This is summarized in the Vedic language, sarvaṁ khalv idaṁ brahma (Chāndogya Upaniṣad 3.14.1). Without Kṛṣṇa there is nothing existing. In the Bhagavad-gītā also it is said, mayā tatam idaṁ sarvam (BG 9.4). Whatever we see, very superior or inferior, good or bad, that is all from Kṛṣṇa. "Bad is also Kṛṣṇa?" Yes. Bad is also Kṛṣṇa because there cannot be anything existing without Kṛṣṇa—no existentional position. Mat-sthāni . . .
- mayā tatam idaṁ sarvaṁ
- jagad avyakta-mūrtinā
- mat-sthāni sarva-bhūtāni
- (BG 9.4)
Everything existing on Kṛṣṇa. This material energy—earth, water, fire, air, sky—that is Kṛṣṇa's energy. Bhinnā me prakṛtir aṣṭadhā (BG 7.4). They are also Kṛṣṇa's energies. Opposite elements also. Just like heat and cold, so they are opposite. Śītoṣṇa. Śīta means winter, and uṣṇa means summer: warm and cold, cool. We see practically that the expert electrician by the same electric energy is running on the heater and the cooler. The cooler is also working under electric energy, and the heater is also working. So ephemerally heat is opposite to coolness, and coolness is opposite to heat. But both of them are working under the same energy; simply it is a question of adjustment by the expert electrician.
So God is one and His energy is also one, and there is no separation of energy from the energetic. 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 (CC Madhya 20.110). Parasya. Parasya means "of the Supreme Brahman." Supreme Brahman is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ (BS 5.1). And Arjuna also accepts Kṛṣṇa as Para-brahman. 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.
So this is very nice philosophy. We have to understand very clearly this position, the grammatical difference . . . what is called? The nominative? (aside) What is called in Sanskrit? Karaka? Kartā karaka, karma karaka, like that? Yes. Different things are being done under different situation. They are called karaka. Somebody was working as the person; another is objective; another is causative; another is dative; another is relative. In this way it is explained here, yathā yena yasmai yasmāt (SB 7.9.20). So these are the karaka, different position of activities. But all these different positions can be adjusted into one. That is Kṛṣṇa, Brahman. Eko brahma dvitiya nāsti (Vedānta-sūtra). Only Kṛṣṇa is there; nothing except Kṛṣṇa. That understanding, that there is something other than Kṛṣṇa, that conception, "other than Kṛṣṇa," is called māyā. Actually there is nothing except Kṛṣṇa, but due to our imperfect knowledge we think there is something other than Kṛṣṇa. There is nothing other than Kṛṣṇa. Everything is Kṛṣṇa. Kṛṣṇa says, mayā tatam idam . . .
In other place also it is that eka-deśa-sthitasyāgneḥ.
- eka-deśa-sthitasyāgner
- jyotsnā vistāriṇī yathā
- parasya brahmaṇaḥ śaktis
- tathedam akhilaṁ jagat
- (CC Madhya 20.110)
Just like this light is there. Light is in one localized place. Then another . . . these examples are very easily to be understood, that the sun . . . sun globe you see in the morning. It is there, but the heat and light is expanded, two energies. With the sunshine, with the sunlight, we get light, sunshine, and at night we are shivering in cold, and there is heat—no more shivering. So two things are emanating from the sun, two energies: heat and light. The physicists, their whole study of physical nature is based on this heat and light, and nothing else. So similarly, Kṛṣṇa has got two energies: heat and light. Here in this material world we can feel the heat. The things are going on very nicely without any change. The sun is rising exactly at 6:15, and the whole day working, and again in the evening exactly at 5:30 it is setting.
So this material world is that heat. Just like I am sitting here, I feel heat—immediately I shall be warm. There must be some fire; otherwise wherefrom the heat is coming? See where there is fire. If there is smoke, then one should understand there is fire. I have seen practically in Nainital, very high hill, and there was smoke. So I asked the station master that "Why there is smoke?" So he said, "There is forest fire." So nobody goes there to set fire, but there is fire. By the smoke, one can understand there is fire. Similarly, we should try to understand there is presence of Kṛṣṇa by the heat and light—two energies, spiritual energy and material energy. The spiritual energy means light. You can see directly Kṛṣṇa. You can talk with Him. You can deal with Him. And the material world, the heat is there. The Kṛṣṇa's energy is working. Parasya brahmaṇaḥ śaktiḥ (CC Madhya 20.110).