Kṛṣṇa consciousness movement is to go above the modes of goodness. Here, either goodness or passion or ignorance, they sometimes overlap. Just like a brāhmaṇa, he is in goodness. But this Ajāmila, he was born in a brāhmaṇa family—we have begun that history, kānyakubje dvijaḥ—he was born in a brāhmaṇa family of Kānyakubja city, historical fact. Kānyakubja is still there in India; it is now called Kanauj, near . . . (break) . . .family. Everything was there. But accidentally, one day he was bringing flowers and other paraphernalia for worshiping deity for his father. On the way he saw one śūdra, fourth-class man, was embracing one śūdrāṇī. This kind of embracing, kissing, on the public street, they're never indulged in India. Especially among the high class, brāhmaṇa, kṣatriya, vaiśya. No. The śūdras, they also do it very carefully. But śūdras can do. Prostitution, these things are the low class. The high class, no, not allowed. The high-class society, a woman cannot mix with any man. Especially unmarried. The fathers, parents, will not allow. So this person, this Ajāmila, happened to see that a young śūdra, he's embracing another young śūdrāṇī, and naturally, he became excited. And then he made contact with that prostitute, and whatever money he had, he was spending for her. In this way he'll be fallen down, sadācāro. That is stated here, that naṣṭa-sadācāro, on account of mixing with a prostitute, he became completely fall down.
So the point is that although he was born in a brāhmaṇa family, he was being trained up as a pure brāhmaṇa, but he fell down to the modes of ignorance. Therefore one has to surpass the platform of goodness also. There are many cases, very good boy, all of a fall sudden. In our society, you have seen very nice boy, doing nicely, all of a sudden, finished. So that is possible. That is stated in the Bhagavad-gītā: overlap. The rajo-guṇa is overlapping tamo-guṇa, tamo-guṇa is overlapping sattva-guṇa; in this way, it is going on. Therefore we see varieties. So that is stated here, that deva-pravarās trai-vidhyam upalabhyate, guṇa-vaicitryāt. Guṇa-vaicitryāt: by mixture of different guṇas. Just like color, painter. There are three colors originally: red, yellow and blue. Now those who are expert, they can mix these. If you mix yellow and blue, it becomes green. Those who are painter, they know. And yellow mixed with red, it becomes orange. In this way those who are painter, they know how to mix color, and varieties come. Guṇa-vaicitryāt.
So there are originally three colors. Similarly, originally three guṇas. Now they become mixed up. Three into three equal to nine; nine into nine equal to eighty-one; and again eighty-one and eighty-one . . . Nature's law is very subtle. Those who are botanists, scientists, they know how the color of the flower . . . so many varieties. They calculate, a little . . . There is regular principle. Not that by chance it has become yellow, chance it has become red. This is rascaldom. No. There is regular. Parasya śaktir vividhaiva śrūyate (CC Madhya 13.65, purport). Everything is being done by the manifestation of energy of the Supreme Personality of Godhead. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). Everywhere there is control of Kṛṣṇa. So don't think that in the flower some nice color has come without any supervision or control. Don't think. That is nonsense. Not by chance. It is under Kṛṣṇa's direction. He has got artistic sense. Not like us. He can dictate to show the various varieties of living entities, all varieties, trees and so many things. There are varieties, jalajā nava-lakṣāṇi: nine hundred thousand different forms of fishes, from big to small. There are whale fishes. There is another big fish, they can swallow up the whale fishes, so big, jala-hasti. They are within the ocean. How many we know? We are . . . The Nirviśeṣa-vādīs' philosophy is like that, that on the ocean we see it is simply water. No, that is not actual vision. You should take knowledge from the experience. What is that? Now within the ocean there are nine hundred thousand different forms of life. You rascal, you are thinking that there is nothing, nirviśeṣa.
So nirviśeṣa-vādī, impersonalists, are like that. In the creation of God, there are varieties, not impersonal. Therefore we see, we are sitting here, you won't find two men of the same feature of the body. Even there are twin, still, we'll find some differences. The father, mother can see. There is variety. Here it is said, bhūteṣu guṇa-vaicitryāt. They are guṇa-vaicitryāt. Therefore we don't find two men of the same nature, two men of the same thinking. Varieties. Varieties, this is going on. But that is our cause of bondage—varieties. But if we can surpass these varieties, as Kṛṣṇa advises in the Bhagavad-gītā, trai-guṇya-viṣayā vedā nistrai-guṇyo bhavārjuna (BG 2.45). Nistrai-guṇyo, nirguṇa. Nirguṇa does not mean no varieties. Nirguṇa means not these material varieties—the spiritual variety. So they misunderstand. Spiritual varieties, they think material varieties. So nistraigunyo: we have to overcome the varieties of this material nature. We have come to the spiritual platform.