View source for Purnasya purnam adaya purnam eva avasisyate (Iso Invocation). This is the Vedic information. Here we have got experience, one minus one equal to zero. But we get the Vedic information that one minus one equal to one, one plus one equal to one

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<h2>Lectures</h2>
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<h3>Nectar of Devotion Lectures</h3>
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Pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate (Īśo Invocation). This is the Vedic information. You take . . . here we have got experience, one minus one equal to zero. But we get the Vedic information that one minus one equal to one, one plus one equal to one. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate.
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[[Vanisource:730109 - Lecture NOD - Bombay|730109 - Lecture NOD - Bombay]]
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The Absolute Truth is realized in three different features: Brahman, impersonal Brahman, brahmeti; localized Paramātmā, the Lord is situated in everyone's heart, localized Paramātmā; and Bhagavān, the Supreme Personality of Godhead. The Māyāvādī philosophy is that because God is everything, therefore there is no separate existence of God. This is Māyāvādī philosophy. God is everything, that's all right, but that's not . . . that does not mean God loses His existence. This is material conception. The material conception is that you take anything . . . suppose you take a piece of paper and you make it into small pieces and throw it, then the original paper has no existence. So the Māyāvādī philosophers, they are thinking like that. If God is everything—that's a fact; God is everything—but that does not mean that God is lost of His own existence. That is material.

Pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate ([[Vanisource:ISO (1974) Invocation|Īśo Invocation]]). This is the Vedic information. You take . . . here we have got experience, one minus one equal to zero. But we get the Vedic information that one minus one equal to one, one plus one equal to one. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate. You take whole thing, but still, advaita acyuta. Acyuta. Advaita. God may expand Himself and so, eko bahu śyām, He has expanded Himself as svāṁśa and vibhinnāṁśa. Svāṁśa means viṣṇu-tattva, just like Kṛṣṇa, Balarāma, Vāsudeva, Saṅkarṣaṇa, Aniruddha, Pradyumna, Nārāyaṇa, Viṣṇu, Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu, so many.

Ananta. Advaita acyuta ananta-rūpa. So ananta-rūpam, that does not mean the original, kṛṣṇas tu bhagavān svayam ([[Vanisource:SB 1.3.28|SB 1.3.28]]), He is lost. No. He is not lost. He is there, although He has expanded Himself. We are also expansion of Kṛṣṇa. We are vibhinnāṁśa. We are small particles, not with the full power. The Viṣṇu expansion, They're with full power. We, living entities, we are also expansion, eko bahu śyām. That one God has become many. As viṣṇu-tattva, as Viṣṇu energy, as Viṣṇu svāṁśa, as Viṣṇu vibhinnāṁśa, so many He has expanded.

Just like the sun, you can understand. What is this material world? It is the expansion of sun's heat and light, that's all. Any scientist knows. But there are so many varieties of expansion. It is due to the sunshine that the trees are growing in different foliage, different color. There are so many fruits and flowers, they're growing, and as soon as there is no sunshine, everything becomes deserted. There are seven colors in the sunshine. From material point of view, you can understand how much potency is God, Kṛṣṇa.

Parasya brahmaṇaḥ śaktis sarvedam akhilaṁ jagat (Śvetāśvatara Upaniṣad 6.8, [[Vanisource:CC Madhya 13.65|CC Madhya 13.65, purport]]). Parasya brahmaṇaḥ śaktis. Our philosophy is that God . . . everything is God. That is śakti pariṇāmavāda. He is everything by His potency. Not that He is finished. That is also explained in the Bhagavad-gītā, ahaṁ sarvam idaṁ tataṁ jagad avyakta-mūrtinā. "In my impersonal feature I am spread all over the universe, all over the world."

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:ahaṁ sarvam idaṁ tataṁ
:jagad avyakta-mūrtina
:mat-sthāni sarva-bhūtāni
:nāhaṁ teṣu avasthitaḥ 
:([[Vanisource:BG 9.4 (1972)|BG 9.4]])
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"Everything is resting on me, but it is not that I am there." So this philosophy . . .

So devotional service is not only mixing, but to remain steady, engaged. The same example. The rivers, that is superficial. You . . . we are seeing the ocean superficially. There is no varieties—simply water, simply water, simply water. But if you go deep into the water, there are so many varieties. So many varieties. Similarly, simply entering, merge into the Brahman effulgence, brahma-jyotir, that is not secure position. The secure position is within the brahma-jyotir . . . that is explained in the Īśopaniṣad. Within the brahma-jyotir there are planets, Vaikuṇṭha planets. So you have to take shelter in one of the planets. Just like the fish, the comparison of the fish, the shark fish, he has taken shelter of the ocean. Therefore the . . . for him there is no evaporation. The water, although it is also sea water, that, that is subjected to be evaporated. So simply by entering into the Brahman effulgence is not safe. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho ([[Vanisource:SB 10.2.32|SB 10.2.32]]).

So our Bhakti-rasāmṛta teaches just . . . just become a shark fish, or even small fish. Actually there are many types of fishes, even a small fish, that also not become evaporated. That remains in this water, because it has taken shelter completely of the ocean. Similarly, if you take shelter of Kṛṣṇa, of the lotus feet of Kṛṣṇa, there is no chance of falling down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ ([[Vanisource:SB 10.2.32|SB 10.2.32]]). Those who are not taking shelter of the Supreme Personality of Godhead, there is chance of falling down. Brahmā satyaṁ jagan mithyā, they take shelter of Brahman and reject this world, material world as mithyā. But unless they take shelter of the lotus feet of Kṛṣṇa, he cannot stay there. He has to again come back. That is the position.
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