Simultaneously (Lectures, SB)

Expressions researched:
"simultaneous" |"simultaneously"

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.3 -- London, August 24, 1971:

So it is stated here yaḥ svānubhāvam. Svānubhāvam. Svānubhāvam means personally convinced. Anubhāvam. God can be realized at the present stage by anubhāva. We cannot see God now, but anubhāva, appreciating or understanding the nature of God and seeing God, there is no difference. Absolute. So our business is at the present moment to feel the presence of the Lord in every action. To... Presence... The presence of the Lord, that is wanted. So someday, if you continue in that Kṛṣṇa consciousness, presence of Lord in everything, then it will be possible some day to see Kṛṣṇa eye to eye. Just like we are seeing. We are seeing Kṛṣṇa: here is Kṛṣṇa. But still, because we are conditioned souls, sometimes we think that "This is not actual Kṛṣṇa; this is a statue of Kṛṣṇa." But that is not the fact. Fact is Kṛṣṇa is one. Kṛṣṇa is absolute, advaya-jñāna. He is identified to everything. What is everything? Everything means manifestation of His energy. So energy is not different from the energetic. Śakti-śaktimatayor abhedam. There is no difference. Just like the sun and the sunshine, or heat of the sun. Heat of the sun and the sunshine, or heat of the sun. Heat of the sun and the sunshine, they appear to be different from the sun, but actually it is not, because they are simultaneous. Wherever there is sun, there is heat and light. Or wherever there is heat and light, there is sun. In the morning, when you see that it is now clear, there is no more darkness, immediately you understand that there is sunrise. So this svānubhāva, when there is no darkness in your heart... Svānubhāva. What is Kṛṣṇa, when you understand fully within your heart, at that time your actual liberation is attained.

Lecture on SB 1.2.6 -- Delhi, November 12, 1973:

It is described in the Bhagavad-gītā that because everything is the energy of the Supreme Personality of Godhead, but everything is not God... That is explained. Mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā (BG 9.4). Kṛṣṇa says that "I am expanded in My impersonal feature everywhere. But I am not there." It is very simple to understand. Just like the sunshine. The sunshine is expanded all over the universe. But if you are in the sunshine, you cannot say that "I am in the sun planet." No, that is not. Sun planet is 93,000,000's miles away. But the sunshine is not different from the sun. That is also fact. But still, you cannot say, because the sunshine has entered in your room, you cannot say that "I am in direct connection with the sun-god or the sun planet." No. This is called acintya-bhedābheda philosophy: "simultaneously, inconceivably, one and different." So everything is God. That is a fact. And still, everything is not God. That is also fact. So we have to understand this philosophy. Everything is God. Without God's energy... The same thing, that the whole material world is existing on the sunshine. All scientists know it. But at the same time, the sunshine is different and nondifferent from the sun. Similarly, whatever we are experiencing, that is energy of God. Brahmaṇaḥ śaktiḥ. These are energies of God, tathedam akhilaṁ jagat, the whole creation, cosmic manifestation. But when there is question of love, you have to find out the origin of this energy. That is Kṛṣṇa.

Lecture on SB 1.2.7 -- Delhi, November 13, 1973:

As you are contaminating, kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu (BG 13.22). Sat and asat-janma. Why there are so many varieties of life? Cats, dogs, trees, aquatics, birds, beasts, human beings, demigods, civilized, uncivilized, so many. Why there are so many varieties? kāraṇaṁ guṇa-saṅgo 'sya. As he is associating with different types of qualities, he is getting a different types of body. This is going on.

Therefore Caitanya Mahāprabhu says,

ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva

guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja

(CC Madhya 19.151)

Caitanya Mahāprabhu says, "The living entity is rotating within this universe," brahmāṇḍa bhramite. Sometimes this planet, sometimes that planet, sometimes this body, sometimes that body. In this way he is rotating from time immemorial. But by chance, fortunate, by fortune, if he gets in touch of a proper guru and then he gets Kṛṣṇa... Guru-kṛṣṇa-kṛpāya. By Kṛṣṇa's mercy, he gets guru, and guru's mercy, he gets Kṛṣṇa, simultaneously—if he is actually serious about Kṛṣṇa, Kṛṣṇa consciousness. This is important, therefore. When we hear about Kṛṣṇa... Therefore sat-saṅga is required, to awaken that Kṛṣṇa consciousness, dormant Kṛṣṇa consciousness within everyone's heart. Everyone's heart, There is. Because he is part and parcel of Kṛṣṇa.

Lecture on SB 1.2.9 -- Detroit, August 3, 1975, University Lecture:

Guest: I have a question. I think the...

Prabhupāda: Only a minority is Christian only.

Guest: The majority believe that Christ is also God, not just His son, but he is God also.

Prabhupāda: Yes. No, to... God... God and God's son, they are one and different simultaneously. That you, anyone, can understand, that a father and the son... The son is born out of the body of the father. So if the father is spirit, the son is also spirit because the son is born out of the body of the father. So, so far the body is concerned, it is spiritual. But still, the relationship is father and son. It is called acintya-bhedābheda-tattva, simultaneously one and different. Anyone can understand. The child is the father's body. In that way it is one. But a child is the son, and the father is the father. So simultaneously one and different. So Christ is God and not God simultaneously.

Lecture on SB 1.2.9 -- Detroit, August 3, 1975, University Lecture:

Prabhupāda: Well, in the higher sense there is nothing but Kṛṣṇa, or God.

Guest: It is also non-Kṛṣṇa?

Prabhupāda: There is... Just like... I have already explained that, simultaneously one and not one. Just like the sunshine. You see the sun, and you see the sunshine. The sunshine is of the same quality, heat and light, and the sun is also heat and light, but when the sunshine comes within your room it does not mean the sun has come within your room. The heat and light is already there with the sunshine, but still, you cannot say sunshine is the sun.

Lecture on SB 1.2.10 -- Bombay, December 28, 1972:

So those who are anxious to understand the Absolute Truth by dint of imperfect knowledge, this is right conclusion. If your senses are imperfect, whatever your knowledge may be, that is imperfect, because you are gathering knowledge from..., by imperfect senses. You know the story of studying..., blind man studying an elephant. So blind man is going, somebody is catching the leg. So they, "Oh, elephant is just like a pillar, a column." And somebody is studying the tail, somebody is studying the trunk. So different knowledge, because they have no eyes. And one who sees the elephant as it is, he can understand that elephant is neither column, nor a trunk, nor this; he is a complete body. Similarly, those who are trying to understand the Absolute Truth by dint of blind knowledge, they come to the understanding of impersonal Brahman, brahmeti. That is also truth, just like you touch the elephant, a blind man touching the elephant, but because he hasn't got eyes he is concluding that elephant is like, just like a column. But he has touched. Similarly, either the impersonalist or the yogi or the bhakta, they have come to the Absolute Truth; therefore it is called advaya-jñāna. There is no difference between impersonal Brahman and localized Paramātmā and the Supreme Personality of Godhead. There is no difference, but still there is difference. This is called acintya-bhedābheda-tattva: inconceivable one and simultaneously different. The same example can be given, that when the sunshine enters into your room, it means that sun has entered, but at the same time the sun is far, far away from you. Similarly, to understand Brahman means the Absolute Truth is sac-cid-ānanda-vigrahaḥ, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda vigrahaḥ (Bs. 5.1). If you simply try to understand impersonal Brahman, then you simply understand sat aṁśa, the eternity; paramātmā, citaṁśa; and ānandāṁśa is Kṛṣṇa. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12).

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

So simply Brahman realization is not perfect. Simply Paramātmā realization is also not perfect. When you realize Bhagavān, then you realize Brahman, Paramātmā, and Bhagavān simultaneously. That is ānanda. That is ānanda. That is available as it is. Paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā. Śruta-gṛhītayā, hearing. Therefore Rūpa Gosvāmī says,

śruti-smṛti-purāṇādi-

pañcarātra-vidhiṁ vinā

aikāntikī harer bhaktir

utpātāyaiva kalpate

(Brs. 1.2.101)

One who does not understand the bhakti philosophy through śruti, through Veda, smṛti... Just like Bhagavad-gītā is smṛti. Śruti-smṛti-purāṇādi (Brs. 1.2.101), and Nārada-pañcarātra. Without reference to these books of knowledge, if one becomes a so-called devotee, that is not accepted by Rūpa Gosvāmī. Here also it is said, bhaktyā śruta-gṛhītayā. Śruta-gṛhītayā, knowledge, full knowledge, through Vedas, bhaktyā, with devotion. Dry Vedic knowledge makes you impersonalist, only a partial realization. Therefore bhakti must be there. Bhakti means without any result or karma and jñāna. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Brs. 1.1.11). People are interested with dharma, artha, kāma, mokṣa (SB 4.8.41, Cc. Ādi 1.90). But Bhāgavata says that above that, dharmaḥ projjhita-kaitavo 'tra (SB 1.1.2). Here in the Śrīmad-Bhāgavatam... Dharma, artha, kāma, mokṣa, they are cheating, because they are not giving directly the devotional service to the Lord. Dharma, artha, kāma, mokṣa. Therefore Vyāsadeva says, dharmārtha-kāma-mokṣa, dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ vāstavaṁ vastu vedyam atra (SB 1.1.2).

Lecture on SB 1.2.17 -- San Francisco, March 25, 1967:

From material point of view. But the thing is that material point of view, if you do act good work, you have to enjoy the reaction. That is the point. As I have already explained that by your good work, you get good birth, you get good wealth, you get good education, good features of body. But that is not the solution of your problem. Here the whole thing is that how to act. If we act from the material platform, even in the modes of goodness, that is also not solution of my life. But even, even in the spiritual, from the spiritual platform, if we act which apparently may seem to be acts of passion, that is not reactionary. That is not reactionary. Just like Arjuna. Arjuna... Now, the Lord says that you become free from the reaction of your activities. That is the proposition. Now, at the same time, He's inducing Arjuna to fight. Now, fighting is on the platform, on the modes of passion. Does it mean that simultaneously Kṛṣṇa is inducing him to be entangled in the reaction of passion modes? No. That action, even apparently appears to be act, being acted on the platform of passion, it is transcendental because it is direction of the supreme consciousness. So whole thing is that we have to... Just like... Same example can be cited, that a soldier is killing his enemy, and the soldier's rewarded, "Oh, you have killed such a big enemy. You are rewarded." Do you mean to say by killing one is rewarded? But he is not acting on his platform. He's acting on higher consciousness platform, higher order. So if a commander's order can give him immunity from the reaction of being hanged, why not God's command? That is the thing. So we have, we haven't to discriminate whether I am in the modes of ignorance or passion or goodness. No. We have simply to see whether I'm acting under the direction of the supreme consciousness. That is the thing to be seen. Then we are free. Then our life becomes free. That thing, we have to learn.

Lecture on SB 1.3.27 -- Los Angeles, October 2, 1972:

So the difference between God and ordinary living entity must be there. Anyone who is claiming as the Supreme Lord or God, he is a blasphemer. He is a rascal. He's a cheater. So you should not be influenced by such rascals. God is always great, always great. There is no equal, no greater. That is called great. Nobody can be equal with God and nobody can be greater than God. Everyone under God. Asamordhva. Therefore God's another name is Asamordhva. "A" means none. Sama means equal. Ūrdhva means greater. Asamordhva So everyone is emanation from God, but nobody is equal with God. But the viṣṇu-tattva, They are the same. There is no difference between Kṛṣṇa and Rāmacandra, Nārāyaṇa, Viṣṇu, because They are viṣṇu-tattva. Baladeva. They are equally powerful. But jīva-tattva, we living entities, although we are part and parcel of God, we are not equally powerful. That is called the philosophy of acintya-bhedābheda-tattva, simultaneously one and different. Simultaneously one and different. Just like in Bible also, Jesus Christ is claimed as one with God, but at the same time different. As son, he is different. As representative of God, he is one. That is the philosophy, perfect philosophy. All living entities, anything within this manifestation, even this whole world, is one with God. Idaṁ hi viśvaṁ bhagavān ivetaraḥ Nārada Muni said to Vyāsadeva. Idaṁ hi viśvam. This whole universe is God. Idaṁ hi viśvaṁ bhagavān, the Supreme Personality of Godhead, ivetaraḥ. But it appears like different.

Lecture on SB 1.5.13 -- New Vrindaban, June 13, 1969:

"Anyone who is always thinking of Me within his heart and he's engaged in My service, he's first-class yogi." So any person who is engaged in Kṛṣṇa consciousness, who's acting simply for Kṛṣṇa twenty-four hours, he's in samādhi. Samādhinā tad, anusmara tad-viceṣṭitam. Anusmara: "That meditation should not be manufactured by you, but under the direction of the representative of Kṛṣṇa." Therefore it is called anusmara. Cittaga..., akhilasya bandhasya muktaye. Then again, Śrīdhara Svāmī says that "This process is for giving liberation from all kinds of material bondage." Akhilasya bandhasya muktaye tam anusmara smṛtya varṇayata.(?) And again Śrīdhara Svāmī gives note herewith that "Not only you meditate, but you preach. That will help your meditation." Just like I am speaking to you. I am meditating simultaneously. Unless I remember, how can I speak to you? Unless my attention is concentrated without any diversion in Kṛṣṇa subject matter, how can I speak to you? So that is also samādhi. Don't think that one who is simply sitting, he is in samādhi. One who is preaching, he's also in samādhi, because he's thinking of Kṛṣṇa. Otherwise, how he can talk of Kṛṣṇa if he does not think of Kṛṣṇa?

Lecture on SB 1.5.33 -- Vrndavana, August 14, 1974:

So by this karma... vikarma rather. Karma means when you act according to the śāstra, that is called karma. Lawful activities. The lawful activities is very good. But unlawful activities, you are punishable. So the business of sense gratification is unlawful activities. You cannot gratify your senses more than necessity. Everywhere that is the stringent laws of nature. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). You cannot surpass it. Duratyayā. If you surpass, then you will be punished. There is simultaneous law of nature. The example is that you can eat, say, four ounce or eight ounce foodstuff. If you eat ten ounce, then there will be suffering, indigestion, you cannot eat, there will be dysentery, so many things. That is nature's law. So people are becoming entangled in karma. Yajña sa karma, one should work for Yajña, for Kṛṣṇa. But they are not doing that. They are doing for sense gratification. Ye pacanty ātma-kāraṇā. Bhuñjate te tv aghaṁ pāpaṁ ye pacanty ātma-kāraṇāt (BG 3.13). That is stated in the Bhagavad-gītā. If you live only for sense gratification, then you become entangled in the law of karma.

Lecture on SB 1.7.11 -- Vrndavana, September 10, 1976:

Somehow or other, we have fallen in this material world, the ocean of nescience, bhavārṇava. Arṇava means ocean, and bhava means repetition of birth. In this ocean we have fallen. Therefore our prayer should be not for any material opulence, as we generally do. Dhanaṁ dehi rūpaṁ dehi: "Give me money or mitigate my distress." This is very lower stage of devotion, to ask something from the Supreme Lord. Ārto jijñāsur arthārthī . In the beginning, provided one is, background is pious... Because without piety nobody can approach the Supreme Personality of Godhead. Yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām. Those who are simply acting piously, such person can approach the Supreme Personality of Godhead. Not impious person can... Therefore we shall be very, very careful about impious activities. Impious activities, we know the four legs of impious activities: illicit sex, intoxication, meat-eating, and gambling. So therefore we should be very, very careful about these impious activities. You cannot make any spiritual progress by simultaneously acting impiously and at the same time... It may... Not it may—it is sure it will go. But it will go very slow. Just like if you have got dry wood, then the fire ignites very easily. And if you bring wet fuel, it takes time. Of course, as soon as there is fire, the wetness of the fuel will dry. But it will require extra energy. And if you put dry fuel, then it ignites very easily. So in order to keep us dry without being wetted by the impious activities, then spiritual progress will be very quick. We should remember that.

Lecture on SB 1.8.23 -- Mayapura, October 3, 1974:

Actually, Kuntī is presenting the characteristics of Kṛṣṇa. He is transcendental, puruṣaṁ prakṛteḥ param. Then He is person. In so many ways, he, she has already described. Now... That is identification. Now Kṛṣṇa's activities... Because we have to know Kṛṣṇa... Kṛṣṇa says in the Bhagavad-gītā, janma karma me divyam (BG 4.9). His birth and His activities, both of them are transcendental, not material, because He is puruṣaṁ prakṛteḥ param. He is the person beyond this material nature who is not a created being of this material nature. That we should understand. Puruṣaṁ prakṛteḥ param. The original creator. That means Kṛṣṇa existed before the creation. Because He existed before the creation, therefore His activities, His form, His qualities, they're not material. Prakṛteḥ param. But He comes upon this earth or in this material world. His activities are to save the devotees and to kill the demons, simultaneous. That we have already explained. His real activity is to give protection to the devotees. Just like Prahlāda Mahārāja, he was very much disturbed by the demon Hiraṇyakaśipu. So to give him protection, He appeared as Nṛsiṁhadeva. Similarly, here Kṛṣṇa appeared. Why? To give relief to Devakī and Vasudeva, the Pāṇḍavas. They were in very great danger by kaṁsena khalena, envious demon Kaṁsa. And similarly, the Pāṇḍavas were also in difficult by the envious Dhṛtarāṣṭra and company, his sons.

Lecture on SB 1.8.33 -- Los Angeles, April 25, 1972:

Sṛṣṭi-sthiti-pralaya. Sṛṣṭi means creation and sthiti means maintenance and pralaya means destruction. These three things nature can do. Just like this creation, material creation is natural, nature, cosmic manifestation. It is being maintained. By nature's mercy, we are getting sunlight, we are getting air, we are getting rains and thereby we are growing our food, eating nicely, growing nicely. This maintenance also being done by nature, But at any time everything can be finished simply by one strong wind. Nature is so powerful. So for killing these demons, nature is already there. Of course, nature is working under the direction of Kṛṣṇa. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). So if Kṛṣṇa says that these demons may be killed, then nature's one blast, one strong wind will, can kill millions of them. So for that purpose Kṛṣṇa does not require to come. But Kṛṣṇa comes as it is stated here, that: yācita. Kṛṣṇa comes when He is requested by devotee like Vasudeva and Devakī. That is His coming. That is the cause of His coming. And simultaneously when He comes He also shows that, that "Anyone who is envious of My devotees, I kill them. I kill them." Of course, His killing and maintaining, the same thing. He's absolute. Those who are killed by Kṛṣṇa, they immediately get salvation, which requires millions of years to get. So people say like that, that Kṛṣṇa came for this purpose or that purpose, but actually Kṛṣṇa comes for the benefit of the devotees, kṣemāya.

Lecture on SB 1.8.42 -- Mayapura, October 22, 1974:

So this is the process. The more you become attached to Kṛṣṇa... That is very psychological. If you become attached to something, you become detached to something else. Attachment, detachment cannot be. So more you become attached to Kṛṣṇa, then more you become detached to this material world. Just like... You, you, you cannot by artificial means, all of a sudden, brahma satyaṁ jagan mithyā: "I take sannyāsa." No, that will not be. First of all, you have to increase your attachment for Kṛṣṇa. Then the sannyāsa order will be durable. Otherwise you'll fall down. Again you'll be attached. Punar mūṣiko bhava. There are so many instances. So both things should be performed simultaneously, parallel line that you should take up the process how to increase your attachment for Kṛṣṇa, and then automatically detachment will be there. The same example, as given by Rūpa Gosvāmī, that you are hungry. When you take food, that, gradually you become satisfied and your hunger is also satisfied. So when you are fully satisfied... Just like Dhruva Mahārāja said, svāmin kṛtārtho 'smi varaṁ na yāce: (CC Madhya 22.42) "My dear Lord, my dear Sir, I am not hankering after any benediction. I am completely benedicted. No more benediction. I have got everything. I have got You, Kṛṣṇa. So what do I want more?" Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. If one gets Kṛṣṇa's favor, if one gets Kṛṣṇa, what does he want more? He has got everything, because Kṛṣṇa is everything.

Lecture on SB 1.10.3 -- Mayapura, June 18, 1973:

So mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Kṛṣṇa says, "All the living entities, they are My part and parcels." So when the living entity understands that "I am part and parcel of Kṛṣṇa. Kṛṣṇa is Parabrahman. So I am not Parabrahman. I am the of the Supreme Brahman..." The Māyāvāda philosophy, they mistake this: "Because I am Brahman, therefore I am Supreme Brahman." No. Supreme Brahman is Kṛṣṇa. I am Brahman, because I am part and parcel of the Supreme Brahman. Just like in your country, in America, you are American and the president Nixon is also American. Because you are American, therefore you are not President Nixon. That is rascaldom. President Nixon is different. Similarly, because you are Brahman, that does not mean you are Parabrahman. Parabrahman, is Kṛṣṇa. There must be distinction between the Parabrahman and the individual Brahman. This is dvaita-vāda philosophy. And the Māyāvāda philosophy, they say, "Because Parabrahman is Brahman, I am also Brahman; therefore we are one." No. You are one qualitatively, Brahman. As Brahman you are one. But as Parabrahman and Brahman, you are different. This is acintya-bhedābheda, Caitanya Mahāprabhu's philosophy, simultaneously one and different. As Brahman we are one, but as Parabrahman... Vibhu and aṇu. The Supreme is vibhu, all powerful. I am aṇu, infinitesimal. Infinite and infinitesimal.

Lecture on SB 1.10.20 -- London, May 24, 1973:

So Vedānta means the, the ultimate platform of acquiring knowledge, up to this. So that "up to this" is Kṛṣṇa. That if you talk of Kṛṣṇa, Kṛṣṇa consciousness, then you talk of all the Vedas. Sarva-śruti-mano-haraḥ. You talk of Vedic knowledge, but if you simply talk of Vedic knowledge, it becomes dry, speculative. But if you talk of Kṛṣṇa and Kṛṣṇa's līlā, Kṛṣṇa's pastimes, then it becomes simultaneously discussion of Vedic knowledge, at the same time, very beautiful. Therefore Kṛṣṇa is described here: uttama-śloka. Kṛṣṇa is never described by ordinary verses. Uttama-śloka. Uttama-śloka means... Uttama means also liberated. Ut. Ut means transcendental, one who has crossed, ud gata. Ut. Ut means one who has gone to the other side. Tama. Tama means this darkness. This world, this material world... Just like it is dark now. Therefore the country on the part of the world which is always covered by darkness... Already there is darkness, and if again that country does not get the facility of sunshine, it is considered that that country is condemned. It is shastric injunction. Any country which does not get the full facility of sunshine, it is to be considered condemned. I think I remarked this long ago, when I first came in the television. They asked me in London that "What is your conception of hell?" And "This is hell, London." Not conception. Practically... Always dark, moist, drizzly. No sunshine. Cloudy, misty. Simply big, big buildings. That's all. So there must be clear sunshine.

Lecture on SB 1.15.36 -- Los Angeles, December 14, 1973:

So this is the position. This is the position. Just like the heat and light. If... You are feeling the heat in the sunshine, but that does not mean the sun is there. You cannot say that. Sun is there and not there. This is called simultaneously inconceivable presence of God everywhere. He is present everywhere. That is explained in the Bhagavad-gītā.

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ

(BG 9.4)

Mayā tatam idaṁ sarvam. Kṛṣṇa says, "By My impersonal feature, I am spread everywhere, everywhere." Everywhere is Kṛṣṇa. Mat-sthāni sarva-bhūtāni: "Everything is resting on Me." This is the fact. Just like in this material world everything resting on the sunshine. That is scientific. Is is not scientist, the sunshine? The planets, they are rotating on account of this heat and sunshine.

Lecture on SB 1.15.36 -- Los Angeles, December 14, 1973:

So now what do we mean by "everything"? Just like this planet. Everything with this planet—the trees, the rivers, the mountains, the cities, the cars—everything within this planet, that is an unit. So this is one planet. And there are millions and millions, trillions of planets. But how they are existing? Existing on the sunshine. So wherefrom the sunshine comes? The sunshine comes from God, or the sun comes from God. Janmādy asya yataḥ (SB 1.1.1). Everything is born, everything is emanating form the Absolute. Therefore, indirectly, everything is depending on Kṛṣṇa's potency. Mat-sthāni sarva-bhūtāni: (BG 9.4) "Everything is resting on My potency." Na cāhaṁ teṣv avasthitaḥ: "But I am not there." This is the acintya-bhedābheda-tattva, simultaneously one and different. This is our philosophy. So our point is that Kṛṣṇa, or God, is there, and He is working through His potencies. Just like a big man, he is sitting on his parlor. He hasn't got to go. Just like we have seen Mr. Birla in... Those who are with me, they have seen. He is sitting in his home, but he has got many potencies. He has got secretaries, clerks, and this and that, so many things. So they are doing all work. He hasn't got to work. A big man means he hasn't got to work personally. He has got so many assistants. Similarly, Kṛṣṇa, He is the Supreme. He hasn't got to work Himself. He hasn't got to work. Vṛndāvanaṁ parityajya padam ekaṁ na gacchati. He is always engaged in His playing flute and dancing with the gopīs. That's all. Pleasure. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). That is pleasure. So His potencies are working. What kind of potency? That is described. I have given the example. Just like the sun is there and the sunshine is there, and the sunshine is working everything. By the sunshine, the trees are coming out, the leaves are coming out. They are dropping when there is no sunshine. Everything is depending on sunshine.

Lecture on SB 1.15.42 -- Los Angeles, December 20, 1973:

In this way everything in this material world, nothing is permanent. But the soul within the body, that permanent. That is the conservation of energy. That they do not know. Where the energy is reserved and wherefrom the energy is manifested, again wound up... A living entity... As God and we living entities, we have got the same quality... As God is the reservation, conversation of all energy, material energy, similarly, I, you, we being small particle of God's fraction... Just like spark, spark of fire, big fire, and the small spark. That small spark has all the qualities of fire. All the chemicals composition of fire is there in the small spark, but in very, very small quantity. A drop of seawater has got the all chemical composition of the ocean. That is equality. Qualitatively. And quantitatively, where is the comparison between the drop of ocean water and the ocean? There is no comparison. That is difference. Therefore Caitanya Mahāprabhu's philosophy is perfect. Acintya-bhedābheda, inconceivably, simultaneously one and different. We are one with one, but these rascals who have no thorough knowledge, they simply take this oneness, "I am one with God." That is rascaldom. There are two things: one and different simultaneously. Qualitatively one, quantitatively different.

Lecture on SB 1.16.26-30 -- Hawaii, January 23, 1974:

Another example: big fire and the spark. The spark is also fire, but it has got the potency to become extinguished. Suppose a spark falls down from the original fire, down. It is extinguished. But the big fire does not extinguish. Therefore the big fire, or Kṛṣṇa, is infallible. His name is Acyuta, infallible. The Māyāvāda philosopher says that "We are in māyā, and as soon as the māyā is taken away, we are God." So we are not God, but we manifest our godly qualities when māyā is taken away. So long we are covered by māyā, our godly qualities are not manifest, but we are not God. Or you are God, but not that God, that big God, but you are a particle of. You can say, "I am God," but you are not that original, chief God. That you are not. This is our philosophy. And that is very genuine. How can I be God? If I am God, then why I have lost my godly qualities? Or why my godly qualities are now covered? This is very common sense. The godly qualities are there. Just like a small particle of the spark, it is carbon. When it comes out of the fire, then it is extinguished. But if you put again to the fire, it is carbon, again bright, brightened. Similarly, we are part and parcel of God, but if we fall down from the association of God, then we become..., appearing like material. But we are not material. It appears that extinguished. This is simultaneously... Acintya-bhedābheda-tattva. We are simultaneously one and different. As part and parcel in quality, we are one; but in quantity God is great, we are small particle.

Lecture on SB 2.2.5 -- Los Angeles, December 2, 1968:

In many places in the Bhagavad-gītā Kṛṣṇa claims all living entities as His sons, parts and parcels. Just like your children, they are part and parcel of your body. They are not different from you. The same blood is running in his body. Similarly, our constitutional position is that the same blood of God is running in our body. We are not different in that way from God. There are two kinds of philosophers. One class of philosopher, they say that we are one with God. Another class of philosopher says that we are different, God is different from living entity. But Lord Caitanya Mahāprabhu has adjusted that we are simultaneously one and different. Just like the father and the son. The father is one with the son, but at the same time, the son is different from the father. The son cannot claim cent percent equality with the father. That is not possible. But the son's body is nondifferent from the father's body. Similarly, living entities, we are simultaneously one and different from God. One in this sense: that all the qualities that God has, the same qualities the living entity has. But the difference is God has all the qualities in fullness, and so far we are concerned, we have got all the godly qualities in minute. That is the difference. Aṇu and vibhu. Vibhu means unlimited, and aṇu means limited. So we have got opulence, fame, beauty, strength, influence, knowledge, all good qualities that God has. But God has got in full, we have got in minute quantity.

Lecture on SB 2.9.1 -- Tokyo, April 20, 1972:

Just like when you play some part in a drama, if you feel that "I am king," then you can talk very nicely. And if you feel that "I am Karandhara," then you cannot play nicely king. Is it not? Feeling must be there. If you are playing the part of a king, then you must have the same courage and belief that "I am king." You have to forget that you are Karandhara. Then your part will be very nicely played. It will be appreciated. But if you think simultaneously that "I am Karandhara. I am taking, playing the part of the king," then you cannot play. So because we wanted to play the part of Kṛṣṇa, enjoyer, Kṛṣṇa is giving us chance that "You feel like Me."—"I am king. I am Kṛṣṇa. I am God." (laughter) All these rascals, those who are feeling like that, "I am master. I am king. I am Kṛṣṇa. I am God," they are all simply in that feeling only. That's all. And this feeling is created by Kṛṣṇa: "All right. You want to play the part of a king. I shall train you in such a way." Just like director means, dramatic director means, he creates a feeling. His direction is nothing but how to feel.

Lecture on SB 2.9.4-8 -- Tokyo, April 23, 1972:

That anila, life. The soul is being carried by that anila, air. The yoga system is controlling the air, apāna, prāṇa, udāna. There are different kinds of air, passing. And the ātmā is within that air. The yoga system is to take the ātmā, sata-cakra(?), from down to up. That is yoga practice. So anila means life air, and the ātmā, the soul, is within the air. So by perfect yogic practice, with this air the yogi can transfer himself to any planet. That is yoga, not that showing some gymnastic without any rules and regulation, without following any principles. These are all bogus. Actual yoga practice is to control the air within this body. Then, by mechanical means, he can control, and at the perfection, the yogi can leave this body according to his will. That means unless he thinks that "I am now perfect; I can transfer to any planet," he does not leave the body. Therefore yogis... Still there are yogis who are seven hundred years old, three hundred years old, four hundred years. You see just like young man. Still in India you'll find such yogis. They can give complete history which happened two hundred years here. Simultaneously, history they can give. "This happened. This Englishman was here. He did..." like that.

Lecture on SB 2.9.7 -- Tokyo, April 24, 1972:

Suppose if I ask somebody to do something very confidential, so that means he is identical with me, because otherwise, how can I trust? Therefore it is clear, not like Māyāvādīs, that "Because I have been deputed by Kṛṣṇa to carry some message," not that I have become. But I am equal because the business is the same. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), and the spiritual master says the same thing, sarva-dharmān parityajya: "Just surrender to Kṛṣṇa." Therefore, message being the same, they are identical. The persons are identical. But not identical in the Māyāvādī sense, that he has become now God. No. He is not God, but he is the most confidential servant of God. This is Vaiṣṇava philosophy. Because spiritual master has to be accepted, sākṣād-dhari, directly the Supreme Personality of Godhead, therefore the so-called spiritual master should not be puffed up, that "Now I have become God." This is Māyāvāda. This is rascaldom. He is most confidential servant of God, Kṛṣṇa. Therefore the disciple accepts him as good as God. Therefore the conclusion is simultaneously one and different. Acintya-bhedābheda. Bheda, different, means the spiritual master is a confidential servant, or the servant God. To the disciple he is servant God.

Lecture on SB 2.9.7 -- Tokyo, April 24, 1972:

Just like in Christian philosophy, they say, "The father and the son, the same." Is it not? Yes. So similarly, here the father and son, or the spiritual master and God, they are same, but at the same time not same. It is simultaneous. This is called acintya-bhedābheda-tattva, simultaneously one and different. I think the Christian philosophy is like that. Christ, son, and God, Holy Ghost—they are simultaneously one and different? Is that? So that is the position. Sākṣād-dharitvena samasta-śāstrair uktas tathā bhāvyata eva sadbhiḥ, kintu prabhor yaḥ priya eva tasya **. So we can interpret... When the Christian people say that... Just like they say "only son." So we can interpret... Of course, we are not going to interpret. We can take it that anyone who becomes confidential... Just like father position. He has got many sons. One son who is very obedient, he says, "He is my only son, and others not sons." Does he not, father say, sometimes? "Actually he is my son." Sometimes father says like that. But that does not mean that he has got only one son. He has got many sons, but all of them are useless, worthless. He is only bona fide.

Lecture on SB 3.12.19 -- Dallas, March 3, 1975:

In the sunshine there is heat and temperature. (break) ...say the sunshine has come... (aside:) Why you are standing? If you stand... This side. "If the sunshine has entered my room, therefore sun has entered my room." This is Māyāvādī philosophy. No. By the entrance of sunshine within your room, the sun has entered and has not entered. This is right philosophy. Acintya-bhedābheda. Acintya, simultaneously one and different. This is Caitanya Mahāprabhu's philosophy, acintya-bhedābheda. We cannot think, adjust, that how one thing can be the other thing. That we cannot experience due to our little fund of knowledge, poor fund of knowledge. But in case of Kṛṣṇa, God, that is possible, simultaneously one and different. So here, if you think... To the atheist this form is made of stone, and they are thinking that "These crazy fellow, they are worshiping a stone." In that sense, Kṛṣṇa is not there. If a crazy man breaks the statue, he does not break Kṛṣṇa, but he breaks the stone. This is simultaneously one and different. For the devotee, He is Kṛṣṇa. All the time He is Kṛṣṇa. Because even if you take it as stone, stone is also Kṛṣṇa because it is expansion of Kṛṣṇa's energy. The same example: the sunshine is also sun. And Kṛṣṇa is, being omnipotent, He can accept your service any way. Provided you want to render service, Kṛṣṇa is ready to accept it.

Lecture on SB 3.12.19 -- Dallas, March 3, 1975:

Therefore our duty is that we should never think of this Deity as something made of stone or metal. We should always think, "Here is Kṛṣṇa personally present." That is devotion. And we should worship Him like that. We should offer respect, that "Here is Kṛṣṇa. We cannot do anything wrong." And therefore there is list of offenses of worshiping, sixty-four... Or how many? It is stated in The Nectar of Devotion. Do you discuss this? So we should avoid these offenses, not that "Here is a stone statue. He is not going to see I am doing this offense." Then that is not very good. We should always feel that "Here is Kṛṣṇa, personally present." Actually He is personally present. Then are we so fool, that we are worshiping a stone deity? No. "We" means we have installed this Deity under the direction of previous authorities, ācāryas. So it is not whimsical. We have installed the Deity exactly under the direction of the previous ācārya, and therefore the Deity is personally present, Kṛṣṇa. As He is present everywhere, sarva-bhūta-guhāvāsam, similarly, He can live in many millions of temples simultaneously and live at the same time Goloka Vṛndāvana. That is Kṛṣṇa. That is Kṛṣṇa's omnipotency. So Kṛṣṇa, being very kind, He has appeared in our various temple. So we should very careful that "Here is personally present Kṛṣṇa. Here is... Personally, Rādhārāṇī is there. Personally, Lord Caitanya is there, Lord Jagannātha is there." But He is keeping Himself is such a way that you can handle in any way. Even if you commit some mistake, He does not protest. But we should not commit any mistake. That is our duty. We should not create such thing as it is offensive. Therefore the direction is there in the śāstra that "You do like this. Do like this; there will be no offense." And offenseless service will make you more and more advanced in spiritual life.

Lecture on SB 5.5.2 -- Hyderabad, April 13, 1975:

There is no difference and difference also. Just like milk and yogurt, dahi. Dahi is nothing but milk, but still it is not milk. That is the example. That... What is dahi? Dahi is transformation of milk. But you cannot say it is milk. Will you accept dahi instead of milk? Or will it act the same way? No. So everything is like that. Acintya-bhedābheda-tattva. Kṛṣṇa has explained this fact. What is that?

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

nāhaṁ teṣu avasthitaḥ

(BG 9.4)

"Everything is resting in Me." But if you'll see, if you say, "Then everything is Yourself..." No. Nāhaṁ teṣu avasthitaḥ, Kṛṣṇa is everything; at the same time everything is not Kṛṣṇa. This is called acintya-bhedābheda, simultaneously one and different. So Lord Śiva is also expansion of Kṛṣṇa. Ahaṁ bīja-pradaḥ pitā (BG 14.4), that form is Lord Śiva. So but, he said that dadhi vikāra. Dadhi. Dadhi means yogurt. Milk is transformed into yogurt, dahi. And when it is dahi, it is no more milk. This is the idea. If you require milk for some purpose and if I give you dahi, "That is same thing, sir. Why don't you take?" "No. It will be different effect."

Lecture on SB 5.5.5 -- London, September 3, 1971:

So actually, spirit soul has nothing to do for livelihood. They are working so hard. That is māyā. Because everyone is working for economic development, this is māyā. Just like the newspaper reporter asked me, "the crisis." They created a situation that ultimately it has come to a crisis. The big, big oil tankers are now standing without any work, and they're feeling scarcity. Actually, we haven't got to work for our livelihood. There are 8,400,000 species of living entities. Out of that, only 400,000 species of life are human form. Other 8,000,000, they are bird, beast, trees, insect, aquatics, so many varieties. So they have no economic problem. The bird, beast, aquatic, they have no economic problem. They have sufficient... Our material necessities are to eat, to sleep, to have sex life, and to have protection from danger. These are our problems. So living entities less intelligent than the human being, they have no problem of this field of activities. They are eating. They have no problem for eating. They have no problem for sleeping. They have no problem for sex life. And neither they have problem for any defense. That is already there. A bird, early in the morning, chirps very nicely. He has no problem. He will go anywhere and get some fruits and eat and sleeping accommodation is there on top of the tree. And the sex: the male bird, the female bird, they take birth simultaneously. And defense, they know how to defend themselves. They are in danger on the ground; they live on the top of the tree. So they know how to defend, how to enjoy sex life, how to eat, how to sleep. So there is no problem.

Lecture on SB 6.1.32 -- Surat, December 16, 1970:

Jīvera svarūpa haya nitya kṛṣṇa dāsa, taṭastha-śakti acintya bhedābheda, taṭastha-śakti prakāśa. The jīva is the manifestation of the marginal potency of Kṛṣṇa. Kṛṣṇa has many potencies. Parasya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport)—in the Vedic injunction. The Absolute Truth has many varieties of energy. Those energies are consolidated into three divisions: spiritual energy, material energy and marginal energy. So these jīvas are products of this marginal energy, bhedābheda prakāśa. Bhedābheda means... bheda means different, and abheda means one. So jīva is one and different simultaneous. He is one in quality; he is different in quantity. So when you are free from all these designations,

sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣīkena hṛṣīkeśa

sevanaṁ bhaktir ucyate

(CC Madhya 19.170)

At that time, when we are purified, when we have purified our senses, when in that sense we shall engage ourself in the matter of satisfying the owner of the senses, Hṛṣīkeśa—Kṛṣṇa is Hṛṣīkeśa—that is called bhakti. Bhakti is not a sentiment. Bhakti is practical, by purified senses ... Kṛṣṇa's birth... Kṛṣṇa is born as son of Devakī. So how do you explain that His birth is transcendental? How do you explain? Anyone can explain. Kṛṣṇa says that "My birth is not ordinary birth. It is transcendental." But we see that He is born of father, mother, He accepts father, mother.

Lecture on SB 6.1.45 -- Los Angeles, June 11, 1976:

What Kṛṣṇa says in the Bhagavad-gītā? First of all, He establishes Himself that "I am the Supreme Lord." Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). So, the Māyāvādīs, they also think that "I am also Kṛṣṇa. I can also speak." No, that you cannot do. Just like we are singing this song daily, gopī-jana-vallabha giri-vara-dhārī. It is... Kṛṣṇa is playing with the gopīs. The sahajiyās, they take it very easily. But giri-vara-dhārī, oh, that is very difficult thing. He raised the whole Govardhana Hill in His finger; that nobody is imitating. But gopī-jana-vallabha, very easy. "You are gopī, I am Kṛṣṇa. Let us enjoy." This is sahajiyā. This is sahajiyā. That is going on. Parakīyā-rasa. All rascaldom is going on. But one should understand that here is Kṛṣṇa. He can dance with the gopīs and He can lift the Govardhana Hill also, simultaneously. That is also for pleasing the gopīs. When there was incessant rainfall, all the inhabitants of Vṛndāvana became so disturbed, and they had no other friend than Kṛṣṇa. So they appealed, "Kṛṣṇa, do something!" "Yes!" Immediately, He raised the whole hill as umbrella. "Come on under this." So that is Kṛṣṇa. So don't imitate Kṛṣṇa, but hear Kṛṣṇa, what says, then our life is successful. We cannot imitate God. We have to simply follow His order. That is dharma. And if you imitate Kṛṣṇa, that is adharma. Don't try to imitate. There are two words in Sanskrit, anukāraṇa, anusaraṇa. Anukāraṇa means imitation, and anusaraṇa means follow. We have to execute anusaraṇa, follow. Tejīyasāṁ na doṣāya. Tejīyasāṁ na doṣāya (SB 10.33.29).

Lecture on SB 7.5.1, Pandal Lecture -- Bombay, January 12, 1973:

As soon as we desire to enjoy... Because constitutionally we are not enjoyer; we are enjoyed. We are not predominator, but we are predominated. That is our position. And Caitanya Mahāprabhu says, jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). Our real position is to remain eternal servant of Kṛṣṇa. This is our real position. But because we have got little independence... Because we are part and parcel of Kṛṣṇa... Kṛṣṇa is supremely independent. abhijñaḥ sva-rāṭ. Description of Kṛṣṇa, the Supreme Personality of Godhead, is there in the Śrīmad-Bhāgavatam: janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ sva-rāṭ (SB 1.1.1). Sva-rāṭ means fully independent. Kṛṣṇa is fully independent. But because we are part and parcel of Kṛṣṇa, we are minutely possessing almost, not all, all the qualities of Kṛṣṇa in proportionately in minute quantity. Just like the particle of gold is also gold. That is nothing else but gold. But the value of that particle is different from the gold mine. Our relationship with Kṛṣṇa is like that. Kṛṣṇa is just like the gold mine, and I and you, just like gold earring. The gold earring or gold finger ring or any golden ornament, that is gold undoubtedly, but is not as big as the gold mine. That is the difference between God and ourself. That is the difference. Qualitatively, we are one, being part and parcel of the Supreme Absolute Truth, but quantitatively we are different. Therefore, simultaneously, we are one and different. This is called acintya-bhedābheda tattva. Acintya. We cannot conceive in our present status of life that one thing can be equal and different from another. But if we think over it (a) little soberly, we can understand. This is the example. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7).

Lecture on SB 7.5.1, Pandal Lecture -- Bombay, January 12, 1973:

So aṁśa, particle, that is also sanātana. Not that, as the Māyāvādī philosophers say, that because we are now under the illusion, therefore we are thinking as different; otherwise, God and we are the same. This Vaiṣṇava philosophy, Caitanya Mahāprabhu's philosophy, acintya-bhedābheda-tattva. There are other Vaiṣṇava philosophers also—viśuddha-dvaita, dvaitādvaita, advaita, like that. So many philosophies are there. But Caitanya Mahāprabhu, the latest ācārya who appeared five thousand years ago, er, five hundred years ago, I'm sorry, He preached this acintya-bhedābheda-tattva. Means that jīva, simultaneously one and different, one in quality and different in quantity. This is very reasonable. And it is confirmed in the Vedas, Upaniṣad. Just like in Kaṭhopaniṣad it is said:

nityo nityānāṁ cetanaś cetanānām

eko bahūnāṁ vidadhāti kāmān

(Kaṭha Upaniṣad 2.2.13)

So Kṛṣṇa is the supreme nitya, eternal, and we are also eternal. Kṛṣṇa says in the Bhagavad-gītā, mamaivāṁśa jīva-loke jīva-bhūtaḥ sanātanaḥ (BG 15.7). We are eternal, and Kṛṣṇa is also eternal. That is qualitatively one. Kṛṣṇa is cetana, living force. We are also living force. So in that way, we are one in quality. But His living force and our living force, different in quality. His creative power, my creative power, your creative power, they are different. You can create a few skyscraper buildings, but Kṛṣṇa has created millions and trillions of universes. Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ (Bs. 5.48). Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Jagad-aṇḍa-koṭi. We are simply experiencing one jagad-aṇḍa, or universe, but there are jagad-aṇḍa-koṭi, there are millions and trillions of universes. Ekāṁśena sthito jagat.

Lecture on SB 7.6.1 -- Madras, January 2, 1976:

So a Vaiṣṇava can understand what kind of part he is playing. So in this way there are different activities going on, and they have been taken as different types of dharma. But real dharma is bhāgavata-dharma. Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is dharma. That is called bhāgavata-dharma, intimate relationship with the Lord, Bhagavān. Brahmeti bhagavān iti... Brahmeti paramātmā iti bhagavān iti. Tattva-vit. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). There is no difference between Brahman and Paramātmā and Bhagavān. But still, there is difference. This is called acintya-bheda-bhedābheda. There are two kinds of philosophers, bheda and abheda, oneness and different. So these bheda, abheda, combine together. That is Caitanya Mahāprabhu's philosophy, acintya bheda abheda, simultaneously one and different. So other gods, they are also gods. We are also god. You are also god because god means controller. Your Honor, Chief Justice, he is also controlling the whole high-court. I am controlling this institution, you are controlling your family or office or factory. So in that sense everyone is god, controller. But he is not Supreme God, that is not. Supreme God is Kṛṣṇa. We may be īśvara, god, but Supreme God is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). That is the verdict of Lord Brahmā.

Lecture on SB 7.9.5 -- Mayapur, February 25, 1977:

In the śāstra it is said, advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Kṛṣṇa has ananta-rūpam. Therefore every rupa is expansion of Kṛṣṇa's original rūpa. The original rūpa is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Then there are so many rūpas: Rāma, Nṛsiṁha, Varāha, Balarāma, Paraśurāma, Mīna, Tortoise, Nṛsiṁhadeva. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). He's always existing with different forms, not that he is existing only in Kṛṣṇa form. Every form... Rāmādi-mūrtiṣu. The same example, as we have given many times: just like the sun, time of sun, twenty-four hours, so out of the twenty-four hours or twenty-four incarnations, any time is present. It is not that now it is, say, eight o'clock. Then seven o'clock is finished. No. There is seven o'clock in any other part of the world. Or nine o'clock. Nine o'clock is also present. Twelve o'clock is also present. We have got one watch given by Gurukṛpa Mahārāja. (laughter) He has brought from Japan. It is very nice. Immediately you can see what is the time now in different places, immediately. So all of them are existing. Therefore Kṛṣṇa's līlā is called nitya-līlā, not that one līlā is going on, other līlā is finished, no. Everything is existing simultaneous. Therefore this word is used, rāmādi-mūrtiṣu. Rāmādi-mūrtiṣu kalā-niyamena tiṣ... Niyamena. Exactly in due time... Just like the sun, exactly. Formerly there was no watch, but by the shadow one could study. You can study now also. Even now. In our childhood we used to study by seeing the shadow. "Now it is this time"—and exactly the same time. So kalā-niyamena tiṣṭhan, not that haphazardly—now this shadow is one o'clock here, and next day, one o'clock there, no. The same place, you'll find. Kalā-niyamena tiṣṭhan.

Lecture on SB 7.9.10 -- Montreal, July 10, 1968:

So one who is actually vipra, he is tolerant. He is not disturbed by these material tribulations, kṣānti, ārjavam. Simple, very simple. Duplicity is very bad qualification for spiritual advancement. We have got a tendency for cheating, everyone, conditioned soul. That should be minimized. This is called ārjavam. Ārjavam means sad-rata. And viraktata, detachment. The whole system is detachment from matter. If we are too much attached... Or why too much? Even if we are slightly attached to this material life, then we have to accept this body, any kind of body, this body or that body. There are 8,400,000 types of bodies. So, so long we'll have a slight attachment for this material enjoyment, sense enjoyment, we will have to accept a certain type of body. Therefore this vairāgya, viraktata, detachment from matter, is the whole basic principle of spiritual realization. So this Kṛṣṇa consciousness process is simultaneously detachment from matter and attachment for Kṛṣṇa. It is so nice system. It is so nice. Just like we have to increase our love for Kṛṣṇa. The proportionately we increase our love for Kṛṣṇa, we decrease our love for matter. So I have got a spirit to love. That I cannot stop. Similarly, there are many examples.

Lecture on SB 7.9.10 -- Mayapur, February 17, 1976:

This is the mistake committed by the Māyāvādīs, that "If everything is Brahman, then whatever I worship, that is all right." That is nonsense. Kṛṣṇa says, nāhaṁ teṣu avasthitaḥ. Just like this microphone: it is Kṛṣṇa. But if I worship this microphone instead of the Deity, then I am a fool. Then I am fool. This is the mistake the Māyāvādīs commit. They put the argument, "If everything is Kṛṣṇa, everything is Brahman, so whatever I worship, that is Brahman." Kṛṣṇa says, "No. That is not. Everything is Myself." This is called simultaneously one and different, acintya-bhedābheda-tattva. Goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). This is there in the Brahma-saṁhitā. Kṛṣṇa is always in Goloka. Just like here is Kṛṣṇa. He's in Goloka, but He's so powerful, omnipotent... This is called omnipotency. In spite of His becoming in Goloka, He's everywhere. That is Kṛṣṇa. That is the difference between Kṛṣṇa and you or me. I am here; I'm not in upstairs. I'm here only. But Kṛṣṇa simultaneously can be everywhere. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). So many pretenders, they claim that they are God: "I am God." But are you present everywhere? Can you say what I am thinking now? No, that he cannot. Still, he claims, "God." Nonsense. How he can become God? If you cannot say what I am thinking now, then how you can become God? God is situated everywhere. Aṇḍāntara-sthaṁ paramāṇu-cayāntara-stham. Everywhere. Paramāṇu-cayāntara-stham. Even within the atom there is God. So how you can claim God? Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Then they will answer, "I'm not in God now I am God, but māyā... Therefore I cannot say now." That... "Why you have become under the control of māyā? Then māyā is greater than God. Then how you can become God? Māyā is greater than God." So they cannot answer this. Because their theory is foolish, they cannot answer all these things. Actually, unless one is a devotee, he'll have all these bad qualification.

Lecture on SB 7.9.20 -- Mayapur, February 27, 1976:

Just like fire and heat. Heat cannot be separated from fire. But still, heat is not fire. I may be heated by high temperature, but if there is fire, then I will be burned—different action—although both of them are the same, heat and fire. Therefore the conclusion should be sarvedam akhilaṁ jagat parasya brahmaṇaḥ śakti. Parasya. Parasya means "of the Supreme Brahman." Supreme Brahman is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). And Arjuna also accepts Kṛṣṇa as Parabrahman. So everything is Kṛṣṇa. Therefore Kṛṣṇa said, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: (BG 9.4) "I am spread all over the creation.' Avyakta-mūrtinā. But you cannot see Kṛṣṇa. Here we know there is air, there is ether, there is light, there is heat—everything is here. We can see it, experience it, but avyakta-mūrtinā—Kṛṣṇa is invisible, imperson. That is the difference between person and imperson. There are philosophers who think that the Absolute Truth is person, and there are other philosophers, they think the Absolute Truth is imperson. But we followers of Caitanya Mahāprabhu, we accept both. He is person and imperson also at the same time, simultaneously. Acintya-bhedābheda-tattva.

Lecture on SB 7.9.46 -- Vrndavana, April 1, 1976:

So Prahlāda Mahārāja recommends that, that there are so many processes how to get out of this material world, but Prahlāda Mahārāja and all the devotees, especially Caitanya Mahāprabhu, He has recommended that "Chant Hare Kṛṣṇa."

harer nāma harer nāma harer nāma iva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

(CC Adi 17.21)

And that, you benefit. Very easy, you take it and chant it sincerely, without any offense. You haven't got to follow these, what is called, mauna-vrata-śruta-tapo-'dhyayana (SB 7.9.46). It is not possible nowadays to be a very learned scholar in Vedic literature or to remain silent or to take some vow, then to remain in solitary place, then japa, samādhi, to remain in trance as the yogis try. They are impossible. They are recommended processes for getting liberation, but in the Kali-yuga it is not possible. So we are so fallen, it is not possible to execute all these processes. Therefore Caitanya Mahāprabhu is the mercy incarnation, that "These people, so fallen, they cannot do anything." So He has recommended a simple thing, kalau nāsty eva nāsty eva nāsty eva gatir anyathā. Chant (devotees chant simultaneously) Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

Lecture on SB 7.9.48 -- Vrndavana, April 3, 1976:

Everything one. You cannot say, "Kṛṣṇa is here, sitting. I can neglect this floor." That is foolishness. You should take as much care to worship the Deity, to decorate the Deity, as much care to keep the temple very, very cleansed. That is Kṛṣṇa conscious. You cannot... You cannot say that "He is working on the garden; therefore he is inferior. I am working directly on the Kṛṣṇa altar." No. The person who is working in the garden, Kṛṣṇa's garden, he should be as careful as the man who is worshiping the Deity in the temple. That is wanted. Kṛṣṇa has expanded. Mayā tatam idaṁ sarvam. Tatam means expansion. This is Kṛṣṇa consciousness. You cannot neglect anything, because everything is Kṛṣṇa. You should worship everything. Don't neglect anything. Kṛṣṇa is everything, varieties. At the same time, He is in His original form. The original form is not there, but everything is Kṛṣṇa. This is simulta... Acintya-bhedābheda-tattva, inconceivably, simultaneously one and different. This philosophy, Caitanya Mahāprabhu's philosophy, you should always remember. Don't neglect anything of Kṛṣṇa. Everything should be, every small thing. It is Kṛṣṇa's. It is worshipable.