Prabhupada: [break] ...sakti,
saktiman. The Supreme Lord is saktiman. 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-gita, maya tatam idam sarvam jagad
avyakta-murtina: [Bg. 9.4] "I am spread." So sarvam khalv idam brahma,
everything is Krsna. 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 visista-advaita. They are all one, advaya-jnana, but still they're
different. Advaita-visista. That is explained in the Srimad-Bhagavatam that
brahmeti paramatmeti bhagavan iti sabdyate. Vadanti tat tattva-vidas tattvam yaj
jnanam advayam [SB 1.2.11]. Advayam means advaya, advaita, no difference, the
same thing. But visista. This is Brahman, this is Paramatma, visista. Advaita
but visista. A specific reference: Brahman, Paramatma and Bhagavan, they are
one. But still, you cannot say Brahman is Bhagavan. The same example: the
sunshine and the sun globe, they are one. Unless there is appearance of the sun
globe, sun planet, you cannot have sunshine. So in that sense, they are one, but
still if you take sunshine as the sun globe, that is not
correct.
Woman: (indistinct)
Prabhupada: Yes. They're all one.
Woman: (indistinct)
Prabhupada: Yes. But still there is specific differences. That is called visista. One with specific difference. And the Mayavadi philosophers, they say, "No, there is no specific difference. This is maya." But we Vaisnava, we don't say that. That sunshine is sunshine, sun globe is sun globe, and Sun-god is Sun-god. But taken together, they are all one. Diversity in unity. That is visista-advaitavada. So actually, all the Vaisnava acaryas, Madhvacarya, Ramanujacarya, Nimbarka, and Visnu Svami, there is no difference of opinion, but they have explained the Absolute Truth more vividly in their own angle of vision. Otherwise there is no difference. They never say that God and the living being are one. They will never say that. That is not Vaisnava philosophy. That is Mayavada philosophy. So the propounder of Mayavada philosophy is Sankaracarya and other Vaisnava acaryas, Madhvacarya, Ramanujacarya, Nimbarka, Visnu Svami, practically they are all one opinion. There is no, they differ from Sankaracarya.
And if we study philosophy intelligently, then we can understand that living being, jiva, how he can become one with the Supreme? Then why he has become jiva? Jiva is eternally. In the Bhagavad-gita it is stated, mamaivamso jiva-bhutah jiva-loka sanatana [Bg. 15.7]. Sanatana. Sanatana means eternally. He is fragmental parts of the Supreme. Not that by maya he is thinking fragmental parts, but actually he is one. That is Mayavada philosophy. But Krsna does not say that. Krsna says, sanatana. He is fragmental parts, sanatana, eternally. Besides that, it is clearly explained in the Bhagavad-gita that the spirit cannot be cut into pieces, acchedyo 'yam adahyo 'yam, so how it becomes a small fragment? Acchedyo 'yam, you cannot cut into pieces, spirit. And it is further explained that these fragmental parts eternally, from the very beginning. Krsna also says in the Bhagavad-gita, "My dear Arjuna, you, Me and all these soldiers and kings who have assembled there, they existed like this in the past, they're existing in the same way, and they'll continue to exist like that." There is no question of becoming one. Past, present, future, always we are distinct. So how they can be one sanatana? We are part and parcel sanatana, eternally. But in quality we are one. In quality we are one. Krsna is eternal. We are eternal. Krsna is spirit. We are spirit. Krsna is also person. We are also person. In this way, we are one but He is the great, and we are servants. This is actual position. And if we claim that after being freed from maya, we shall become one with the Supreme, that is called Mayavada. We eternally, we are separate. Dvaitavada. That is Madhvacarya's philosophy, dvaitavada. So if you consider very cool-headed, then Vaisnava philosophy is the best, not this Mayavada philosophy.
Woman: (indistinct)
Prabhupada: Krsna is not under karma. That is difference. That is difference between me and Krsna. We are...
Woman: (indistinct)
Prabhupada: Yes.
Woman: (indistinct)
Prabhupada: But He is not under karma. He is not under karma. Yes. We are. That is the difference.
Woman: (indistinct)
Prabhupada: Yes.
Woman: (indistinct)
Prabhupada: That I am pointing out. That is the difference between Krsna and ourself. We are bound up by the laws and regulation of karma. But Krsna is not like that. Yes. That is the difference. Na mam karmani limpanti na me karma-phale sprha [Bg. 4.14]. He's not bound up by the karma. But we take sometimes, mistake, that Krsna is like us. Avajananti mam mudha manusim tanum asritam [Bg. 9.11]. They are mudhas. They do not know it, what is Krsna. They think Krsna as a human being like us. That is mudha. Therefore they do not surrender to Krsna. Na mam duskrtino mudhah prapadyante naradhamah [Bg. 7.15]. So they remain naradhama. They do not make any progress.
Guest: (indistinct)
Prabhupada: Who has interpreted?
Guest: (indistinct)
Prabhupada: What is that?
Guest: (indistinct)
Prabhupada: Yes. That we accept also. We say maya. But one can be free from maya. Mam eva ye prapadyante mayam etam taranti te. If you surrender to Krsna, then one is not captivated by maya. Maya is there. Just like police is there. If you are not a criminal, then police has nothing to do with you. Police may be there. But if you are a criminal, then police will arrest you. Similarly, maya is acting as police force of Krsna. So as soon as you become criminal, forget Krsna as your master, then the police, maya, will capture you. That is the business.
krsna bhuliya jiva bhoga vancha kare
pasate mayara tare japatiya dhare
As soon as you try to become independent of Krsna, immediately maya captures. This is the beginning of maya. And again when you surrender, mam eva ye prapadyante mayam etam taranti te. No more maya. So to become free from maya is very easy provided one understands Krsna. And as soon as he understands Krsna, he understands his duty, that my duty is to serve Krsna, that is called bhakti, immediately he becomes free from all the contamination of maya. Sa gunan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26]. Who? Mam ca yo 'vyabhicarena bhakti-yogena sevate [Bg. 14.26]. If you employ yourself immediately in loving service of Krsna... Krsna also says, mayam etam taranti te. So all the devotees they are not under maya. They're already in liberated stage. Therefore a devotee does not want liberation because he's already liberated. Why he'll aspire about liberation? That is explained by Bilvamangala Thakura muktih mukulitanjali sevate asman. Mukti is standing before me with folded hand, "What can I do for you?" So why the devotees will aspire (to) mukti? Mukti is ready to serve him as maidservant. This is the position of devotee. Muktih mukulitanjali sevate, this is the great authority, Bilvamangala Thakura. Yes?
Guest: (indistinct)
Prabhupada: Prapati is the beginning of bhakti. Prapati is the beginning of bhakti. Unless you are accepting the principle of prapa..., surrender, mam ekam saranam vraja, there is no question of bhakti. Bhakti is the process of surrender fully.
Guest: (indistinct)
Prabhupada: There is no difference. There is no difference. Narayana is Krsna. Krsna is Narayana. And om namo is addressing Him, "Oh Narayana, please engage me in Your service." Hare Krsna is also addressing. Hare, Hara, the potency of Krsna or the potency or energy of Krsna, "Oh Krsna, please engage me in Your service." This is Hare Krsna. The same meaning. There is no difference. The real business is that Krsna is asking to surrender. That is Krsna's mission. And if we voluntarily surrender, then Krsna becomes very pleased. So this is surrender. "Oh Krsna, Oh energy of Krsna, kindly engage me again in Your service." That's all. This is Hare Krsna. Hare Krsna means, "Oh Hara, Oh Krsna." Because Krsna's there, Krsna's energy is there. Krsna is not alone. Parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. So Krsna's one energy is this material energy, mama maya. This maya is also Krsna's energy. It is not different from Krsna. Sakti saktimatayor abheda. There is no difference between fire and the heat. Heat is also fire. Similarly, Krsna and Krsna's energy, they're one. At the same time, different. This is called acintya-bhedabheda-tattva. Caitanya Mahaprabhu's. Simultaneously one and different.
So we are praying to Krsna and Krsna's energy. If we pray to Krsna's energy, she is Krsna's energy, she will understand, "Now, he is now correct." So she gives facilities. She gives facilities, "Yes, now you can serve Krsna. I give you... I give you freedom. You are no more under my clutches." Mayam etam taranti te. Immediately you surrender to Krsna, you are immediately liberated. We haven't got to search out liberation separately. Immediately surrender to Krsna, immediately you are liberated, immediately, simultaneous. Mahatmanas tu mam partha daivim prakrtim asritah [Bg. 9.13]. At that time maya takes another feature. That is called yoga-maya. The same maya Just like the same government laws acting in the prison house differently, and acting in the university differently. But the potency is the same. If we take protection of the civil laws, then you are happy. And if we take protection of the criminal laws then you are unhappy. That's all. So Krsna consciousness movement is that you have to take shelter of one of the potencies of Krsna. Better take the shelter of the spiritual potency. Then you become happy. You cannot be free. That is not possible. Just like you cannot defy the government laws. That is not possible. If you defy civil laws then you become subjected to the criminal law. You cannot say that "I defy government." That is not possible. Similarly, you cannot defy Krsna and Krsna's potencies. Better you take shelter of Krsna's spiritual potency and be happy. Mahatmanas tu mam partha daivim prakrtim asritah [Bg. 9.13], that is mahatma, who takes shelter of the spiritual potency of Krsna. And what is the sign? Bhajanty ananya-manaso. That is mahatma. He has no other business than to serve Krsna twenty-four hours. Then he is immediately mukta. That is not difficult. So any other question?
Guest: (indistinct)
Prabhupada: That's all right. If there is sense... If there is sense that Lord Siva is Krsna's part and parcel, then it is all right. But if he thinks Lord Siva is separate authority, then it is mistake. Krsna says... What is that sloka? Verse, you recite? Ye yatha mam...
Guest: (indistinct)
Prabhupada: That is "I," Krsna. That is "I," Krsna. If you understand this demigod... Just like this finger. If you understand this finger belongs to Swamiji, then you are correct. And if you think that this finger is separate power, that is incorrect. This finger is powerful so long attached to the body. And if you cut the finger from the body, it has no power. Similarly, the demigods, if you accept that they are different part and parcel of Krsna -- there must be relationship with Krsna -- then it is correct. Just like it is said, surya, surya upasana, that or durga upasana. These are different upasana, surya, or pancopasana, durga upasana, surya upasana, ganesa upasana, and visnu upasana. Pancopasana. So how we can worship? Just like Durga. Durga is worshiped by the Vaisnava in this way, srsti-sthiti-pralaya-sadhana-
>>> Ref. VedaBase =>
Lecture on Science of Krsna -- Hyderabad, April 14,
1975
© 2001 The Bhaktivedanta Book Trust International.
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