View source for The Mayavadi philosophers, they cannot understand the spiritual varieties. As soon as they think of varieties they think of material things

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{{terms|"The Māyāvādī philosophers, they cannot understand the spiritual varieties. As soon as they think of varieties they think of material things"}}
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{{compiler|Susovita}}
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[[Category:Mayavadi Philosophers]]
[[Category:They Are]]
[[Category:Cannot]]
[[Category:Understand]]
[[Category:Spiritual Varieties]]
[[Category:As Soon As]]
[[Category:Think]]
[[Category:Varieties]]
[[Category:Material Things]]
[[Category:Pages Needing Audio - SUSOVITA]]
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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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In the spiritual world, although there are varieties, but there is no distinction. There is no distinction.The Māyāvādī philosopher, they cannot understand the spiritual varieties. As soon as they think of varieties, they think of material things. But actually, that is not. There is variety in the spiritual .
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[[Vanisource:680110 - Lecture SB 01.05.02 - Los Angeles|680110 - Lecture SB 01.05.02 - Los Angeles]]
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Just like what is the meaning of "son"? The son is the son of a father. So unless there is father, there is no question of son. Unless there is husband, there is no question of wife. Unless there is black, there is no question of white. Similarly, whatever you try to understand, there must be the opposite number. That is called duality, or dvaita-jagat, or the duality.

But in the absolute world there is no such distinction. One. The same father and the same son. Therefore, if I do not mistake, sometimes Jesus Christ is accepted as the father and sometimes as son. Because in the material world there is such distinction, master and servant, father and son, lower or higher. But in the spiritual world, although there are varieties, but there is no distinction. There is no distinction.

The Māyāvādī philosopher, they cannot understand the spiritual varieties. As soon as they think of varieties, they think of material things. But actually, that is not. There is variety in the spiritual . . . unless there is variety . . . because Vedānta-sūtra says, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]).

Unless there are varieties, how in the shadow the varieties are there? Just like in a cinematographic picture, unless in the original photograph or the subject matter from which photograph is taken, unless there were varieties, how the picture can be variety?

So in the material world the varieties are reflection of the spiritual world. Here is also father, but this is imitation father. But there is also father, but that is not father, that is real father. It is imitation father. A friend is imitation friend. Real friend is Kṛṣṇa. Real father is Kṛṣṇa. Here husband, imitation husband. Real husband is Kṛṣṇa. Master, imitation master. Real master is Kṛṣṇa.

So in this way, if we establish our relationship with Kṛṣṇa as . . . either as husband or lover or master or friend or son or father, it is perfect. It is perfect. We have to go to that stage. We have to give up this imitation, brahma satyaṁ jagan mithyā.

Śaṅkarācārya placed this theory before the all the world, but that is not explained properly because people at that time could not understand more than that. Brahma satyam: "The Absolute is truth." And jagan mithyā, "And this world, the manifested world, is false." How it is false? That is not explained by Śaṅkarācārya.

That is explained by Caitanya Mahāprabhu, that reality, real father . . . if you accept Kṛṣṇa as your father, oh, He'll give you all protection. If you accept Kṛṣṇa as your husband, oh, there is no question of divorce. If you accept Kṛṣṇa as your friend, oh, Kṛṣṇa will give you everything.

So, so many relationships. All these relationships in the relative world, they are all shadow, or temporary. But the same thing is there in the spiritual world. And if we come to that platform, then there will be happiness.
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