Gorakhpur, February 19, 1971 (Krṣṇa Niketan)



...tatha para
trtiya saktir iṣyate

So there are three kinds of energies. The Supreme Personality of Godhead has got unlimited energies, just like in the sun there is unlimited energy. You can imagine if so much energy is possible in a material thing which is created by God, or Krṣṇa, how much energy Krṣṇa has got. That can be easily... [break] ...partial energy is there in the sun globe. For millions and trillions of years the waves of heat and light emanating from the sun, and still, it is as good as before. Similarly, we can understand from this example that the Supreme Personality has got unlimited energy. The example is given also, just like fire. The same thing...

eka-sthane sthitasyagner
jyotsna vistariṇi yatha
parasya brahmaṇaḥ; saktis
sarvedam akhilaṁ jagat

Just like a fire situated in one place distributing unlimitedly, or limitedly, its heats and energies, heats and light, similarly, whatever we are experiencing within our views in this material world, they are simply manifestation of the energy of the Supreme Personality of Godhead. It is also confirmed in the Bhagavad-gita. Krṣṇa says, maya tatam idaṁ sarvaṁ jagat avyakta-murtina: [Bg. 9.4] "I am all-pervading, spreading, in this material manifestation, jagat, in impersonal feature, avyakta-murtina." Everything... Avyakta means Krṣṇa is not manifested there, but we can feel. Just like when you see some smoke from a distant place you can immediately understand that there is fire; it is very easy. Similarly, if everything is going on nicely—the sun is rising exactly in the time; the moon is rising exactly in the time; they are illuminating; they are appearing, disappearing; everything is going on, seasonal changes—so if things are going on nicely you cannot say that these things are automatically happening. No. There is no such thing within your experience which is automatically managed. We must appreciate there is some brain behind it. Professor Einstein, the greatest scientist, he admitted that "As we are advancing in scientific research, we are coming to the conclusion that there is a very big brain behind all this." How you can deny that? And we are getting direct information from Krṣṇa, the Supreme Personality of Godhead,

mayadhyakṣeṇa prakrtiḥ;
suyate sa-caracaram
hetunanena kaunteya
jagad viparivartate
[Bg. 9.10]

So the progress of the material world... Progress, no... Progress means... In the material objects progress means... Just like a flower: it is in the bud, then it fructifies. That is progress. Again dwindles and vanishes. Ṣaḍ-vikara. Just like your body, my body—progress means from babyhood, childhood, boyhood, youthhood. That is, up to that, youthhood, progress. Then as soon as youthhood passed, old age comes in, then dwindling, then finish. That means janma-sthiti-pralaya. It comes into existence, then it remains for some time, and again pralaya, vanishes, vanquish. This is the way of material existence. Bhutva bhutva praliyate [Bg. 8.19]. It takes place... Therefore in the Vedanta-sutra, Brahman means the original source of appearance, maintenance, and disappearance. From Brahman, the Supreme Brahman, everything is emanating, janma. Janmadi. Janmadi means, janma sthiti and pralaya. So it is remaining in Brahman. Maya tatam idaṁ sarvam avyakta-murtina, mat-sthani sarva-bhutani [Bg. 9.4]. Everything is existing, maintained by Brahman. And when the whole manifestation annihilates, pralaya-prakrtiṁ yanti mamikam—it enters into the energy, supreme energy of the Personality of Godhead. That is the way, srṣṭi-sthiti-pralaya. From the energy... In the Vedas also it is said, sa aikṣata sa asrjata: "The Supreme Personality of Godhead glanced over." In the Bhagavad-gita also, ahaṁ bija-pradaḥ; pita [Bg. 14.4]. In the material energy, Krṣṇa gives the seed. Just like a father gives the seed, the semina, within the womb of the mother, and a living entity comes out, similarly, within this material world the Supreme Personality puts, impregnates, the material energy with the living entities, and they come out with different types of bodies, 8,400,000's. This is the creation.

So here Caitanya Mahaprabhu quotes one verse from Viṣṇu Puraṇa: viṣṇu-saktiḥ; para prokta [Cc. Madhya 6.154]. You cannot say that the Absolute Person, the Supreme Personality of Godhead, has no energy. Niḥ;sakti. The Mayavadi philosopher says that the energy generates when impersonal Brahman enters into this material energy, or maya. He has got a body of maya. No. That's not the fact. Krṣṇa hasn't got the body created by this material world as we have got. Krṣṇa says, therefore, avajananti maṁ muḍha manuṣiṁ tanum asritam: [Bg. 9.11] "Those who are foolish persons, poor fund of knowledge, such person thinks that I assume a body with the help of material energy." Krṣṇa says Himself that sambhavamy atma-mayaya [Bg. 4.6]—His own energy. That own energy is this viṣṇu-saktiḥ; para, spiritual energy. He does not accept a material energy, a body of material energy. Viṣṇu-saktiḥ; para prokta kṣetrajñakhya tatha para [Cc. Madhya 6.154]. So kṣetrajña, these living entities, they are also para-sakti, cit-sakti. As we can experience two kinds of saktis... One is cit-sakti and one is jara-sakti. Just like so long the cit-sakti is there within this body, it is living, it is moving, and as soon as the cit-sakti, the soul, departs from this body, there is no more movement. Similarly, Krṣṇa, or the Supreme Personality of Godhead, He is the chief sakti, or..., not sakti, saktiman, from whom—janmady asya yataḥ; [SB 1.1.1]—from Him this material world is coming out. Ahaṁ sarvasya prabhavo mattaḥ; sarvaṁ pravartate [Bg. 10.8].

So we should try to appreciate the energy of God. When Krṣṇa says, maya tatam idaṁ sarvam: "I am all-pervading..." Sarvam. Sarvaṁ khalv idaṁ brahma, the same thing, as it is Vedic injunction, similarly Krṣṇa says, maya tatam idaṁ sarvaṁ jagat avyakta-murtina: "The all-pervading nature, the expansion of my energy, is the impersonal Brahman." That is impersonal. Mat-sthani sarva-bhutani nahaṁ teṣu avasthitaḥ; [Bg. 9.4]. That is Krṣṇa's power. Everything is resting in Him. That means in His energy. Sakti-sakti mat or abheda. His energy is not different from Him. So therefore this quotation given from Viṣṇu Puraṇa by Caitanya Mahaprabhu is very appropriate. Viṣṇu-saktiḥ; para prokta kṣetrajñakhya tatha para [Cc. Madhya 6.154]. Ksetrajña, these living entities... Those who have read Bhagavad-gita, you know. Ksetrajña means the living entities. Kṣetra means this body, and jña means proprietor or the knower of this body. Just like when there is some pain and pleasure, you know. Therefore you are kṣetrajña; we are all kṣetrajña. And Krṣṇa says, kṣetra-jñaṁ capi maṁ viddhi sarva-kṣetreṣu bharata. And that is Paramatma. When Krṣṇa says, "I am also kṣetrajña..." Not this kṣetrajña. Sometimes they misunderstand that the individual soul, living entity, and Paramatma is the same. No. He says, kṣetra-jñaṁ capi maṁ viddhi: "I am also one of the birds sitting on this body." That is confirmed in the Upaniṣad. Two birds are sitting in one tree. So one bird is witnessing. The witnessing bird is the Paramatma, antaryami. He is looking after all your activities, witness. Anumanta upadraṣṭa. Bhagavad-gita: upadraṣṭa. You don't think that whatever you are doing, nobody is witnessing. Sarvato pani-padas tat sarvato akṣi. Therefore, when it is said pasyaty acakṣuḥ;... Pasyaty acakṣuḥ;. Krṣṇa, or the Supreme Personality of Godhead, has got such nice eyes that He can see your activities anywhere. He sees. But His that seeing, that eye or His eyes, are not exactly... Because we cannot see. As soon as I am closing my eyelids I cannot see you. So what is the power of this seeing? But He can see from within your heart what you are thinking, what you are feeling, what you are acting. And He is giving also sanction. You cannot act anything without His sanction because everything is property of Krṣṇa. Sarva-loka-mahesvaram [Bg. 5.29]. So if you want to enjoy something, you have to take sanction from the proprietor. Otherwise you cannot take, unless He sanctions.

Mattaḥ; smrtir jñanam apohanaṁ ca [Bg. 15.15]. This is the process. We have to understand. He is sitting within your heart.

isvaraḥ; sarva-bhutanaṁ
hrd-dese 'rjuna tiṣṭhati
bhramayan sarva-bhutani
yantraruḍhani mayaya
[Bg. 18.61]

And as witness, as anumanta, as sanction-giver, I am thinking, "Oh, I..." Either you are playing or you are wanting some way. So Krṣṇa will give you all facility: "All right, you want? You have it." Maya is there; she supplies you ingredients, and you and you get your thing. This is going on. Anumanta upadraṣṭa. But the action which you are engaged, the result you have to enjoy. You wanted some facility from Krṣṇa. You get it. You wanted to steal something from somewhere. Krṣṇa will give you intelligence: "Yes, you steal. Come here. You steal. Here is the opportunity." But when you are arrested, you don't make responsible Krṣṇa. You wanted to steal. Here is the facility. That's all. So it is kindness of Krṣṇa that He is giving you all facilities. If you want to be a thief, He'll give you all facilities to be a first-class thief. And if you want to be a devotee, He'll give you all facilities to be a first-class devotee. Now it is your choice. Therefore we are suffering in our own choice. Iccha-dveṣa-samutthena sarge yanti parantapa [Bg. 7.27]. We wish something, we desire something, to have, and we hate something, to leave. Krṣṇa is giving us all facility, but we are not happy. By acting in our own way we are misguided. Otherwise we are, would have been happy. Suppose if somebody wanted that "Let me have one crores of rupees." "All right, you have it. Here is one crore of rupees." But after one crore of rupees you are not happy. These Americans, they wanted to be the richest nation in the world. They have become. But their children—not happy. They are becoming hippies. Their father is also not happy, because his boy has gone astray. The government is perturbed, bewildered, "What to do with these boys?"

Therefore, so long we shall want something for our sense gratification, without serving Krṣṇa we shall suffer. That is the proposition. In different ways we shall suffer. Therefore Krṣṇa very kindly, most confidential... Sarva-guhyatamam. Krṣṇa says Arjuna that "I am talking to you most confidential matter." What is that? Sarva-dharman parityajya mam ekaṁ saraṇam [Bg. 18.66]. "This is the secret of life. Don't bother yourself in this way and that way. That is the secret. You simply become surrendered unto Me." Ahaṁ tvaṁ sarva-papebhyo mokṣayiṣyami: "I am giving you guarantee. You have committed so many sinful activities life after life, and you'll suffer life after life. But if you surrender unto Me, I give you protection, guaranteed." Ma sucaḥ;: "Don't be worried." Why don't you take this path? This is the way. Viṣṇu-sakti. We are visnu-saktis, para, para-sakti, cit-sakti. But we are not saktiman. Saktiman is Krṣṇa, and we are sakti. And when we consider that "I am saktiman; I can do something," that is avidya. That is avidya.

There is another sakti, avidya, avidya-sakti. That avidya-sakti is for these living entities, not for Krṣṇa. Krṣṇa is never covered by avidya. Just like I... [break] ...the cloud has covered your eyes. You say, "The cloud has covered the sun." That is nonsense. Sun is very, very, very, very big. What is the cloud? Maybe hundred miles' spread. But the sun globe is fourteen lakhs... [break] ...that correct? So how the cloud, hundred miles' spreading cloud, can cover the sun? It is foolishness that "God is covered by maya." No. God is never covered by maya. But God's particles, they are covered by maya. Jiva is covered by maya, not God. Mayaṁ ca tad-apasrayam. Just like you face the sun, there is no darkness. If you keep the sun back side, there is a big dark, shadow. The shadow is maya. It has no existence. It is simply impeding the sunshine. Therefore it is shadow. Maya means which has no existence of its own accord. It is also created by the sun, the darkness. Similarly, this avidya, when you forget Krṣṇa, there is avidya. That is also Krṣṇa's creation. Because you want to forget Him, therefore He covers you with avidya. Avidya-karma-saṁjña anya. Another, another energy of Krṣṇa which is known as avidya, or darkness, covers you. And what is the symptoms, that avidya? Karma-saṁjña. Karma-saṁjña means you have to work hard. Those who are covered by the avidya, they are working day and night. And actually those who are not covered by avidya, they are depending on Krṣṇa. Actually everyone is depending on Krṣṇa. Eko bahunaṁ vidadhati kaman. Whatever you are getting for your sense gratification, that is supplied by Krṣṇa. You cannot create anything. But by avidya, he thinks that "I am creating."

guṇaiḥ; karmaṇi sarvasaḥ;
kartaham iti manyate
[Bg. 3.27]

He's thinking. Therefore, avidya-karma-saṁjña anya trtiya saktir iṣyate.

There is another sakti. One sakti... Every sakti... Krṣṇa sakti... Just like Krṣṇa... Just like the sun is light, effulgence, and the sunshine is the energy of sun; it is also light. Therefore Krṣṇa is sac-cid-ananda-vigrahaḥ; [Bs. 5.1]. His energy is also cit-ananda, sat-cid-ananda. Therefore says, viṣṇu-saktir para. Para means superior or spiritual. Krṣṇa is spiritual, and His sakti, it is called material. Actually, in the higher sense, there is no material energy. It is covered only. Just like sunshine, when it is covered by the cloud, there is light, but the light is not so strong, so in the material world we cannot feel the energy of the Supreme Personality of Godhead. We are forgetful. Therefore so many people, those who are covered by this material energy, they say, "There is no God" or "God is dead," "You are God; I am God," "God is loitering in the street," so many theories of God. That is due to our covering of the knowledge how to appreciate God. The difficulty is that we do not follow the direction of the sastras; therefore we are misguided. As I was speaking the other day, because we have forgotten Krṣṇa for time immemorial, therefore these books are there.

ataeva krṣṇa veda puraṇa karila
anadi bahirmukha jiva krṣṇa bhuli gela

Bahirmukha. Bahirmukha means those who are trying to be happy by adjustment of this material energy. They are called bahirmukha. Na te viduḥ; svartha-gatiṁ hi viṣṇuṁ durasaya ye bahir-artha-maninaḥ; [SB 7.5.31]. This is their misconception, hope. They are hoping against hope. Don't you see? Everyone is trying to be very happy individually, nationally, but it is not happening. Sukhera lagiya, ei ghara bhandinu, agune puriya gelo (?). The nature's law is that, that it will set fire. Tal labhyate duḥ;khavad anyataḥ; sukham. Bhagavata says that "Why you are hankering after happiness? If you are destined to get some happiness, you'll have it. There is no need of your further endeavoring." "Why? Everyone is trying. I shall try." No. Tal labhyate duḥ;khavad anyataḥ; sukham. Just like you don't hanker after distress. Why distress comes? Why distress is forced upon you? So many people come to us, "Swamiji, I am in distress in this way and that way." But he never wanted this distress. Why it has come? "Similarly," Bhagavata says, "when distresses come without your invitation, similarly, your happiness also will come without your invitation, hankering. Rest assured." Because you are under the laws of nature—prakrteḥ; kriyamaṇani guṇaiḥ; karmaṇi [Bg. 3.27]—so the effect will come. So don't try for moving your distress, or don't try, don't be puffed up with so-called happiness. God is... [break] ...things will be managed. Prakrteḥ; kriyamaṇani. Don't think that you are managing. It is being managed by nature's law. Everything is there, destined. That is called adrṣṭa. You cannot see, adrṣṭa. Drṣṭa means seeing; a means not. Therefore everyone's business is to cultivate this Krṣṇa consciousness. That is the only business of the human society. And there is ample opportunity. And the process is very simple. Why do you losing the opportunity? Don't do it. Ceto-darpaṇa-marjanaṁ bhava-maha-davagni-nirvapaṇam [Cc. Antya 20.12].

Now here again Caitanya Mahaprabhu says,

yaya kṣetra-jña-saktiḥ; sa
veṣṭita nrpa sarva-ga
saṁsara-tapan akhilan
avapnoty atra santatan

That avidya, avidya, this material energy, is covering me exactly like the cloud covering. Now, this cloud covering also in different stages—one... Some of you must have traveled in the air. The cloud is covered... [break] ...little hazy, and when you go above the cloud, it is sunshine. So different stage of covering... Similarly, this avidya or maya is covering us in different stages, in different features. Maya has got three qualities. Guṇamayi, maya, Bhagavad-gita says. Daivi hy eṣa guṇamayi [Bg. 7.14]. Guṇamayi means having three modes of material nature: sattva, tamaḥ;, rajaḥ;. So here also the same thing is. Yaya kṣetra-jña-saktiḥ; sa veṣṭita nrpa sarva-ga. That veṣṭita... Either you are covered by the quality of goodness, or you are covered by the quality of passion, or you are covered by the quality of ignorance.

So the goodness, good man within this material..., he is also covered. He thinks himself that "I am very learned. I have nothing to do," or "I am now realized God. I have become God, Narayaṇa. I've become Narayaṇa." That is also covering, maya's covering. He's speaking like that, that he has become God, but that is also another covering. Of course, he is performing very rigidly the Vedic principles. Aruhya krcchreṇa. Krcchreṇa means very severe austerity. Those sannyasis following the principles of Saṅkaracarya, they strictly follow austerities, lie down on the ground, and taking three times bath even in very severe cold, and simply have a kamaṇḍalu, nothing more, and lying down on the earth without any bedding, so many austerities. They are going, undergoing, severe austerities. Why? Now, to rise up to the Brahman realization—aruhya krcchreṇa paraṁ padam [SB 10.2.32]—paraṁ padam, that impersonal Brahman effulgence. But patanty adhaḥ;, they fall down. Just see. After so much severe austerities, performing, they rise themselves to the brahma-pada, but they again fall down. For example, you know, many learned Mayavadi sannyasis, very learned scholars, they suppose... They are supposed to have realized Brahman, but after few days they come to politics. You have... Perhaps you know. So many sannyasis, they go to fail for political affairs. Why? If you have realized Brahman, brahma satya jagan mithya, why you are mingling matters here in the material world? That means he has not. Aruhya krcchreṇa. He has come to the position of Brahman realization, but because he has no information of the Supreme Personality of Godhead, nirakara-vadi, he falls down. Aruhya krcchreṇa paraṁ padaṁ tataḥ; patanty adho anadrta-yuṣmad-aṅghrayaḥ; [SB 10.2.32]. They don't care, this worshiping, or bhakti-marga. They say, "Oh, these things are meant for the lower class of men or ignorant men, uneducated persons. Bhakti-marga is for the uneducated persons." Their allegation is like that. But they are uneducated. They do not know what is education. Therefore Bhagavad-gita says, "After many, many births of such cultivation of knowledge, when actually becomes wise..." Bahunaṁ janmanam ante jñanavan [Bg. 7.19]. What is the, that function? Maṁ prapadyate: "He," I mean to say, "surrenders himself," Krṣṇa says, "unto Me." How he surrenders? "Because after many, many births' culture of knowledge he can understand vasudevaḥ; sarvam iti [Bg. 7.19], 'Krṣṇa is everything,' that knowledge."

maya sarvam idaṁ tataṁ
(jagad) avyakta-murtina
mat-sthani sarva-bhutani
jñatva maṁ santim rcchati
[Bg. 9.4]

These things are there in the Bhagavad-gita.

So this Krṣṇa consciousness movement is very much authorized, scientific, and accepted by the all people all over the world. So why not accept it, Krṣṇa consciousness, which was spread from this country? Why you are forgetting Krṣṇa consciousness? What is your reason? Kiṁ punar brahmaṇaḥ; puṇya [Bg. 9.33]. Krṣṇa says, maṁ hi partha vyapasritya ye 'pi syuḥ; papa-yonayaḥ; [Bg. 9.32]. "The papa-yoni, whom we consider as papa-yoni, mleccha, yavana, caṇḍalas," Krṣṇa says, "if the mlecchas, yavanas, and caṇḍalas accept," maṁ hi partha vyapasritya, te 'pi yanti paraṁ gatim, "they also become elevated to the highest perfectional stage of life." Kiṁ punar brahmaṇaḥ; puṇya [Bg. 9.33]. If the mlecchas, yavanas, and caṇḍalas are accepting, and they are making progress to the highest perfectional stage of life, why not the brahmaṇas and the kṣatriyas of India? Why they should lag behind? So join this movement and be happy. That is our request.

Thank you very much. [break] Now why don't you join? [break] You are going to surrender to Krṣṇa or not? There is still hesitation?

Indian: (Hindi) (end)