Real water

Expressions researched:
"real water"

BG Preface and Introduction

In the material world there is no water, there is no happiness, but the real water of actual happiness is there in the spiritual world.

BG Introduction: In the Fifteenth Chapter of the Bhagavad-gītā, the real picture of the material world is given. It is said there:

ūrdhva-mūlam adhaḥ-śākham

aśvatthaṁ prāhur avyayam

chandāṁsi yasya parṇāni

yas taṁ veda sa veda-vit

Here the material world is described as a tree whose roots are upwards and branches are below. We have experience of a tree whose roots are upward: if one stands on the bank of a river or any reservoir of water, he can see that the trees reflected in the water are upside down. The branches go downward and the roots upward. Similarly, this material world is a reflection of the spiritual world. The material world is but a shadow of reality. In the shadow there is no reality or substantiality, but from the shadow we can understand that there are substance and reality. In the desert there is no water, but the mirage suggests that there is such a thing as water. In the material world there is no water, there is no happiness, but the real water of actual happiness is there in the spiritual world.

SB Canto 1

In the desert mirage there is no actual water. There is only the appearance of water. Real water is somewhere else.

SB 1.1.1, Purport: Śrīmad-Bhāgavatam is the narration of the svarūpa of the Lord manifested by His internal potency, and this potency is distinguished from the external potency which has manifested the cosmic world, which is within our experience. Śrīla Vyāsadeva makes a clear distinction between the two in this śloka. Śrī Vyāsadeva says herein that the manifested internal potency is real, whereas the external manifested energy in the form of material existence is only temporary and illusory like the mirage in the desert. In the desert mirage there is no actual water. There is only the appearance of water. Real water is somewhere else. The manifested cosmic creation appears as reality. But reality, of which this is but a shadow, is in the spiritual world. Absolute Truth is in the spiritual sky, not the material sky. In the material sky everything is relative truth. That is to say, one truth depends on something else. This cosmic creation results from interaction of the three modes of nature, and the temporary manifestations are so created as to present an illusion of reality to the bewildered mind of the conditioned soul, who appears in so many species of life, including the higher demigods, like Brahmā, Indra, Candra, and so on. In actuality, there is no reality in the manifested world. There appears to be reality, however, because of the true reality which exists in the spiritual world, where the Personality of Godhead eternally exists with His transcendental paraphernalia.

Teachings of Lord Caitanya

Water may appear present in a mirage, but real water is somewhere else.

Teachings of Lord Caitanya, Chapter 23: Therefore Śrīla Vyāsadeva gives the reader a chance to gradually develop in spiritual realization before actually relishing the essence of the pastimes of the Lord. Thus Vyāsadeva purposefully invokes the gāyatrī mantra: dhīmahi. This gāyatrī mantra is especially meant for spiritually advanced people. When one attains success in chanting gāyatrī mantra, he can enter into the transcendental position of the Lord. First, however, one must acquire the brahminical qualities and become perfectly situated in the mode of goodness in order to chant the gāyatrī mantra successfully. From that point one can begin to transcendentally realize the Lord, His name, His fame, His qualities, etc. Śrīmad-Bhāgavatam is a narration dealing with the svarūpa (form) of the Lord, which is manifested by His internal potency. This potency is distinguished from the external potency, which has manifested the cosmic world within our experience. Śrīla Vyāsadeva makes a clear distinction between the internal and external potencies in the very first verse of the First Chapter of Śrīmad-Bhāgavatam. In that verse he says that the internal potency is factual reality, whereas the external manifested energy in the form of material existence is temporary and illusory, no more real than a mirage in the desert. Water may appear present in a mirage, but real water is somewhere else. Similarly, the manifested cosmic creation appears to be reality, but it is simply a reflection of the true reality which exists in the spiritual world. In the spiritual world there are no mirages. Absolute Truth is there; it is not here in the material world. Here, everything is relative truth; one truth seems to depend upon another. This cosmic creation results from an interaction of the three modes of material nature. The temporary manifestations are so created as to present an illusion of reality to the bewildered mind of the conditioned soul. Thus there appear to be so many species of life, including the higher demigods like Brahmā, Indra, Candra, etc. In fact there is no reality in the manifested world, but there appears to be reality because the true reality exists in the spiritual world, where the Personality of Godhead eternally abides with His transcendental paraphernalia.

Bhagavad-gita As It Is Lectures

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.

Lecture on BG Introduction -- New York, February 19-20, 1966: Now, this material world is described in the Fifteenth chapter of the Bhagavad-gītā as a tree which has got its root upwards, ūrdhva-mūlam. 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.

Srimad-Bhagavatam Lectures

The same example, the mirage. It appears like water, but that is not real water.

Lecture on SB 2.9.3 -- Melbourne, April 5, 1972: So Māyāvādī philosophers, when they come to know that this is māyā's place, so therefore they want to make it varietyless, formless. This is their theory. So, but that is not the solution. This is māyā. This form or no form, this is māyā. When we develop our real spiritual form and enjoy in company and association of the Supreme Lord varieties, just like Vṛndāvana, variety... In Vṛndāvana the cows, the trees, the water, they are also spiritual. Some devotee wants to serve Kṛṣṇa becoming a cow. Some devotee wants to serve Kṛṣṇa becoming a bird, becoming a monkey. And somebody is serving as gopī or as cowherd boy, as father, as mother. But they are all spiritual. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ. They are all expansion. Just like when Brahmā took away all the friends and cows of Kṛṣṇa, immediately expanded Himself in the same way. So all the cows and all the cowherd boys, in every case, they were all expansion of Kṛṣṇa, pleasure potency. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ [Bs. 5.37]. Nija-rūpa. So the varieties are there also, but here the variety is māyā. Māyayā bahu-rūpayā. The same example, the mirage. It appears like water, but that is not real water. Similarly, here māyayā, because it is false. They appear like that varieties but they are false. Māyayā bahu-rūpaya. Ramante. This ramante, this pleasure, is material pleasure because guṇeṣu. Ramamāṇa guṇeṣu asyā. They are trying to take pleasure in the material modes of nature. Mamāham iti manyate. What is that?

The mirage. It appears exactly like water, but it is not water. It is false. But there is real water. We should not think that because it is false water, therefore there is no water.

Lecture on SB 2.9.13 -- Melbourne, April 12, 1972: The same example, the mirage. It appears exactly like water, but it is not water. It is false. But there is real water. We should not think that because it is false water, therefore there is no water. Water is illu... That is Māyāvādī theory. Because here... Brahma satyaṁ jagan mithyā: Śaṅkarācārya, that "Only Brahman, impersonal Brahman, is fact, and everything, all varieties, they are mithyā." No. They have no full information of Brahman. When we get full information of Brahman, the Supreme Brahman, Kṛṣṇa He is ānanda-cinmaya-rasa-pratibhāvitābhiḥ [Bs. 5.37]. He is always engaged in celestial Not celestial. Spiritual bliss. Ānanda-cinmaya-rasa. His līlā, His rasa-līlā, He is playing with the cowherds boy, but there is no defects or the, what is called, inebrieties. There is no such thing. Everything is fact, and everything is real.

They simply know that because it is shadow therefore there must be somewhere the reality. This is jñānī, or yogi. And bhakta, they know where is real water.

Lecture on SB 6.1.25 -- Chicago, July 9, 1975: Mirage, yes. So running after it, running after it, the shadow is also going ahead and the animal also running. So there is no water. He becomes more and more exhausted. Then he dies. This is the example. So here in this material world we are running after the shadow enjoyment. And running, running, running, running, somebody is exhausted and dies. The karmīs, they have no knowledge. They have been described as mūḍhas. They are running after shadow, shadow, that's all. And the jñānīs, they understand that "This is shadow, mithyā." So shadow means there is reality also. Shadow means... Without reality, how there can be shadow? So they are searching after that reality. Brahma satyaṁ jagan mithyā. They understand, "This is shadow. Find out where is water." So the jñānīs are also in the darkness, because they do not know where is water. They simply know that because it is shadow therefore there must be somewhere the reality. This is jñānī, or yogi. And bhakta, they know where is real water. That's all. This is the difference. The karmīs are like animals. They are after shadow water, running, running, running, exhausted and finished. That is karmī. And jñānī, they understand that "This is shadow, but there is reality." But they do not know where is that reality. But a devotee knows that "This is shadow, but it is shadow of the reality," and they know where is that reality. Like this, this is the difference. So the kingdom of God is not devoid of varieties. There are the real varieties.

General Lectures

But because there is shadow of water, we can understand that there is real water.

Lecture -- Laguna Beach, September 30, 1972: But in the original Vṛndāvana there is no such thing as the wrath of Indra, the king of heaven, and danger or torrents of rain overflood, inundation. There is no such thing. There everything is blissful, transcendental and eternal. Here we have got a little sample, because whatever you have got in this material world, that is simply imitation, a shadow of the original. Sometimes... You can understand that on the desert sometimes it appears there is a vast ocean of water, mirage. But actually there is no water. Those who are animals, they sometimes are misled. They are thirsty, and they think that there is water in the desert, and they run over, but actually there is no water. The animal runs, and the water also advances. In this way, when he becomes too much fatigued, he dies. This is the exact example of this material world. We are hankering after water, we are thirsty, and we are being misled by so-called water, mirage, Just like while I was coming here, both sides, the manifestation of material civilization, electrical wire pumping station of oil, big, big motorcars light, motel, hotel and so many things... So we are thinking that these things will give us relief; our thirst will be quenched, our hankering for water will be satisfied. But it has failed. In your country especially—not in your country, in all countries—so many young flowers of your country, they are frustrated. That's a fact. (aside:) What is that sound? They are frustrated. That is a fact. You know; I know. So this kind of mirage, showing of water—actually there is no water—a shadow of water will not help us. That is a fact. But because there is shadow of water, we can understand that there is real water. It is not that the shadow of water is all in all, finished. There is water. But we have to seek out that water elsewhere, not in the desert. In the desert the shadow of water will not quench your thirst.

1973 Conversations and Morning Walks

Therefore real intelligence is: "Then where is the reality? Where is real water?" That is intelligence.

Morning Walk -- April 28, 1973, Los Angeles:

Prabhupāda: The whole material cosmic manifestation is subjected to different types of changes. Therefore it is called jagat. Jagat means going, changing. Your body's changing. Similarly everything is changing. What is the eternity behind these changes? That is knowledge. That, the eternity, they do not find. Therefore they are disappointed: "It is void, zero. Eternity is zero." That's all. And when they are asked wherefrom the zero, varieties come...? Zero means there is nothing. So how the varieties come? Therefore Vedic conclusion, the varieties, there is, eternity variety. And this is only shadow of that variety. It is not eternal because it is shadow. But the real variety spiritual world, is there.

Svarūpa Dāmodara: So the material planet, material universe, is a real image.

Prabhupāda: Yes. Image. Yes. Mirage.

Svarūpa Dāmodara: Mirage.

Prabhupāda: Yes, mirage.

Svarūpa Dāmodara: No mirage is... Mirage is not the real image....

Prabhupāda: No, it is illusory. Just like I see there is water in the desert. There is no water. This is illusion. But actually there is water. Therefore I get the conception that there is water. Water is there, but it is not there. Similarly these varieties is here, what we see, the varieties, enjoyment, that is only like that mirage. We have got the experience of water. But we are illusioned. We are seeing in a false place there is water. Similarly, we living entities, we are meant for enjoyment, but we are seeking enjoyment in a false place. Or illusion. Just like animal runs after that desert water. But the intelligent man knows: "Oh, that, there is no water. It looks like water."

Svarūpa Dāmodara: It is a reflection from the sand.

Prabhupāda: Whatever it may be, there is no, actually there is no water. But the animal runs after that water and dies out of thirst. Because they, he cannot satiate his thirst by such illusory water. Similarly we, ignorant, avidyā kāma-karmabhiḥ, we are trying to manufacture so many things to satisfy our thirst of joyfulness, but we are being baffled. Because it is illusion. Therefore real intelligence is: "Then where is the reality? Where is real water?" That is intelligence. Bhāgavata gives: vāstava-vastu vedyam atra. Vāstava vastu. "Real reality, you'll find here."

So the man is or the animal is running after water, but that is not water. This is illusion. But that does not mean there is no water. This is the conclusion. Unless there is real water, how... this illusion of water is there?

Morning Walk -- December 2, 1973, Los Angeles:

Prabhupāda: Queen of Greece. This cloth is very inconvenient... [break] ...illusion. Accepting this illusion, wherefrom the idea came? Just like in the tailor's window, there are nice beautiful women or men standing. That is illusion. Actually, that is neither man or woman. It is doll. But wherefrom the idea came of this illusion?

Hṛdayānanda: Kṛṣṇa.

Prabhupāda: No, no. Unless there is a real man, a real woman, how the illusory man and woman is there, doll? Illusion means which is not fact. So the fact must be there; otherwise how the illusion, reflection, comes? Illusion is exemplified by the mirage, water in the desert. So the man is or the animal is running after water, but that is not water. This is illusion. But that does not mean there is no water. This is the conclusion. Unless there is real water, how... (aside) You can give around here. How this illusion of water is there?

Bali Mardana: Does that mean it is not possible to conceive of something that does not exist somewhere?

Prabhupāda: Yes, that is the real fact.

Karandhara: Some of them say that Brahman creates illusion to forget that he is Brahman. They say that Brahman, the one, creates illusion to forget that he's Brahman. That's his līlā.

Prabhupāda: It is līlā. Then you have to accept that Brahman is a person.

Karandhara: Well, they say there is only one person. There's no varieties of persons.

Prabhupāda: That's all right. But you have to accept the origin, the person. That is our philosophy. Then you accept our philosophy.

Karandhara: Then they say, "Well it's not exactly a person, it's inconceivable."

Prabhupāda: Therefore you cannot say that He is not a person, because He is inconceivable. You cannot say whether He is person or not person, because you are illusioned, and inconceivable... But why you are thinking that because you cannot say perfectly, everyone cannot say perfectly? You are thinking like that. Just like we have got experience: one body cannot say something, but the other can say. Practical experience. Just like this child cannot say something but the father can say.

1975 Conversations and Morning Walks

If you chant "Water, water," the real water will not come. But if you chant "Kṛṣṇa, Kṛṣṇa," then because it is absolute, then you are associating with Kṛṣṇa.

Room Conversation with Reporter -- March 9, 1975, London:

Prabhupāda: God is Absolute. His name and His person, not different, because He is Absolute. Here in the material world the name is not the substance. If I want water... I am thirsty, and if I chant "Water, water, water, water," that will not help me. But in the spiritual world, God being Absolute, you chant God's name, you see God's form, you discuss about God's activities, they are all the same.

Reporter: So how, if when we chant "Water, water, water," we don't...

Prabhupāda: That is material word. If you chant "Water, water," the real water will not come. But if you chant "Kṛṣṇa, Kṛṣṇa," then because it is absolute, then you are associating with Kṛṣṇa.

Reporter: Then we've, we come into the spiritual world.

Prabhupāda: Yes, immediately. Because Kṛṣṇa is on your tongue.

Reporter: But how do we feel that?

Prabhupāda: You will feel. Go on chanting. Just like if you drink water, then you will feel that "My thirsty... thirstiness is gone."

Reporter: Oh. But it's the same body doing it.

Prabhupāda: Yes. So if you chant "Kṛṣṇa," then you will be spiritually realized.

1976 Conversations and Morning Walks

In the relative world the words "water" and the substance water are different. If I am thirsty, if I simply chant "water, water, water," my thirst will not be satisfied. I require the real water.

Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana: Prabhupāda: We say, "Kṛṣṇa is the authority, and you try to understand Kṛṣṇa." This is Kṛṣṇa consciousness movement. Therefore the question is guru. So here, from the behavior of Arjuna, we see that guru is necessary. Arjuna was talking with Kṛṣṇa as friend, but Arjuna saw that "This is, there is no good talking like this. We can continue talking.... Because we are equal status. Kṛṣṇa is my friend. I am also His friend. So He's answering, I am giving something. If this talking will go on, there will be no fruit." Therefore he said, "Now, Kṛṣṇa, I am becoming Your disciple." Disciple means there is no argument. Whatever the guru will say, you have to accept. That is disciple. That is final. There is no argument. So Arjuna put him into that position that "I cease to talk with You on equal level of friends. Now I accept You as guru." Therefore the guru is necessary, undoubtedly, because every one of us in perplexed position. But who is guru? Guru means Kṛṣṇa or Kṛṣṇa's representative. And all others are bogus. If one does not say on the standard of Kṛṣṇa, then he's not guru. He's a bogus. In that way everyone can become guru. I have got some opinion, I can say. But unless.... Just like a lawyer is he who follows the standard law. If a lawyer says that "I have manufactured my own laws," so who will hear him? And what will be the use of becoming lawyer? No. You have to follow the standard law. Then you are a lawyer. And a big lawyer means who knows the standard laws very well. Similarly, guru is Kṛṣṇa and guru is necessary. But one must surrender to Kṛṣṇa or Kṛṣṇa's representative. Then he will be successful. So so far.... Now, one can say that Kṛṣṇa is not present. But Kṛṣṇa is not present, how you can say? Kṛṣṇa's instruction is there, Bhagavad-gītā. How you can say that.... Kṛṣṇa, absolute, means the Supreme Lord is not different from His words also. The words of Kṛṣṇa and the Kṛṣṇa, they are the same. That is Absolute Truth. In the relative world the words "water" and the substance water are different. If I am thirsty, if I simply chant "water, water, water," my thirst will not be satisfied. I require the real water. That is relative world. But in the spiritual world.... Just like we are chanting Kṛṣṇa, Hare Kṛṣṇa. If Kṛṣṇa is different from Hare Kṛṣṇa, then how we are satisfied chanting whole day and night? This is the proof. The ordinary thing, if you chant, "Mr. John, Mr. John," after chanting three times you'll cease. But this Hare Kṛṣṇa mahā-mantra, if you go on chanting 24 hours, you'll never be tired. this is the spiritual Absolute Truth. That is practical. Anyone can perceive. So Kṛṣṇa's present by His words, by His representative. Why don't you take? You have to take guru. Why do you go to the pseudo guru who will mislead you? Why don't you take to the real guru? That is your mistake. Therefore you are now disappointed. Now you are in doubt whether guru is needed. Yes, guru is needed, but you go to the real guru. That is instruction in the Bhagavad-gītā.