Prabhupada: Ataeva sruti kahe brahma-saviseᚣa: God, Brahma, the great. Brahma means the great. Brhatvad brhannatvat. The Absolute Truth is the great and can expand also unlimitedly. Advaitam acyutam anadim ananta-rupam [Bs. 5.33]. Rupam: He has got His transcendental forms, ananta, unlimited. But they are all one. Advaitam acyutam anadim ananta-rupam. Adyam, the original; Puraáša, the oldest; puruᚣam, person. Advaitam acyutam anadim ananta-rupam. Although He has got innumerable forms, they are advaita, they are one. Advaitam acyutam anadim ananta-rupam [Bs. 5.33]. Adyam, original; Puraáša, the oldest; and puruᚣam, the person. Nava-yauvanam. The oldest, but nava-yauvana, just beginning of youthful life. That is the description in the Brahma-saášhita. And Caitanya Mahaprabhu confirms that brahma saviseᚣa. Saviseᚣa means person with varieties of energy. Not imperson. Ataeva sruti kahe. According to Vedic evidence from the Svetasvatara Upaniᚣad, apaáši pada, He has proved that when the Upaniᚣad says that "The Absolute Truth has no hands and legs, this means that He has no material hands and legs. But He has His hands and legs." (shouting in background) (aside:) Who is shouting? Why they do not come? Why they are shouting there? All right.
Then he says... Sri Bhaktivinoda ᚏhakura comments in this connection that,
adau brahma prakrta hasta-pada naya baliya
pare sighra cale emana sakala-vastu grahaáša kare
In the beginning, the Veda says that the Supreme Personality of Godhead has no..., not personality. Brahma. He is person, of course. We say personality, but this personality is not material personality. Sighram cale evam sakala-vasta grahana kare: "He walks very quickly and He can accept whatever is offered to Him." So these very statements in the Vedas confirm that He has hands and legs, but not hands and legs like us. Apakrta. That we cannot understand. Aprakrta. Prakrta and aprakrta. Prakrta means things which are created, and aprakrta means which are never created, sanatana. That we cannot understand. As soon as there is statement of the Absolute Truth's form, transcendental form, we think that He has a form like us. How it can be? That is quite reasonable. God cannot be possessing a form which is like us. No. Therefore Bhagavad-gita says, sambhavamy atma-mayaya [Bg. 4.6]. He descends, He comes down, as He is, atma-mayaya. He descends, He comes down, as He is, atma-mayaya. We accept this form given to us by the material energy. PrakrteḼ; kriyamaášani guášaiḼ; karmaáši sarvasaḼ; [Bg. 3.27]. According to the association of particular type of guáša, quality, we get a form. But Krᚣáša is not within the influence of the material qualities. His form is different.
ᚣaá¸-aisvarya puráša vigraha yaáš
hara
hena-bhagavane tumi kaha nirakara?
The discussion was going with Sarvabhauma Bhaášášacarya, a follower of the Saáš karite philosophy. So Caitanya Mahaprabhu has given Vedic evidences that the Supreme Personality of Godhead has His form, transcendental form, sac-cid-ananda-vigraha, but His form is not material. That is the opinion of Saáš karacarya. Narayaáša para avyaktat: "Narayaáša, He is transcendental to this creation." So in... With reference to this material creation, He is impersonal. But when we speak of the spiritual world, He is a person, sac-cid-ananda-vigrahaḼ; [Bs. 5.1]. Ṣaá¸-aisvarya puráša, purášananda vigraha yaáš hara.
Now, Caitanya Mahaprabhu says that brahma is full of six kinds of opulences. Puráša. Ṣaá¸-aisvarya-puráša. And ananda, and full of bliss. There is an English word, I think: "Variety is the mother of enjoyment." Enjoyment, ananda means enjoyment. Enjoyment cannot be impersonal; there must be varieties. That is enjoyment. You have got experience that when there is a bunch of flower of different colors it is very enjoyable. And if there is only rose only, although rose is very nice flower, it is not so pleasing. With rose, some green foliage, some grass, inferior quality, it looks very beautiful. So when there is question (of) ananda... Because Krᚣáša has got form, sac-cid-ananda-vigraha [Bs. 5.1], eternal, cit, full of knowledge, and full of ananda, bliss. Anandamayo 'bhyasat, Vedanta-sutra says. The Lord is ananda-mayo. This maya-pratyaya, there is controversy between the Saáš karites and the Vaiᚣášavas. They say that maya-pratyaya... This pratyaya, from Sanskrit verbal root, is affixed in two casesâwhen there is excess and when there is transformation. So either cases, the ananda, or the blissful nature of the Supreme Personality of Godhead, is extensive, unlimited. Pracurya. Pracurya means extensive. So ᚣaá¸-aisvarya purášananda vigrahaḼ; yaáš hara. Caitanya Mahaprabhu says that one who has got transcendental form, full of ananda... Hena bhagavane tumi kaha nirakara. And you think of such Personality of Godhead as impersonal, how it is possible? Without being person, there cannot be ananda anubhava. Just like we are persons. We can feel pains and pleasure. Unless one is person, there is no question of enjoying ananda. So that is His challenge, that if the Supreme Personality of Godhead is full of ananda, as it is stated in all the Vedic scriptures, especially in Vedanta-sutra, anandamayo 'bhyasat, then how He can be imperson? There is no possibility. And He gives other Vedic evidences also. Apaáši-pado javano grahita, that He has no hand; still, He accepts whatever is given to Him. So there is no possibility of the Absolute Truth's being imperson. He is person. Hena bhagavane tumi kaha nirakara.
svabhavika tina sakti yei brahma haya
niḼ;saktika kari' taáš
re karaha niscaya
The impersonalists say that the Brahman has no enemy. The difference between Vaiᚣášava philosophy... (aside:) What they are talking? They are not coming here?
Devotee: (indistinct)
Prabhupada: Then who is talking? Now, the Mayavada philosophers, their point of view is the Absolute Truth is imperson and there is no different energy. So Caitanya Mahaprabhu's challenge is that Absolute Truth has got multi-energies. That is also stated in the Upaniᚣads: parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. The Absolute Truth has multi-energies, innumerable energies. And such energies have been divided into three divisions. Parasya saktir vividhaiva..., na tasya karyaáš karaášaáš ca vidyate. He has nothing to do. Why He has to do? Because His energies are working. Therefore, He has energy. Just like Krᚣáša says, maya tatam idaáš sarvaáš jagad avyakta-murtina: [Bg. 9.4] "The whole universe in its avyakta-murti, nonmanifested form, I am." Ahaáš tatam idaáš sarvam. Aham. "But at the same time, aham is there." Aham means "I." And the word avyakta is there, "nonmanifest." So Krᚣáša is manifest. Then what is this nonmanifest? The nonmanifest is the energy of Krᚣáša. Maya tatam idam. "By Me." If I say... I have got a big business, big factory. If the proprietor says, "I am all-pervading over this factory," that is right. Suppose one man has got a factory, say Birla. They say "Birla Factory," "Birla Jute Mill," "Birla..." Birla's name is there, although Birla is a person, he's not there. It is very easy to understand. Birla is a person. He is not present in that factory, but everyone says "Birla's factory." That means Birla's money, Birla's energy is there. If there is any loss in that factory, the suffering goes to Birla. Or if there is any gain in that factory, the profit goes to Birla. Therefore Birla's energy is there in the factory. Similarly, the whole creation is the manifestation of Krᚣáša. Maya tatam idaáš sarvam [Bg. 9.4]. "I am all-pervading." But that does not mean in everything... Everything there is Krᚣáša, His energy. He is represented by His energy. This is called simultaneously one and different. Acintya-bhedabheda-tattva, this philosophy of Lord Caitanya. Acintya, simultaneously one and different. The Birla factory is not different from Birla because his energy is working there. At the same time Birla is not there. Similarly, in this material manifestation, everything is God. Idaáš hi visvaáš bhagavan ivetaraḼ;.
In the Bhagavata there is statement by Narada. Idaáš hi visvam, the whole universe is the Supreme Personality of Godhead. But itara, but still, different from Him. This philosophy is very sound philosophy, simultaneously one and different. That is the statement in the Bhagavad-gita. Maya tatam idaáš sarvam: "I am expanded; I am all-pervading." Mat-sthani sarva-bhutani: [Bg. 9.4] "Everything is resting on Me." Nahaáš teᚣu avasthitaḼ;: "But I am not there." The Mayavada philosophy is "If God, or Brahman, is all-pervading, then why there should be another, separate Brahman?" No. That is also confirmed in the Vedic literature: purášasya purášam adaya purášam evavasiᚣyate [Iso Invocation]. Purášasya. Krᚣáša, or the Supreme Absolute Truth, is complete. And if complete is taken from Him, still He is complete. This is material idea, that if the complete has spread all over, then where is the separate existence of the complete? That is material idea. But the spiritual statement is, "If complete is taken from the complete, still the complete is complete." That you have to understand. Purášasya purášam adaya. Here in this material world we have got experience that if I have got one rupee in my pocket and if that one rupee is taken from my pocket or it is expended, there is no more one rupee. It is spent. It is zero now. Or that one rupee has been distributed in purchasing several commodities. So the one rupee is distributed. There is no more separate existence of that one rupee. This is material idea. But according to Vedic scripture, purášasya purášam adaya purášam evavasiᚣyate [Iso Invocation]. If you take one rupee from that one rupee, still that one rupee is there. That you cannot adjust in your teeny brain. Therefore Caitanya Mahaprabhu said, acintya. It is not accommodated in our teeny brain. Therefore those who are teeny brain, or poor fund of knowledge, they think that when the Absolute Truth is distributed, sarvaáš khalv idaáš brahma, then where is the person? But that is not the conception. The conception is He is unlimitedly powerful, ᚣaá¸-aisvarya puráša, with all power. He can create so many personalities Himself. Just like Krᚣáša expanded Himself into 16,000 forms. When He married 16,000 wives, He expanded Himself in 16,000 forms. When He was dancing in rasa-lila, He expanded Himself. Each gopi was thinking that "Krᚣáša is dancing with me." So that is Krᚣáša's, or God's, unlimited potency. Not that if He expands, He becomes zero.
In the Brahma-saášhita also, it is stated, goloka eva nivasaty akhilatma-bhutaḼ; [Bs. 5.37]. Although He is living in His abode, Goloka Vrndavana, He is all-pervading. For example, Krᚣáša says,
patraáš puᚣpaáš phalaáš toyaáš
yo me bhaktya prayacchati
tad aham asnami
bhaktya upahrtam
...tad ahaáš bhaktya upahrtam
asnami prayatatmanaḼ;
[Bg. 9.26]
Now there are innumerable devotees who are offering Krᚣáša with love and faith, patraáš puᚣpaáš phalaáš toyaáš. Just like in this temple, we are offering to the Deity according to the order of Krᚣáša some preparation made of patraáš puᚣpaáš phalaáš toyaáš. So He's accepting. He says that "I accept. I eat." But the atheist class says that He does not eat. Why? If Krᚣáša says, "I eat," what the atheist class of people has the right to say that He does not eat? He eats. So now not only in one temple or in one place, but millions and trillions of places, they are offering Krᚣáša, devotees. And Krᚣáša says, "I eat." So everywhere He is eating. Now, just imagine how He has expanded Himself in millions and trillions of forms. He says, "I eat." And there are millions and trillions of devotees offering Him. Then everywhere He's eating. That's a fact. Yes. He can expand. But that does not mean that He is no more in Goloka Vrndavana. He is still there. He has expanded in millions and trillions of forms to accept the offerings of His devotees; at the same time, He is in Goloka Vrndavana. That is Krᚣáša. Goloka eva nivasaty akhilatma-bhutaḼ; [Bs. 5.37].
Advaitam acyutam anadim ananta-rupam adyaáš puraáša-puruᚣaáš nava-yauvanaáš ca, vedeᚣu durlabham atma-bhaktau [Bs. 5.33]. The Supreme Personality of Godhead is difficult to be approached by simple understanding of the Vedas. One has to become a devotee. Just like Bhagavad-gita. It is simple. It is the entrance book for spiritual understanding. It is not very, I mean to say, highly theosophical or theological literature. That highly theological literature is Srimad-Bhagavatam, which is the natural commentary on the Vedanta-sutra. So in the Bhagavad-gita we get all information how Krᚣáša expands Himself. Advaita... Vedeᚣu durlabha. Therefore one who does not read Bhagavad-gita through a devotee... Krᚣáša... Just like Arjuna is a devotee. He understands Bhagavad-gita. Without going through a devotee, nobody can understand God or His statements. Thousands of people for thousands of years, reading Bhagavad-gita, but they do not know Krᚣáša. Is it not a fact? Yes. So because they are not going through the proper channels, they are... Still, vedeᚣu durlabham adurlabham atma-bhaktau [Bs. 5.33]. Simply by trying to understand the Vedic literature, one cannot understand the Supreme Personality of Godhead. Vedeᚣu durlabha. Durlabha means very difficult to approach. Adurlabha atma-bhaktau. But atma-bhaktau, those who are devotees, for them He is very easily accepted. Take for example... Now, you have gone to see a very high officer, say, the secretary of the government. You are waiting. You have sent your card, you are waiting. But you cannot enter the room without being permitted. But an ordinary orderly, his servant, he's thousand times going and coming. There is no restriction for him. He does not require any permission. He goes within because... And the message will come through him. In Dvaraka... Perhaps you have read in the Nectar of Devotion that Brahma, Indra, they used to come to see Krᚣáša, and Krᚣáša's orderly... They were offering prayers, and Krᚣáša's orderly was requesting them, "Please make no noise." They were offering prayers, Brahma, Indra, and His personal servant was prohibiting him, "Please do not make noise. Sit down here." This is the position. So vedeᚣu durlabham adurlabham atma-bhaktau [Bs. 5.33]. Krᚣáša is not available, not approachable, simply by studying Vedas. He has to be obedient to the orders of the devotees.
Here He says,
svabhavika tina sakti yei brahme haya
niḼ;saktika kari' taáš
re karaha niscaya
That "Krᚣáša has got, by nature, innumerable energies, and they are divided into three: cit sakti and bahiraáš ga sakti, antaraáš ga sakti, and tatasta sakti." All the... Parasya saktir vividhaiva. All the saktis, or energies, they are summarized in three divisions. One is called spiritual energy, and the other is called material energy, and the rest is called marginal energy. In the Bhagavad-gita these three energies are stated. Bhagavan, Krᚣáša, says, bhumir apo 'nalo vayuḼ; khaáš mano buddhir eva ca, bhinna me prakrtir aᚣášadha [Bg. 7.4]. "These eight kinds of energies are My separated energies." How separated energies? Try to understand what is separated energy. Just like in the tape record, I sing or speak, it is recorded. But when the tape record plays, I do not speak, I do not sing, but it is my energy. It is working. That is separated energy. And when I speak directly, that is not separated energy. That is also the same thing. So they are from Krᚣáša, the whole material... Ahaáš sarvasya prabhavo mattaḼ; sarvaáš pravartate [Bg. 10.8]. "Everything is created from Me. I am the creator of everything." How He is creator? This bhumir apo 'nalo vayuḼ; khaáš buddhir mano... These eight separated energies, that is the material energy. And apareyam, they are inferior because they are material energies; therefore, inferior energy. Apareyam itas tu viddhi me prakrtiáš param: "Beyond this, there is another, superior energy." Apareyam itas tu viddhi me prakrtiáš param. "There is another, superior energy." What is that superior energy? Jiva-bhutaáš maha-baho yayedaáš dharyate jagat [Bg. 7.5]. These jivas. So jivas are energies. How jivas can claim that they are God? They are energy of God. There is the mistake of Mayavada philosophy. Energy and the energetic, although nondifferent, still, energy is not the energetic. Just like this light is emanating from the bulb. So the illumination is there both in the bulb and the light distributed. But you cannot say that this illumination is the bulb. So Krᚣáša says that "These are My bhinna-prakrti, material energy." The earth, water, air, fire, mind, intelligence, egoâthe whole material material creation is out of these eight energies. And the living entity, jiva-bhuta, that is para prakrti, spiritual energy.
The living entity is also spiritual energy. He has got His two energies, which is also spiritual actually, but it is called marginal because individual. And this individual spiritual energy can select either to live under the material energy or the spiritual energy. Therefore it is called marginal energy. Just like sparks of the fire, it can fall down on the ground and it can remain with the fire. Similarly, we living entities, we are parts and parcel of Krᚣáša, or we are sparks of the fire. So we can fall down within the material energy and we can remain in the spiritual energy, as we like. So when you keep yourself in Krᚣáša consciousness, you live in spiritual energy, and when you are without Krᚣáša consciousness, you live in material energy. When you live in the material energy, then your the illuminating quality, because you are fire, part and parcel of Krᚣáša, that is extinguished almost. Therefore, we are forgetful of Krᚣáša. Our relationship with Krᚣáša is practically extinguished. And again, the fire, spark, if he falls down on a dry grass, then gradually, the grass becomes blazing. So even if we are... Because in this material world there are three modes of material nature. If we are associated with the goodness quality, then our spiritual energy again becomes blazing fire. From the modes of goodness, purity, knowledge, the brahminical quality... Satya sama dama titikᚣa [Bg. 18.42]. When you are put into that..., the dry grass... Although this satya sama dama, truthfulness or controlling the senses, or controlling the mind, knowledge, toleration, these qualities, they are all material qualities. They are not spiritual qualities. Don't think that if one is... One man is very truthful; that does not mean that he has attained spiritual quality. The spiritual quality is different thing. But these material qualities, satya sama dama titikᚣa, all these, they can help you. They can help you to be situated in the transcendental, spiritual qualities. But don't think that they are themselves spiritual qualities. No. That is another.
So we, the sparks of the supreme fire, when we fall down in the dry grass, the spiritual quality or the fiery quality is there still, but it may also extinguish. Therefore, our transcendental position is suddha-sattva. We have to always keep ourself in transcendental position by chanting Hare Krᚣáša mantra, always being engaged in Krᚣáša's service. Then we are brahma-bhuyaya kalpate [Bg. 14.26]. That is our Brahman situation. Simply realization of Brahman is not all. You have to be always engaged in Brahman activities. Then there is possibility of remaining in the Brahman platform. The Mayavadi philosophers, as soon as they realize that ahaáš brahmasmi, they think that they are liberated. But no. That liberation is theoretical. That is not practical. Practical liberation is when you are situated in devotional service. Then there is no chance of falling down. If you simply think that "I have become Narayaáša," or Narayaáša position, that is falldown. There are innumerable examples. So we are taášastha-sakti. The idea is... Taášastha means marginal. We can fall down in the material world, and we can raise ourself in the spiritual world. This is our position. But we are energy, not the energetic.
Caitanya Mahaprabhu explains that,
svabhavika tina sakti yei brahme haya
niḼ;saktika kari' taáš
re karaha niscaya
He is giving evidence from Viᚣášu Puraáša. Viᚣášu Puraáša... There are eighteen Puraášas. There are sattvika, rajasika, tamasika puraášas. So sattvika Puraáša is required for spiritual improvement. So He's giving evidence from the sattvika Puraáša, Viᚣášu Puraáša. What is that?
viᚣášu-saktir para prokta
kᚣetrajùakhya tatha para
avidya-karma-saášjĂąanya
trtiya saktir iᚣyate
Viᚣášu saktir para prokta. All energies of Krᚣáša or Viᚣášu, they are transcendental, para, or aprakrta, not prakrta. Just try to understand what is transcendental sakti. Just like transcendental and mundane, or material. Material world is created by the transcendental desire of Viᚣášu. Just like in the Bible it is said, "Let there be creation," and there was creation. And Krᚣáša also says that this material... Ekaášsena sthito jagat.
atha va bahunaitena
kiáš jĂąatena tavarjuna
viᚣášabhyaham idaáš krtsnam
ekaášsena sthito jagat
[Bg. 10.42]
So ekaášsena sthitaḼ;, by His one part of energy, the whole material creation is there. He says, "I enter into this material world, and by expansion of My one part of energy, this material, whole material creation is there." There are many... Yasmad bhavanti vibhavanti visanti. Yato va imani bhutani bhavanti. Yato va imani. Janmady asya yataḼ; [SB 1.1.1]. There are many Vedic statements. Janmady asya yataḼ; [SB 1.1.1]. That means the creation of this material world is from the Supreme Lord. Now, that creative energy of Supreme Lord is not material. That is spiritual. The material means the material world is created by the spiritual energy. Therefore, the spiritual energy (was) existing before the creation of the material world. Therefore, Viᚣášu's energy is not material. Viᚣášu's energy is spiritual. Here it is stated that viᚣášu-saktiḼ; para. Para means spiritual; prokta, "it is said." Kᚣetra-jĂąakhya tatha para. And kᚣetrajĂąa means these jivas. In the Bhagavad-gita, kᚣetrajĂąa... Kᚣetra and kᚣetrajĂąa. There are two statements in the Bhagavad-gita, I think in the Thirteenth Chapter, that kᚣetra is this body, and the owner of this body, you and me... We are different owners of different bodies. We are kᚣetrajĂąa. So the kᚣetrajĂąa-sakti... This is also sakti again. It is sakti. It is not the energetic. So this kᚣetrajĂąa is also para, spiritual. It is confirmation of the Bhagavad-gita, that viᚣášu-saktiḼ; para prokta [Cc. Madhya 6.154]. The Lord's energy is spiritual, and another energy, which is known as kᚣetrajĂąa, or the jivas, they are also spiritual energies. But energy, not the energetic. Kᚣetra-jĂąakhya tatha para, avidya-karma-saášjĂąa anya trtiya saktir iᚣyate.
But there is another energy, which is... Now, that is also spiritual in the original sense, the material energy, but that is avidya, spiritual energy covered. Spiritual energy covered by something else. How that something else? That is... Just like sun is covered by the cloud. The cloud is not separate from the sun. The cloud is created by the sunshine, so it cannot be separate from the sun. But its business is to cover the sun. When there is cloud, you cannot see the sun. Similarly, this material energy is not different from God. There is another example. The same electricity, energy, one apparatus is heater and another apparatus is refrigerator, cooler. The energy is the same. The eater is also creation of the electric energy, and the cooler is also creation of the electric energy, but they are working differently, for under different..., for different purposes. Another example can be given that the civil department and the criminal department of the government, the energy of government is there. The government is maintaining both the departments by the finance of the government. It is not that government is not financing the criminal department. The criminal department is also financed by the government. Similarly, this material world is the criminal department. It is also God's energy, but it is covered. Here... Just like what is the difference between criminal department and civil department? In the criminal department there is disobedience of the law of the government. There is nothing but disobedience. The members of the prison house are all disobedient citizens of the government. Similarly, in this material world, this material energy is also Krᚣáša's energy, but here, it is the place for the disobedient part and parcel of Krᚣáša. Krᚣáša bhuliya jiva bhoga vaĂącha kare. Persons who are, I mean to say, very much energetic to forget Krᚣáša and try to lord it over this material energy, they are called conditioned soul, or imprisoned. We are all imprisoned within this Durga. And the superintendent of this durga, or the fort, is called Durga. Durga-sakti. Srᚣáši-sthiti-pralaya-sadhana-saktir eka chayeva yasya bhuvanani vibharti durga [Bs. 5.44]. This material world... But those who have no information how this Durga is there, how this Durga is there, they think that by worshiping, by pleasing goddess Durga, they'll be happy. No. Pleasing means you have to abide by the laws of the durga, material world. Otherwise, Durga will take his (her) trident and pierce on the chest of the asura. Durga is controlling. The asura is also a living entity within this durga. So those who are asuras... Those who are not cultivating Krᚣáša consciousness, they are asuras. For them, the Durga's trident is on the chest of the asura. You have seen that picture.
So you cannot get out of this durga simply by bribing, by satisfying. You have to satisfy Durga in a different way, in a different way. Just like... These are very easy to understand, that if you are in prison house, if you satisfy the superintendent of jail, somehow... I have seen in Delhi that one man was... He was a very nice young gentleman, and he was typing. He was typing. So I was... He was a fair gentleman, very nice looking young man. So I talked with him, "What is your case of condemnation coming?" So he acted as a spy in some government secretarial department. So he was put into prison for ten years. But he was educated, he was intelligent, and he pleased the superintendent of jail. Therefore, instead of keeping him in ordinary cell, he was put into the office and type. Now, try to understand. This prisoner, by his satisfying the superintendent of jail, he is little given concession not to be placed in ordinary cell, but he is working (in) the office as a typewriter. Or he is given some... Or there are many political prisoners, they are given first-class bungalow, first-class residence, and all facilities. But the superintendent of police has no power to release him. That is not possible. That is not possible. Similarly, by bribing or by satisfying Durga, you can get a comfortable position within this material world, but your real business is how to get out of it. That Durga cannot give. Hariáš vina na mrtiáš taranti. So long you do not come to the shelter of Krᚣáša... Mam eva prapadyante mayam etaáš taranti te [Bg. 7.14]. Unless you surrender to Krᚣáša, there is no possibility of getting out of the clutches of maya. That is not possible.
So we shall discuss further tomorrow. (end)
710216CC.GOR