View source for Nirvana and Vaisnava philosophy

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[[Category:Nirvana|2]]
[[Category:Vaisnava Philosophy|2]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
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<div id="SB2620_0" class="quote" parent="SB_Canto_2" book="SB" index="176" link="SB 2.6.20" link_text="SB 2.6.20">
<span class="link">[[Vanisource:SB 2.6.20|SB 2.6.20, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Any form of religious principles in which the followers are trained to pursue the vow of celibacy is good for the human being because only those who are trained in that way can end the miserable life of material existence. The principles of nirvāṇa, as recommended by Lord Buddha, are also meant for ending the miserable life of material existence. And this process, in the highest degree, is recommended here in the Śrīmad-Bhāgavatam, with clear perception of ideal perfection, although basically there is no difference between the process of Buddhists, Śaṅkarites and Vaiṣṇavites. For promotion to the highest status of perfection, namely freedom from birth and death, anxiety and fearfulness, not one of these processes allows the follower to break the vow of celibacy.</p>
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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
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<div id="CCMadhya6168_0" class="quote" parent="CC_Madhya-lila" book="CC" index="1137" link="CC Madhya 6.168" link_text="CC Madhya 6.168">
<span class="link">[[Vanisource:CC Madhya 6.168|CC Madhya 6.168, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Although the Buddhists are directly opposed to Vaiṣṇava philosophy, it can easily be understood that the Śaṅkarites are more dangerous because they accept the authority of the Vedas yet act contrary to Vedic instruction. Vedāśraya nāstikya-vāda means "agnosticism under the shelter of Vedic culture" and refers to the monistic philosophy of the Māyāvādīs. Lord Buddha abandoned the authority of the Vedic literature and therefore rejected the ritualistic ceremonies and sacrifices recommended in the Vedas. His nirvāṇa philosophy means stopping all material activities. Lord Buddha did not recognize the presence of transcendental forms and spiritual activities beyond the material world. He simply described voidism beyond this material existence. The Māyāvādī philosophers offer lip service to Vedic authority but try to escape the Vedic ritualistic ceremonies. They concoct some idea of a transcendental position and call themselves Nārāyaṇa, or God. However, God's position is completely different from their concoction. Such Māyāvādī philosophers consider themselves above the influence of karma-kāṇḍa (fruitive activities and their reactions). For them, the spiritual world is equated with the Buddhist voidism. There is very little difference between impersonalism and voidism. Voidism can be directly understood, but the impersonalism enunciated by Māyāvādī philosophers is not very easily understandable. Of course, Māyāvādī philosophers accept a spiritual existence, but they do not know about the spiritual world and spiritual beings.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG47MontrealJune131968_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="144" link="Lecture on BG 4.7 -- Montreal, June 13, 1968" link_text="Lecture on BG 4.7 -- Montreal, June 13, 1968">
<span class="link">[[Vanisource:Lecture on BG 4.7 -- Montreal, June 13, 1968|Lecture on BG 4.7 -- Montreal, June 13, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Then Śaṅkarācārya came and he preached this almost Buddhism. The Buddha, Lord Buddha preached that there is no God, there is no soul. This body is combination of matter and if we dissolve this material combination then there is no more perception of misery or happiness. That is nirvāṇa. That is his philosophy. But later on, Lord, I mean to say, Ācārya Śaṅkara, he appeared and he preached that brahma satyaṁ jagan mithyā. This bodily combination is temporary, or mithyā. He said flatly that it is false. False means... Of course, Vaiṣṇava philosophy, they say temporary. Temporary or false you can take on the same category. But Śaṅkarācārya said that brahma satyam. That spirit soul, Brahman, that is reality, and this external feature of the Brahman, or the body, that is false.</p>
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<div id="LectureonBG52629LosAngelesFebruary121969_1" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="207" link="Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969" link_text="Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969">
<span class="link">[[Vanisource:Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969|Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">All the yoga practice or philosophical speculation or anything—all practice targets to one point—that I am spirit soul. Ahaṁ brahmāsmi, I am Brahman. I am not this matter. This is perfection. A man who has made sufficient progress to this realization is more perfect. This is the way of perfection. And assured of liberation in the Supreme in the very near future. One has simply... If I am realized then this material composition of this body is disbursed and I am the spirit soul, small particle, I am immediately promoted to the spiritual sky. That is the highest perfection. In the spiritual sky either you remain as a small spark of spirit soul, molecules. Just like there are millions of molecules of shining matter in the sunshine. So if I remain as molecule in the brahmajyoti, that is also possible. The impersonalist wants that. Or if I enter into some spiritual planet and associate with the Supreme Personality of Godhead that is also another spiritual existence. Although both of them are spiritual existence, this spiritual existence is impersonal. To remain as molecular part of the Brahman rays or spiritual rays, that is impersonal. And to have a spiritual form just like Kṛṣṇa and Viṣṇu, that is another spiritual perfection. That is Vaiṣṇava philosophy.</p>
<p>And nirvāṇa, nirvāṇa, the Buddha philosophy is just above the material conditional life but on the margin of spiritual existence. That is... Nirvāṇa means void of material existence. Nirvāṇa, this impersonal conception is also nirvāṇa. Therefore Caitanya Mahāprabhu said that this impersonal philosophy is another phase of the void philosophy. Veda... Covered void philosophy. Impersonalism is covered void philosophy. They are all the same. Śaṅkara's philosophy of impersonalism and Lord Buddha's philosophy void is almost the same. Real life, real spiritual life is this Vaiṣṇava philosophy. Vaiṣṇava philosophy, to associate with the Supreme Personality of Godhead face to face. Just like we are sitting here face to face. We are talking, you are hearing. You can have this perfection. That is personal conception of spiritual perfection.</p>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB32532BombayDecember21974_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="454" link="Lecture on SB 3.25.32 -- Bombay, December 2, 1974" link_text="Lecture on SB 3.25.32 -- Bombay, December 2, 1974">
<span class="link">[[Vanisource:Lecture on SB 3.25.32 -- Bombay, December 2, 1974|Lecture on SB 3.25.32 -- Bombay, December 2, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So desireless is not possible. Desirelessness means you have to purify your desire. Don't desire anything except the service of Kṛṣṇa. That is desirelessness, animittā. Animittā bhaktiḥ siddher garīyasī. If you come to that position... As Caitanya Mahāprabhu, teaching us, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye, mama janmani janmanīśvare... (Cc. Antya 20.29, Śikṣāṣṭaka 4). He says, janmani janmani, "birth after birth." That means He does not require even salvation, because salvation means apunar bhava-janma, no more janma, no more birth. No more birth—there are two kinds of more more birth. For the Māyāvādīs, or impersonalists, they want to stop birth, to merge into the existence of the Supreme, brahma-nirvāṇa. Brahma-nirvāṇa... The Buddha philosophy teaches nirvāṇa, devoid of all material desires, that much. He does not give any more. Śaṅkarācārya gives further, more, that brahma-nirvāṇa, that "You become desireless of this material world, but you enter, merge into Brahman." That is called brahma-nirvāṇa. And the Vaiṣṇava philosopher says that "You make null and void all your material desires, enter into Brahman and be engaged in the service of the Lord." This is called bhakti. So brahma-nirvāṇa is also siddhi, but more than that siddhi is to be engaged in the service, Brahman service.</p>
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<div id="LectureonSB6125ChicagoJuly91975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="639" link="Lecture on SB 6.1.25 -- Chicago, July 9, 1975" link_text="Lecture on SB 6.1.25 -- Chicago, July 9, 1975">
<span class="link">[[Vanisource:Lecture on SB 6.1.25 -- Chicago, July 9, 1975|Lecture on SB 6.1.25 -- Chicago, July 9, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the śūnyavādī and the nirviśeṣavādī, they want to make these varieties of enjoyment zero. That is called nirvāṇa philosophy, Buddha philosophy, that "These varieties of enjoyment is followed by painful condition, so you should make this variety zero." Just like sometimes one commits suicide. When these varieties become intolerable, social condition unbearable, then he commits suicide. So this śūnyavādī, māyāvādī, means it is spiritual suicide, because they have no information of the spiritual varieties. Anādṛta-yuṣmad-aṅghrayaḥ. They do not know that these varieties of enjoyment can be executed with the Supreme Personality of Godhead, and that will endure eternally, and we shall enjoy eternally. That they cannot understand. That is the difference between Vaiṣṇava and others. They, being disgusted... Brahma satyaṁ jagan mithyā, Śaṅkara's philosophy, impersonalist, that "Take to Brahman. The so-called varieties of enjoyment in this material world is mithyā, false. So take to Brahman, merge into the Brahman, and remain there perpetually. Don't seek after these varieties of enjoyment."</p>
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<div id="Festival_Lectures" class="sub_section" sec_index="6" parent="Lectures" text="Festival Lectures"><h3>Festival Lectures</h3>
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<div id="LectureDayafterSriGauraPurnimaHawaiiMarch51969_0" class="quote" parent="Festival_Lectures" book="Lec" index="2" link="Lecture-Day after Sri Gaura-Purnima -- Hawaii, March 5, 1969" link_text="Lecture-Day after Sri Gaura-Purnima -- Hawaii, March 5, 1969">
<span class="link">[[Vanisource:Lecture-Day after Sri Gaura-Purnima -- Hawaii, March 5, 1969|Lecture-Day after Sri Gaura-Purnima -- Hawaii, March 5, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So our Kṛṣṇa consciousness movement is to clear that covered sense or this colored consciousness or adulterated consciousness. Then everything will be there. You cannot kill consciousness. That is not possible. The Buddha philosophy is to stop consciousness, nirvāṇa. According to Buddha's philosophy, this consciousness is production by combination of this matter. This body is combination of matter: earth, water, fire, air, either, and, according to Bhagavad-gītā, further, mind, intelligence, ego. This is combination. They are very finely analyzed by the sāṅkhya philosophy system, by Vedic system, into twenty-four elements. And according to some, twenty-five, and according to some, twenty-six. According to our Vaiṣṇava philosophy, twenty-six. According to Māyāvāda philosophy, this is twenty-five. And according to impersonal philosophy or void philosophy, it is twenty-four. So originally, it is eight. So in this way... Buddha philosophy means that this whole existence of our body or our self is the combination of matter. That is the way of thinking of modern scientists also, that this body is a combination of matter. Under Darwin's theory also, like that, "organic matter, inorganic matter." They are studying evolution of this matter, organic matter. But actually that is not the fact. The fact is that use, individual soul, that is the real fact. And that individual soul is the seed, and upon that seed, this body has developed. According to our Vedic understanding, the body develops on the seed.</p>
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<div id="VarahadvadasiLordVarahasAppearanceDayLectureDasavatarastotraPurportLosAngelesFebruary181970_1" class="quote" parent="Festival_Lectures" book="Lec" index="38" link="Varaha-dvadasi, Lord Varaha's Appearance Day Lecture Dasavatara-stotra Purport -- Los Angeles, February 18, 1970" link_text="Varaha-dvadasi, Lord Varaha's Appearance Day Lecture Dasavatara-stotra Purport -- Los Angeles, February 18, 1970">
<span class="link">[[Vanisource:Varaha-dvadasi, Lord Varaha's Appearance Day Lecture Dasavatara-stotra Purport -- Los Angeles, February 18, 1970|Varaha-dvadasi, Lord Varaha's Appearance Day Lecture Dasavatara-stotra Purport -- Los Angeles, February 18, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Lord Buddha although incarnation of Kṛṣṇa, He said that "I do not believe in Vedas." What was the reason? The reason was to save the poor animals. At that time people were sacrificing the poor animals under the plea of Vedic sacrifice. So demonic persons, they want to do something under the protection of authority. Just like a big lawyer takes the protection of the lawbook and he makes the law unlawful. Similarly, the demons are so intelligent that they take advantage of scriptural injunction and do all nonsense. So these things were going on. In the name of Vedic sacrifice, they were killing animals like anything. So Lord became very much compassionate these poor animals, and He appeared as Lord Buddha, and His philosophy was nonviolence. His philosophy was atheist because He said that "There is no God. This combination of matter is a manifestation, and you dismantle the material elements, there will be void and there will be no sense of pleasure and pain. That is the nirvāṇa, ultimate goal of life." That was His philosophy. But actually His mission was to stop animal killing, to stop the men from so much sinful activities. So Lord Buddha is also prayed herewith. So people will be surprised that Lord Buddha is designated as atheist and still the Vaiṣṇavas, they are offering their respectful prayers to Lord Viṣṇu (Buddha). Why? Because the Vaiṣṇava knows how the God is acting for His different purposes. Others, they do not know.</p>
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<div id="Arrival_Addresses_and_Talks" class="sub_section" sec_index="7" parent="Lectures" text="Arrival Addresses and Talks"><h3>Arrival Addresses and Talks</h3>
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<div id="ArrivalLectureDallasMarch31975_0" class="quote" parent="Arrival_Addresses_and_Talks" book="Lec" index="20" link="Arrival Lecture -- Dallas, March 3, 1975" link_text="Arrival Lecture -- Dallas, March 3, 1975">
<span class="link">[[Vanisource:Arrival Lecture -- Dallas, March 3, 1975|Arrival Lecture -- Dallas, March 3, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">As a learned scholar, He was known as Nimāi Paṇḍita. Beautiful, very beautiful body, Gaurasundara. Very beautiful wife. Very honored brāhmaṇa, Jagannātha Miśra's son, grandson of Nīlāmbara Cakravartī, very social, aristocratic position. But still, He gave up everything. That means that although He had nothing material, but to show us that material things should be renounced, that is sannyāsa; and enter into the spiritual family of Kṛṣṇa. Tyaktvā dehaṁ punar janma naiti mām eti ([[Vanisource:BG 4.9 (1972)|BG 4.9]]). He does not become again entangled in these material varieties of life. In material world there is also varieties, but that is false. This morning we were discussing this point, mirage. In the mirage there is a show of false water, and the animal runs after it. But there is no water, and finally he becomes more thirsty, and it is desert; he falls down and dies. So the material world means we are running after false family. But don't think that there is no real family life. There is real family. That is Kṛṣṇa's real family, eternal family, blissful family. So this Kṛṣṇa consciousness movement means to train up people to be detached from this false family and to enter into the real family. That is the point. Not that if I give up this false family I will become zero. No. There is no such disappointment. The other philosophers, they simply... Just like Buddha philosophy. Their philosophy is "Finish this," nirvāṇa. But if people are not interested to finish all this, they want it, then what is the positive gain? So generally people are attached to these Buddhist and Māyāvādī philosophies; therefore they feel hopelessness. On account of future hopelessness, they become more attached to this false family. But our philosophy is not like that. Our philosophy is that you become detached to this false family and enter into the real family.</p>
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<div id="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
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<div id="LectureonTeachingsofLordCaitanyaSeattleSeptember251968_0" class="quote" parent="General_Lectures" book="Lec" index="17" link="Lecture on Teachings of Lord Caitanya -- Seattle, September 25, 1968" link_text="Lecture on Teachings of Lord Caitanya -- Seattle, September 25, 1968">
<span class="link">[[Vanisource:Lecture on Teachings of Lord Caitanya -- Seattle, September 25, 1968|Lecture on Teachings of Lord Caitanya -- Seattle, September 25, 1968]]: </span><div class="text"><p style="display: inline;">Girl: "In other words, as we see by this plea, liberation is not the final word in perfection."</p>
<p>Prabhupāda: Yes. Here is one point. He says that "You have liberated me. Now let me know what is my duty." This is very important point. The Māyāvādī philosopher, they think that liberation is the ultimate goal. Just like in Buddha philosophy, the nirvāṇa. Nirvāṇa means annihilation of material existence. Nirvāṇa.  They think that as soon as there is annihilation of this material existence, that is the final goal. The Māyāvādī philosopher or the impersonalist, they think that not only to get freedom from this material existence, but to remain in spiritual status, jñānam, simply in the knowledge that "I am spirit soul. I am merged into the spirit soul," that is their goal. But here, the Sanātana Gosvāmī, he belongs to the Vaiṣṇava philosophy. He says, "Now what is my duty?" That means after liberation it is not that everything is void or activity is stopped. No. Actually activity begins after liberation. At the present moment our activities are not liberated activities. At the present moment all our activities are conditional, but actually I am not... Because I am spirit soul, therefore I'm not under material condition. But somehow or other, I am now put into material conditions. This is also explained in the Bhagavad-gītā: brahma-bhūtaḥ prasannātmā ([[Vanisource:BG 18.54 (1972)|BG 18.54]]). When one is actually liberated, brahma-bhūtaḥ, that is called brahma-bhūtaḥ. When one is not liberated he's called jīva-bhūtaḥ. Just like we are, ordinary living entities, we are under designations, and in the concept of this body, we are thinking everything. But actually I am not this body. I am not matter. I am a spirit soul. When this understanding comes, that is the point of liberation. And after that liberation, actual duty begins.</p>
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<div id="ClassinLosAngelesLosAngelesNovember151968_2" class="quote" parent="General_Lectures" book="Lec" index="30" link="Class in Los Angeles -- Los Angeles, November 15, 1968" link_text="Class in Los Angeles -- Los Angeles, November 15, 1968">
<span class="link">[[Vanisource:Class in Los Angeles -- Los Angeles, November 15, 1968|Class in Los Angeles -- Los Angeles, November 15, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Kṛṣṇa consciousness is so nice that it is activities of liberated stage. Everyone is trying to get liberation from these material pangs, every philosophy. Buddha philosophy, they are also trying-nirvāṇa. Nirvāṇa means extinguish this. So they want to make void. All these material varieties, they want to make it zero. That is Buddha philosophy. Māyāvāda philosophy is more or less like that. It is a second edition of Buddha philosophy. Zero, but that zero is without life. Māyāvāda philosophy says, "Yes, that zero, but with life." That is the mistake. If there is life, then there must be varieties. Life without variety is not possible. Dead body without variety, not life without variety. So these are the defects of all other philosophies. They're not defects, but the class of people amongst whom the philosophy was taught, they could not understand more than that. That's all. Just like a patient too much disturbed, he wants some medicine from the physician: "Please stop my disturbance. Kill me. Kill me." Sometimes they say like that: "Give me some poison, kill me. I cannot tolerate." A physician says, "Yes, there is no need of killing. I shall give you good, healthy life." He's so much impatient, "No. I cannot tolerate. Please kill me." So this Buddha philosophy, Māyāvāda philosophy is like that. Kill him "Kill me, please. Make me zero, void." So much frustration. So much disturbance that they want to make it zero. But our philosophy is life, real life.</p>
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<div id="LectureLondonSeptember141969_1" class="quote" parent="General_Lectures" book="Lec" index="60" link="Lecture -- London, September 14, 1969" link_text="Lecture -- London, September 14, 1969">
<span class="link">[[Vanisource:Lecture -- London, September 14, 1969|Lecture -- London, September 14, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That material desire we, every one of us in conditioned state, we want. Sometimes we compete. We become very much obstinate, that "I must have this," and we work very hard. Just like in Europe, that Hitler, he wanted supremacy over Europe, and he fought very valiantly. But at the end he became vanquished. Similarly, in the material world we have got so many desires and we want to fulfill it—and for which we work very hard. But at the end it becomes frustrated. That is the nature of the material world. You cannot have anything here permanent, however hard you work... You may achieve that. Not only in this material world. Even you achieve the liberation, perfectional stage, as the impersonal philosophers want. They want nirvāṇa. Just like Buddhists, they want nirvāṇa, extinction of this material conditional life. That is called nirvāṇa. And the Māyāvādī philosophers, impersonalists, they want not only extinction of these material pangs but they want to be situated in spiritual consciousness only. But our Vaiṣṇava philosophy is that you cannot keep yourself in spiritual consciousness unless you are fully engaged in spiritual activities. That is the perfect philosophy.</p>
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<div id="Philosophy_Discussions" class="sub_section" sec_index="13" parent="Lectures" text="Philosophy Discussions"><h3>Philosophy Discussions</h3>
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<div id="PhilosophyDiscussiononArthurSchopenhauer_0" class="quote" parent="Philosophy_Discussions" book="Lec" index="12" link="Philosophy Discussion on Arthur Schopenhauer" link_text="Philosophy Discussion on Arthur Schopenhauer">
<span class="link">[[Vanisource:Philosophy Discussion on Arthur Schopenhauer|Philosophy Discussion on Arthur Schopenhauer]]: </span><div class="text"><p style="display: inline;">Hayagrīva: Material life is a projection of the will.</p>
<p>Prabhupāda: Yes, he has read it. It is taken from Indian... It is called vāsanā. Vāsanā means desire. So that desire, material desire, but the living entity cannot be desireless. Desireless..., nirvāṇa means material desires finished. But because living entity is eternal spiritual being, he is, he has got spiritual desire. Now it is covered. The desire is there, desire is constant companion, but because it is materially covered, we are thinking this temporary world as reality, and it is not reality; therefore it is changing. We are having different types of desires according to the body we get, and the soul is transmigrating in this material world from one body to another, and he is creating a certain type of desires, will. And to fulfill that will he is getting a different type of body by the Supreme Will. He is willing, and the Supreme Will, God, Kṛṣṇa, understanding his will, giving him facility to accept a certain pattern of circumstances, body, to fulfill his particular desire. That is going on. Therefore this vāsanā, or will, is the cause of his material existence, constantly changing, and on account of changing will he is changing body. This is the complication of material existence. Our Kṛṣṇa consciousness movement is to teach the living entity that as living being you must have desires. If your desires are stopped, then you become like stone. So you have to cleanse this desire, diseased form of desire. That is bhakti. Sarvopādhi-vinirmuktam ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). Now the desires are according to the upādhi, according to the body. A man gets the body of American, he thinks, "America is my home. American nation, they are my brother. American upliftment is my business," so on, so on. And as soon as it is changed, you are Chinese man, again he thinks, "I am Chinese." Tathā dehāntara-prāptiḥ ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). He has to change. He has got the material body of a dog, he is barking, "I am dog. This is my business, to bark." So this is all desires. So these desires are temporary. By one desire I get one body, then I desire another body, another body, it is going. So therefore in one sense it is dream, that factually he cannot fulfill the desires, like dream. Yes. There are so many different circumstances. They are all temporary. So this, at night you dream, it is say for one hour or two hour. We..., nobody sees one  kind of dream for two hours. Say even two hours, then finished, then another dream. So this change of body is also like a big dream. At night we dream, we forget everything about daily activities, and again when the dream is finished, again we come to this body and we do some things. So in that sense all material activities, subtle or gross, they are manifestation of different desires. Therefore the Māyāvādī philosophers, they say brahma satyaṁ jagan mithyā. The dreamer is fact, but the dream is false. That is one sense it is right. So our Vaiṣṇava philosophy is the same, that the dreamer is the living entity and the dream is temporary. Therefore the dreamer has to be brought to the real, spiritual platform so that these material dreams, either in day or night, they can be extinguished. That is nirvāṇa.</p>
:sarvopādhi-vinirmuktaṁ
:tat-paratvena nirmalam
:hṛṣīkeṇa hṛṣīkeśa-
:sevanaṁ bhaktir ucyate
:([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]])
<p>When we give up these dreaming facts and come to the real fact, that is Kṛṣṇa consciousness, that is bhakti. So activities in Kṛṣṇa consciousness, called bhakti, that is reality.</p>
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