Have you experience of any tree which has its root upwards? We have got this experience of a tree, root upwards by reflection. If we stand on the bank of a river or any reservoir of water, we can see that the tree on the bank of the reservoir of water is reflected in the water as trunk downwards and the root upwards. So this material world is practically a reflection of the spiritual world. Just like the reflection of the tree on the bank of a reservoir of water is seen downwards, similarly, this material world, it is called shadow. Shadow. As in the shadow there cannot be any reality, but at the same time, from the shadow we can understand that there is reality. The example of shadow in the, shadow of water in the desert, suggests that in the desert there is no water, but there is water. Similarly, in the reflection of the spiritual world, or in this material world, there is undoubtedly, there is no happiness, there is no water. But the real water, or the actual happiness, is in the spiritual world. The Lord suggests that one has to reach that spiritual world in the following manner, nirmāna-mohā.
In the spiritual world (Lectures, BG)
Expressions researched:
"in the spiritual world"
|"into the spiritual world"
|"within the spiritual world"
Lectures
Bhagavad-gita As It Is Lectures
This is mahātmā. Mahātmā means he has taken shelter of Kṛṣṇa cent percent, and his only business is to worship and glorify Kṛṣṇa. That is mahātmā. So Gandhi never believed that there was Kṛṣṇa, but he became mahātmā by popular vote. That's all. That kind of mahātmā is not accepted by the śāstra. Mahātmā is, first symptom of mahātmā is that he must be a great devotee of Kṛṣṇa. That is mahātmā. That is.... Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). And he is not under any material world. He is in the spiritual world. Daivīṁ prakṛtim āśritāḥ. And what is the symptom? Bhajanty ananya-manaso. Ananya-manaso, without any diversion, he's simply devoted to Kṛṣṇa. This is mahātmā. Everything is there in the Bhagavad-gītā, therefore I request you to study Bhagavad-gītā thoroughly as it is. Then you become perfectly powerful, spiritual. Now chant Hare Kṛṣṇa. (end)
So before creation there was Kṛṣṇa. When we speak of Kṛṣṇa, it does not mean Kṛṣṇa was alone. Kṛṣṇa means with His form, with His pastimes, with His paraphernalia, with His entourage, everything. When we speak of king, it does not mean king is alone. As soon as we speak of king, we must understand the king, king's kingdom, king's secretaries, king's ministers, king's queen, king's palace, so many things. Similarly, when the Vedas says that eko nārāyaṇa āsīt, "Before creation there was only Nārāyaṇa." So Nārāyaṇa with His paraphernalia, with His expansion... Nārāyaṇa has expansion in the spiritual world, vaikuṇṭha jagat, innumerable Vaikuṇṭha planets. You have seen the picture. Innumerable. We have given only twenty-four names, but there are innumerable.
So actually, either in this material world or in the spiritual world, all planets, Vaikuṇṭha planets or kuṇṭha planets... Here in this material world, kuṇṭha planets. Kuṇṭha means anxiety. Here, in any planet you go, the anxiety will be there. This is material. Sadā samudvigna-dhiyām asad-grahāt (SB 7.5.5). Why anxiety? Because we have accepted something asat, which will not stay. But we are eternal, we want to stay. Our natural position is eternity. So we don't want this temporary body. Therefore we try to save the body as much as possible. But it will not be saved. Because we have accepted something nonsense, which is not compatible with our existence.
We are marginal energy of Kṛṣṇa. So we are now put into this material energy because we wanted to enjoy this material world. In the spiritual world the only enjoyer is Kṛṣṇa, either in spiritual or material world, He is the only enjoyer. That is stated in the Bhagavad-gītā, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). "I am the enjoyer." So this is to be understood, that He is the supreme enjoyer. He is also enjoyer of My energy. Because my energy is derived from Kṛṣṇa's energy. Just like master and servant. The master is paying him food, anything for comforts. He is getting energy. So how the energy should be utilized? For the master, not for his sense gratification. This is perfection of life. You produce anything by your energy, but you cannot use it for your sense gratification. Then you become perfect. And if you want to do it, then Hṛṣīkeśa, the master of the senses, will give you intelligence how to do it. Just like He is giving Arjuna intelligence. Therefore He is mentioned as Hṛṣīkeśa. How to win victory? How to utilize his energy for Kṛṣṇa? Kṛṣṇa wanted the battle. Arjuna was a military man. He utilized his military strength for Kṛṣṇa's purposes. That is the perfection of life.
Therefore this word is used here, hṛṣ īkeśa. The intelligence will come from Paramātmā. Otherwise we cannot act, just like a child has got intelligence, but it is guided by the parent's intelligence: "My dear son, do like this." And he does it. Similarly, we have got all this mind, intelligence, everything, but that is being guided by the super-intelligence, Kṛṣṇa. Therefore He is called Hṛṣīkeśa. Once we have explained Hṛṣīkeśa. So we have to reach that platform where we can talk with Hṛṣīkeśa. That is spiritual platform. That is possible. The more you become purified, you can talk with Hṛṣīkeśa, who is within yourself. He is not outside. Although He in Goloka Vṛndāvana, Kṛṣṇa is always in Vṛndāvana, in the spiritual world, but because He is Kṛṣṇa, He can remain with you also at the same time, simultaneously. This is Kṛṣṇa. Goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37).
So our worship is very simple. Tam ahaṁ bhajāmi. We worship that Govinda, ādi-puruṣam. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. We don't worship ordinary so-called rascals. We worship Govinda. How Govinda is? The Govinda's description is Brahma-saṁhitā. That Govinda, ānanda-cinmaya-rasa-pratibhāvitābhiḥ: "He is always in the spiritual world, which is ānanda-cinmaya-rasa." Not this kind of ānanda-cinmayānanda, spiritual bliss. Spiritual bliss means it is continually going on; still, nobody is fed up. Here you can accept any ānanda in this material world, so many things. It cannot go on very long time. Suppose if I give you rasagullā, one rasagullā, you can take: "Oh, very nice." Another, "Very nice." Another, "Nice." Then next four or five, "No, I do not want." Finished. Similarly, any ānanda you can take. Sex life. It cannot be continued. Finished. So try to understand what is cinmayānanda. Ānanda-cinmaya-rasa-pratibhā... It, they'll never ends. It goes, nava-nava-yauvana, one after another, new, new, new, new. Just try to understand what is spiritual bliss. You do not... The sahajiyās, they accept this material bliss as spiritual bliss. That is called sahajiyā. Don't be sahajiyās. Try to understand according to śāstra.
So whatever we are seeing in this material world, the origin is in Kṛṣṇa. But here it is perverted. That is the only difference. Just like a tree. The original tree is standing erect. But when you see the perverted reflection of the tree, everything is topsy-turvied. The upside has gone downside. You have seen the reflection of the tree. So the upside, downside. When the upside of the tree becomes downside, that is called perverted reflection. So this material world is perverted reflection of the spiritual world. It is false in this sense because it is reflection. Otherwise, exactly the same things are there in the spiritual world. Ūrdhva-mūlam adhah-śākham aśvatthaṁ prāhur avyayam (BG 15.1). There is. In the Bhagavad-gītā you will find in the Fifteenth Chapter.
The Māyāvādīs, there are two kinds of Māyāvādīs: the impersonalists and the voidists. They are all Māyāvādī. So their philosophy is good so far, because a foolish man cannot understand more than this. A foolish man, if he is informed that there is better life in the spiritual world, to become servant of God, Kṛṣṇa, they think, "I became servant of this material world. I have suffered so much. Again servant of Kṛṣṇa? Oh..." They shudder, "Oh, no, no. This is not good. This is not good." As soon as they hear of service, they think of this service, this nonsense service. They cannot think of that there is service, but there is simply ānanda. One is still more eager to serve Him, Kṛṣṇa. That is spiritual world. That they cannot understand. So these nirviśeṣavādī, impersonalists, they think like that. Just like a diseased man lying on the bed, and if he is informed that "When you will be cured, you will be able to eat nicely, you will be able to walk," he thinks that "Again walking? Again eating?" Because he is accustomed to eat bitter medicine and sāgudānā, not very palatable, and so many things, passing stool and urine, activities on the bed. So as soon as they inform that "After being cured there is also passing of stool and urine and eating, but that is very palatable," he cannot understand. He says, "It is something like this."
If you say publicly in a meeting that "Queen is a prostitute." Then what will be? Immediately you will be arrested and punished. In your private house you can say. Nobody will hear. But if you say such thing nonsense in public, immediately you will be criminal. Therefore your duty is to respect the queen, to abide by the orders of the government. That is your aim of good citizenship. What is the difference between good citizen and outlaws? The difference is a good citizen is always trying to satisfy the government by abiding the laws given by the government. So therefore our ultimate goal is to satisfy the supreme government, Kṛṣṇa. Because Kṛṣṇa is the supreme. These universes, they are Kṛṣṇa's kingdom. There are many kingdoms. Just like we have got many universes within this material world, similarly, there are many spiritual planets in the spiritual world. These are common-sense affairs. Why people will not understand? Therefore our business is to satisfy Kṛṣṇa, to become perfect, satisfy Kṛṣṇa. Viṣṇur ārādhyate (CC Madhya 8.58). So how viṣṇur ārādhyate? This is the philosophy. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). Suppose in an office your immediate boss, some superintendent of the office, you follow his orders, although he is not final. Above the superintendent of the office, there is another secretary. Above the secretary, there is one other director. Above the director, there is managing director. These are common-sense things. Similarly there are many, many controllers, but the supreme controller is Kṛṣṇa, or Viṣṇu. So it is common-sense affair that our aim of life is to satisfy the Supreme Lord, Viṣṇu, or Kṛṣṇa. This is common sense. Is there any other reasoning that "Why He should be satisfied?"? No. You have to satisfy.
There are so many editions of Bhagavad-gītā. So He's so reputed. So aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47). And beautiful. The most beautiful. Kṛṣṇa, most attractive. Yaśasaḥ śri..., jñāna, knowledge, the book of knowledge which He has given, this Bhagavad-gītā, there is no comparison. There is no second book in the whole world which contains so full of knowledge. So jñāna. And vairāgya also. In spite of all the property of Kṛṣṇa, Kṛṣṇa doesn't care for this material world. He is busy in the spiritual world. Rādhā-mādhava kuñja-bihārī. He's busy in Vṛndāvana. He has many servants. Just big man has got many secretaries, servants, they look after, similarly, in this material world. His representatives—Brahmā, Viṣṇu, Maheśvara—they are managing the affairs of this whole universe. But He's enjoying in Vṛndāvana. Jaya rādhā-mādhava kuñja-bihārī. He has no concern. He doesn't care what is happening here. But it, it does not mean that He doesn't care, but He has no anxiety how the things are being managed. When it is mismanaged, then sometimes Kṛṣṇa comes in His Vāsudeva form. Not the original Kṛṣṇa. Original Kṛṣṇa never leaves Vṛndāvana. Padam ekaṁ na gacchati. He's always in His abode.
He is very much adhered to His cows. Surabhīr abhipālayantam. And He's surrounded by hundreds and thousands of goddesses of fortune, these gopīs. He is surrounded. Lakṣmī-sahasra-śata-sambhrama-sevyamānam (Bs. 5.29). We are, we are praying goddess of fortune to have some favor, but in the spiritual world, Kṛṣṇa is served by hundreds and thousands of goddess of fortune. This is Kṛṣṇa's position.
That is cātur-varṇyaṁ mayā sṛṣṭam (BG 4.13). Now they are eager to wash off this social system. They want classless society. But in the material world there cannot be any classless society. It is not possible. Classless society can be established in the spiritual world. Just like we are propagating this Kṛṣṇa consciousness movement. This is classless society. Here you will find Europeans, Americans, Indians, Africans, Hindus, Muslims, Christians, but they have forgotten that they are Hindus, Muslims or Christians or Americans or Indians. They are all identifying, "We are all servant of Kṛṣṇa." This is classless society. This is classless society. There is no distinction. Here a Hindu coming from very respectable brāhmaṇa family and another man is coming from the dog-eater's family. It doesn't matter. As soon as one becomes Vaiṣṇava he is classless society.
They can live there peacefully. You cannot live. Similarly, the fishes, if you take them out of the water, they cannot live. Similarly, because you are spirit soul, you cannot live peacefully in this material world. This is foreign. But as soon as you enter into the spiritual world, your life is eternal, blissful and full of knowledge, real peace. Tyaktvā dehaṁ punar janma naiti (BG 4.9). Kṛṣṇa says, "After leaving this body, he does not come to this perplexities of material world." Mām eti, "He comes to Me." "Me" means His kingdom, His paraphernalia, His associates, everything. If some rich man or some king says, "All right, you come to me," that does not mean that he's impersonal. If a king says, "Come to..." means that he has got his palace, he has got his secretary, he has got his nice apartment, everything is there. How he can be imperson? But he says only, "Come to me." This "me" means everything. This "me" does not mean impersonal. And we get information from Brahma-saṁhitā, lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ surabhīr abhipālayantam (Bs. 5.29). So He's not impersonal. He's raising cows, He's with hundreds and thousands of goddesses of fortune, His friends, His paraphernalia, His kingdom, His house, everything is there. So there is no question of impersonalism. Yes.
Therefore Bhāgavata says that do not try to change your destiny. Everyone is trying to change the destiny. I am poor man, I must be very rich man. But you cannot change your destiny. Tasyaiva hetoḥ prayateta kovido na labhate yad bhramatām upary adhaḥ (SB 1.5.18). In this world we are, every one of us are bound up by the laws of karma, destiny. We have got our destiny. So much happiness, so much distress we must have. Because this is a mixture of happiness and distress. Here you cannot have unadulterated happiness. That is not possible in this... Unadulterated happiness, real happiness can be achieved in the spiritual world. Not in the material world. So certain amount of happiness and certain amount of distress we have to enjoy and suffer. You cannot change it. This is the law of nature in this material world.
Hṛdayānanda: If by purifying ourselves we feel our relationship that we have with the Supreme Personality of Godhead?
Prabhupāda: Yes, that is the center of purification.
Hanumān: Prabhupāda, I would like to know, if there is no birth in the spiritual world, how do we re-enter the spiritual world?
Prabhupāda: Hm? Birth means, first of all you take your birth where Kṛṣṇa is now present. Kṛṣṇa is present in one of the universes. There are innumerable universes. So you take your birth in the next universe, or where Kṛṣṇa is now. Then you become trained up. And when you are trained up, then you personally go to Vaikuṇṭha. No birth. Hm, what is that?
Hṛdayānanda: More questions and answers?
Prabhupāda: If you like, I can go on.
Hṛdayānanda: (translating) He says that if we are originally in the spiritual world and full of knowledge, how can we try to lord it over, or, in other words, how can we try to do something which actually cannot be done? And if we are originally full of pleasure, then why would we accept an inferior position?
Prabhupāda: That I have already explained, that although you have got the God's qualities, but you are very small. Just like a big fire and the sparks of the fire, similarly, God is big fire, and we are like sparks of the fire. When the sparks come down from the fire, it becomes extinguished. So because we are very small, very... I have already given you the dimension. As soon as we become out of the big fire, in touch with God, then we become extinguished. So somehow or other, if you are, again go to the fire, you have your original, brightened, I mean, illuminating quality, the spark. So at the present moment, somehow or other, being fallen in this material condition, we have lost our godly qualities. We can cure that, just like a diseased man lost his appetite, but by treatment he can again awaken his appetite and eat properly. So we, being very small—we may say "a small god"—therefore we fall under the clutches of māyā, illusion, but it can be cured. We can again revive our original position.
He wants to enjoy this material enjoyment. Just like everyone is going to the restaurant for eating something palatable, but we are not going, and somebody is going to cinema, but we are not going to the cinema. Similarly, there are two kinds of men: one is attracted; one is not attracted. Those who are not attracted, they are called nitya-siddha, eternally liberated. And those who are being attracted, they are called nitya-baddha, eternally conditioned. So you'll find always two classes of men. So one is attracted; one is not attracted. In the spiritual world the number of liberated person—many, many times greater than these conditioned soul. Just like the prison house and outside the prison house. The population outside the prison house, their number is very great, but within the prison house there are small number, criminals. So there are innumerable living entities. Out of them, some of them become attracted to this material enjoyment; others not. So one who does not want to serve Kṛṣṇa and wants to serve his senses, he's put into this material world. And he's given all facilities to enjoy, but he becomes entangled. This is the position. Yes?
There are three kinds of energies. He has got multi-energies—parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport)—but they have been summarized into three. The one energy is called spiritual energy, the other is called material energy, and the third is called marginal energy. The spiritual and material we can understand. At least we can feel when the, a living man and a dead man... A living man means spirit and matter combined. And a dead man means the matter is there; spirit is gone. So you can distinguish what is spirit and what is matter. So similarly, there is, as this is material world, there is another spiritual world. We living entities, we, by nature, we are spiritual, but because we have got the potency either to live in this material world or in the spiritual world, therefore we are called marginal. The real position is, because we are spiritual, we should live in the spiritual world. At the present moment we have lost our spiritual constitutional position; therefore we are in this material world. Just like a man is generally healthy, but sometimes he falls sick, so at the present moment our condition is sick.
So it is quite natural to understand that if there is living entity within the earth, within the water, even in the air... That we experience. In the air there are so many living entities. In the water, unvisible, not seen by the naked eyes. By microscope, we can see so many germs are there in the water, in the air. So why not in the fire? Fire is also one of the material elements. Therefore, the sun planet, although it is fiery planet, there is inhabitation of different type of human being who may be called as demigods. But there are similar buildings, similar persons, cities, motorcars, everything. Everything is there. Otherwise, how Kṛṣṇa could go there and says that imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1), unless it is exactly a planet like this where living entities, houses, roads, cars and everything is there? As Kṛṣṇa advented Himself within this planet, He came here, Kṛṣṇa can go anywhere. Kṛṣṇa, when He was present, He was going anywhere. Sometimes within the waters, sometimes within the walls of the universe, sometimes in the spiritual world. He went to the spiritual world, taking Arjuna with Him. Arjuna also went with Him. And He saw the Kāraṇodakaśāyī Viṣṇu in the spiritual world. These things are there, described in the Śrīmad-Bhāgavatam. He could go anywhere. They were going to the heavenly planets. That is Kṛṣṇa. Not Guruji. (laughs) That one slap, and he's blind. Not like that. Kṛṣṇa could go, Kṛṣṇa can do... All, this is called omnipotent, all-powerful. So unless we think of Kṛṣṇa possessing unconceivable powers, we cannot understand Kṛṣṇa.
Indian (3): ...mercy. We are misunderstand even that desire, but a Vaiṣṇava can fulfill all desires. Kalpa-taru means desire tree. There is a tree in the spiritual world which is called the desire tree. In this material world you get a particular type of fruit from a particular type of tree. But in Kṛṣṇaloka as well as in all other Vaikuṇṭha planets, all the trees are spiritual, and you get fruit of your desires. What is science behind this kalpa-taru? Will you explain?
Prabhupāda: What is that?
Indian (3): What is the science behind this kalpa-taru that it is able to produce the...?
Prabhupāda: Kalpa-taru you cannot have here, but there is a kalpa-taru in the spiritual world. Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam (Bs. 5.29), lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ govindam ādi-puruṣaṁ tam aham... So there is kalpa-vṛkṣa. You have to learn from the Vedic literature. But you, you have no experience of kalpa-vṛkṣa here. That is not possible. (end)
So there are so many, twelve rasas. Akhila-rasāmṛta-sindhu. All the rasas that we have got experience within this world, they are coming from Kṛṣṇa. Janmādy asya yataḥ (SB 1.1.1). The Vedānta-sūtra says, "Everything, whatever we see within our experience, we cannot experience anything if it is not in Kṛṣṇa." That is Kṛṣṇa. He was stealing, which we consider not very good business. That stealing is also in Kṛṣṇa. He's, He's famous as Mākhana-cora, the stealer of butter. So this is Kṛṣṇa. So everything is there. Whatever our dealings in this material world we find, that is only perverted reflection of our dealing with Kṛṣṇa in the spiritual world. But those who are unaware of the spiritual world, impersonalists, they have no information that Kṛṣṇa is always busy. Jaya rādhā-mādhava kuñja-bihārī. He's always busy. He's person. But He is simply dear to the gopījana. Gopījana-vallabha. He wants to please the gopījanas. The gopīs, the cowherd boys and the gopīs, constant companion of Kṛṣṇa.
Why not in this material world? No. The material world, the nature is it is not permanent. It is temporary. Bhūtvā bhūtvā pralīyate (BG 8.19). Janmādy asya (SB 1.1.1). Janmādi. Everything here in this material world has a date of birth, and anything which has a date of birth must be a date of death also. That is the nature of this material world. So here we can practice what is sanātana-dharma, but actually sanātana-dharma is executed in the spiritual world. So just like one is trained up to become apprentice in some business and when he's trained up, then he's given the post. So we get this information from the gosvāmīs, sanātana-gosvāmīs, that those who are devotees, those who are perfected in the training of devotional service, they are first of all given birth in the universe where Kṛṣṇa is present. Kṛṣṇa is always present. Just like the sun is present always in the sky, but we can see the sun in some opportune moment. But sun is always there. When the sun is set, it is set in my vision, but sun is there. When it is night, I cannot see the sun, but the sun is there. Similarly, Kṛṣṇa is always there. We have to make our eyes to see Him. That's all. And that, how that eyes are made?
In the beginning it has been said that you make your determination that "In this life I shall execute Kṛṣṇa consciousness in such a way that after leaving this body I enter into the spiritual world and go directly to Goloka Vṛndāvana, Kṛṣṇaloka." This is called vyavasāyātmikā buddhiḥ. Niścayātmikā means determination. But He says that persons who are attached, bhoga, material enjoyment, aiśvarya, material opulence: bhogaiśvarya-prasaktānām (BG 2.44). Those who are too much attached to material enjoyment and material sense gratification, material opulence, tayāpahṛta-cetasām, and those who have become bewildered or mad after it, tayāpahṛta-cetasām, vyavasāyātmikā buddhiḥ, they cannot have such determination. They will fail to have such determination. Therefore, according to Vedic civilization, there is voluntary renunciation. Just like Mahārāja Bharata, he was the emperor of the world, and at the age of twenty-four years he gave up everything. Mahārāja Bharata is a very... Long, long ago he appeared. But Lord Buddha, he was also princely order, and he was young man. He also gave up everything, his father's kingdom, everything. That you know because Lord Buddha is known at the present moment.
Therefore we have to purify our senses. These senses will give you opportunity to hear His transcendental name, to see His transcendental form, to understand His transcendental quality, and so many things. He has got His name, He has got His qualities, He has got His form. Then He has got His associates. Everything. Whatever we see in this material world, they are simply perverted reflection of the reality. Real form is there. Real name is there in the spiritual world. Just like my name, "such and such," your name, "Mr. John." This "John" is not actually your name, because you are spirit soul, eternal. But this "John" name is in relationship with this temporary body. As soon as this body is finished, the "John" name is finished. Then again, you take another body, you have got another name. Therefore this is not your name. But Kṛṣṇa, His name in the spiritual world and in this world, the same. His name does not change. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ sevonmukhe hi jihvādau (CC Madhya 17.136). By service attitude. Svayam eva sphuraty adaḥ. The name, form, quality, associates, when we are in service attitude, they become revealed to us. It is not that... Just like we ask you, "What is your name?" So if I ask God, "O God, what is Your name?" God is not subject to our, such, I mean to say, challenging. You see? He will not reveal His name.
Mahāpuruṣa: If the living entity is in the material world and he's an expansion of the marginal energy, then he's... And he can purify himself and become eligible to enter into the spiritual world and Kṛṣṇa, but can he still fall as an expansion of the marginal energy?
Prabhupāda: Yes. Marginal energy. Just like the sunshine is always there. Sometimes it is covered by cloud. When the cloud is cleared, then it is directly touching sunshine. Similarly, we are always marginal potency. Now the māyā cloud has covered me. As soon as māyā is over we are in direct, I am in touch with Kṛṣṇa. We are already in touch with Kṛṣṇa. When the sunshine is covered by the cloud it does not mean that the, there is no sunshine. It has become dim. Similarly, we spirit, individual spirit souls, we are bright. But due to the contact of māyā, we are now not free, not free to exhibit our real life, spiritual life. The whole process is how to get free from the clutches of māyā, then full-fledged spiritual life we get immediately. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). All right, let us have kṛṣṇa-kīrtana. (end)
Even the... Here we have got material experience. If you have got one rupee, if you take one anna, then it is fifteen annas. Or if you take two annas, it is fourteen annas. If you take sixteen annas, it becomes zero. But Kṛṣṇa is not like that. He can expand Himself unlimited forms; still, the original Kṛṣṇa is there. That is Kṛṣṇa. We have got experience: one minus one equal to zero. But there, in the spiritual world... That is called Absolute. One minus, million times one minus, still, the original one is one. That is Kṛṣṇa. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33).
Prabhupāda: Subhadrā? Subhadrā is the sister of Kṛṣṇa, and she is incarnation of Durgā.
Devotee: Subhadrā is the external, external energy? Is Subhadrā in the spiritual world? Is Subhadrā in the spiritual world?
Prabhupāda: Yes. Yes.
Devotee: She's in the spiritual world?
Prabhupāda: No. In one sense, she is also in spiritual world because she is energy of Kṛṣṇa. So Kṛṣṇa's energy is also eternal. So wherever Kṛṣṇa is there, His energy is there. But her activities are in the material world.
Just like a king is there, and he has got all kinds of officers with him, but some officer is engaged in the government house. Other officers, they are engaged outside the government house. The officers who have got engagement outside the government house they may be sitting with Kṛṣṇa, may be sitting with the governor or the king, but he has no business within the government house. In the government house there is a particular secretary, particular man in charge.
Similarly, in the spiritual world, the energy which is working, that is called yogamāyā. And in the material world, the energy which is working, that is called mahāmāyā. So Subhadrā is... Viṣṇu-śaktiḥ parā proktā (CC Madhya 6.154). Actually, Kṛṣṇa's energy is spiritual. That is not material.
What is the difficulty of understanding? The energy is one. Kṛṣṇa's energy is one. Viṣṇu-śaktiḥ parā proktā (CC Madhya 6.154). So in relationship to Kṛṣṇa there is no distinction of energy, but for our understanding we can take that it is working sometimes in inferior qualitative form. Just like in this material world, and sometimes it is working in superior qualitative form in the spiritual world.
The same thing, that electric energy sometimes working for cooling, sometimes working for heating. But to the engineer of electric energy, who is generating, for him there is no such distinction. But those who are using it, they are thinking it is hot, it is cool, but the energy is the same. Try to understand in this way. Kṛṣṇa's energy, He cannot, I mean to say, distribute any inferior energy because He's not inferior. He's always superior, spiritual. Therefore His energy is always spiritual. But it is working for different purposes.
The material energy... I shall give you another example. Just like in the street light there is red light and green light and yellow light. The yellow light is, I mean to say, seen sometimes. But either the red light or the green light is always. But it is working under the same electric energy. Sometimes it appearing green, sometimes appearing yellow, sometimes appearing red. But on the background the same energy. Now, by the red light you have to stop, by green light you can start. Your activity becomes different by different light because light is acting by the same energy.
This material world is ekāṁśa. Out of Kṛṣṇa's whole creation, this is one-fourth manifestation of His creative energy. Ekāṁśena. The three-fourths of the creative energy is in the spiritual world. So this material world means the living entities are given chance. They have come here to enjoy.
- kṛṣṇa-bahirmukha hañā bhoga vāñchā kare
- nikaṭa-stha māyā tāre jāpaṭiyā dhare
- (Prema-vivarta)
When.... Living entity is eternal servant of Kṛṣṇa. When he, instead of becoming servant of Kṛṣṇa, wants to imitate Kṛṣṇa to enjoy.... Because the enjoyer is Kṛṣṇa. Bhoktā. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). But when we try to imitate Kṛṣṇa...
Kṛṣṇa is explaining how one can very easily enter into the spiritual world, or the kingdom of God. The simple formula is that anyone who understands the appearance, disappearance, activities of the Lord as divyam, transcendental, with perfect knowledge of the Absolute Truth... Simply by this understanding one can immediately enter into the spiritual kingdom.
In the previous verse it has been stated, vīta-rāga-bhaya-krodhāḥ (BG 2.56). If you are attached to these material varieties, then you cannot enter into the spiritual varieties, or in the spiritual world. Kṛṣṇa is so kind. If you have got a pinch of desire to enjoy this material world, then you'll have to remain here as, either as Lord Brahmā or as a small ant, according to your karma. But when you completely become free from material attachment, then the spiritual world is... So when the Buddha philosophy says śūnyavāda, nirvāṇa, nirvāṇa, it means the same thing, vīta-rāga, you have to become detached. You have to make this material enjoyment zero.
Just like you cannot avoid government control. That is not possible. Either you are in jail life or you are in free life, you are always under government control. Similarly, either we remain in the material world or we remain in the spiritual world, we are controlled by Kṛṣṇa. There is no escape. You cannot do that. But if you remain controlled by the spiritual energy, by directly being controlled by Kṛṣṇa, not by His energy, or by His internal energy, then you will be happy. That is the ambition of persons who are in Kṛṣṇa consciousness.
Just like something extraordinary happening in India, and if there is some photograph, cinematograph, and you see in the picture by a scope, cinema, you see the actually, what is happening. But Kṛṣṇa's pastimes is not like that. Just like originally, the incidence which is happening in India, you have got a photograph. You see in cinema. This cinema picture is a shadow of that actual picture. But when Kṛṣṇa comes, because He is absolute, the same picture, which is in the spiritual world, the same picture is represented here. There is no difference. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33).
Kṛṣṇa is described as nava-yauvana. Some of you must have seen the picture of Kṛṣṇa. He is always just like a boy of twenty years old, although He is the ādi-puruṣa. Ādi-puruṣa means He is the original person of all emanations. He is the oldest. Advaitam acyutam anādim, ādyaṁ purāṇa-pu... Purāṇa-puruṣam means the oldest. Purāṇa means old. Purāṇa-puruṣam; still, nava-yauvanaṁ ca, just like a young man of twenty years old, full energy, full youthfulness.
As in the matter there is atom, similarly, spirit there is atom. Simply... Now, both these, beginning from the supreme down to the atom, this is, they are expansions of different energies of Kṛṣṇa, either this material atom or the spiritual atom. Now, we are spiritual atoms. We living entities, we are spiritual atoms, and by material atomic combination we have developed this body, although this material body is foreign to me. Similarly, we can develop our spiritual body also in the spiritual world. Is it clear? Just like in the material world, in combination with matter we have developed this material body. Do you believe in this, that "I am spiritual atom, and I have developed this material body on the basis of spiritual atom?" It is a fact. It is a fact.
Prabhupāda: Huh?
Devotee: Are things bounded by space in the spiritual world. In other words...
Prabhupāda: Yes. Yes. That is only spiritual. As you have got a material space, similarly, there is spiritual space. As you have got material body, similarly, you have got spiritual body.
Janārdana: What is the difference between spiritual body and spiritual atoms?
Prabhupāda: Yes. Matter is not eternal, and spirit is eternal. Matter is full of ignorance, and spirit is full of knowledge. Matter is full of unpleasantness, and spirit is full of pleasure, sac-cid-ānanda. That is the difference between matter and spirit.
So, but your problem is eternal life. Why you should be engaged iha devatāḥ? Because iha devatāḥ means iha will be finished, your devatā will be finished, you'll be finished, everything will be finished. But your problem is how to come to the eternal point. That is stated also by Kṛṣṇa in the Bhagavad-gītā that janma karma me divyaṁ yo jānāti tattvataḥ, tyaktvā dehaṁ punar janma naiti (BG 4.9). Not iha. Stand there, in the spiritual world. If you simply try to understand what is Kṛṣṇa, then the result will be that after giving up this body, no more material body. Tyaktvā dehaṁ punar janma naiti (BG 4.9). No more punar janma.
That is required. But they do not understand it. They want quick result for some sense gratification, but implicate himself in the tangle, entanglement of getting again birth and death. That is going on. So Kṛṣṇa consciousness movement is the most beneficial welfare activities to the human society because by awakening them to Kṛṣṇa consciousness, they are saved from this danger of repetition of birth and death. Thank you very much. (end)
So these things, these four principles, preliminary, if we actually want to be a brāhmaṇa, then we have to take care of these four principles of life just to become a brāhmaṇa. Yes. Then everyone can become a brāhmaṇa. There is no bar. And whoever becomes a brāhmaṇa, he knows what is Brahman. And Kṛṣṇa is Parambrahman. Parambrahman. You'll find in the Tenth Chapter. He is addressed by Arjuna, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān: (BG 10.12) "By studying Bhagavad-gītā I now understand that Kṛṣṇa, You are Parambrahman." Paraṁ dhāma: "You are the shelter of everyone." So He is Parambrahman. So anyone who becomes a brāhmaṇa, he first of all knows what is Brahman—brahma-jijñāsā—the Supreme, the Absolute Truth. And the Absolute... One who knows Absolute Truth and enters into further, postgraduate study, he understands Kṛṣṇa. And as soon as he understands Kṛṣṇa, then his next life in the spiritual world is guaranteed.
There are so many instances. Just like even on this planet if you want to go to other countries, say, America, you have to fulfill so many conditions. Passport, visa, then P-form and so many other forms. Not easily. This is called conditioned life. We have no freedom to move.
And there is another life which is life of freedom. Just like Nārada Muni. Nārada Muni travels everywhere. He goes in the spiritual world. He comes in the material world. In the material world he can go in any one of the planets. Sometimes by yogic practice we can go also, but not so easily. So there is a life of freedom. That is spiritual life.
Nitya-mukta, the living entities who are living, who are residing in the spiritual world, their number is greater than the conditioned soul. Just like some of our friends or citizens, they are in the jail. Their number is not as many as there, we are free. Similarly, the number of free living entities in the spiritual world is greater than the number of the conditioned souls. A few only, we are conditioned.
So that is being discussed by Kṛṣṇa. Here He is especially referring to the mystic yoga system, indriyāgniṣu juhvati, controlling the senses. So this controlling the senses... The simple method is that artificially if you want to practice yoga like Viśvāmitra Muni or Durvāsā Muni, very great... There are many big, big stories about these munis who were big, big yogis. This Durvāsā Muni traveled all over the universe and he went beyond the universe in the spiritual world. He saw Lord Viṣṇu personally. Still, he was defeated. There are many stories. Ambarīṣa Mahārāja. So these indriyas cannot be controlled. Durdāntendriya-kāla-sarpa-paṭalī. But these indriyas cannot do any harm to you if you take the poison teeth of this deadly snake, poison teeth. Indriya-kāla-sarpa-paṭalī protkhāta...
So here it is clearly said that mat-saṁsthām adhigacchati. One attains to the kingdom of God where spiritual varieties are there. They are not variety-less. Otherwise, the Lord would not have said that saṁsthām. There is a regular establishment. Just like you have got a regular establishment in your household affairs, similarly, the Lord has a regular household establishment in the spiritual world. Mat-saṁsthām adhigacchati. If... These processes are simply to qualify himself to enter into that establishment. That's all. We are all belong to that establishment, but being forgetful, we are now in this material world.
Just like sometimes some of us becomes crazy and he is, goes to the lunatic asylum, similarly, those who become crazy, such spiritual identities, they are put into this lunatic asylum. It is called material world. This is a sort of lunatic asylum. Everything is being done not very sanely. (laughter) You see? (chuckling) So we have to get out of this lunatic asylum and enter into the kingdom of God, Śrī Kṛṣṇa.
All right. Chant. (pause) The disease is that... Material disease is just like the tail of the dog. You see. The dog's tail is like this. And however oil it and try to make it straight, it comes like this. (laughter) You see. So these people, they want material enjoyment. "If Swamiji can offer us material enjoyment cheaply by some mantra," they'll come. You see. "When Swamiji says 'This is all rascaldom; come to Kṛṣṇa,' this is not good. This is not good." Because he wants to keep the tail like this. However apply ointment, it comes like this. (laughter) This is the disease. They want material things. That's all. "If by mantra, if by some tricks, we can enhance our material enjoyment, oh, it is very nice. Let us take some drug and become in the fools' paradise and think, 'Oh, I am in the spiritual world.' " They want like this. They want to remain in fools' paradise. But when we offer real paradise, they reject.
So your body, you have got a particular type of body. If you are thrown in the water you immediately die. But you can understand that within water there is life, on land there is life, there is body. So when you go to a certain different atmosphere, you have to accept a different type of body. Similarly, when you go to the spiritual world, you'll accept a spiritual body. What is the difficulty to understand? Tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9). One should be qualified to enter into certain association, atmosphere. That... If you spiritually qualify yourself, then after giving up this body you get a spiritual body and you enter in the spiritual world. That's all. Very easy. You make yourself spiritualized in this life. That example is... Just like you put one iron rod in the fire; it becomes warmer, warmer, warmer, and at the end it becomes red hot. At that time it is no longer iron rod. It is fire. You touch that iron rod anywhere; it will burn. Similarly, by spiritual activities you can make this body spiritual so that there will be no more material activities. That is spiritual body. Just like in this body we are training our boys and girls... They are young boys and girls, but they are no more interested to go to the restaurant, hotel or cinema or dancing party. They are simply interested to Kṛṣṇa consciousness. How they have given up all these young men's demand? How it is possible? You can see. So when your material activities are stopped, that is spiritual body.
So, this Kṛṣṇa consciousness movement, it is nothing of this material world. This Hare Kṛṣṇa mantra, it is also not any vibration of this material world. There is a verse by Narottama dāsa Ṭhākura, golokera prema-dhana hari-nāma-saṅkīrtana. This hari-nāma-saṅkīrtana is vibration from the spiritual world. Just like you receive some message, vibration of the material world, from Europe, from America. So that is not Indian vibration but American vibration or European vibration. Similarly, there is vibration in the spiritual world. Simply one has to catch. You must have that machine. So, that machine is there within you. The heart is the machine where you can receive the spiritual message, because within the heart there is Nārāyaṇa. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe. Particularly it is mentioned, hṛd-deśe. So because Nārāyaṇa, or īśvara, is situated within the heart of everyone, there is no necessity of researching where is Nārāyaṇa. The śāstra says it is within your heart. Therefore the yogis, they practice yogic rocess how to see Nārāyaṇa within the heart. Dhyānāvasthita-tad-gatena manasā yaṁ paśyanti yogino. The yogic process is to see Nārāyaṇa within the heart.
This is the process, vīta-rāga-bhaya-krodhaḥ man-mayā mām upāśritāḥ. Bahavo. Not only one, two, but bahavo, many. Bahavaḥ jñāna-tapasā pūtā. By..., one has to be purified. That is called pūtāḥ. Without being purified you cannot enter into the spiritual world. Vīta-rāga-bhaya, jñāna-tapasā pūtā, mad-bhāvam āgatāḥ. So these are the statements of the Bhagavad-gītā and there are many others, statements. So this Kṛṣṇa consciousness movement is meant for taking back all the suffering humanity, all living entities, back to home, back to Godhead. This is the sum and substance of Kṛṣṇa consciousness movement.
Of course, the ultimate goal is to understand Kṛṣṇa's pastimes in Vṛndāvana. Gopī-bhāva-rasāmṛtābdhi... But that... First of all, you become siddha. Without becoming siddha, you cannot understand. So long you are asiddha, imperfect, you cannot understand Kṛṣṇa. But if you try, if you associate with the siddhas... Satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ (SB 3.25.25). You have to associate... Just like in the morning: munibhir mahātmabhiḥ. You have to understand Kṛṣṇa in the association of mahātmās. And who is mahātmā? Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). Mahātmā is not in this material world. He is in the spiritual world. Daivīṁ prakṛtim āśritāḥ. Bhajanti. And the result is: always engaged in devotional service of Kṛṣṇa. That is mahātmā.
Bhaktivinoda Ṭhākura therefore says, kṛṣṇera saṁsāra kara chāḍi' anācāra. If you enter into the society, friendship and love of Kṛṣṇa, that is perfection of life. Not in this false, bhūmir āpo 'nalo vāyuḥ (BG 7.4). They are separated energy. This is also made by the Kṛṣṇa's energies, but it is separate, reflection, false representa... Chāyeva. Chāyeva means just like shadow. Just like you see your face in the mirror, but it is not actually the face. It is simply... The face is here, and the shadow is there. Similarly, this material world, made of bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhiḥ, they are just like reflection of the real life in the spiritual world. Therefore it is called separated energy. Why Kṛṣṇa says? Kṛṣṇa says here that bhinnā. Bhinnā means separated. The example I have already... Sometimes I give. Just like I speak in the tape recorder. When you play, replay the tape recorder, the same voice will come. But that is not myself. That is my separated energy. With my energy I have spoken something, I have vibrated some sound. That is recorded in the tape. When it is played back, it produces exactly the same sound, but still, it is separated from me. Try to understand. This material world is like that, bhinnā, separate. The real life is in the spiritual world. The real life is... Therefore in the Śrīmad-Bhāgavatam it is said, satyaṁ paraṁ dhīmahi: (SB 1.1.1) "The real truth, the Absolute Truth, I am offering my obeisances to the Absolute Truth." So Kṛṣṇa is the Absolute Truth. Kṛṣṇa is explaining Himself. If we want to understand Kṛṣṇa, then, instead of speculating about Kṛṣṇa, better take what Kṛṣṇa teaching Himself. That will be perfect.
So these two energies, material energy and the spiritual energy—one is superior and one is inferior—they are working within this world, mixture. And the spiritual world means there is no material energy, simply spiritual energy. There is no material energy; everything is spiritual energy. There is no material body, there is no... This bhūmi... The land in the spiritual world is not land like this land.
- cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-
- lakṣāvṛteṣu surabhīr abhipālayantam
- lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ
- govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
- (Bs. 5.29)
The Brahma-saṁhitā... This is the description of the spiritual world. Cintāmaṇi-prakara-sadmasu. There are also buildings, but that building is not like this building, bricks and stone. Cintāmaṇi—touchstone. Cintāmaṇi-prakara. Prakara means houses. Sadmasu kalpa... There are also trees, but those trees are spiritual tree. How? Now, kalpa-vṛkṣa. Here go to a mango tree, you get mangoes, but there to go any tree, you ask for mango or any fruit or anything—it will be supplied. That we cannot imagine, that how one tree can supply everything. Yes, that can because they are spiritual. Spiritual. Just like my disciples, if I say, "Bring mango," so he'll go anywhere and bring mango because he is spirit soul, living. But if I ask this pillow, "Bring mango," it will not be possible. (laughter)
So the pillars of sinful life are four. They are, according to śāstra, that striya-sūnā-pāna-dyūta yatra pāpāś catur-vidhā (SB 1.17.38). Four kinds of sinful activities, they are considered the pillars of sinful life. What is that? Illicit sex life. In the human society, anywhere, everywhere, there is a system, civilized method of system, of sex life, which is called married life. This married life is just like a license for sex life. In the śāstra it is said, loke vyavāyāmiṣa-madya-sevā nityā hi jantor na hi tatra codanā. Those who are conditioned souls, this eating, sleeping, mating, these are the necessities of the body. In the spiritual world, these three things, four things, are conspicuous by absence. There is no necessity of eating there, no sleeping, no mating, no defense. That is spiritual life.
"One who understands this science of Kṛṣṇa consciousness," sa-adhibhūtam adhidaivam, "so even at the time of his death, he remains steady in that Kṛṣṇa consciousness." And therefore his next birth is not in this material world, but in the spiritual world.
So individuality will continue. There is... If there is no display of individuality, then you'll have to come back again to this display of individuality in the material world. Because everyone... Individual means he has got his own choice. If I tell you that "You can come here, but you haven't got any choice," then you won't like to sit down here. You can sit down here, you can go out immediately. That's your choice. But if I make the condition that "You can sit down here without your choice," oh, you will hate to come here. "Oh, I don't care for your meeting." That is individuality. But that choice may be very nice, and that choice may be very bad. That is different thing. But you have got your choice. That is individuality. So in the spiritual world the choice is there to serve Kṛṣṇa. Somebody is thinking, "I shall serve Kṛṣṇa like this." Somebody is thinking, "I shall love Kṛṣṇa like this." The choice is there. The individuality is there. But the center is Kṛṣṇa. Therefore there is no disagreement.
Just like this sputnik man, the aeronautics, they go higher and higher, twenty-five thousand or thirty thousand or hundred thousand miles away. But if they cannot take rest in some planet, they'll fall down, at once fall down again. So the rest is required. In the impersonal form the rest is uncertain, uncertain. Therefore in the Bhāgavata says that āruhya kṛcchreṇa paraṁ padaṁ tataḥ (SB 10.2.32). Even after so much endeavor, if he gets into the spiritual world and remains in that impersonal form, the risk is that patanty adhaḥ: he comes down again into this material world. Why? Anādṛta-yuṣmad-aṅghrayaḥ, because he has neglected to serve in love and devotion the Supreme Lord.
The Lord says that the purpose of all Vedic instruction is to achieve the highest goal of life, back to Godhead. Any scripture of any country, not only of this Bhagavad-gītā, but any scripture, they are aiming simply how to get us back to Godhead. That is the purpose. Take for any ex... Take for example any of the great religious reformers or ācāryas of any country. In your country, Lord Jesus Christ or Lord Buddha. Of course, Lord Buddha, he advented himself in India, but later on his philosophy was broadcast all over Asia. Then Lord Kṛṣṇa, or Hazrat Muhammad—anyone take. Nobody will say that "You make your best plan in this material world and live peacefully." That is a common factor. There may be little difference according to country, climate and situation in the scriptural injunction, but the main principle—that we are not meant for this material world, we have our destination in the spiritual world—that is accepted by everyone.
So we have to take knowledge from the perfect person. So what is the difference between this material world and the spiritual world? In the material world we are conditioned, and in the spiritual world we are liberated. This is the difference. In material... What is conditioned life? Conditioned life means subjected to the rules and regulation of the material nature. That is conditioned life. Just like we have got this body. This is also a condition of the material nature. We have got different types of bodies, why? Because we are conditioned. According to our karma we have got different types of body, 8,400,000's of bodies. So liberated life means not to go under the condition of this material nature. That is liberated life. In the conditioned life there are four defects. Out of many other conditions, so far our knowledge is concerned, that is defective. Why? Because we commit mistakes. Every one of us, we commit mistake, we are illusioned, our senses are imperfect, and we have a tendency to cheat. This is four defects of conditioned life. But the liberated life they have no such conditions.
Then what happens? Now, mām eti: "He comes to Me." That means he gets his original spiritual body. So if we simply try to understand. It is not very difficult. Everything is explained in the Bhagavad-gītā. You try to understand Kṛṣṇa; then your life is successful. After giving up this body there is no more material body. You get spiritual body, and you enter in the spiritual world and dance with Kṛṣṇa, play with Kṛṣṇa, talk with Kṛṣṇa, live happily, blissful life. This is instruction. This is the propaganda we are making. Why we are writing so many books? We have already about eighty-two books simply on the subject matter of Kṛṣṇa, to understand Kṛṣṇa. "To understand Kṛṣṇa, oh, we can read books and we can understand." No, it is not so easy.
Just like this temple is spiritual because here there is no forgetfulness of God. Everyone is... Every moment, twenty-four hours, they are always remembering God. Therefore it is spiritual world, nirguṇa. If you live in the temple or if you live in God's business, Kṛṣṇa consciousness, then you are in the spiritual world. You are not in the material world. Material world means where God is forgotten. That is material world. So God is expanded by His energies. Tathedam akhilaṁ jagat. Spiritual world means when His spiritual energy is expanded, that is spiritual world. And when His material energy is expanded. Both of them are God energies, but in one energy...
Just like I will give you again the same example, the government. The government, say, the university department, educational department, and the jail department.
Now, the Lord Kṛṣṇa says that "Anyone who offers Me in devotion these four things," patraṁ puṣpaṁ phalaṁ toyam, "a bit of leaf and a bit of flower, a little fruit and little water..." So He is pleased to take, accept. Why? Because we are offering Him with devotion and love. That is the only way. Just like if you offer me varieties of foodstuff and very palatable dishes, but if I am not hungry, then all these palatable dishes and varieties of foodstuff is useless. I cannot accept anything. Similarly, if you offer anything to the Supreme Lord, He is full. He does not require your offering. He is always being served by hundreds and thousands of goddess of fortune. Lakṣmī-sahasra-śata-sambhrama-sevyamānam (Bs. 5.29). We are, in the material world, we are seeking the favor of goddess of fortune, but in the spiritual world, hundreds and thousands of the goddess of fortunes, they are eagerly trying to serve the Supreme Lord. So He is full. He has nothing to accept from you. But He likes that you should offer Him something.
And there are many expansions of the Supreme Personality of Godhead: Nārāyaṇa, Adhokṣaja... There are many innumerable planets in the spiritual world, and all of them are emanation from the Kṛṣṇa planet. And the Kṛṣṇa planet, the supreme deity is Kṛṣṇa.
This description we have got in several Vedic literatures, Brahma-saṁhitā and Vedānta-sūtra, Bhāgavata, in Purāṇas, in Upaniṣad. Everywhere these descriptions are there. Those who are scholarly student, they'll get information, and the whole thing is summarized in Bhagavad-gītā. Therefore Bhagavad-gītā is known also as Gītopaniṣad. At the end of every chapter you'll find these things are written, gītāsu or upaniṣatsu. It is one of the Upaniṣads. You have read Upaniṣad. The Bhagavad-gītā is also one of the Upaniṣads, and therefore Bhagavad-gītā is known as Gītopaniṣad.
Just see the result. If every home, every person, takes to this principle of understanding Kṛṣṇa, it will become... The whole world will become Vaikuṇṭha. Vaikuṇṭha means where there is no anxiety. Vaikuṇṭha. Vai means without, and kuṇṭha means anxiety. This world is full of anxiety. Sadā samudvigna-dhiyām asad-grahāt (SB 7.5.5). Because we have accepted this temporary existence of material life, therefore we are always encumbered with anxiety. Just the opposite thing is there in the spiritual world, where the planets are called Vaikuṇṭha. Vaikuṇṭha means without anxiety.
Sarva-loka-maheśvaram (BG 5.29). And He is the proprietor. He is the master. He is the proprietor of all planets, either in this material world or in the spiritual world. Sarva-loka-maheśvaram. Asammūḍhaḥ. Not by... Not accepting blindly. Don't accept blindly. You have got... God has given you power of reasoning, power of arguments. But don't argue falsely.
Then why they are not with You? Why they are here in this material world? Now manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). They have preferred to enjoy this material world, to lord it over the material world. Therefore, mind and senses, manaḥ ṣaṣṭhānīndriyāṇi , with these senses and mind, karṣati. manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni. Karṣati (BG 15.7), karṣati means struggling. Struggle for existence. This is our position. We are part and parcel of Kṛṣṇa. Now we have given up by misuse of our independence. We wanted to imitate Kṛṣṇa. Kṛṣṇa is the supreme enjoyer, so when we become envious of Kṛṣṇa, tān ahaṁ dviṣataḥ krurān (BG 16.19), the demons are envious. They want to become Kṛṣṇa. Therefore, you will find so many demons. They will say, "Why Kṛṣṇa is alone God? I am God, you are God, all of us, we are God." So they are demons. So demons cannot be allowed in the spiritual world. They are sent in this material world.
The āsuriṁ bhāvam āśritaḥ means demons. There are two classes of men, demon and god. Not the Godhead, God. Those who are Vaiṣṇavas means obedient to the Supreme Personality of Godhead, they are also god or godly. And those who are not obedient, they are demons. This is the difference between demon and God or godly. So there are two classes of men always in this material world. In the spiritual world, they are all gods, godly. Kṛṣṇa is the Godhead and all living entities there, they are godly.
Just like the example is given that there is fire and the sparks are dancing, but some of the sparks fall down, from the fire falls down on the ground. So one spark falls on the water, one spark falls on the dry grass, and one spark falls on the wet grass. These are three conditions. So when we fall down from the spiritual world... As part and parcel we are in the spiritual, our position in the spiritual world. But when we fall down within this material world, we fall down in such way; some is fallen down on the water, some is fallen down on the dry grass, some is fallen on the wet grass.
So sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam. He has no... This is understood very easily. It is very easy. Just like a fish can live within the water. He has got also his senses. He has got his organs and everything is there, but it is specially made for living in the water. You cannot live in the water with these hands and legs. That is not possible. It is practical. But the fish can live. Because he has got special hands and legs, he is very happy there. He is not happy... As soon as you take it from the water and put on the land, he dies. Similarly, if you are taken from land and put into the water, you'll die. So everything requires special hands, legs. Why don't you understand it? Similarly, to live in the spiritual world, you require spiritual hands and legs.
Similarly, there is another world, paras tasmāt tu bhāvaḥ anyaḥ (BG 8.20), another cosmic manifestation, spiritual manifestation, where there is no need of sunshine. Na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ (BG 15.6). There is no need of sunshine. There is no need of moonshine as here in this darkness, material world. There is arrangement by God to illuminate the darkness of this world. There is sun; there is moon; there is electricity; there is fire. But in the spiritual world, which is tamasaḥ param, which is beyond this darkness of this material world, there is jyoti.
Here, in this material world, it is all created by God. But how much He is detached, He does not live within this material world. He lives in His own abode, in the spiritual world. He has no attachment although He has created. That is also confirmed in the Bhagavad-gītā.
- mayā tatam idaṁ sarvaṁ
- jagad avyakta-mūrtinā
- mat-sthāni sarva-bhūtāni
- na cāhaṁ teṣv avasthitaḥ
- (BG 9.4)
Kṛṣṇa says, mayā tatam idaṁ sarvam. Whatever you see, that is My expansion of energy." Just like the energy, sun, is there in the localized place and the energy, sunshine, is distributed all over the universe.
In the spiritual world the only enjoyer is the Supreme Personality of Godhead. All others are enjoyed. But here in this material world everyone is trying to become the Supreme, and others, to be enjoyed. Everyone is trying to become God, and the last snare of māyā is that one is claiming that "I am God." When he tries to become big businessman, big zamindar, big minister, big president, or in the society, big rich man, big, big always. And when he fails to become all kinds of "bigs," he wants to become one with God. By mixing, by merging into God, he will be the biggest. That is the philosophy. So basic principle is how to become big. Otherwise... Because unless I become very big, I cannot enjoy.
So Kṛṣṇa is bhoktā and we are bhogya. It is not our position that we become Kṛṣṇa and become bhoktā, no. That is wrong conception. You cannot become the enjoyer. You are enjoyed. But when you want to imitate Kṛṣṇa and want to become enjoyer, then you are sent in this material world. This is material world. Why we are in this material world? We are part and parcel of Kṛṣṇa. We should remain with Kṛṣṇa in the spiritual world. But why we are put into this material world? That is explained. Puruṣaḥ prakṛti-stho hi bhuṅkte prakṛti-jān guṇān (BG 13.22). Because constitutionally a living entity is not enjoyer but enjoyed.
But sometimes... Everyone here, they want to imitate Kṛṣṇa. Everyone is trying how to become a very big man, how to construct a very big, high skyscraper building, how to possess three dozen motorcar and how to possess so many servants, how to possess so many followers. Everyone is trying like that. This is the material world. Everyone is busy.
ur problem is how to serve Kṛṣṇa honestly. This is our problem. The devotees are always anxious. Here Kṛṣṇa is the enjoyer, and we're enjoyed. So our business is to see "How I am being enjoyed by Kṛṣṇa, by serving Him." This is devotion, this is Kṛṣṇa consciousness. So long you want to enjoy this material world, you are in the material world. And as soon as you offer yourself to be enjoyed by Kṛṣṇa as servant, according to His order you serve, then immediately you are in the spiritual world.
So you can become in the material world or spiritual world, as you desire. As you desire. If you want to remain in the spiritual world, this temple is the spiritual world. We are not living in Melbourne. This temple is not Melbourne. It is Vaikuṇṭha.
In the spiritual world you cannot become a competitor of Kṛṣṇa. That is not possible. In this material world you can become a false competitor of Kṛṣṇa. Your position is false. Because you are not this body, but you wanted a body like that to enjoy. Just like a pig is given a body. He wanted to enjoy stool. As a human being, possessing a human body, nobody can eat stool. But if one gets a suitable body, just like pig, you can very nicely eat stool.
This tree, being the reflection of the real tree, is an exact replica. Everything is there in the spiritual world. The impersonalists take Brahmā to be the root of this material tree, and from the root, according to sāṅkhya philosophy, come prakṛti, puruṣa, then the three guṇas, then the five gross elements (pañca-mahābhūta), then the ten senses (daśendriya), mind, etc. In this way they divide up the whole material world. If Brahmā is the center of all manifestations, then this material world is a manifestation of the center by 180 degrees, and the other 180 degrees constitute the spiritual world. The material world is the perverted reflection, so the spiritual world must have the same variegatedness, but in reality.
The mūlam should have been down, but it is up. Therefore it is discomfortable. And another explanation is the, it is perverted reflection. We have got experience of the ūrdhva-mūlam. I think I have explained that, that a tree... On the bank of a river or the bank of a pond, tree is standing, but the reflection, we find that the same tree has become ūrdhva-mūlam and adhah-śākham. So by this statement, Kṛṣṇa says that this is not real. That reflection in the water, of the tree, is not real. Real tree is up. Similarly, real enjoyment, real varieties—everything is in the spiritual world. It is simply reflection. It is not fact. Therefore our enjoyment here is called māyā, or illusion. So in later ślokas Kṛṣṇa has described how to get out of this mayic reflection and go to the real tree. That has been described later on. Go on.
No... And whatever it may be, why you are interpreting? You stop. In the upper planetary system, beginning from the sun, there are Sūryaloka, Candraloka, Maṅgala, Bhūr, Bṛhaspati, up to Saturn, there are different lokas. So the upper planetary system, beginning from Sūrya, they are called devaloka. They are all devotees of the Lord; therefore they are called devatā. They are not pure devotees, but they are not disobedient to the orders of the Supreme Lord. Śuddha-bhakta means they do not come to the material world. Anyābhilāṣitā-śūnyam (Brs. 1.1.11), the śuddha-bhaktas, nitya, nitya-siddha, they do not come to this material world. They are everlastingly liberated soul, engaged in the service of Nārāyaṇa. This material creation is exhibition of one-fourth energy of the Supreme Personality of Godhead. The three-fourth creation is in the spiritual world, Vaikuṇṭhaloka.
So in the absolute platform, in the spiritual world, Kṛṣṇa is the supreme whole spirit. Therefore He may expand Himself... Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Ananta-rūpam, various kinds of forms... Everything is Kṛṣṇa's forms. Your form is also Kṛṣṇa's form, my form is also Kṛṣṇa's form. Therefore foolish rascals, they think, "Now I have become God." He has got the affinity that he is also God expansion. Therefore sometimes he thinks that "I am God." This is... We are also expansion of God, vibhinnāṁśa. There are two kinds of expansions: svāṁśa, vibhinnāṁśa. When Kṛṣṇa expands in fullness, that is called svāṁśa, viṣṇu-tattva. Just like Kṛṣṇa has expanded Himself as Viṣṇu, Nārāyaṇa, Vāsudeva, Saṅkarṣaṇa, Aniruddha, so many, millions. There is no limit.
Verse nine. Prabhavanty ugra-karmāṇaḥ. Prabhavanty ugra-karmāṇaḥ. Karma, you have to work. You cannot maintain yourself without working. That is material world. Material world is not spiritual world. In the spiritual world you haven't got to work, neither you have to eat. Everything is complete. But in the material world means for your maintenance you have to work. But that work is very simple. Grow some food grains and keep some cows, take the milk, and just prepare nice foodstuff and eat. Patraṁ puṣpaṁ phalaṁ toyam (BG 9.26). Keep Kṛṣṇa, the Supreme Personality of Godhead, Deity, at home, and Kṛṣṇa is pleased even you simply offer little fruit and little flower.
There is no more any anxiety. That is Vaikuṇṭhaloka, spiritual world. Material world is kuṇṭha. Kuṇṭha means anxiety, full of anxiety, and Vaikuṇṭha means there is no anxiety. Everything is freedom. Sac-cid-ānanda. Vaikuṇṭha life means sac-cid-ānanda. Kṛṣṇa's body is sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Not only Kṛṣṇa's body, anyone who lives in the spiritual world, his body is spiritual body, and spiritual body means sac, cit, ānanda. Sat means eternal. Spiritual body never annihilates. The material body annihilates. Every one of us, we have got now material body. It will annihilate. But in the spiritual world, when you have got spiritual body, it does not annihilate. Eternal. Eternal life. And cit means knowledge. So in this material body we have no knowledge. Even if we have got..., now imperfect knowledge, limited knowledge. But in the spiritual life you have got full knowledge. That is spiritual life. And ānanda.
He will not be successful. Yaḥ śāstra-vidhim utsṛjya vartate kāma... (BG 16.23). He is going on, conducting himself under the influence of the same modes of nature, material nature, which he has naturally adopted from his birth. There are... We have discussed all these, this verse, that sad-asad-janma, yoni-janmasu. Kāraṇaṁ guṇa-saṅgo 'sya (BG 13.22). Everyone is getting a particular type of body. So one may say, "This body is very nice, this body is not so nice and this body is very good." So why it is so? Because according to the association of the material nature. After all, the living entity falls down from the spiritual world. Just like Jaya-Vijaya. There is possibility, if you do not stick to the spiritual principle, even if you are in Vaikuṇṭha, you will fall down, what to speak of this material world? Because in the Vaikuṇṭha or in the spiritual world, no contaminated soul can stay there. He will fall down.
The example is: just like the same fire spark is falling down from the blazing fire... You have seen the sparks. There are sparks, fire sparks, with the blazing fire. Now, the sparks sometimes fall down outside the fire. So take the fire as spiritual world, and the spark is in the spiritual world, within the fire, but sometimes it falls down. Now, when it falls down it comes in the material world and... Now what kind of falldown it is? Now, the spark may fall down in dry grass. As soon as it falls down in dry grass, there is chance of igniting fire in the dry grass—sattva-guṇa. That is sattva-guṇa. And if the fire spark falls down on the ground, then for some time it looks like fiery, but again it becomes extinguished. That is rajo-guṇa. And if the fire sparks falls down in water—immediately finished, no more fire.
| Page Title: | In the spiritual world (Lectures, BG) |
| Compiler: | Visnu Murti, Mayapur |
| Created: | 24 of Mar, 2012 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=78, Con=0, Let=0 |
| No. of Quotes: | 78 |