View source for The whole material world or any world, spiritual world, they are manifestation of the supreme energetic. The energies are coming

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[[Category:Whole World]]
[[Category:Material World (Prakrti)]]
[[Category:Spiritual World]]
[[Category:They Are]]
[[Category:Manifestation]]
[[Category:Supreme Energetic]]
[[Category:Coming]]
[[Category:Pages Needing Audio - SHARMISTHA]]
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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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The whole material world or any world, spiritual world, they are manifestation of the supreme energetic. The energies are coming. Energy. . . You have got also energy; I have got my energy. You cut your hair; automatically the hair will again grow. Do you know what is that energy? But there is energy. Otherwise a dead man shaved will not grow, will not grow any more hair—finished.
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[[Vanisource:751101 - Lecture BG 07.05 - Nairobi|751101 - Lecture BG 07.05 - Nairobi]]
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We have got the brain, that is superior part. But there are other parts, where we pass stool and urine. Everything is part of my body, but the position is different, superior and inferior. Similarly, everything is God—sarvaṁ khalv idaṁ brahma (Chāndogya Upaniśad 3.14.1)—but still, there must be distinction between the superior and the inferior. Although it is Brahman, still, for practical use there is superior and inferior distinction. Those who do not make this distinction, foolishly, they are called nirviśeṣavādī, impersonalist, without any varieties. But there are varieties actually. Although the body is one, there is no doubt about it, but different parts of the body are considered as superior and inferior.

This is called acintya-bhedābheda philosophy: simultaneously one and different. As part of the body, the anus or the genital, it is part of the body, and the brain is also part of the body. Both of them are part of the body, but still, brain is superior than the anus and genital. So in this way, and upon this philosophy. . . It is called acintya-bhedābheda. Bheda means distinct, and abheda means one. We should not take one part of the philosophy, that "Everything is one." No. Everything is one, that is a fact, and still, they are different. That is explained in the Bhagavad-gītā in the Thirteenth Chapter. Mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: "In My impersonal form I am all-pervading," jagad avyaktam. "But," mat-sthāni sarva-bhūtāni, "everything is maintained by Me." Mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ ([[Vanisource:BG 9.4 (1972)|BG 9.4]]), "but I am not there." Just like the jail department is also part of the government, but the president does not live in the jail. Mat-sthāni sarva-bhūtāni. If the president says that "The jail department is also my department," that does not mean that president has to live in the jail. It is a gross example.

Similarly, Kṛṣṇa, God, is everywhere. Not everywhere; His energy is acting everywhere. The superior energy and the inferior energy, this is the material world, combination of two energies. Just like this body, your body, my body, everyone's body. What is this? The combination of these two energies, the superior energy and the inferior energy. The inferior energy, bhūmir āpo 'nalo vāyuḥ, the gross body—earth, water. . . This gross body means earth, water, air and ether, and then the subtle body—mind, intelligence and ego—these eight combination. So this is not actually I. I am soul. Therefore this is aparā, inferior. But what I am, that is superior. That is explained here, jīva-bhūta. Beyond these two gross and subtle energies there is another, superior energy. Apareyam itas tu anyām. Anyām means another. Itas tu. . . Apareyam itas tu anyām prakṛtim. Another prakṛti, energy, is there. Viddhi me parām. That is superior. What is that? Jīva-bhūta, that living being which is within the gross and subtle body. That living being.

So the modern scientists, they cannot understand this. It is clearly stated, distinction between the inferior energy and the superior energy. Both of them are energies, and Kṛṣṇa is the energetic. It is, everything, coming from Kṛṣṇa, energy, just like heat and light come from the fire. The fire is distinct from the heat and light.

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:eka-deśa-sthitasyāgner
:jyotsnā vistāriṇī yathā
:parasya brahmaṇaḥ śaktis
:tathedam akhilaṁ jaga 
:(Viṣṇu Purāṇa 1.22.53)
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Just like fire is there, we can see. If you study whatever God has created, if you simply study, you become a philosopher. Just like the sun is situated in one place. Every day we can see. It is agni, fiery substance. So heat and light is distributed, and through the heat of the light, heat and light of the sun, all other planets are created and the vegetation and all products are being coming out. Without sunlight you cannot do anything. Heat and light, it is essential.

Similarly, the whole material world or any world, spiritual world, they are manifestation of the supreme energetic. The energies are coming. Energy. . . You have got also energy; I have got my energy. You cut your hair; automatically the hair will again grow. Do you know what is that energy? But there is energy. Otherwise a dead man shaved will not grow, will not grow any more hair—finished. But a living man, because he has got that energy, so today you shave, again tomorrow there is hair. This is called inconceivable energy. Even I do not know what is that energy, you do not know what is that energy. We can talk foolishly some bombastic word, "These cells and this and that," and so many things, but it is not in our control.

So these two energies, material energy and the spiritual energy—one is superior and one is inferior—they are working within this world, mixture. And the spiritual world means there is no material energy, simply spiritual energy. There is no material energy; everything is spiritual energy. There is no material body, there is no. . . This bhūmi. . . The land in the spiritual world is not land like this land.
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