopher, monist philosopher; they say God and the living entities are one.
So this acintya-bhedābheda philosophy adjusts that, "God and the living creatures, they are simultaneously one and different." They are one in quality, just like the energy and the energetic, the sun globe and the sunshine. In quality, in sunshine there is heat, there is illumination, light. In the sun globe also, there is heat, there is illumination. But the degrees are quite different. You can bear the heat and illumination of the sunshine, but you cannot go to the sun globe, or you can bear the heat and temperature there. The scientist says that so many millions miles away, if somebody goes or some planet goes near the sun globe, it will immediately burn into ashes.
Similarly, God and ourself, Kṛṣṇa and living entities, they are qualitatively one, but quantitatively, we are very minute. Aṇu. We are smaller than the atom. Nowadays there is atomic theory. We can see the atoms within the holes of the windows when there is focus of sunlight. That is called prasareṇu. Prasareṇu means six atoms combined together, then it is visible. Otherwise, atom is also not visible with our naked eyes. There is atomic theory, paramāṇuvāda, in Vedic literature also.
And Bhāgavatam says that the scientists may be one day able to count how many atoms are there within this universe. This is not possible, of course, but it is theoretically. The Vedic, er, Śrīmad-Bhāgavatam says that, "It may be possible one day by scientific research, one can count how many atoms are there within this cosmic manifestation. Still, it is not possible to know the Supreme Personality of Godhead by our ordinary sense perception."
Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Kṛṣṇa, or God, is not perceivable by your material senses. It is not possible. Ataḥ, therefore, śrī-kṛṣṇa-nāmādi. Ataḥ śrī-kṛṣṇa-nāmādi. Nāmādi. Nāmādi means "beginning from His name." Because we try to understand Kṛṣṇa beginning by chanting His holy name, Hare Kṛṣṇa. Then, after chanting Hare Kṛṣṇa, when our heart is purified, then we can understand His form, sac-cid-ānanda-vigraha (Bs. 5.1).