View source for Actually we see that we are conditioned, and there is no possibility to trace out the history. Many, many Brahma's life . . . not only one Brahma's; there are so many Brahmas changed, and we are conditioned. Therefore we are called eternally conditioned

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{{terms|"actually we see that we are conditioned, and there is no possibility to trace out the history. Many, many Brahmā's life . . . not only one Brahmā's; there are so many Brahmās changed, and we are conditioned. So therefore we are called eternally conditioned"}}
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[[Category:Actually]]
[[Category:See]]
[[Category:We Are]]
[[Category:There Is No Possibility]]
[[Category:Tracing Out the History]]
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[[Category:Brahma]]
[[Category:Life]]
[[Category:Not Only]]
[[Category:One (as in someone)]]
[[Category:There Are Many]]
[[Category:So Many]]
[[Category:Change]]
[[Category:Therefore]]
[[Category:Eternally Conditioned]]
[[Category:Pages Needing Audio - SHARMISTHA]]
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<h2>Lectures</h2>
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<h3>Sri Caitanya-caritamrta Lectures</h3>
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Because living entity, by nature, he is not conditioned. But actually we see that we are conditioned, and there is no possibility to trace out the history. Many, many Brahmā's life . . . not only one Brahmā's; there are so many Brahmās changed, and we are conditioned. So therefore we are called eternally conditioned.
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[[Vanisource:670109 - Lecture CC Madhya 22.11-15 - New York|670109 - Lecture CC Madhya 22.11-15 - New York]]
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Yesterday we have been discussing two kinds of living entities. One class, nitya-mukta, eternally liberated, they never come to this material world. They are eternally liberated. And another class, just like we are, conditioned. We are eternally conditioned. Eternally conditioned means we do not know when we have been conditioned like this. It is not possible to trace out the history.

Because living entity, by nature, he is not conditioned. But actually we see that we are conditioned, and there is no possibility to trace out the history. Many, many Brahmā's life . . . not only one Brahmā's; there are so many Brahmās changed, and we are conditioned. So therefore we are called eternally conditioned.

Now this . . . what is the difference between the two? Those who are eternally free, liberated, they are godly. They are always ready to render transcendental loving service to the Lord. They are satisfied in that way. Just like mother is satisfied simply by loving child, or friend is satisfied simply by loving. Of course, that sort of love is not possible in this material world, but there are some rare instances. At least we can get an idea that . . . similarly, the eternal liberated souls, they are satisfied simply by loving Kṛṣṇa. That is their satisfaction.

Everyone wants to love. That is natural propensity. Everyone. When there is no loving object, then in this material world we sometimes love cats and dogs. You see? Because I must love somebody. If I don't find any suitable person lovable, then I turn my love to some hobby, to some animal, like that, because love is there. So this is dormant. Our love for Kṛṣṇa is dormant. It is within us, but because we have no information of Kṛṣṇa, therefore we are reposing our love to something which is frustration. That is not the object of love. Therefore we are frustrated.

So many instances we have got, we did not describe. But here in this material world, love is 99.9% all frustration, because the love is not reposed to the proper place. The proper place is Kṛṣṇa. If we love Kṛṣṇa, then we can love everyone. Just like if we pour water on the root of the tree, then the other parts of the tree—leaves and flowers and fruits and branches—automatically . . . so if we learn to love Kṛṣṇa, then we can perfectly love others.

So those who are eternally liberated, they love Kṛṣṇa. Therefore they are perfect in the spiritual world. 'Nitya-mukta'-nitya kṛṣṇa-caraṇe unmukha, 'kṛṣṇa-pāriṣada nāma ([[Vanisource:CC Madhya 22.11|CC Madhya 22.11]]). They are all associates. The Supreme Lord is person, and His innumerable lovers, living entities, they are also individual person. Love means there is person, individual. Without individual person, there is no question of love. When I . . . when the word "love" is used, there must be two lovers. Then the word is applicable, love. If there is no person, love is not with the air. There must be person.

So the Supreme Lord is person, and the lovers, the living entities, they are also persons. They forget who is God, who is not God, but the central focus is in Kṛṣṇa. Everyone loves Kṛṣṇa. Without seeing Kṛṣṇa they are mad. This is the position in the spiritual world. Simply love Kṛṣṇa, that's all. Bhuñje sevā-sukha. And by loving, as we have got a little perverted experience of love affairs, so just imagine when that love is pure and true, how much pleasure there is.

So that thing is there in the spiritual world: pure love. And object is Kṛṣṇa. Therefore they are so much in bliss . . . that is bliss. That is bliss, sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Eternal love with knowledge that "Here is Kṛṣṇa," and ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). That is perfect stage, lovable object eternal, lover eternal, with knowledge, with eternal life. That is there. In the spiritual world this is going on. They're all in bliss.
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