The impersonal Brahman is explained in the Bhagavad-gītā that impersonal Brahman is also subordinate to the complete person. Brahmaṇo 'haṁ pratiṣṭhā (BG 14.27). Impersonal Brahman is also. It is... The impersonal Brahman is more explicitly explained in the Brahma-sūtra as the rays. As there is the rays of the sunshine, sun planet, similarly, the impersonal Brahman is the shining rays of the Supreme Brahman or the Supreme Personality of Godhead. Therefore impersonal Brahman is incomplete realization of the absolute complete whole, and so also the conception of Paramātmā. These things are also explained. Puruṣottama-yoga. When we shall read the chapter of Puruṣottama-yoga it will be seen that the Supreme Personality, Puruṣottama, is above the impersonal Brahman and partial realization of Paramātmā.
Shining (Lectures)
Lectures
Bhagavad-gita As It Is Lectures
Here He said that na tu eva aham. Aham means "I am person," jātu, "at any time," nāsam, "we are not annihilated." Na tu, na tvam: "You are also not annihilated." Because Arjuna is jīva, and Kṛṣṇa is God, so both of them are existing, part and parcel. Just like this sunshine. What is the sunshine? It is very small atomic particles of shining material. This is sunshine, combined together. Similarly, we are also a small particle of the rays, bodily rays of God. We are living entities, very minute particle. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). So we are also individual, and God is also individual person. "And all the kings, all the soldiers assembled, they are also individual."
"These individual souls, they are My part and parcels." Mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "Jīva-bhūtaḥ, or these living entities, they are My parts and parcels." How it is that? I can give you a very good example. Just like the sun, sun and the sun rays. What is the sun ray? Sun ray, if you analyze physically, you'll find small molecules of raising (raysing ?) atoms, shining atoms. This is material. You see? The sun ray is nothing but combination of, I mean to say, shining atoms. It is not a homogeneous thing. Anything you take. Anything you take. You are artist. You take a point, any color, and you photograph. If you analyze with a microscope or magnifying glass, you'll find so many spots. Is it not? You are also artist. So in God's nature, there is no, nothing homogeneous. There is nothing homogeneous. All molecules, atoms, particles, even in the matter.
So living entity, living being, is energy of the Supreme Lord. Energy. Just like the sun and the sunshine. Sunshine is the energy of the sun globe. Similarly, we living entities, we are also energies of the Supreme Lord. What is this sunshine? It is a combination of a very small shining particles, molecular. That is sunshine. It looks like one homogeneous thing, but they are small particles. That is scientific understanding. Similarly, we are also a small particle of the Supreme Lord. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). We are a small particle. How much small? What is the magnitude? That is also described in the śāstra. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca, jīva-bhāgo sa vijñeyaḥ sa anantyāya kalpate (CC Madhya 19.140). There is dimension of the living entity—one ten-thousandth part of the tip of the hair. So it is very difficult with our, these material eyes. We are very much proud of our eyes.
The soul is existing, spreading its influence all over the body, just like the sun is existing, spreading the sunshine all over the universe. Similarly, God is existing, spreading His consciousness all over the universe, all over the creation. Therefore He knows everything. Similarly, I am also part and parcel of God. I am also soul, like the sun. My shining, my consciousness, is spread all over the body. Yena sarvam idaṁ tatam. Avināśi tu tad viddhi yena sarvam idam. These things, ślokas, will come. "That thing which is spreading all over the body, that is avināśi; that is eternal." Antavanta ime dehāḥ: "But this body is antavat; it is perishable. But within the body, the soul, which is spreading its consciousness all over the body, that is eternal." We shall come to that verse later on. Avināśi tu tad viddhi yena sarvam idaṁ tatam.
Because Kṛṣṇa is not affected, absorbed. But the living entities, yayā sammohito jīva, the living entities, they become affected by the presence of māyā. Kṛṣṇa is not affected. Just like the sun and the sunshine. Sunshine means combination of illuminating particles. That is sunshine. It is scientifically proven. Sparks, little atomic sparks, shining sparks. So similarly, we are also just like the shining sparks of Kṛṣṇa. Kṛṣṇa is compared with the sun. Kṛṣṇa—sūrya-sama, māyā haya andhakāra. Now when there is cloud, māyā, the sun is not affected. But the small particles, sunshine, they are affected. Just try to understand. Here is sun, and below, many millions of miles below, the cloud. And the cloud is covering part of the sunshine which is combination of illuminating particles. So the māyā or the cloud cannot cover the sun, but it can cover the minute shining particles. So we are affected. Kṛṣṇa is not affected.
Just like the mass water in the ocean, it can play a havoc. But a drop of water, that... It is not possible by the drop of the water.
Similarly, that is the difference between ourself and God. We are minute particles, minute particles, just like the sun and the sun rays. The sunshine, the sun rays, they are also combination of molecules of some shining material, material. So shining material... So that sunshine is not different from the sun, but at the same time, sunshine is not the sun. This is called simultaneously one and different. This philosophy was, I mean to say, expounded by Lord Śrī Caitanya Mahāprabhu, acintya-bhedābheda, acintya-bhedābheda, "simultaneously one and different." Now, in order to keep our position intact, that is to... That theoretically we understand or we have understood that "I am not this body, but I am consciousness, pure soul," that is our theoretical... Not theoretical, but it is practical. Anyone can understand.
They are floating on the sunshine, on the sun rays. They are floating. That you can see. Similarly, the sunshine is the imitation of the brahma-jyotir that is coming out of the body of the Supreme Lord. So everything is resting on the shine of the Supreme Lord. Therefore He is called paraṁ dhāma. Paraṁ dhāma means "everything resting on You." Paraṁ brahma paraṁ dhāma pavitram (BG 10.12). Pavitram. Pavitram means uncontaminated. Because we, although we are Brahman, now we are contaminated by this material body. But the Lord has no contaminated body of this material existence. We have already noted, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda... Sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sac-cid-ānanda-vigrahaḥ means His body is full—full of bliss, full of knowledge, and it is eternal. That is completely distinct from this body.
Tamāla Kṛṣṇa: "All of them as they surrender unto Me, I reward accordingly. Everyone follows My path in all respects, O son of Pṛthā." Purport: "Everyone is searching after Kṛṣṇa in the different aspects of His manifestation. Kṛṣṇa, the Supreme Personality of Godhead, is partially realized in His impersonal brahma-jyotir or shining effulgence. Kṛṣṇa is also partially realized as the all-pervading Supersoul dwelling within everything, even in the particles of atoms."
Prabhupāda: It (the microphone) is not fixed up right.
Tamāla Kṛṣṇa: "But Kṛṣṇa is only fully realized by His pure devotees. Therefore, Kṛṣṇa is the object of everyone's realization, and as such anyone and everyone is satisfied according to one's desire to have Him. One devotee may want Kṛṣṇa as the supreme master, another as his personal friend, another as his son, and still another as his lover.
So eka, the sun is one, but the sunshine means combination of many small atomic particles. Similarly, God is one, and we, part and parcel of God, we are many. Try to understand this. This is authoritative statement. So quality, the sun and the small atomic molecule particle, both of them are bright shining. But the sun as it is and the small particle, they are not equal. Equal in quality, not in quantity.
This is perfect understanding of philosophy. This is called acintya-bhedābheda-tattva, inconceivably one and different simultaneously. We are one with God in quality, but we are different in quantity. This is the understanding. Because we are particle of God, we have got all the qualities. Not all the qualities. They have calculated, big, big saintly persons, we have got seventy-eight percent of the qualities of God in very minute quantity.
This is Kṛṣṇa. You should try to understand Kṛṣṇa in that way. We should try to understand everything. Therefore Kṛṣṇa says that raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ (BG 7.8). This is Kṛṣṇa's energy.
How the moon is shining, 200,000 miles away? Still, the shining is so perfect. Can you make any lamp like that? Have you got such brain? Then how you can compare yourself with Kṛṣṇa? Parāsya śaktir vividhaiva śrūyate. But he has got the power. You can create one imitation moon or imitation sun, but that is not in your power. But still, you are so falsely proud of your scientific knowledge. What scientific knowledge you have got? So in this way, if we study Kṛṣṇa, then we can understand that, as Kṛṣṇa says, na māṁ karmāṇi limpanti na me karma-phale spṛhā.... Karma-phale spṛhā (BG 4.14).
Just like the same example, the child is thinking that the constable is very important man. Similarly, the impersonalists are less intelligent in this sense, that what is this brahma-jyotir? The brahma-jyotir is combination of atomic spiritual sparks. Just like sunshine is combination of molecular shining particles. This is scientific. Anything you take, either take sunshine or fire or water, you'll find atomic, even earth, they are all atomic, small, very small parts. Similarly, the brahma-jyotir is combination of the atomic spiritual sparks who are individual living entities.
So they may merge into that existence of brahma-jyotir but because every individual living entity has got individual desires, therefore they cannot exist very long in that individual condition, I mean to say, impersonal condition. That is stated in the Śrīmad-Bhāgavatam. Ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ (SB 10.2.32).
No. And when they amalgamate... Just like they give the example that the water, when it is put into the water, again it becomes one. But scientifically, they are molecules. They remain separate. Even the sunshine, they are simply combination of shining molecules. Similarly, we are also like that, shining spiritual molecules. So sanātanaḥ, these particles are sanātanaḥ.
So they must have engagement. Because we small particles of the Supreme, we are also engaged... Kṛṣṇa-bahirmukha hañā bhoga vāñchā (Prema-vivarta). We are engaged in material affairs. So our business is to finish this material affair or not to be attracted by the material affairs, but to be attracted by the spiritual affairs. That is required. Not that finishing. It cannot be finished. Therefore in the śāstra (it) says, ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ: (SB 10.2.32)
One has simply... If I am realized then this material composition of this body is disbursed and I am the spirit soul, small particle, I am immediately promoted to the spiritual sky. That is the highest perfection. In the spiritual sky either you remain as a small spark of spirit soul, molecules. Just like there are millions of molecules of shining matter in the sunshine. So if I remain as molecule in the brahma-jyotir, that is also possible. The impersonalist wants that. Or if I enter into some spiritual planet and associate with the Supreme Personality of Godhead that is also another spiritual existence. Although both of them are spiritual existence, this spiritual existence is impersonal. To remain as molecular part of the Brahman rays or spiritual rays, that is impersonal. And to have a spiritual form just like Kṛṣṇa and Viṣṇu, that is another spiritual perfection. That is Vaiṣṇava philosophy.
Therefore aṇor aṇīyān mahato mahīyān: "He is greater than the greatest and smaller than the smallest." The smaller than the smallest, we are. We are also part and parcel. Just like the sun and the sunshine. The sunshine is combination of small atomic molecular parts, shining parts. They are also different. They are not combined together. That is scientific. Similarly, we are also sparks of the Supreme Personality of Godhead. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). You are reading Bhagavad-gītā. You know. That aṁśa, that is described already—one ten-thousandth part of the point. Mamaivāṁśo jīva bhūtaḥ (BG 15.7). In another place, jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5). This material world is important because it is being manipulated by that small spiritual spark, jīva-bhūtāṁ mahā-bāho.
"This taste of wine is Kṛṣṇa." That will make a yogi of you. That will make you the greatest yogi. If you simply think this, that "I am tasting wine. Oh, very nice taste. This is Kṛṣṇa." Is there any loss if you think like that? This is Kṛṣṇa consciousness. Raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ: (BG 7.8) "I am the shining of the sun and the moon." Now, every day, morning, you see the sun shining. So as soon as you see the sun shining, if you think of Kṛṣṇa: "Oh, this sun shining is Kṛṣṇa," you become a yogi. You become a yogi. At night also, as soon as you see the moonshine, so immediately, if you think, "This moon shining is Kṛṣṇa..."
So you can become Kṛṣṇa conscious in any circumstances. There is no limitation, that "You have to become Kṛṣṇa conscious under this condition, that condition." The condition will be enunciated later on.
Because we are spiritual sparks, small, very small. That magnitude has been described in the śāstras. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca (CC Madhya 19.140). As spiritual spark, our magnitude is one ten-thousandth part of the upper portion of the hair. We are such a small. And this... Just like the sunshine is combination of bright molecules, shining molecules. They are not one. They are also small, atomic, molecular parts. Similarly, brahma-jyotir means combination of all the living entities, the spiritual sparks. To become one with the brahma-jyotir means... Just like one bird enters into the green tree. It appears that it has become one. The tree is also green and the bird is also green. So when the bird enters the tree, it appears that the bird is now mixed up. But that is not the fact. The bird keeps his individuality, and at any time, when he wants, he can come out of the tree and fly anywhere.
Yatatām api siddha, siddhānāṁ kaścit. These siddhas, those who are self-realized, athāto brahma jijñāsā... Even if he thinks that "I am the supreme," that is partially in the... That is also light. Just like if you come to the sunlight, sunshine, that is also light, but that is not perfection. If you can go within the sun globe and see the origin of shining, brightening principle, the sun-god, that is siddhi. Similarly, to merge into the Brahman is not siddhi. That is the verdict of Śrīmad-Bhāgavatam. Actually, it is a fact. Bhāgavata, whatever it says, that is real fact. Ye 'nye 'ravindākṣa vimukta-māninaḥ. If one thinks that "Now I am merged in the brahma-jyotir, so I am now vimukta. I am now mukta. I am now liberated," so that Bhāgavata says, "He is thinking like that, he's liberated. He is not liberated." Vimukta-mānina. Just like if I think am millionaire, does it mean I have become millionaire. I am not millionaire. Vimukta-mānina. Why? Tvayy asta-bhāvād aviśuddha-buddhayaḥ (SB 10.2.32).
And there is no meaning of energetic if it has, if he has no energy. So those things are simultaneously present. The example, as we have given several times, that the sun and the sunshine and the heat of the shine, sun, they are always present. Wherever there is sun, there is light and there is heat. So heat and light is the understanding of the presence of sun. Sometimes sun is covered, but still we experience heat and light. Therefore we understand the sun is there. Similarly Kṛṣṇa, or God, is there. You have to understand by the energies, the material energy and the spiritual energy. That is already explained in two verses.
Otherwise, it is darkness. So this illumination is God. We have to understand—this illumination.
Now, how this illumination is coming? Originally, in the spiritual sky, just like the sun has the shining force which we call sunshine, similarly in the, from the kingdom of God, there is a shining which is called brahma-jyotir. The brahma-jyotir is reflected by the sun; the moon is reflected by the sun. I mean to say, sun is reflection of brahma-jyotir, and moon is reflection of the sun. Everyone, you know, the stars, glittering stars, they are also reflection of the sun. Similarly, this electricity is also reflection of sun. The diamond, the jewels, everything, that is reflection of sun. (some outside radio noise) That's all right. So Kṛṣṇa says, prabhāsmi śaśi-sūryayoḥ. Śaśi. Śaśi means the moon, and sūrya... Sūrya means the sun.
So you become one of the spiritual spark. That is, means you merge into the spiritual existence. Although you keep your individuality constitutionally, but because you don't want any personal form, therefore you are held there, held there in the impersonal brahma-jyotir. Just like the sunshine are small molecules, shining molecules—those who are scientists, they know that—similarly, we are also small, molecular, atomic, less than atom, one ten-thousandth portion of the tip of the hair. Our position is. So that small part remains with the brahma-jyotir as if mixed up, homogeneous, although...
So difficulty is as living entity, we want enjoyment. Because I am not only simply existence. I have got bliss. Sac-cid-ānanda. I am, I am composed of three spiritual existence. I am eternal, and I am full of knowledge, and I am full of bliss.
So this is explained here, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā-mat-sthāni sarva-bhūtāni (BG 9.4). "Everything is resting on Me." Just like in the sunshine. On the sunshine all these material planets are resting. Similarly, everything, these universes are resting on Kṛṣṇa's bodily shine, brahma-jyotir. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ. These māyāvādī philosophers say, "Because everything is Kṛṣṇa, then why shall I go to temple? Why shall I say 'Worship Kṛṣṇa'?" But everything is Kṛṣṇa, why not this Kṛṣṇa? This is also Kṛṣṇa. But their poor brain cannot understand. They simply preach impersonalism. But here it is described, what is impersonalism. Impersonalism means expansion of Kṛṣṇa's energy.
The heat is so exorbitant that it, you cannot exist. Therefore it is sufficient that his rays, the sun's ray, is there. Similarly, whatever we see...
Parasya brahmaṇaḥ śaktiḥ. It is very nicely explained in Viṣṇu Purāṇa. Parasya brahmaṇaḥ śaktiḥ. Parasya means the Supreme; brahmaṇaḥ means the Absolute Truth. It is His energy. It is His energy. Just like the sun is shining all over the universe from one place, similarly, Kṛṣṇa, although He is just like a person like you and me, but His energy is acting everything. This is explained in Bhagavad-gītā. Mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā (BG 9.4). This is avyakta-mūrti. In the energy you cannot find Kṛṣṇa in His person. Just like in the sunshine you cannot find the sun-god. But the sun-god is there in the sun planet, sun disc, within that. You cannot say, "No" because you have no experience of the sun disc. But we can understand from books of authority like Vedas, there is sun-god. There is sun... That Kṛṣṇa said.
The all the planets, they are rotating due to the sun heat. Here there is a machine... What is called? We have seen. As soon as there is heat, within the ball begins to rotate. So everything resting. The weightlessness is due to the sunshine, due to the sunshine. Similarly, everything—the sun, the universe—everything is resting on Kṛṣṇa-shine. Kṛṣṇa-shine. That is the answer how these, so many worlds are floating in the air, that because they are under the Kṛṣṇa's energy. They are floating in the Kṛṣṇa's energy.
So mat-sthāni sarva-bhūtāni: "Everything is resting on Me, but don't think that I am finished because you cannot see there. I am here." Na cāhaṁ teṣu avasthitaḥ. It is not necessarily that we have to see everywhere. Ataḥ sa bhakti udi, uditam adbhūtam aiśvaryam ahaḥ.(?) Now, this transcendental nature of God, all-potential nature of God, to a devotee it will give pleasure, and to a nondevotee it will be seeming like, oh, so many bluff is being spoken by Kṛṣṇa.
There are leaves. When there is no sunshine the leaf falls down. As soon as the sunshine is there the colorful fruits and flowers and leaves come out. Everything is due to the sunshine.
Similarly, the supreme sun is Kṛṣṇa. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). He has got... Just like the sun has shining, similarly—try to understand—God has got His effulgence, bodily shining. That is called brahma-jyotir. When the brahma-jyotir is there innumerable universes are generated. Therefore he is cause of all creation. It doesn't require to manufacture each and every universe. He is so powerful that in His effulgence, in His shining, innumerable universes are created. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam (Bs. 5.40). In each universe there are many millions and millions of stars and planets.
Auram, yes. So that is prabhā, Kṛṣṇa's prabhā. So just like the sun has got a shining, similarly Kṛṣṇa has got. So it is borrowed from Kṛṣṇa's shine. So yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Jagad-aṇḍa means these universes. There are millions, koṭi. And each universe... Jagad-aṇḍa-koṭi. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam (Bs. 5.40). And each universe there are innumerable planets. This is material creation. So how we can know about this material creation? But we can know from Kṛṣṇa. Because He knows everything. Because everything is manufactured from Him. Mattaḥ sarvaṁ pravartate. So we have to know like that. Janmādy asya yataḥ (SB 1.1.1). So He can speak perfectly what is the plan, the, of this creation, creation of the universal, universe. The plan is that we living entities, kṣetra-kṣetra-jña... Kṣetra means this body.
You can touch the sunshine but you cannot touch the sun globe, neither you can enter the sun globe. That requires a different power.
So this is material, and now this sun shining and the sun globe is also stated in the Brahma-saṁhitā, that
- yac cakṣur eṣa savitā sakala-grahāṇāṁ
- rājā samasta-sura-mūrtir aśeṣa-tejāḥ
- yasyājñayā bhramati sambhṛta-kāla-cakro
- govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
Now this sun globe, it is very powerful planet within this universe. Therefore it is called the king of all planets. Yac cakṣur eṣa savitā. Savitā means the sun planet. Sakala-grahāṇāṁ rājā samasta-sura-mūrtir aśeṣa-tejāḥ. Unlimited power, aśeṣa-tejāḥ. But still, this sun planet is also moving in its orbit. The sun planet has got its orbit. All planets, they have got their orbit. Yasyājñayā bhramati sambhṛta-kāla-cakraḥ. Kāla-cakraḥ. It is moving like that, sixteen thousand miles per second, the speed of sun planet. Everything is described in the Śrīmad-Bhāgavatam.
As there are many universes, yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Koṭi means innumerable. Numberless universes. And in each and every universe there is sunshine.
So this sunshine is reflection of the brahma-jyotir. Yasya prabhā prabhavataḥ (Bs. 5.40). When the bodily rays, shining rays, of Kṛṣṇa is there, then all these universes are generated. The universes are also generated. In another place, yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ (Bs. 5.48). Jagad-aṇḍa-nāthāḥ means... Jagad-aṇḍa means universe. Each universe has a principle living being. That is Lord Brahmā. So there are many innumerable Brahmās also, innumerable Śivas, innumerable suns, innumerable moons, because there are innumerable universes. And each and every universe, there are innumerable planets. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi (Bs. 5.40). Vasudhā means this planet.
Srimad-Bhagavatam Lectures
The sunshine is distributed. The sunshine may be covering the whole universe, but that is not very important. The sun globe is important. It is localized. Similarly, as the sun is distributing heat and light, remaining itself in one place, similarly Kṛṣṇa is playing with gopīs in Goloka Vṛndāvana, and His shine is creating the whole universe. Not that Kṛṣṇa is playing there, He is enjoying, therefore He is absent. No. Goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). That is Kṛṣṇa. Kṛṣṇa is Goloka Vṛndāvana, but He is present everywhere. That is Kṛṣṇa. I am sitting here, you are sitting here. You are not in your apartment. That is my position. But Kṛṣṇa's position is that although He is always in Goloka Vṛndāvana, He is present everywhere.
Arjuna is the, just like the target. But it is spoken for everyone, for all human beings. So one has to take advantage. Samaṁ carantam. He's not partial that: "You become..." Just like the sunshine. The sunshine is not partial that: "Here is a poor man, here is a low-class man, here is a hog. I shall not distribute my shining there." No. Sun is equal. One has to take advantage of it. The sunshine is there open, but if you close your door, if you want to keep yourself in airtight darkness, that is your business.
Similarly Kṛṣṇa is everywhere. Kṛṣṇa is for everyone. Kṛṣṇa is ready to accept you as soon as you surrender. Samaṁ carantam. There is no restriction. Kṛṣṇa says: māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). They make distinction that this is lower class, this is higher class.
Perfectly he's (she's) presenting that samaṁ carantaṁ sarvatra: "Kṛṣṇa, or the Supreme Personality of Godhead, is present everywhere. And He is equal, equally merciful or... In everything He equal to everyone." Just like the sun. The sun is equally distributing the sunshine. Now, in some country, we find there is cloud; sun is covered. There is no sunshine. The sun is shining, but due to our misfortune or something else, the sun is covered, and we cannot see. It is not that the sunshine is stopped. Sunshine is there. Similarly, Kṛṣṇa's mercy is equally there. Samo 'haṁ sarva-bhūteṣu (BG 9.29).
Really consciousness means Kṛṣṇa consciousness, because without Kṛṣṇa, you cannot have consciousness. Therefore the right name is Kṛṣṇa consciousness, not "consciousness." Right name is Kṛṣṇa consciousness. Just like without sun how there can be sunshine? Therefore we say "sunshine," not "shine." Sunshine. Therefore as soon as there is consciousness, it must be Kṛṣṇa consciousness. If one makes Kṛṣṇa minus, he's a rascal. He's a rascal. Consciousness means Kṛṣṇa consciousness. Shining means sunshine. The sunshine means without sun, how there can be sunshine? Similarly consciousness means Kṛṣṇa consciousness. Without Kṛṣṇa how there can be consciousness? How it can be Kṛṣṇa consciousness? This requires a little brain to understand.
In this way you can think of Kṛṣṇa.
That is Kṛṣṇa consciousness. That is Kṛṣṇa consciousness. You see the sunrise, immediately you can remember Kṛṣṇa. If you have read Bhagavad-gītā, it is stated there, prabhāsmi śaśi-sūryayoḥ: "I am the shining of the sun. I am the shining of the moon." So if you have learned how to see Kṛṣṇa, you can see in the sunshine Kṛṣṇa. You have not created the sunshine. You have not created the sun, you so-called scientists. You can talk all jugglery of words only. But it is beyond your capacity to know what is the sun. It is beyond your capacity. You cannot know. But you can know śāstra-yonitvāt. The Vedānta-sūtra says, through the śāstra.
Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). Kṛṣṇa is within the universe, within the atoms, everywhere. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Every heart, there is Kṛṣṇa. But we cannot see Kṛṣṇa. Simply, somehow or other, we have been covered by the illusion of māyā. That's it. So as soon as we come to the Kṛṣṇa consciousness atmosphere, shining atmosphere, then there is no māyā. Māyā is illusion.
So here Kuntīdevī says, Sūta Gosvāmī says, that pṛthayā itthaṁ kala-padaiḥ. Pṛthayā, Kuntī's another name is Pṛthā. His, her father's name is Mahārāja Pṛthu; therefore she is called Pṛthā, daughter of Pṛthu. So when Kuntī offered prayers to Kṛṣṇa in very chosen nice words, all the words... Therefore Kṛṣṇa is known, His another name is Uttama-śloka. Uttama-śloka. Because Kṛṣṇa is the Supreme, He should be offered prayer with supreme words and feelings.
That is called illusion. Just like sometimes we see that the sun is on the western side, but reflection is on the glass, and the glass is reflecting some light. So we are thinking that sun has come to the other side. We have got this experience. Sun is this side, reflecting the sun shining, and on the glass or on mirror, and the same reflection is this side. So we are thinking that "Sun is this side. The sunlight is coming..." That is called illusion. This is example of illusion, which is not fact. But it is appearing. False thing appearing as truth, that is called māyā. This is the explanation of māyā. Māyā. Mā means "not," yā means "this." Māyā, what you are experiencing, that is not. That is called māyā. So a conditioned soul... A child will think that... Although the fact is sun is this side, by seeing the reflection a child may say, "The sun is this side."
We are all separated expansion, vibhinnāṁśa, a small particle. Just like the sun, we are. The sunshine means combination of, what is called, sparking, sparking molecules, very small. The sunshine means they are not homogenous; they are small particles of shining, part and parcel of the sun. Similarly, we living entities, we are like that—a small particle, part and parcel of God. So we are also brightening, shining. We are not dull. But on account of our combination with the material nature, we have been covered. Therefore our shining quality is now stopped. Shining quality is now stopped. That is our forgetfulness about our relationship with the Supreme puruṣa, puruṣottama, uttama puruṣa. Uttama, madhyama, and adhyama. There are three grades of puruṣa. We are the lowest grade, adhyama.
There are three grades of puruṣa. We are the lowest grade, adhyama. So, because we are adhyama puruṣa, therefore there is chance of our brightness being sometimes covered. But we can again revive our brightness and shine with the Supreme Person. As the sun and the sunshine, they are together shining, there is light, similarly, when we are again posted in our own constitutional position, and Kṛṣṇa is like the sun and we are shining particles, then our life is successful. That is wanted.
Therefore Kṛṣṇa comes, the puruṣottama, to take us back. "Why you are now covered, your shining is stopped? You are morose. You are suffering threefold miserable condition of material existence. Why you are rotting here?"
No. According to scientific division these, there are the atomic molecules of water. So each molecule and atom is different from one another. Sometimes they call cell or they call molecule. So it app... Just like the sunshine. The sunshine is combination of many millions and trillions of small shining particles. That is sunshine. But each particle has got individual identity. They are not homogeneous. But because we have no eyes to see such a small atomic division, therefore we think that they are one. No. Even physically they are different. Similarly, although we are very small particle, we are different identity, not one.
Nitāi: "(It is because of My supremacy that the wind blows, out of fear of Me; the sun shines out of fear of Me, and the lord of the) clouds, Indra, sends forth showers out of fear of Me. The fire burns out of fear of Me, and death goes about taking its toll out of fear of Me."
Prabhupāda:
- mad-bhayād vāti vāto 'yaṁ
- sūryas tapati mad-bhayāt
- varṣatīndro dahaty agnir
- mṛtyuś carati mad-bhayāt
- (SB 3.25.42)
The ultimate, mṛtyuś carati mad-bhayāt . So bhaya, bhaya means fearfulness. Bhayaṁ dvitīyābhiniveśataḥ syāt. In the previous verse the Lord Kapiladeva said that "If anyone wants to get out of this fearful situation..." Bhayaṁ tīvraṁ nivartate. Ātmanaḥ sarva-bhūtānāṁ bhayaṁ tīvraṁ nivartate. We are always fearful. Material life is not very happy life because we are always fearful. That's a fact. Nobody can say, "No, I am not afraid of anything."
This earthy planet is called vasudhā. Aśeṣa, not one, but aśeṣa, unlimited. Aśeṣa-vasudhādi-vibhūti. Vibhūti means each planet is saturated with different types of atmosphere. Just like the moon planet. The scientist says that it is below zero, two hundred degrees. It is very cold. That's a fact. Because it is very cold, therefore the shining from so much distance in the evening—we feel very comfortable. Not in the sunshine. God's arrangement is so nice. You require both. The sunshine also you require, and the moonshine also you require. If simply there is sunshine, then you die. And if there will be simply moonshine, then you will also die. Both.
The original fire is also fire, and the spark fire, that is also fire. Quality, the same, but a spark, when falls down on your cloth, it can burn a little portion. Similarly, if the whole fire comes, then you become burned into pieces. The same example again: the sun and the sunshine. Sunshine is combination small particle of shining molecules. Similarly, we are also the same spark. Dīpārcir eva hi daśāntaram abhyupetya dīpāyate (Bs. 5.46). So Kṛṣṇa and His expansion, They are all the same. And we, vibhinnāṁśa jīva, we are very small. Therefore our condition is different from Kṛṣṇa. Kṛṣṇa is not infected by the material qualities but, we become infected. Na māṁ karmāṇi limpanti na me karma-phale spṛhā (BG 4.14), it is said in the Bhagavad-gītā. The activities in this material world, Kṛṣṇa remains unaffected, but we, being a small particle, we become infected by the qualities: tribhir guṇamayair bhāvaiḥ.
Each and every planet is differently constructed. They do not know. These rascals, they are passing as scientists and simply giving this conclusion, that "Every planet is full of dust and rocks." If dust and rocks, then why from the sunshine so much heat is coming, and why from the moonshine so soothing and pleasing shine is coming? These rascals, they do not know. And they are passing as scientists. I call them directly rascals, simply, set of rascals. They have never gone to the moon planet. They do not know what are the different position of the different planets. Simply they are, I mean to say, cheating people to get good salary. That's all. And in the name of scientist.
But you should know from the Vedic literature the position. You should know that each and every planet is full of different types of living entities, and in the higher planetary system, the standard of living may be very... Not maybe. It is mentioned, thousands and thousands of times better than this planet.
There is no question of merging. Brahmajyoti means the..., it is the combination of millions and trillions of sparks of living entities. That is brahma-jyotir. They are not mixed up. They are just like the sunshine. The sunshine, it is not one homogeneous substance. There are millions and trillions of shining particles. Combination is called sunshine. It is not that they are merged. Similarly, every individual soul is individual. Kṛṣṇa says, "Arjuna, you, Me, and all these soldiers and kings, they were existing before, they are now existing now, and they will continue to exist in the future." So where is mixture? You, me, and all of you, we are different individuals, and Kṛṣṇa says—not ordinary person—that "They were individuals in the past, they are individual now, and they will continue to become individual." So where is this question of merging? There is no question of merging.
Even they have gone, they are landing in some part of the moon planet where there is no inhabitation.
But there are different kinds of planets. That we get from Vedic literatures. Vibhūti-bhinnam. Bhinnam means different, and vibhūti means opulence. Every planet has got special opulence. Just like the moon planet. It is shining. It has got a special opulence—it is shining. The sun planet is so hot and so brilliant. Similarly, each and every planet, either small or big, they have got a particular type of opulence. That is stated in the Brahma-saṁhitā. Yasya prabhā prabhavato jagadaṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam (Bs. 5.40). Vibhūti-bhinnam. In this planet also, different places have got different opulence. Just like in India you will find throughout the whole year brilliant sunshine, and in Western countries, in London, hellish—always moist, raining, and cloudy. You cannot distinguish whether it is night or day. In our...
This is... Material science also accept that everything in this material world, they are generated by the heat and light of the sun. So as you have got experience, on account of the sunlight the whole universe is going on—you have seen that machine, when that is heated, it is running—so similarly, the real shine is brahma-jyotir, brahma-jyotir, that impersonal Brahman. And in the impersonal Brahman there are... Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). There are millions of universes. As you have seen... You are daily seeing, on the sunshine there are millions and trillions of planets floating, on account of the sunshine. They are rotating, everything. Similarly, the original sunshine is brahma-jyotir. What is that brahma-jyotir? Yasya prabhā (Bs. 5.40). It is the rays from the body of Kṛṣṇa, Govinda, just like the sunshine is the rays of the body of the sun-god.
That we can see. If you do not see sun-god, at least you see the sun planet. So similarly, Kṛṣṇa is there, and there is a Kṛṣṇaloka planet. And the Kṛṣṇaloka planet is distributing the shining. You see the sky is bluish because the rays of the body of Kṛṣṇa is also bluish. And that is reflected in each universe. Therefore we see the sky bluish, Kṛṣṇa's color.
So in this way we have to understand what is God. God is not a petty thing, that He dies, or one is manufactured by meditation, he become God. This kind of God has no value. God is always God. Kṛṣṇa, when He was a child, He had no opportunity to meditate. He was a child playing on the lap of His mother. And when Pūtanā came and wanted to kill the child, the small child God, He killed Putana, a big demon.
They can live. The fish, you take out of the water—it will die. And if you are put into the water, so long you can swim... Otherwise you'll die.
Therefore in the Brahma-saṁhitā it is said that yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). On the effulgence, shining of Kṛṣṇa's body, there are innumerable universes. Jagad-aṇḍa. Jagad-aṇḍa, this aṇḍa. You were talking of that egg. Aṇḍa means egg, egglike. Jagad-aṇḍa. Yasya prabhā jagad-aṇḍa koṭi, and koṭiṣu vasudhādi-vibhūti-bhinnam (Bs. 5.40). In each universe there are millions and trillions of planets, each one different from the other. Vibhūti-bhinnam. Bhinnam means separate. As here earth is prominent, somewhere the fire is prominent, somewhere the air is prominent, but the whole thing is made of these five elements—earth, water, air, fire—that's all.
So the Māyāvādī philosophers, they prefer sāyujya, to merge into the existence of impersonal existence. A living entity can live, can remain in the Brahman effulgence as a particle of shining. Just like there are many molecular particles in the sunshine, similarly, the living entities also can cluster together and live as a small particle of spiritual shining, and that is called brahma-sāyujya-mukti. But that kind of existence is subjected to fall down again.
- ye 'nye 'ravindākṣa vimukta-māninas
- tvayy asta-bhāvād aviśuddha-buddhayaḥ
- āruhya kṛcchreṇa paraṁ padaṁ tataḥ
- patanty adho...
- (SB 10.2.32)
Because the living entities, they want varieties of enjoyment, but in that impersonal existence there is no varieties of enjoyment, therefore, when they desire varieties of enjoyment, they have come to this material world. So even they merge into the effulgence of brahma-jyotir, there is cause; there is chance of falling. Not all. Some of them may go to the planets, but there is chance.
So we living entities, we are part and parcel of Kṛṣṇa. Just like fire and the small fragments of fire, sparks, our position is like that. Or the sun and the small particles of shining elements combined together becomes the sunshine. The sunshine which we daily see, it is not a homogeneous mixture. There is molecules, very small, shining particle. So we are like that, a very small... As there are atoms, material atoms—nobody can count—similarly, we are atomic sparks of God. How many we are, there is no count. Asaṅkhyā. Asaṅkhyā means we cannot count. So many living entities. So we are very small particle, and we have come here in this material world. Just like the Europeans especially, they go to other countries for colonizing to use the material resources for their sense gratification. The America was discovered, and the Europeans went there. The idea was to go there and... Now they are trying to go to the moon planet to find out if there is any convenience. This is the tendency of the conditioned soul. So they have come to this material world. Kṛṣṇa bhuliya jīva bhoga vāñchā kare.
First appreciation of the jyotirmān, Brahman, Brahmaloka, Brahman effulgence, that is the first entrance. Brahmeti paramātmeti bhagavān iti (SB 1.2.11). Just like you see the sunshine: it is impersonal, only light. But if you have got power, strength, if you can go to the sun planet, that is another. This is also... Sun planet is also shining. The heat and light is there. And in the sunshine there is heat and light and shining. But the temperature in the sun globe is different from this temperature. And if you have got strength, then you can see who is reigning over that sun planet. In the Vedic literature you will find his name. Imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1). The name of the predominating deity, or the president of the sun globe, is Vivasvān. His name is also there. His address is also there. The God is there. God's name is there. God's address is there. Now if you have got power to go there, you can go.
So there is no question of losing the individuality. That's a theory only. No living entity loses his individuality even after liberation. They try to keep mixed up with others. Just like the sunshine is a combination of molecular parts, something shining. Is it not? Similarly, brahma-jyotir is combination of the individual parts and parcels of God. But without individual activity they cannot stay in the brahma-jyotir for long. Because everyone wants some individual activity. Just like we are sitting together now. After some hour, every one of us will feel what is our individual... Everyone will be engaged in his individual activity. Therefore, according to Bhagavat-siddhānta, āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanti (SB 10.2.32).
We have got so many obligations, devarṣi, to the demigods, to the saintly great sages, ṛṣis. Because ṛṣis are giving us... Just like Vyāsadeva has given us this literature. So we are obliged to him, we are indebted to him. We are indebted to the demigods. The sun is giving sunshine, the moon is giving at night shine, and the cloud, Indra, is giving us water. So we are all indebted. Devarṣi-bhūta... Therefore there are so many different types of yajñas mentioned in the Vedic literature. But if you perform one yajña, saṅkīrtana-yajña, then you become clear from everyone's debt. Gato mukundam śaraṇaṁ śaraṇyam. Then we are freed from all debts. So in this way we have to execute Kṛṣṇa consciousness movement very carefully, and the simple process is chant Hare Kṛṣṇa.
It is illuminating, it is distributing its heat from one place. Similarly, the Supreme Lord, He may be far, far away. He's not far, far away, because He is present by His energy. Just like sunshine. Sun is far, far away from us, but he is present just before us by his shining. We can understand what is sun. Similarly, if you study the energy of the Supreme Lord, then you are in conscious, or Kṛṣṇa consciousness. So if you engage yourself in the energy of Kṛṣṇa, then you become Kṛṣṇa conscious. And as soon as you become Kṛṣṇa conscious, you become nonseparated. You become nonseparated from Him. Just like qualitatively the sunshine and the sun is hot, warm, similarly, you are also the same spiritual energy, or this whole world is spiritual energy, nothing but... There is nothing but spiritual... Sarvaṁ khalv idaṁ brahma. Everything is Brahman. But how to realize it? If everything is Brahman, then why we are separating, "This is material, this is spiritual"?
"On account of Kṛṣṇa's effulgence." You see Kṛṣṇa. When Kṛṣṇa is sitting, you will find effulgence. That effulgence, it is so full of potencies. Same way, as the sunlight, sunshine, is so full of potencies—they are producing so many planets, varieties—similarly, you can understand how much Kṛṣṇa's effulgence, that shining from His body, is potential. So that is stated in the Brahma-saṁhitā. Coming out universes. And within the universes there are planets, and within the planet there are so many varieties, and within the varieties there are so many differentiation.
So this is all expansion. Try to understand how Kṛṣṇa... Because we have got very limited knowledge. Ātmavat manyate jagat. The same Dr. Frog. Dr. Frog is calculation in his own way, and he is puzzled how there can be an Atlantic Ocean or Pacific Ocean. Because he has never experienced, he has no idea, he is thinking, "This three feet water expansion, that is very big water."
So who is greater? Kṛṣṇa or Brahman? You'll find in the Bhagavad-gītā, brahmaṇo 'haṁ pratiṣṭha. Just like the sunshine. The sunshine is distributed all over the universe. According to Vedic knowledge, the sunshine is distributing its shining all over the universe, and the stars or the moons, they're glittering, being reflected by the sun. Just like in the Bhagavad-gītā you'll find, nakṣatrāṇām aham śaśi. Kṛṣṇa says that "Out of the many stars, I am the moon." That means moons and the stars are on the same category. As the moon is a reflection of the sun, similarly the stars are also a reflection of the sun. So this shining you can see, it is expanded all over the universe. And whoever is coming in front of that shining, sunshine, it is glittering. Just like you can see sometimes an airplane running very high on the sky. As soon as there is reflection of the sunshine, it glitters.
The universe... It is also stated in the Brahma-saṁhitā, yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). In the effulgence of Brahman... The example is also there. It is not very difficult. Just like in the sunshine is the effulgence, shine. Sun is there, and the shining is there, but within the shining there are innumerable planets. In the daytime we cannot see, but at night we can see wherefrom these stars and planets coming. They are already there. In the sunshine, due to the bright sunshine, we cannot see them, but they are existing. As our planet is existing within the sunshine, so similarly, there are millions of planets. They are also existing. Yasya... Similarly... Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). This is only universe, but these each universe, millions of universes, they are existing within the Brahman effulgence, brahma-jyotir, both spiritual and material. Everything is there.
Just like the sun and the sunshine. Sunshine is combination of minute luminous molecular parts. There are finer atomic parts, lumination, combined together, that is called sunshine. That minute particle, shining minute particle is never equal to the sun. Similarly, jīva is minute particle of the supreme sun, Kṛṣṇa. Mamaivāṁśo jīva-bhūta (BG 15.7). So as the small molecular particle, shining particle in the sunshine cannot become the sun, similarly, the molecular particle of the Supreme Soul, the jīvātmā, is never equal to the Supreme Lord. The another name of the Supreme Lord is asama-urdhva. Asama. Asama means never equal. What to speak of ordinary living entities, in the śāstra it is stated that even Lord Brahma, Lord Siva cannot be equal to the Supreme Personality of Godhead. That is the injunction.
And as soon as you become cleansed of all dirty things, then your actual progress of life begins. Just like kairava-candrikā, just like the moon, on the first day it is just like a line, then gradually increases; the body and the moonshine increases. Therefore this comparison is given. The more you become Kṛṣṇa conscious the shining of your life increases. Śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam. Then this life will be full of knowledge. Vidyā-vadhū-jīvanam. Ānandāmbudhi-vardhanam. And to increase the life of knowledge means ananda. Ānanda means pleasure. We want pleasure. So you will get more and more pleasing life. Ānandāmbudhi-vardhanam. And prati-padaṁ pūrṇāmṛtāsvādanam. And every step of life, as we are... In the material way of life we are experienced, only unpleasure, difficulties, the just opposite. Ānandāmbudhi-vard... Āmbudhi means the ocean.
Nectar of Devotion Lectures
Very cutting vairāgya. Āruhya kṛcchreṇa. But if they do not approach Kṛṣṇa, then there is chance of falling down. There is chance of falling down again into this material world. Because we are living entities, we want variety. As I have explained several times, just like if you go in the sky... The sky is very brilliant, all shining, but still you'll not like it. You'll come down. You'll want to come down again, because you want variety. So if you go very high in the sky, if you actually enter into some planet where there is varieties of life, then you become satisfied. Otherwise, if you remain only in the sky, nirviśeṣa, nirākāra, then you'll hanker after: "Where is viśeṣa? Where is varieties? Where is variety?" This is natural. Therefore śāstra says, āruhya kṛcchreṇa param... You can go very high with your aero..., aeroplane, but if you don't get any shelter in the sky, then you'll have to come back. As they are doing. They're trying to go to the moon planet, not in the sky. The sky, you can remain in the sky.
Similarly, if you make progress...
So sāyujya-mukti is also liberation. Sāyujya-mukti, to become one, Brahman, brahma-jyotir. Brahmajyoti means assembly of small spiritual sparks. Just like the sun, sunshine, a combination of shining molecular parts; similarly, brahma-jyotir, sāyujya-mukti means you become... Because you are spiritual spark. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). So you are also spark, part and parcel of God; therefore you assemble with the other sparks, brahma-jyotir. Those who have no information of the other spiritual planets, Vaikuṇṭha or Goloka Vṛndāvana, they think to become one with the spiritual sparks, that is ultimate. For them, this is the place, sāyujya-mukti. But this sāyujya-mukti, you cannot stay here. Either by further progress you have to go to the spiritual planets, otherwise you'll fall down. Just like the same example.
Sri Caitanya-caritamrta Lectures
Similarly, Kṛṣṇa and Kṛṣṇa's pleasure potency, ānanda-cinmaya, ahlādinī... It is already described, rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmāt.
So whatever description is there of Vṛndāvana, that is expansion of Kṛṣṇa's pleasure potency. They are not different. Therefore in the beginning it is said, dīvyad, "shining," or "divine," "transcendental." So we should not consider Vṛndāvana as ordinary forest. Here we have got Vṛndāvana on this planet. That is also not ordinary forest. The exactly the same Vṛndāvana as it is Goloka Vṛndāvana... There is no difference. Therefore Narottama dāsa Ṭhākura says that
- viṣaya chāḍiyā kabe śuddha ha 'be mana
- kabe hāma herabo, śrī-vṛndāvana
Viṣaya chāḍiyā. Our present position is that we are materially diseased, so we have to become free from the material disease. Material disease means sense gratification, and the most formidable disease is sex. This is called material disease. So viṣaya chāḍiyā. We have to be, become free from the contamination of viṣaya, material enjoyment. This is the statement of Narottama dāsa Ṭhākura.
Antam means the last, and mahā means great. We have got idea of great, great, greater, greater, greatness, greatness. Where we finish all greatness, He's mahāntam. Mahāntam āditya-varṇam. Āditya-varṇam. Āditya means the sun. Just like sun. Wherever the sun planet is there, oh, there is sunshine, always shining. So where the sun planet... Wherefrom... The sun planet is also a material thing like this earth. Wherefrom the... (break) ...inhabitants, they're all fiery. Therefore their glaring effulgence is being manifested. So if you can see in the material world such effulgence of a certain point, particular planet, how can you disbelieve that Kṛṣṇa planet is more dazzling? Kṛṣṇa planet is more dazzling, and from Kṛṣṇa planet the brahma-jyotir is emanating. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi vibhūti-bhinnam (Bs. 5.40).
Sunshine is also light, sun globe also light, and the original source of this light, the sun-god, is also light. So sunshine is impersonal, sun globe is localized, and the sun-god is personal. If you be satisfied that "I am in the sunshine," be satisfied. That is called sāyujya-mukti. The sunshine means combination of different molecular shining parts. Any scientist knows it that what is the sunshine. The sunshine appears to be a homogeneous thing, but actually, in minute analysis it will be found that there are innumerable shining sparks, molecular sparks only—their combination. (baby making noise) (aside:) They're disturbing. (speaks to some men in Hindi)
So those who are merging into the Supreme Absolute, the jñānīs... Their ultimate goal is to merge into the Absolute Truth in His impersonal feature. That's all right; you can do so. That is also not this material; that is also spiritual. That is not material.
He has divided the whole energy of Kṛṣṇa into three: cit-śakti, jīva-śakti, and māyā-śakti. So the evidence is quoted from śāstra, Viṣṇu-Purāṇa, that viṣṇu-śaktiḥ parā proktā. Originally the Kṛṣṇa's energy is cit-śakti. Cit-śakti means spiritual energy, originally. Everything... Just like the sun and the sunshine. The sunshine originally shining, but when it is covered by cloud it is not shining. Within the cloud the real sunshine is there. So this material energy means it is covered by ignorance. This is the difference between spiritual energy and material energy. There is no two energies. Energy is one: viṣṇu-śakti parā proktā. That is parā, spiritual energy. Kṣetrajñākhyā tathā parā. Kṣetrajñākhyā tathā parā. Kṣetrajña means jīva-śakti, one who knows kṣetra and kṣetrajña. This subject matter is there in the Thirteenth Chapter of Bhagavad-gītā. Kṣetra-kṣetrajñayor jñānam. So when Arjuna inquired, kṣetra-jñam, Kṛṣṇa replied, idaṁ śarīraṁ kṣetram abhidhīyate: "This body is kṣetra, and one who knows this body..."
That brahma-jyotir, in that brahma-jyotir there are all these universes and Vaikuṇṭhas. All, they are resting in that brahma-jyotir. Just like in the sunshine so many planets are resting, similarly, in the brahma-jyotir, the personal shining of Lord Kṛṣṇa, in that shining which is called brahma-jyotir, all the universes and Vaikuṇṭha planets or universes, they are all resting. And the universes, the material universes are only one-fourths in quantity of the Vaikuṇṭha universes. All the universes taken together of this material world, it is only one-fourths in comparison to the other Vaikuṇṭha, or spiritual, universes. Vaikuṇṭha, brahmāṇḍa-gaṇa-śakti-kārya haya.
The brahma-jyotir, that is nothing but His bodily effulgence. And in that brahma-jyotir... Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Or that brahma-jyotir being manifested, there are innumerable planets and universes. There are. The same example: just like in the sun, sunshine, there are innumerable planets, so similarly, in the original shine, Kṛṣṇa shine—this is sunshine; the original shine is Kṛṣṇa shining—in that effulgence there are innumerable Vaikuṇṭha planets, spiritual planets. Ekāṁśena sthito jagat (BG 10.42). In the Bhagavad-gītā, you'll find, all these planetary manifestations is situated in one fourth of His effulgence. Three fourths of the manifestation are in the spiritual sky. Tad brahma niṣkalam anantam aśeṣa-bhūtam. Aśeṣa-bhūtam. It is so much extended that nobody can calculate how far. We cannot calculate even the sunshine, how far it is extended, and what to speak of that original effulgence. So our knowledge is always imperfect.
Brahmā's description is given here, that bhāsvān yathāśma-sakaleṣu nijeṣu tejaḥ. Just like valuable stone... The example is very nice, valuable stone, just like diamond. Diamond has got power to illuminate. And what is this diamond? The diamond is made by the interaction of sunshine. All these valuable stones, they are products of sunshine. So as the diamond has got power of shining power, it is derived from the sun, or diamond, the moon also, it derives power from the sun, similarly, Brahmā, although he is very powerful, he is known as creator of this universe, but he is just like diamond. He inherits power from the Supreme Lord, so he becomes powerful. Bhāsvān yathāśma-sakaleṣu nijeṣu tejaḥ. That is simply a bit of power. Just like a diamond, diamond also illuminating, but it is not original luminous. Original luminous is sun, and the illumination expanded by diamond is not so valuable as the sunshine. Similarly, Brahmā, although we see him so powerful, he has little power derived from the Supreme Lord.
Mayā tatam idaṁ sarvaṁ jagat avyakta-mūrtinā: (BG 9.4) "By Me the whole spiritual and material world is manifested." Tatam idam. How it is manifested? Just like the sun and sunshine. Sunshine is manifested all over the universe, and sun is the central point. Similarly, Kṛṣṇa is the central point, and His shining brahma-jyotir is diffused all over. And the part of that brahma-jyotir, when it is, I mean to say, covered by the cloud of mahat-tattva, that is called material existence. So we are in this darkness. So Kṛṣṇa says, Lord Cai... So his place is in the internal potency. 'Svarūpa-śakti' rūpe tāṅra haya avasthāna. He is situated there in His internal potency.
How it is coming out? That we can very easily understand. As the sunshine is coming out, emanating incessantly from the sun disc, similarly the real sunshine, brahma-jyotir, is coming out of the spiritual planet Goloka Vṛndāvana incessantly. That is called brahma-jyotir. Yasya prabhā prabhavato (Bs. 5.40). And due to that incessant shining, all the shining which you are experiencing, even this lamp, even this electricity, fire, moonshine, sunshine, any shining, that is due to that brahma-jyotir. So yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). In that shining, this material world, the spiritual world, they are resting. So impersonalists, they are concerned with the shining, that's all. The difference between the personalists and impersonalists is that impersonalists, they take that shining as final. But the personalists, they take, "No. Kṛṣṇa is final." That is their difference of opinion.
Festival Lectures
Goloka-nāmni nija-dhāmni. There is a planet in the spiritual world. The material world, you can see the material sky, limit of the sky, the horizon, but you are not able to reach even the moon planet, the nearest planet. But within this universe, within this horizon, there are innumerable planets. Aśeṣa. Yasya prabhā prabhavato jagad-aṇḍa-koṭi koṭiṣv aśeṣa-vasudhādi vibhūti-bhinnam (Bs. 5.40). By the shining effulgence from the body of Kṛṣṇa... That is called brahma-jyotir. Within that brahma-jyotir or effulgence there are innumerable universes. Ananta-koṭi. Yasya prabhā prabhavato jagad-aṇḍa-koṭi. Koṭi means innumerable. One million, ten millions equal to one lakh. Such hundred lakhs makes a koṭi. So actually we see there are innumerable planets but beyond this creation, this is material creation, one-fourth manifestation, one-fourth manifestation of God's creation, this, this material world... This is also only one universe.
General Lectures
"I am the origin of everyone." Mattaḥ sarvaṁ pravartate: "Everything emanates from Me, all the energies." Just like from the sun globe the energies are coming out incessantly just like flows of water, and everything is being created in this material world through the sunshine, similarly, the shining principle which is emanating from Kṛṣṇa, which is known as brahma-jyotir, is the origin of everything. So kṛṣṇas tu bhagavān svayam (SB 1.3.28).
So this Kṛṣṇa science is a very great science, and Bhagavad-gītā explains this Kṛṣṇa science very nicely, the origin of everything. And we should take advantage of this great book of knowledge, Bhagavad-gītā. It is already known in your country, Bhagavad-gītā. There are many editions, but unfortunately, sometimes Bhagavad-gītā is misinterpreted and people are misled to understand the origin.
There is no difference. But the difference is... Just like in your country temperature of sun is less, and in a tropical country the temperature of the sun is very great. Does it mean the sun's temperature is changed? It is according to the reception. The atmosphere of this country is so surcharged that you cannot receive the sunshine properly, but the sunshine distributes its shining everywhere the same. Similarly, according to the country, according to the circumstances, according to the planet, God is manifested differently, but He is not different. You are wrapping your body with some winter clothes. Same time, telegraph in India, oh, they are running fan. Why the temperature is different? Therefore whatever Lord Jesus Christ says or whatever Kṛṣṇa says or what Rāma says, that is in terms of the place, in terms of the circumstances, atmosphere, persons, hearer. There is different. One thing which I try to convince a child is not possible to teach the same thing to his father.
Somebody says, "Oh, I saw that portion is water." And somebody says, "No. I saw that some portion is land." So simultaneously one and different. Simultaneously one and different. Our position is... Because we are spirit soul and Kṛṣṇa, God, is spirit... He is whole spirit and I am particle of that spirit. Just like sun, the sun globe, and the sunshine, molecules of shining particles, they are also sunlight. The combination of those atomic particles of sunshine giving us the sunshine rays. So we are also shining just like the particles of the sun globe, but we are not equal to the complete sun. The glowing particles, molecules of the sunshine, is not equal in quantity with the sun globe, but in quality it is the same. Similarly, we living entities, we are minute particles of that supreme spirit soul, Kṛṣṇa or God. Therefore we are also shine. We are of the same quality. Just like a small particle of gold is gold. It is not iron. Similarly, we are spirit soul; therefore we are one. But because I am minute...
Tamāla Kṛṣṇa: "The living entity is just like a molecular part of the sunshine, whereas Kṛṣṇa is compared to the blazing shining sun. Lord Caitanya compared the living entities to the blazing sparks from the fire and the Supreme Lord to the blazing fire of the sun. The Lord cites in this connection a verse from Viṣṇu Purāṇa in which it is stated that everything that is manifested within this cosmic world is but an energy of the Supreme Lord. For example, as the fire emanating from one place exhibits its illumination and heat all around, so the Lord, although situated in one place in the spiritual world, manifests His different energies everywhere."
Prabhupāda: Now, this is very simple. Try to understand. Just like this fire, this lamp, is located at a certain place but the illumination is distributed all over this room, similarly whatever you see, display of this cosmic manifestation, they are display of the energy of the Supreme Lord. The Supreme Lord is situated in one place. That we cite in our Brahma-saṁhitā: govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. He's a person. Just like your President, Mr. Johnson, he's sitting in his room in Washington, but his power, his energy, is acting all over the state. If it is possible materially, similarly Kṛṣṇa, or God, the Supreme Person, He is situated in His place, abode, Vaikuṇṭha or kingdom of God, but His energy is acting. Another example, the sun.
So therefore there are innumerable sun and moons. That is accepted by the modern science, and it is stated in the Vedic literature also. So sun is not the original planet, but the original planet is called Goloka Vṛndāvana. But the sun has similarity. Just like the sun is shining, the shining planet, and on the sunshine there are other planets, they are moving by the heat of the sunshine in their orbit. So similarly, sun is also moving. According to modern science, sun is fixed up, but according to Vedic literature, sun is also moving.
The symptom is, because it is there in my body, because it is there in your body, therefore you are moving, you are talking, you are planning, so many things you are doing—simply for that spiritual spark. So we are very minute spark of the supreme spirit. Just like there are in the sunshine minute particles, shining particles. With shining, these shining particles, when they are mixed together, that is sunshine. But they are molecules. They are separate, atomic molecules. Similarly, in relationship with God and ourselves, we are also minute particles of God, shining. Shining means we have got the same propensities, thinking, feeling, willing, creating, everything. Whatever you see in yourself, that is there in God. So God cannot be impersonal, because we are all persons. I have got so many propensities—that is very minute quantity. The same propensities are there in Kṛṣṇa, or God, but that is very great, unlimited.
From there, the transcendental abode of Kṛṣṇa... Just like the sunshine, wherefrom it has come? From the sun planet. Everyone knows it. Although you cannot go there, it is far, far beyond your reach, but you can understand that the sunshine is coming from the sun globe. There is no doubt about it. Similarly this vibration, this shining, is coming from Kṛṣṇa, Goloka. Golokera prema-dhana. And prema-dhana means this chanting is in love with Kṛṣṇa. Golokera prema-dhana, hari-nāma-saṅkīrtana, rati nā janmilo kene tāy. "I've no attachment for this." Why should one be attached to this? That is explained in the next line: viṣaya-viṣānale, dibā-niśi hiyā jvale. Hiyā means heart. Our heart is always burning. Why? In touch with this material sense gratificatory process. No sense gratificatory process is giving me satisfaction. I'm trying this way, that way, this way, that way, that way. You see?
You are not having fulfilled your joy. Just like you belong to this land, and if you are put into the ocean, Atlantic Ocean, however expert swimmer you may be, you cannot be happy. You have to come back to the land. Then you can be happy. Similarly, we are all spiritual souls, spiritual sparks. Just like the sunshine. Sunshine means there are molecular parts of shining principles. Similarly, we are also molecular parts and parcel of God, who is ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). In the Vedānta-sūtra... He is full of joy. So we, as part and parcel also, we are full of joy. So unless we come in contact with the Supreme, our joyfulness will never be fulfilled. Therefore we have to come to the spiritual platform if we want to have that full spiritual or full joyfulness, ānandamayo 'bhyāsāt. (end)
The hint is given there that in the sky of freedom, in the spiritual sky, there is no need of sunshine. That is the distinction. Try to understand. This is also confirmed in the Upaniṣads. In the spiritual sky there is no need of sunshine, there is no need of moonshine, there is no need of electricity, because everything is shining there, all Brahman effulgence. And as we have got one huge planet here, the sun planet, which is efful..., effulgent, dazzling, bright, in the spiritual sky all the planets are like that. So therefore, there is no question of darkness. Darkness is here. So you try to understand that there is a spiritual sky. That is not like this sky where we experience darkness. Now we are experiencing at night... Night means we are experiencing darkness; therefore we require this electricity or moonlight or sunlight. But the Vedas say, tamasi mā: "Don't remain in this darkness." Jyotir gamaḥ: "Go, just try to reach that system, that planetary system, where everything is dazzling, bright."
Just try to understand the one eye of God, then another eye, then try to understand other senses. But you cannot understand even one eye. What you will understand of God? In the Bhagavad-gītā it is said, raso 'ham apsu kaunteya: (BG 7.8) "The taste in the water I am." Just try to understand. Prabhāsmi śaśi-sūryayoḥ: "I am the shining in the sun and the moon. I am the sound in the sky." So this light, sound, these are scientific studies. Kṛṣṇa says, Bhagavān says, that "I am the sound in the sky." So if you can practically study sound, light, nicely, scientifically, then you'll see Kṛṣṇa also. That is required. Education means to find out the ultimate goal, Absolute Truth. In whatever field of education you may be, that doesn't matter. But try to find out the ultimate. Because in the Vedānta-sūtra it is said, "What is Absolute Truth?" The first question in the Vedānta-sūtra is athāto brahma jijñāsā. "Now, this is the time."
. "I am the taste of the water." When we drink water, we feel very much satisfied. The taste of water is so nice. Kṛṣṇa says, "I am that taste." Now, if you are drinking daily water and you are tasting it, so how you can say that you have not seen God? If you have tasted that water, then you have seen God. Prabhāsmi śaśi-sūryayoḥ: "I am the shining principle of sun and the moon." You are seeing every day the sunshine and the moonshine. How you can say that you have not seen God? So this is the science of God, how to see Him. Just like when there is smoke, you can understand that there is fire, although the fire is hidden, similarly, by the symptoms, how God is acting, how His energies are spread all over the world, if you study the energy of God, then you can see God, you can feel God, you can associate with God, and you become godly, or purified.
The brahma-jyotir, yasya prabhā, is the bodily effulgence of God, Kṛṣṇa, Govinda. So on that effulgence, jagad-aṇḍa-koṭi, there are innumerable universes. It is not very difficult to understand. Just like you see, in the sunshine innumerable planets are floating. So what is the difficulty to understand that there is a shining effulgence from the body of God, Kṛṣṇa, and in that shining effulgence, innumerable universes are floating? What is the difficulty? There is no difficulty. It is most scientific proposal.
So these are the potencies of God. Not that I can show some magic and immediately I become God. Just see the magic, real magic of God. Don't accept cheap God. God must show godly magic. Just like we are showing little magic, floating some airplane or sputnik or jet in the sky. We are taking so much credit, so much credit that scientists are declaring, "There is no God. I am God, because I have made this airplane."
"There is no existence of God," then you can do it. Why don't you do it? Why you are so much in scarcity of water? I do not think any scientist can very boldly answer that "Yes, we can do, and we can defy the existence of God, or the mercy of God." That is not possible. Raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ (BG 7.8). Kṛṣṇa says that "I am the shining of the sun and the moon." Now, there, there are so many great scientists, and expert in chemical composition, making chemical composition. Why not make a small sun on the head of the Ahmedabad City so that you save so much expenditure of electric light? They will say, "Oh, the composition of the sun is like this, that"—so many theories. But why not prepare one? If you know the composition, make it, a sample sun, and see that it is shining.
Everyone is drinking water. And who is not tasting it? He's seeing God. Why do you say that "I do not see God"? You see, as it is directed by God. Then gradually you'll see Him. If you simply remember this instruction, this one instruction of Bhagavad-gītā, raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ, "I am the taste of water. I am the shining illumination of sun and moon..." Who has not seen the sunlight? Who has not seen the moonlight? Who has not tasted water? Then why do you say, "I have not seen God"? If you simply practice this bhakti-yoga, as soon as you drink water and taste and be satisfied, "Oh, here is Kṛṣṇa." So immediately you remember Kṛṣṇa. As soon as you see sunshine, you remember, "Oh, here is Kṛṣṇa." As soon as you see moonshine, you remember, "Eh, here is..." As soon as you see something wonderful, pauruṣaṁ nṛṣu śabdaḥ khe, as soon as you hear in the sky some sound, so if you remember, "Here is Kṛṣṇa," that means you are remembering Kṛṣṇa in every step of your life. And if you're remembering Kṛṣṇa in every step of life, then you become the topmost yogi.
So far we are living entities, are concerned, we are the same. Just like I explained last night that we are samples of God, but He's complete, He's the whole; we are part and parcel. As part and parcel, there is tendency of being covered by māyā. The example we can cite that the sun and the sunshine... Sunshine means accumulation of shining particles. They are also individual shining material, molecular parts. The cloud can cover the sunshine partial, not all. The sunshine is expanding millions and millions of miles. Out of that, hundred, two hundred miles may be covered by the cloud. So that portion of sunshine is called material world. Just try to understand. The God is just like sun, kṛṣṇa sūrya-sama, and the sunshine, light, is the brahma-jyotir. Impersonal brahma-jyotir is just like the sunshine, and Paramātmā is just like the sun globe. To understand the Absolute Truth we have to make progress from impersonal Brahman to localized Paramātmā and then, from Paramātmā, to this Bhagavān, the Supreme Personality of Godhead. This is the statement of Śrīmad-Bhāgavatam:
The Supreme Lord is śaktimān. Just like the sun and the sunshine and the Sun-god, and practically they are one. From the Sun-god there is... The abode of the Sun-god is the sun globe, and the shining of the sun globe is also sunshine. So in one sense they are one, in other sense they are different. Just like the sunshine is reaching here, it does not mean the sun globe is reaching here. That is also explained in the Bhagavad-gītā, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: (BG 9.4) "I am spread." So sarvaṁ khalv idaṁ brahma, everything is Kṛṣṇa. But at the same time, if you commit mistake... The same way, "Because the sunshine is here, therefore sun is here." That is a mistake. This is viśiṣṭa-advaita. They are all one, advaya-jnana, but still they're different. Advaita-viśiṣṭa. That is explained in the Śrīmad-Bhāgavatam that brahmeti paramātmeti bhagavān iti śabdyate. Vadanti tat tattva-vidas tattvaṁ yaj jnanam advayam (SB 1.2.11). Advayam means advaya, advaita, no difference, the same thing. But viśiṣṭa.
Philosophy Discussions
Prabhupāda: No, we don't want that. Go, spread, preach, and make your nation glorified.
Śyāmasundara: He discusses one more topic, aesthetics, or what is the idea of beauty. He says that beauty is the absolute idea shining through to the sense world, or the spirit shining through to the sense forms.
Prabhupāda: Yes, therefore our Kṛṣṇa is the most beautiful. That beauty. Because Kṛṣṇa is most beautiful. Just like I said the other day that the nice bird was chirping, I say Kṛṣṇa is speaking. So reservoir of all pleasure, all beauty. So beauty is appreciable because it is one of the qualifications of Kṛṣṇa.
Śyāmasundara: So beauty in the material world is Kṛṣṇa's, Kṛṣṇa...
Śyāmasundara: So beauty in the material world is Kṛṣṇa's, Kṛṣṇa...
Prabhupāda: Kṛṣṇa's perverted reflection. Just like now the sky is clear, now the sunshine is bright, but even if the sky is covered by clouds, you will understand it is daytime because the glaring, shining of the sun is still to be understood. Similarly, whatever little beauty we find in this material world, that is a perverted reflection of Kṛṣṇa's beauty.
Śyāmasundara: We still understand it's beauty, but not very much.
Prabhupāda: Yes, not very much.
Śyāmasundara: Just a few more minutes and then it's finished. He says that art is a combination of spiritual content and sensuous form, that this is really art, that the artist should try to form spiritual content with these material...
Prabhupāda: The sunshine, sunshine... Just like sunshine. You can collect time according to the sunshine. The morning sun shining is called 6 a.m., and then 7 a.m., 8 a.m., 9 a.m., like that. The shine. But this 6 a.m. shining will be somewhere else also, although here it is 8 a.m.
Śyāmasundara: That's a relative measurement.
Prabhupāda: So the sunshine is existing always the same. It is relatively understood by others. Otherwise sun is fixed up in his position and is shining all over the world.
Śyāmasundara: The speed of light is constant also, it is said.
Prabhupāda: Yes. It does not change as it reaches. When it may reach, it is already there.
Śyāmasundara: It takes one particle of sunlight eight minutes to travel from the sun to here.
Prabhupāda: That may be, but the sun's...
Śyāmasundara: But our people are all employed, they are all clothed nicely...
Prabhupāda: Temporarily it may be very glittering. Just like a polished thing, temporarily it looks very brilliant, shine. But in course of time it will become black. That's all. Because it is not actually shining. Gold shining and artificial shining, there is difference.
Śyāmasundara: He says that these class conflicts can be resolved through prosecution and repression of counter-revolutionaries at home, and...
Prabhupāda: That is going on. It is not a new thing, that in order to establish peace you kill somebody.
Śyāmasundara: If there's any counter-revolutionaries, you prosecute or repress them.
Prabhupāda: Yes. That is also explained in the Bhagavad-gītā. Avināśi tu tad viddhi yena sarvam idaṁ tatam. That portion which is spread all over the body, that is immortal. So this is the illumination or the shining of the soul. That the sun is situated localized in a particular place, that we can see everyday, but his illumination is distributed all over the universe. Similarly, although the soul is situated within the heart, his illumination is spread all over the body. So that is consciousness. So as soon as the soul is out from the heart, which is known as heart failure, when he leaves the heart, then what is the use of this heart? It becomes a lump of matter. Immediately consciousness is absent from the whole body. So it is upon the leaving of the soul this body there is no more consciousness. This is reasoning. Why a second before there was consciousness and after there is no consciousness? If you chopped up the body there will be no protest, there will be no feeling of pain, that "What is that?" This is reasoning, that something is missing. That soul has gone out; therefore the consciousness in the body is absent.
Purports to Songs
So Nitāi-pada-kamala means the lotus feet of Lord Nityānanda. Koṭi-candra-suśītala. It is just a shelter where you will get the soothing moonlight not only of one, but of millions of moons. Just we have to imagine what is the aggregate total value of the soothing shine of millions of moons. Koṭi-candra-suśītala, je chāyāy jagata jurāy. Jagat, this material world, which is progressing towards hell, and there is always a blazing fire, everyone is struggling hard, nobody finds peace. Therefore, if the world wants to have real peace, then it should take shelter under the lotus feet of Lord Nityānanda, which is supposed to be cooling like the shining moon, millions in number. Nitāi-pada-kamala, koṭi-candra-suśītala, je chāyāy jagata jurāy. Jurāy means relief. If you actually want relief from the struggle of existence and if you actually want to extinguish the fire of material pangs, then Narottama dāsa Ṭhākura advises, "Please take shelter of Lord Nityānanda." What will be the result of accepting the shelter of the lotus feet of Lord Nityānanda? He says that heno nitāi bine bhāi: "Unless you take shelter under the shade of lotus feet of Nityānanda," rādhā-kṛṣṇa pāite nāi, "it will be very difficult to approach Rādhā-Kṛṣṇa." Rādhā-Kṛṣṇa This Kṛṣṇa consciousness movement is for approaching Rādhā-Kṛṣṇa, to be associated with the Supreme Lord in His sublime pleasure dance.
| Page Title: | Shining (Lectures) |
| Compiler: | Visnu Murti, RupaManjari |
| Created: | 11 of Jun, 2012 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=92, Con=0, Let=0 |
| No. of Quotes: | 92 |