Śyāmasundara: His definition of the world is that it is the stuff of pure experience—that matter, mind, everything is made up of experience.
Prabhupāda: Whose experience? Your experience?
Śyāmasundara: He doesn't say whose experience. Just experience.
Prabhupāda: What does it mean? Experience, there are different types of experience. Your experience is different from my experience. Then we have to calculate whose experience.
Śyāmasundara: He says the substance called experience sometimes manifests in mind, sometimes manifests as matter. So, for instance, the substance of these flowers is made up of the experience gathered from previous flowers.
Prabhupāda: Whose experience? I am asking whose experience? It is not your experience, so nice flowers. You have not made it.
Śyāmasundara: Presumably the flower's experience.
Prabhupāda: That is another nonsense. The flower's experience. (laughs) Just see.
Śyāmasundara: He just calls this pure experience. He doesn't say whose experience.
Prabhupāda: That means his knowledge is not perfect. He is speculating, that's all.
Śyāmasundara: Isn't everything we see a product of experience?
Prabhupāda: Yes. Whose experience? That is my question.
Śyāmasundara: He doesn't say, so...
Prabhupāda: He does not know.
Śyāmasundara: Whose experience.
Prabhupāda: Kṛṣṇa's experience. Parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca (Cc. Madhya 13.65, purport). This is the Vedic version. The Supreme is so much equipped with different kinds of energies. That energy means experience. You can apply your energy if you have got experience. You can apply your energy of drawing a figure, providing you have got experience.
Śyāmasundara: Yes.
Prabhupāda: Similarly, all this display of this universe or anything creation, cosmic manifestations, this is designed by the Supreme, parāsya śaktir vividhaiva. Multi-energies. Just like this flower. We have got experience that if you paint a flower, it requires so much experience to handle the brush and the colors. So similarly, this is certainly proof of experience, but His energy is acting so nicely, we see that the flower is coming automatically. And the same example I have given so many times, that nowadays in electronics, just like this, so many mechanical arrangement is within there. But I say "putt,"—I push on this one button. One who does not know, he sees, "Oh, this is moving so wonderfully." No. There is experience.
Śyāmasundara: The Darwinists, for instance, would say that this flower through time had the experience that if it produced a nice odor, more bees would come to pollinate it and continue the species. So that the experience is passed on in the gene or the seed of the flower, so...
Prabhupāda: Whose experience passed?
Śyāmasundara: The flower's experience.
Prabhupāda: The flower has got experience?
Śyāmasundara: Don't all living things have experience?
Prabhupāda: No. All the living things are experienced, but ultimately they are put into certain condition by the experience of the Supreme. And the flavor of the flower is stated in Bhagavad-gītā: puṇyo gandhaḥ pṛthivyāṁ ca. There are many flowers, but all of them have no flavor. It must be the arrangement of somebody else who has given flavor to some flowers. He has given somebody beauty and somebody not. Otherwise who will deny beauty? If it had been done by his own experience, then everyone would have been beautiful or every flower would have given flavor. Where is that experience? That means either you say flower's experience or your experience, it is conducted by another, superior experience. What is that?
Devānanda: Would another conception be that Kṛṣṇa is not only the experienced since time immemorial but He is also the experiencer now? He, being the prime enjoyer, enjoyment means experience. He knows nothing but enjoying, so all His experience is enjoying. All His enjoying is His experience. That experience...
Prabhupāda: That means that the sum and substance, that is supremely experienced, past, present and future. Unless He is supremely experienced, how He can know future? Past and present..., past, present and future for us, because of the time, eternal time... I am a fragmental production of this time; therefore there is a beginning of my appearance, date. And when I disappear, there is a date of my disappearance. And within this date of appearance and disappearance, there is past, present and future. So my past, present and future and an ant's past, present and future and Brahmā's past, present... They are all different.
Śyāmasundara: Your experience after you, your body finishes, your experience is passed on, so that everything that we see-doors, walls, bodies, minds—everything is made up of previous experience. So and so learned how to build a door this way, and it was passed on...
Prabhupāda: That previous experience of Kṛṣṇa. Just like I was sometimes thinking of Africa, I think. They have made their houses almost like India. I have see that this is the Indian style. I have told you that this is Indian style. So how the Africans got my Indian's experience or the Indian got the African experience? So actually, the Indians did not take experience from Africans, nor the Africans took the experience from the Indians. It is experience of the Supersoul.