View source for The effects of karma or activity may be very old. We are suffering or enjoying the results of our activities from a time immemorial, but still, we can change the result of our karma, or activity. That will depend on our perfect knowledge

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{{terms|"The effects of karma, or activity, may be very old. We are suffering or enjoying the results of our activities from a time immemorial, but still, we can change the result of our karma, or activity. That will depend on our perfect knowledge"}}
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{{compiler|Anurag}}
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[[Category:Effect]]
[[Category:Karma]]
[[Category:Activities]]
[[Category:May Be]]
[[Category:Very]]
[[Category:Old]]
[[Category:We Are]]
[[Category:Suffering]]
[[Category:Enjoying the Results]]
[[Category:Our Activities]]
[[Category:Time Immemorial]]
[[Category:But Still]]
[[Category:We Can Change]]
[[Category:Results of Karma]]
[[Category:That Will]]
[[Category:Depend On]]
[[Category:Perfect Knowledge]]
[[Category:Pages Needing Audio - ANURAG]]
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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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So the Lord, the living entity, the nature—material nature—and time, they are all eternal. But the other item, karma, is not eternal. The effects of karma, or activity, may be very old. We are suffering or enjoying the results of our activities from a time immemorial, but still, we can change the result of our karma, or activity. That will depend on our perfect knowledge. We are engaged in various activities undoubtedly, but we do not know what sort of activities we shall adopt that will give us relief from the actions and reactions of all activities. That is also explained in the Bhagavad-gītā.
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[[Vanisource:660219 - Lecture BG Introduction - New York|660219 - Lecture BG Introduction - New York]]
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We'll understand it, we'll know it, from the pages of the Bhagavad-gītā. Bhūtvā bhūtvā pralīyate ([[Vanisource:BG 8.19 (1972)|BG 8.19]]). This manifestation becomes magnificent at a certain interval, and again it disappears. That is the work of the prakṛti. But it is working eternally, therefore prakṛti is eternal.

It is not false. Because the Lord has accepted, mama prakṛti, "My prakṛti." Apareyam itas tu viddhi me prakṛtiṁ parām ([[Vanisource:BG 7.5 (1972)|BG 7.5]]). Bhinnā prakṛti, bhinnā prakṛti, aparā prakṛti, this material nature is a separated energy of the Supreme Lord, and the living entities, they are also energy of the Supreme Lord, but they are not separated. They are eternally related.

So the Lord, the living entity, the nature—material nature—and time, they are all eternal. But the other item, karma, is not eternal. The effects of karma, or activity, may be very old. We are suffering or enjoying the results of our activities from a time immemorial, but still, we can change the result of our karma, or activity. That will depend on our perfect knowledge. We are engaged in various activities undoubtedly, but we do not know what sort of activities we shall adopt that will give us relief from the actions and reactions of all activities. That is also explained in the Bhagavad-gītā.

Now, the position of īśvara is supreme consciousness. Position of īśvara, or the Supreme Lord, is supreme consciousness. And the jīvas, or the living entities, being parts and parcels of the Supreme Lord, he is also conscious. A living entity is also conscious. The living entity is explained as prakṛti, energy, and the material nature is also explained as prakṛti, but amongst the two, one prakṛti, the jīvas, they are conscious: the other prakṛti is not conscious. That is the difference.

Therefore the jīva prakṛti is called superior, because the jīvas has consciousness similar to the Lord. The Lord is supreme consciousness. One should not claim that a jīva, a living entity, is also supremely conscious. No. A living being cannot be supremely conscious at any stage of his perfection. This is a misleading theory. This is misleading theory. But he is conscious. That's all. But he is not supreme conscious.
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