trtiya saktir iášŁyate
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 KrášŁáša, how much energy KrášŁáša 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...
jyotsna vistariáši yatha
parasya brahmaášaá¸Ľ; saktis
sarvedam akhilaáš 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. KrášŁáša says, maya tatam idaáš sarvaáš jagat avyakta-murtina: [Bg. 9.4] "I am all-pervading, spreading, in this material manifestation, jagat, in impersonal feature, avyakta-murtina." Everything... Avyakta means KrášŁáša 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 nicelyâthe 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 changesâso 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 KrášŁáša, the Supreme Personality of Godhead,
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. Ṣaá¸-vikara. Just like your body, my bodyâprogress 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 idaáš sarvam avyakta-murtina, mat-sthani sarva-bhutani [Bg. 9.4]. Everything is existing, maintained by Brahman. And when the whole manifestation annihilates, pralaya-prakrtiáš yanti mamikamâit enters into the energy, supreme energy of the Personality of Godhead. That is the way, srášŁáši-sthiti-pralaya. From the energy... In the Vedas also it is said, sa aikášŁata sa asrjata: "The Supreme Personality of Godhead glanced over." In the Bhagavad-gita also, ahaáš bija-pradaá¸Ľ; pita [Bg. 14.4]. In the material energy, KrášŁáša 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 ViášŁášu Puraáša: viášŁášu-saktiá¸Ľ; para prokta [Cc. Madhya 6.154]. You cannot say that the Absolute Person, the Supreme Personality of Godhead, has no energy. Niá¸Ľ;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. KrášŁáša hasn't got the body created by this material world as we have got. KrášŁáša says, therefore, avajananti maáš muá¸ha manuášŁiáš 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." KrášŁáša says Himself that sambhavamy atma-mayaya [Bg. 4.6]âHis own energy. That own energy is this viášŁášu-saktiá¸Ľ; para, spiritual energy. He does not accept a material energy, a body of material energy. ViášŁášu-saktiá¸Ľ; para prokta kášŁetrajĂąakhya tatha para [Cc. Madhya 6.154]. So kášŁetrajĂąa, 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, KrášŁáša, or the Supreme Personality of Godhead, He is the chief sakti, or..., not sakti, saktiman, from whomâjanmady asya yataá¸Ľ; [SB 1.1.1]âfrom Him this material world is coming out. Ahaáš sarvasya prabhavo mattaá¸Ľ; sarvaáš pravartate [Bg. 10.8].
So we should try to appreciate the energy of God. When KrášŁáša says, maya tatam idaáš sarvam: "I am all-pervading..." Sarvam. Sarvaáš khalv idaáš brahma, the same thing, as it is Vedic injunction, similarly KrášŁáša says, maya tatam idaáš sarvaáš jagat avyakta-murtina: "The all-pervading nature, the expansion of my energy, is the impersonal Brahman." That is impersonal. Mat-sthani sarva-bhutani nahaáš teášŁu avasthitaá¸Ľ; [Bg. 9.4]. That is KrášŁáša'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 ViášŁášu Puraáša by Caitanya Mahaprabhu is very appropriate. ViášŁášu-saktiá¸Ľ; para prokta kášŁetrajĂąakhya tatha para [Cc. Madhya 6.154]. KsetrajĂąa, these living entities... Those who have read Bhagavad-gita, you know. KsetrajĂąa means the living entities. KášŁetra means this body, and jĂąa means proprietor or the knower of this body. Just like when there is some pain and pleasure, you know. Therefore you are kášŁetrajĂąa; we are all kášŁetrajĂąa. And KrášŁáša says, kášŁetra-jĂąaáš capi maáš viddhi sarva-kášŁetreášŁu bharata. And that is Paramatma. When KrášŁáša says, "I am also kášŁetrajĂąa..." Not this kášŁetrajĂąa. Sometimes they misunderstand that the individual soul, living entity, and Paramatma is the same. No. He says, kášŁetra-jĂąaáš capi maáš viddhi: "I am also one of the birds sitting on this body." That is confirmed in the UpaniášŁad. 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 upadraášŁáša. Bhagavad-gita: upadraášŁáša. You don't think that whatever you are doing, nobody is witnessing. Sarvato pani-padas tat sarvato akášŁi. Therefore, when it is said pasyaty acakášŁuá¸Ľ;... Pasyaty acakášŁuá¸Ľ;. KrášŁáša, 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 KrášŁáša. 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.
Mattaá¸Ľ; smrtir jĂąanam apohanaáš ca [Bg. 15.15]. This is the process. We have to understand. He is sitting within your heart.
hrd-dese 'rjuna tiášŁášhati
And as witness, as anumanta, as sanction-giver, I am thinking, "Oh, I..." Either you are playing or you are wanting some way. So KrášŁáša 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 upadraášŁáša. But the action which you are engaged, the result you have to enjoy. You wanted some facility from KrášŁáša. You get it. You wanted to steal something from somewhere. KrášŁáša 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 KrášŁáša. You wanted to steal. Here is the facility. That's all. So it is kindness of KrášŁáša 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-dveášŁa-samutthena sarge yanti parantapa [Bg. 7.27]. We wish something, we desire something, to have, and we hate something, to leave. KrášŁáša 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 childrenânot 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 KrášŁáša we shall suffer. That is the proposition. In different ways we shall suffer. Therefore KrášŁáša very kindly, most confidential... Sarva-guhyatamam. KrášŁáša says Arjuna that "I am talking to you most confidential matter." What is that? Sarva-dharman parityajya mam ekaáš saraášam [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." Ahaáš tvaáš sarva-papebhyo mokášŁayiášŁyami: "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 sucaá¸Ľ;: "Don't be worried." Why don't you take this path? This is the way. ViášŁášu-sakti. We are visnu-saktis, para, para-sakti, cit-sakti. But we are not saktiman. Saktiman is KrášŁáša, 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 KrášŁáša. KrášŁáša 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. Mayaáš 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 KrášŁáša, there is avidya. That is also KrášŁáša's creation. Because you want to forget Him, therefore He covers you with avidya. Avidya-karma-saášjĂąa anya. Another, another energy of KrášŁáša which is known as avidya, or darkness, covers you. And what is the symptoms, that avidya? Karma-saášjĂąa. Karma-saášjĂąa 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 KrášŁáša. Actually everyone is depending on KrášŁáša. Eko bahunaáš vidadhati kaman. Whatever you are getting for your sense gratification, that is supplied by KrášŁáša. You cannot create anything. But by avidya, he thinks that "I am creating."
guášaiá¸Ľ; karmaáši sarvasaá¸Ľ;
kartaham iti manyate
He's thinking. Therefore, avidya-karma-saášjĂąa anya trtiya saktir iášŁyate.
There is another sakti. One sakti... Every sakti... KrášŁáša sakti... Just like KrášŁáša... Just like the sun is light, effulgence, and the sunshine is the energy of sun; it is also light. Therefore KrášŁáša is sac-cid-ananda-vigrahaá¸Ľ; [Bs. 5.1]. His energy is also cit-ananda, sat-cid-ananda. Therefore says, viášŁášu-saktir para. Para means superior or spiritual. KrášŁáša 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 KrášŁáša for time immemorial, therefore these books are there.
ataeva krášŁáša veda puraáša karila
anadi bahirmukha jiva krášŁáša bhuli gela
Bahirmukha. Bahirmukha means those who are trying to be happy by adjustment of this material energy. They are called bahirmukha. Na te viduá¸Ľ; svartha-gatiáš hi viášŁášuáš durasaya ye bahir-artha-maninaá¸Ľ; [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 duá¸Ľ;khavad anyataá¸Ľ; 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 duá¸Ľ;khavad anyataá¸Ľ; 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 natureâprakrteá¸Ľ; kriyamaášani guášaiá¸Ľ; karmaáši [Bg. 3.27]âso 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. Prakrteá¸Ľ; kriyamaášani. Don't think that you are managing. It is being managed by nature's law. Everything is there, destined. That is called adrášŁáša. You cannot see, adrášŁáša. DrášŁáša means seeing; a means not. Therefore everyone's business is to cultivate this KrášŁáša 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-darpaáša-marjanaáš bhava-maha-davagni-nirvapaášam [Cc. Antya 20.12].
Now here again Caitanya Mahaprabhu says,
yaya kášŁetra-jĂąa-saktiá¸Ľ; sa
veášŁášita nrpa sarva-ga
avapnoty atra santatan
That avidya, avidya, this material energy, is covering me exactly like the cloud covering. Now, this cloud covering also in different stagesâone... 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. Guášamayi, maya, Bhagavad-gita says. Daivi hy eášŁa guášamayi [Bg. 7.14]. Guášamayi means having three modes of material nature: sattva, tamaá¸Ľ;, rajaá¸Ľ;. So here also the same thing is. Yaya kášŁetra-jĂąa-saktiá¸Ľ; sa veášŁášita nrpa sarva-ga. That veášŁášita... 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, Narayaáša. I've become Narayaáša." 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 krcchreáša. Krcchreáša means very severe austerity. Those sannyasis following the principles of Saáš karacarya, they strictly follow austerities, lie down on the ground, and taking three times bath even in very severe cold, and simply have a kamaášá¸alu, 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 realizationâaruhya krcchreáša paraáš padam [SB 10.2.32]âparaáš padam, that impersonal Brahman effulgence. But patanty adhaá¸Ľ;, 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 krcchreáša. 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 krcchreáša paraáš padaáš tataá¸Ľ; patanty adho anadrta-yuášŁmad-aáš ghrayaá¸Ľ; [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..." Bahunaáš janmanam ante jĂąanavan [Bg. 7.19]. What is the, that function? Maáš prapadyate: "He," I mean to say, "surrenders himself," KrášŁáša says, "unto Me." How he surrenders? "Because after many, many births' culture of knowledge he can understand vasudevaá¸Ľ; sarvam iti [Bg. 7.19], 'KrášŁáša is everything,' that knowledge."
maya sarvam idaáš tataáš
jĂąatva maáš santim rcchati
These things are there in the Bhagavad-gita.
So this KrášŁáša consciousness movement is very much authorized, scientific, and accepted by the all people all over the world. So why not accept it, KrášŁáša consciousness, which was spread from this country? Why you are forgetting KrášŁáša consciousness? What is your reason? Kiáš punar brahmaášaá¸Ľ; puášya [Bg. 9.33]. KrášŁáša says, maáš hi partha vyapasritya ye 'pi syuá¸Ľ; papa-yonayaá¸Ľ; [Bg. 9.32]. "The papa-yoni, whom we consider as papa-yoni, mleccha, yavana, caášá¸alas," KrášŁáša says, "if the mlecchas, yavanas, and caášá¸alas accept," maáš hi partha vyapasritya, te 'pi yanti paraáš gatim, "they also become elevated to the highest perfectional stage of life." Kiáš punar brahmaášaá¸Ľ; puášya [Bg. 9.33]. If the mlecchas, yavanas, and caášá¸alas are accepting, and they are making progress to the highest perfectional stage of life, why not the brahmaášas and the kášŁatriyas 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 KrášŁáša or not? There is still hesitation?
Indian: (Hindi) (end)