Prabhupäda:

avyakto 'yam acintyo 'yam
avikäryo 'yam ucyate
tasmäd evaà viditvainaà
nänuçocitum arhasi

So in so many different ways, Kåñëa is convincing how the spirit soul is immortal. In different ways. Avyakto 'yam. It is not manifest to the blunt material eyes. We cannot see, Because as we have explained several times, the magnitude of the soul is one ten-thousandth part of the tip of the hair, very small. I think, smaller than the atom. That spirit soul is everywhere. Sarva-ga. Sarva-gata. Everywhere. Aëòäntara-stha-paramäëu-cayäntara-stham. And wherever the spirit soul is there within this material world, he has got a body and there is heart, and within that heart, Kåñëa is also there. Éçvaraù sarva-bhütänäà håd-deçe arjuna tiñöhati [Bg. 18.61]. Both of them, living there. Therefore aëor aëéyän mahato mahéyän. Kåñëa can become greater than the greatest and the smaller than the smallest. This is God.

When Kåñëa was playing as a child, He ate earth and the playmates complained to mother Yaçodä: "Mother, your son Kåñëa is eating earth." Mother Yaçodä called for explanation: "Kåñëa, why You are eating earth? I have given You sandeça." Kåñëa said, "No, mother, I have not eaten." "No, Your friends are complaining." "No, they have become My enemies this morning. We had some quarrel. Therefore they have combined together to make Me chastised by you." So in this way... Then mother Yaçodä wanted to solve this problem: "All right, show Your mouth, open Your mouth. I want to see." And when Kåñëa opened the mouth, the mother saw innumerable universes are within the mouth. This is Kåñëa. Aëor aëéyän mahato mahéyän. Kåñëa enters within the universe, but at the same time, millions of universes are within His mouth. This is the explanation of "the greater than the greatest and the smaller than the smallest." Of course, mother Yaçodä, although she saw, she could not believe it because mother Yaçodä never thought of that Kåñëa is the Supreme Personality of Godhead. She always thought that "He is my teeny child." That's all. "I have to take care of Him." This is called paternal feelings. Vätsalya-rasa.

Kåñëa is served by the devotees in so many rasas, transcendental mellow, or humor. Somebody is serving as servant. Somebody is serving as friend. Somebody is serving as father and mother. Somebody is serving as conjugal lover. These are five primary mellows in which a devotee is connected with Kåñëa. And there are other, seven rasas also. They are not primary; secondary. Somebody is serving Kåñëa as enemy. Just like the asuras. They also serve Kåñëa-as enemy. Somebody is serving, giving pleasure to Kåñëa, by fighting with Him. So there are so many, twelve rasas. Akhila-rasämåta-sindhu. All the rasas that we have got experience within this world, they are coming from Kåñëa. Janmädy asya yataù [SB 1.1.1]. The Vedänta-sütra says, "Everything, whatever we see within our experience, we cannot experience anything if it is not in Kåñëa." That is Kåñëa. He was stealing, which we consider not very good business. That stealing is also in Kåñëa. He's, He's famous as Mäkhana-cora, the stealer of butter. So this is Kåñëa. So everything is there. Whatever our dealings in this material world we find, that is only perverted reflection of our dealing with Kåñëa in the spiritual world. But those who are unaware of the spiritual world, impersonalists, they have no information that Kåñëa is always busy. Jaya rädhä-mädhava kuïja-bihäré. He's always busy. He's person. But He is simply dear to the gopéjana. Gopéjana-vallabha. He wants to please the gopéjanas. The gopés, the cowherd boys and the gopés, constant companion of Kåñëa.

So this is sanätana. Kåñëa is sanätana, and His dealing with His devotees, that is also sanätana. And these are possible not here, but in the sanätana-dhäma. We cannot have sanätana dealings with Kåñëa within this material world. Therefore Kåñëa comes to canvass the conditioned souls that "For eternal happiness, for eternal dealings, you come to Me in My eternal place." Yad gatvä na nivartante tad dhäma paramaà mama [Bg. 15.6]. Why not in this material world? No. The material world, the nature is it is not permanent. It is temporary. Bhütvä bhütvä praléyate. Janmädy asya [SB 1.1.1]. Janmädi. Everything here in this material world has a date of birth, and anything which has a date of birth must be a date of death also. That is the nature of this material world. So here we can practice what is sanätana-dharma, but actually sanätana-dharma is executed in the spiritual world. So just like one is trained up to become apprentice in some business and when he's trained up, then he's given the post. So we get this information from the gosvämés, sanätana-gosvämés, that those who are devotees, those who are perfected in the training of devotional service, they are first of all given birth in the universe where Kåñëa is present. Kåñëa is always present. Just like the sun is present always in the sky, but we can see the sun in some opportune moment. But sun is always there. When the sun is set, it is set in my vision, but sun is there. When it is night, I cannot see the sun, but the sun is there. Similarly, Kåñëa is always there. We have to make our eyes to see Him. That's all. And that, how that eyes are made?

premäïjana-cchurita-bhakti-vilocanena
santaù sadaiva hådayeñu vilokayanti
yaà çyämasundaram acintya-guëa-svarüpaà
govindam ädi-puruñaà tam ahaà bhajämi
[Bs. 5.38]

Only the devotees who have loving affection for Kåñëa, who has developed loving propensity... The loving propensity's there already. But we have transferred, the loving propensity to Kåñëa, we have transferred the loving propensity to the mäyä.

So whole Kåñëa consciousness process is again transferring the loving propensity from mäyä to Kåñëa. This is the simple method. We have got love for Kåñëa, but being illusioned, being falsely positioned, we are trying to love something which is not Kåñëa. mäyä, Kåñëa's mäyä, illusion. Mama mäyä. Kåñëa says, "Mäyä is also Mine." Just like the cloud. What is this cloud? This is also made by the sun. Everyone, you know. The cloud means the sun evaporates water from the ocean, and it becomes cloud, and the business of the cloud is to cover our eyes to see the sun. Actually, the cloud has no existence, separate existence, and as soon as the sun is bright, the cloud disappears. This is bhütvä bhütvä praléyate. It comes into existence and again it disappears. This is mäyä. But the sky remains there; the sun remains there. Similarly, mäyä, illusion, is sometimes is generated. This is the creation of the material world, mahat-tattva-mäyä. So this is not permanent. It comes and goes. Similarly, mäyä is simply covering our eyes. Just the... Just like this cloud, it is not possible for the cloud to cover the sun. Sun is ninety-three millions, or at least, fourteen, fourteen hundred thousand times bigger than this earth. So how a cloud, spreading over, say, a few miles, ten miles, it can cover the sun? No. The cloud cannot cover the sun, but the cloud can cover my eyesight. This is the position. Similarly mäyä cannot touch Kåñëa. The Mäyävädé philosophy is that mäyä also covers Kåñëa. When Kåñëa comes here, He comes covered by this mäyä. No. This is not. Mäyä cannot touch. In the Çrémad-Bhägavatam... When Vyäsadeva realized Kåñëa, before writing Çrémad-Bhägavatam...

bhakti-yogena manasi
samyak praëihite 'male
apaçyat puruñaà pürëaà
mäyäà ca tad-apäçrayam

So Vyäsadeva, by his meditation, saw the Supreme Person and mäyä also. Mäyä is on the backside. Mäyä cannot come in the front side. So Kåñëa is never covered by mäyä. It is our eyes which covered by mäyä. So we, the fragments of Kåñëa, mamaiväàçaù, we are covered by mäyä, not Kåñëa. The theory that Kåñëa becomes covered, that is nonsense. How Kåñëa can be covered? Kåñëa cannot be covered. He is the controller of the mäyä. And we are controlled by the mäyä. That is the difference. Kåñëa, mäyädhéça, and we are mäyädhéna. Adhéna. We can become free. Exactly the same example that when our eyes are covered by the cloud, we cannot see the sun, although the sun is there. So if some way or other... We have got very good experience nowadays by flying in the airship. As soon as the airship goes above the cloud, you have got immense sunlight. Immense sunlight. And practically, the jet planes, they go seven miles above the surface and there is no cloud. The cloud is down. Similarly, you can go also above mäyä. You can transcend mäyä and see Kåñëa always. That is possible. How? Mäm eva ye prapadyante mäyäm etäà taranti te [Bg. 7.14]. You simply surrender to Kåñëa and Kåñëa will arrange that you are no more under mäyä. Simple process. You just become, as Kåñëa demands, sarva-dharmän parityajya mäm ekaà çaraëaà vraja [Bg. 18.66]. This is sanätana-dharma. Because we are, after all, servant of Kåñëa, but artificially we are trying to become master of this material..., of this world. We are therefore sent here. Just like those who are revolutionary, do not care for the state laws, they are sometimes killed or sometimes put into the prison house. That means those who are not voluntarily surrendering to Kåñëa, they are put into the prison house. They are forced to surrender. Forced to surrender. They'll be forced. Just like you cannot become... You are not free, either outside the prison house or inside the prison house. But when you think that you have become free... Vimukta-mäninaù. Vimukta-mäninaù, falsely thinking that "I have now become liberated." Aviçuddha-buddhayaù. But the intelligence is not very clear. This is last snare of mäyä. When one thinks that "I am God. I have become God," that is the last snare of mäyä. That is also mäyä. How you can become God? What capacity you have got? God has created so many things. What you have created? God has shown so many things. What you have done? But still, falsely they are thinking, "I am God." This is mäyä, last snare of mäyä. Because the real disease as we have already explained, is to lord it over the material nature. Everyone is trying: "I am the lord of all I survey. I want to become lord of this universe. I want to become minister. I want to become president. I want to become business magnitude." And everything fails. Then he wants to become God. That is also mäyä. That is not possible.

So this is going on. So real our relationship with God, Kåñëa, is to serve Him. Jévera svarüpa haya nitya-kåñëa-däsa [Cc. Madhya 20.108-109]. Anädi bahirmukha jéva kåñëa bhuli gela, ataeva kåñëa veda puräëa kailä. We have forgotten real position, sanätana-dharma. We have forgotten. Sanätana-dharma means a living entity is meant for serving the whole. Living entity's a part, part of the whole. So the living entity's business is to serve the whole. Just like this finger. This finger is the part of my body. Its business is to carry out my order, to serve the whole. I want the finger to come here. Immediately... Similarly, our business is to serve Kåñëa, but when we want to become lord, independent of Kåñëa, that is called mäyä. Kåñëa-bahirmukha haïä bhoga väïchä kare, nikaöa-stha mäyä täre jäpaöiyä dhare. This is a statement in the Prema-vivarta. As soon as we desire to imitate Kåñëa, that is mäyä. Mäyä is nothing. We create that situation of mäyä. What is that? "I want to become Kåñëa. I want to become God. I want to become the Lord." This is mäyä. This is not possible. So Kåñëa is sanätana. We are also sanätana. But when we forget to serve Kåñëa, that is our asanätana. And when we are engaged again in the service of Kåñëa, that is sanätana-dharma. So sanätana-dharma means eternally serving Kåñëa. Another example, dharma... What is dharma? Dhå-dhätu. Characteristic. You cannot change it. You cannot change it. Just like sugar. Sugar characteristic means sweetness. And chili characteristic means pungent. So everything has got characteristic. Everything. That is called dharma. If sugar has become pungent and chili has become sweet... You purchase chili. If it is not very pungent, you throw it... "Oh, it is not good." Because the dharma of the chili is lacking there. Similarly, if you take sugar and if you find it salty, then you... "Oh, what is this?" So everything has got some characteristic. So we are living entities. We have got our characteristics. That is sanätana. I am sanätana, eternal, and my characteristic is to serve God. If I don't serve God, then the characteristic will remain there. Then I'll have to serve mäyä, in the illusion that I have become master. Actually, he's serving, but... Just like one man has got motorcar. So motorcar, to maintain a motorcar, to purchase a motorcar, it requires lots of money. So to get that money, he has to work very hard. And when he gets that money, he purchases a car, and then he has to maintain it by oiling, by supplying so many things. But he's thinking that "Now I have got a motorcar. Very nice." What is that? You are serving your motorcar. That's all.

So this is the position. One is actually serving, not master. But he's thinking that he's master. This is mäyä. So when we give up this false prestigious position that I am master, then you are liberated. Hitvä anyathä rüpam. Mukti, the definition of mukti is hitvä anyathä rüpaà svarüpeëa avasthitiù. Anyathä rüpam. Now we are struggling hard within this material world, under the influence of mäyä, changing different types of body. Sometimes I am going to the heavenly planets. Sometimes I am going to the hellish planets. Sometimes I am rich man. Sometimes I am poor man. Sometimes brähmaëa, sometimes çüdra. Sometimes tiger, sometimes tree. In this way, sarva-gata. Everywhere within this universe, the living entities are struggling for existence. Manaù ñañöhäni indriyäëi prakåti-sthäni karñati. Mamaiväàço jéva-bhüta. Kåñëa says, "All these living entities, they are My part and parcel, but foolishly, being carried by the mental concoction, prakåti-sthäni, within this material world, karñati, struggling to become master." This is the disease. Prakåti-sthäni karñati.

prakåteù kriyamäëäni
guëaiù karmäëi sarvaçaù
ahaìkära-vimüòhätmä
kartäham iti manyate
[Bg. 3.27]

These rascals, they are pulled by the ear by prakåti. Prakåteù kriyamäëäni. "You do this"-I have to do this. One who has associated with the tamo-guëa of prakåti, prakåti has given a body just like hog, and the prakåti is obliging, "You come here. Eat the stool." And he's eating. "Oh, so nice." This is mäyä. Stool is very nice thing? But prakåti has given this hog a certain type of body and he is relishing: "Oh, stool is so nice." This is going on. Similarly, human form of body also. They're eating so many nonsense things in the restaurant, in the hotel, and they're relishing: "Oh, it is so nice." This is mäyä. This is going on. So our business is to serve, but because we have taken this attitude, that "I don't like to serve Kåñëa" or, "I am Kåñëa," then we are under the clutches of mäyä. Immediately. And under the illusion of mäyä... Prakåteù kriyamäëäni guëaiù karmäëi... Käraëaà guëa-saìgaù asya sad-asad-janma-yoniñu. Because we are associating with the different modes of material nature, therefore we have to take birth, sad-asad-janma-yoniñu. One is becoming hog, one is becoming dog, one is becoming human being, one is becoming demigod, one is becoming tree, one is becoming plant. So many... Eight million, four hundred thousands of species and form of life. Kåñëa says, sarva-yoniñu kaunteya [Bg. 14.4]. Kåñëa says, "All these forms, whatever they may be, I am the béja-pradaù pitä. I am the father." So if Kåñëa is the original father of every living entity, how one has become brähmaëa, one has become çüdra, one has become tree, one has become tiger, one has become hog, one has become Indra, one has become Brahmä? How is that?

Now, käraëaà guëa-saìgo 'sya sad-asad-janma-yoniñu. So we are getting our birth in different types of body. The reason is I am associating with different types of the modes of nature. My mind is carrying me. It is not death. It is foolish to say that "This man is now dead. Everything is finished." That is rascaldom. Not finished. It is going on. Na hanyate hanyamäne çarére [Bg. 2.20]. The foolish rascals, they say, "Now this man is dead, finished." Big, big professors, they are saying, "Swamiji, after death everything is finished." And he's professor. Just see. Rascal fools they are becoming leaders, professors, politicians, How the people will be happy? They are put into the ignorance of life. Always put. Na te viduù svärtha-gatià hi viñëuà duräçayä ye bahir-artha-mäninaù [SB 7.5.31]. They have been enamored by the external feature of Kåñëa's energy. This is also Kåñëa's energies, this material world. But we are attracted by this material energy. We should be attracted by the spiritual energy. That is perfection of life. Both energies are Kåñëa's. Apara, para. This is explained in Bhagavad-gétä. So we are now attracted by the apara energy. Bhümir äpo 'nalo väyuù, these material elements. We want. Because we are attracted by the material energy, therefore, when we construct a very nice stone house, oh, we think, "Now, yes, my life is successful. I have got a very nice house, made of stone." Are you stone? No. Still, my attraction is for the stone. Therefore Kåñëa gives me facility. "All right, you take the stone and try to... But you'll never be happy. Happy you'll be when you surrender to Me." Just like a child is given by the father all facilities to play, but at the same time, the father says, "My dear child, don't play like this. It is not good." But because the child persists, father sometimes says, "All right, you play like that. Similarly, Kåñëa does not want that we should come in this material world and be attracted by the earth, water, air, fire, and become great scientist and make combination of these five elements. Tejo-väri-mådäà vinimaya. What is this world? This world is a mixture of fire, earth, water, air. That's all. What is this? Tejo-väri-mådäà vinimayaù tri-sargo 'måñä. It is a false thing. Actually it is a combination of these five elements. And we are accepting... This body's also like that. Body's also combination of five elements. And we are attracted to this. "Oh, I have got so, such a, such a nice, beautiful body, strong body, American body," "Indian body," "Brähmaëa body," "This body," "That body." All mäyä. You'll never be happy by this bodily concept of life. Because you are...

Therefore Kåñëa indirectly saying that: acchedyo 'yam adähyo 'yam. The body is burned into ashes. Then how we are body? The body, when the man is dead, the body is put into the fire. So it is dähya, it becomes burned. Then how we are body? One man is claiming, "Oh, I am born brähmaëa. I have got this body from my birth." So that's all right. Then when your son will burn this body, then he'll be liable to brahma-hatya-päpa. So this is going on, bodily concept... Yasyätma-buddhiù kuëape tri-dhätuke [SB 10.84.13]. This body, made of three, I mean to say, biles, mucus, and air... So the, a bag of bones and flesh and blood, if one is thinking that "I am this, I am this body," then he is go-khara, cow or ass. So anyone who is on the bodily concept of life, he is animal, go-khara. Sa eva go-kharaù [SB 10.84.13]. So how you can receive knowledge from a person who is animal? You cannot get any knowledge from the cows or the asses. So anyone who is under the bodily concept of life, he's no better than animal. So actually, if we say frankly, everyone is in the bodily concept of life. Therefore the modern civilization is animal civilization. It is not human civilization. Human civilization will begin when one will understand that "I am not this body. I am spirit soul." Ahaà brahmäsmi. That is the beginning of human civilization. And so long one is under the bodily concept of life, it is the civilization of cats and dogs. That's all.

Thank you very much. Hare Kåñëa. [break]

Indian: (Hindi) [break]

Prabhupäda: (answering question:) Then gradually we can understand. Ceto-darpaëa-märjanam [Cc. Antya 20.12]. If you associate with devotees, hear them, then gradually everything will be cleared, and you'll understand your position. Then you understand: "Oh, I am not this body." Ahaà brahmäsmi. That is the beginning of knowledge. Otherwise, so long you are under the bodily concept of life, you are in the animal platform. That is the difference. [break] But bhakti's such a nice thing that kåñëäkarñiëé. Bhakti attract Kåñëa. Kåñëa attracts everything, but bhakti attracts Kåñëa. Therefore we have to adopt the bhakti means. Bhaktyä mäm abhijänäti, yävän yaç cäsmi tattvataù. (Hindi)

bhaktyä mäm abhijänäti
yävän yaç cäsmi tattvataù
tato mäà tattvato jïätvä
viçate tad-anantaram
[Bg. 18.55]

If you want to know Kåñëa in truth, then you have to take this devotional line. Then gradually Kåñëa will be attracted by your devotion, and then you will know Kåñëa and you'll be allowed to enter into Kåñëa's place. Otherwise, sarva-gataù, sthäëur acalo 'yam. Although we are eternal, we have to wander within so many forms of life within this brahmäëòa and waste our time. That's all.

Indian: (Hindi) [break]

Prabhupäda: Yes. (Hindi) Tilaka mantra hai, bhagavän kahe, Vämanadeva, Keçava, Govinda. So a devotee is protected from all sides by Kåñëa. So you remain safe. Kåñëa says, kaunteya pratijänéhi na me bhaktaù praëaçyati. So bhakta hai (Hindi) So you are protected. That's it.

Indian: Yes, but even we put that tilaka on Lord also.

Prabhupäda: Hmmm?

Indian: The same is there, of Lord, on the face of Lord, on...

Prabhupäda: It is a temple of the Lord. Viñëu-mandira. You cannot put Kåñëa or Viñëu just like statues. We have got a fashion now, imitated from the Western. We make the statue of a big man the place of passing stool by the crows. We do not make like that. We give temple. When we worship somebody, we give him temple. Not for passing stool by the crows.

Indian: Why Brahman temples are not existing, and is there any Sanskrit reason or is...?

Prabhupäda: What is that?

Indian: Brahman temple is not existing.

Prabhupäda: Brahman is impersonal. Brahman is everywhere. Sarvaà khalv idaà brahma. Then Paramätmä. Then Bhagavän. Bhagavän is the last word of Absolute Truth. So Brahman is impersonal. Just like the sky is impersonal. [break]

Indian: Mahäräja, it is indicated in Rämäyaëa that God is coming to this world as kali-avatära. It is correct? What is the indication of His coming?