Our beloved student Sriman Hanuman Gosvami has already given some introduction about our movement. Lord Caitanya, five hundred years ago, ordered it. Lord Caitanya is accepted as Krsna Himself in the form of a devotee. Krsna, when He was personally present, He stressed that He is the Supreme Personality of Godhead. Mattah parataram nanyat kincid asti dhananjaya [Bg. 7.7]. I understand that you are reading in this hall Bhagavad-gita regularly. You know all these verses. Mattah parataram nanyat asti kincit. Krsna says, mattah: "Beyond Me." Just like if I say, "Beyond me, this person." Similarly Krsna says mattah parataram nanyat [Bg. 7.7].

So your prayer, nirakara, or gagana-sadrsa, that is one feature of Krsna. Krsna is person. The nirakara, Brahman feature is His effulgence of the body. That is expressed in the Bhagavad-gita, brahmanah aham pratistha. The Absolute Truth is realized in three angles of vision according to the capacity of the devotee. Vadanti tat tattva-vidas tattvam yaj jnanam advayam [SB 1.2.11]. Tattva-vit. Tattva-vit means one who has realized the Supreme Truth. He is called tattva-vit. Tattva means Supreme Truth, and vit means one who knows. So vadanti tat tattva-vidas tattvam [SB 1.2.11]. Those who know what is Absolute Truth, they say that is the Absolute Truth which is advaya-jnana. Advaya-jnana means without any duality. Just like here in this material world it is called dual world, duality. Everything cannot be understood absolutely. If I say... It is a, rather in ordinary language, relative world. Here everything is relative. Just like if I say "father," "father" has no meaning if there is no son. Duality. If I say "good," so unless I have got idea of bad, I cannot understand good. If I say "light," unless I have got conception of darkness, I cannot understand light.

So here everything is duality, relative knowledge, relative world, but in the absolute world everything is one, spirit. Here... because here we have got experience two energies, spiritual energy and material energy, working. The material energies are the physical elements, bhumir apo 'nalo vayuh: [Bg. 7.4] earth, water, fire, air, sky, and, in subtle form, mind, intelligence, ego. They are all material. Mind is also material, intelligence is also material, but they are subtle forms. And spiritual existence is the living entity, as we are. These things are very nicely explained in the Bhagavad-gita. Apareyam itas tu viddhi me prakrtim param. The material, physical elements, they are inferior quality of, inferior quality, energy, of Krsna. But the superior quality of energy we are, living entities. Jiva-bhutam maha-baho yayedam dharyate jagat [Bg. 7.5].

Therefore here in this material world there are two energies working. In the spiritual world there is only spiritual energy working. But in the material world, two energies are working: material and spiritual. Material energy is dependent on spiritual energy. Spiritual energy is prominent everywhere, in this material world and the spiritual world. Here also, the matter is developing upon spirit, not that spirit is manifesting under certain conditional stage of matter. That is a wrong theory. For example, the small spiritual spark, the living entity, very small, we cannot even imagine with our material brain. It is one ten-thousandth part of a point. We, in the material world, we cannot measure the length and breadth of point. Therefore those who are mathematicians, they say, "Point has no length, no breadth." But actually that is not a fact. You have no eyes to see the length and breadth of a point. You are so blunt, your senses are so limited, imperfect, that you cannot imagine that a point can have length and breadth. But we get information from Vedic literature, not only the point, but one ten-thousandth part of the point is measured. Kesagra-sata-bhagasya satadha kalpitasya ca, jivo bhagah sa vijneyah [Cc. Madhya 19.140]. Because we have no imagination, we have no instrument, neither we have sufficient knowledge what is the length and breadth of the form of the living entity, therefore Vedic literature gives you an idea that you just try to imagine one ten-thousandth part of the point, and that is the measurement. Kesagra-sata-bhagasya satadha kalpitasya ca, jivo bhagah sa vijneyah sa canantyaya kalpate [Cc. Madhya 19.140]. So living entities, spiritual spark, that measurement is given there. Whenever there is measurement, there is form. It is not...

But because we cannot see the form, we say nirakara. It is our incompetency. Just like I cannot see beyond this wall. My seeing power is limited. Therefore I see there is nothing beyond this. There is nothing beyond this room. That is not fact. There is everything. I can see the sun, which is fourteen hundred thousand times bigger than this planet, but my eyes are seeing, daily just like a disc. So don't believe your senses. Your senses are imperfect. Whatever knowledge you get by experimental knowledge, experimental method, that is the modern ways of understanding. But these things cannot be experimented. Therefore we have to take the knowledge from the Vedas. Tad-vijnanartham sa gurum evabhigacchet samit-panih srotriyam brahma-nistham [MU 1.2.12]. Tad visnoh paramam padam sada pasyanti surayah. Nityo nityanam cetanas cetananam eko bahunam yo vidadhati kaman (Katha Upanisad 2.2.13). These are Vedic mantras. We have to understand the transcendental science through Vedic knowledge. By our imperfect knowledge, if we try to understand the Absolute Truth, naturally we shall find Him.

We can imagine. Just like gagana-sadrsa. So God is great, but we have no knowledge how He is great. We can simply think of gagana, the sky. That is the greatest. That is our... But we do not know that millions of skies are within the belly of the Supreme Personality of Godhead. There our estimation, gagana-sadrsa, is imperfect. How He can be gagana-sadrsa? Yasyaika-nisvasita-kalam athavalambya jivanti loma-vilaja jagad-anda-nathah [Bs. 5.48]. Jagad-anda-nathah. Jagad-anda means universe, and the gagana is within the universe. Gagana, we cannot see beyond this gagana, but beyond this gagana there is another gagana. In the Bhagavad-gita... You are reading Bhagavad-gita. You must know it. Paras tasmat tu bhavah anyah: [Bg. 8.20] "There is another sky, spiritual sky." Sanatana. Paras tasmat tu bhavah anyah avyaktah avyaktat sanatanah, sarvesu nasyatsu na vinasyati. This gagana will be annihilated at the time of destruction, but that does not annihilate.

So the idea of gagana is not perfect idea of the Supreme. Gagana-sadrsa, that is limited within the purview of our knowledge because we cannot think that anything can be greater than this big sky. No, He is mahato mahiyan, bigger than the biggest, anor aniyan, smaller than the smallest. Just like we can imagine atom, the smallest. But atom we can see by some way or other atom. Six atoms, trasarenu. Six atoms, when it is combined, we can see through the windows with the sunshine so many trasarenu. Those small particles which we see through the window with sunshine, they are combination of six atoms. They are not original atom. But the atomic constitution of the living entity is a thousand times smaller than the atom. Therefore anor aniyan mahato mahiyan: "He is greater than the greatest and smaller than the smallest." The smaller than the smallest, we are. We are also part and parcel. Just like the sun and the sunshine. The sunshine is combination of small atomic molecular parts, shining parts. They are also different. They are not combined together. That is scientific. Similarly, we are also sparks of the Supreme Personality of Godhead. Mamaivamso jiva-bhutah [Bg. 15.7]. You are reading Bhagavad-gita. You know. That amsa, that is described alreadyone ten-thousandth part of the point. Mamaivamso jiva bhutah [Bg. 15.7]. In another place, jiva-bhutam maha-baho yayedam dharyate jagat [Bg. 7.5]. This material world is important because it is being manipulated by that small spiritual spark, jiva-bhutam maha-baho.

So we are small particles, part and parcel of the Supreme, and they are distributed all over His creation, brahmajyoti. That is nirakara. But the brahmajyoti is not the ultimate truth. Brahmeti paramatmeti bhagavan iti sabdyate [SB 1.2.11]. The first realization... Just like light in the morning. When you see light, you see the light of the sun. But that is not very important thing, sunlight. Of course, we have no other means to understand beyond the sunlight, but we take it sunlight is very important. Actually very important because through sunlight the whole universe is maintained. It is sunlight. As soon as there is shortage of sunlight, the place becomes immediately condemned. As soon as there is sunlight, we feel pleasure, "Oh, today is very sunny day, nice." So sunlight is always there, but it is being covered. The sunlight is not covered, sun is not covered, but our eyes are covered. Suppose there is cloud. A cloud may expand, say, a hundred miles. But do you think the sunlight is a hundred miles? You cannot estimate, millions and millions of miles. So what hundred-miles cloud can cover the sun? The hundred-miles cloud can cover my eyes. And we say, "Today sun is covered by the cloud." That is our ignorance.

Similarly, the Supreme Brahman, who is spreading the effulgence of light, He cannot be covered. We are covered. We, the small particles, we are covered. Mohita. Tribhir gunamayair bhavair mohitam. Mam eva nabhijanati. In the Bhagavad-gita this is. They are bewildered by this external energy. Their eyes have been covered. Their eyes... Our, because we are very small, so our senses, the capacity of the senses, they are also limited. Although we have got all the qualities, because fire and a spark of fire qualitatively the same, but quantitatively different. Similarly, we are Brahman, and Krsna is Parabrahman, Supreme Brahman. Nityo nityanam, the chief of the all eternals. Cetanas cetananam. He is the supreme living entity of all living entities. He is also living entity. So if I am a living entity, I have got a form, so why the supreme living entity will not have a form? This is poor fund of knowledge. He is not nirakara. But we cannot estimate His akara. That is nirakara. Nirakara means to estimate. We cannot estimate how big He is. That means nira... Nirakara does not mean formless. When there is in the sastra, nirakara, this word is used, nirakara means He has no prakrta-akara, material form. That is nirakara, not that he has no form. That is poor fund of knowledge. He is sac-cid-ananda-vigraha [Bs. 5.1]. Therefore Krsna says in the Bhagavad-gita, avajananti mam mudha manusim tanum asritam: [Bg. 9.11] "My original form is like human being." And the Bible also it is said, "Man is made after the form of God."

So God has a form just like a human being, two hands, two legs, and He Himself comes to show Him. That is Krsna. He is not nirakara. Isvarah paramah krsnah sac-cid-ananda-vigrahah [Bs. 5.1]. Vigraha, vigraha means form. Isvarah paramah krsnah sac-cid-ananda-vigrahah. Avyaktam vyaktim apannam manyante mam abuddhayah [Bg. 7.24]. That is stated in the Bhagavad-gita. You know. Avyaktam vyaktim apannam. "The original is impersonal Brahman. Now He has taken form." This conclusion, who makes? Avyaktam vyaktim apannam manyante mam abuddhayah [Bg. 7.24]: "Those who are less intelligent, whose intelligence is very poor, they consider that ultimately I am nirakara. I have taken the form." Sakara-nirakara. No. Krsna says, sambhavamy atma-mayaya: [Bg. 4.6] "I come out of My good will." Yada yada hi dharmasya glanir bhavati bharata, tadatmanam srjamy aham: [Bg. 4.7] "At that time I appear." Therefore Krsna says, janma karma me divyam yo janati tattvatah [Bg. 4.9]. We have to understand Him in truth, not by imagination, not by malinterpretation, but by fact. The fact is being explained by Krsna Himself. Why we should go to understand Krsna by the commentary of some less intelligent, some poor fund of knowledge? Why we should go?

So this Krsna consciousness movement means we are presenting the Bhagavad-gita as it is. That's all. We have no difficulty. We have no difficulty because Krsna is accepted as authority, the Supreme Personality of Godhead, by all the acaryas, not only formerly, like Vyasadeva, Narada, Asita, Devala, many, many big, big stalwart... Vyasadeva everyone knows. Vyasadeva is the original writer of Vedic knowledge, Vedavyasa. He accepts Krsna as the Supreme Personality of Godhead. His disciple Narada accepts, the Supreme Personality of..., Vyasadeva's guru, Narada. Narada's guru, Brahma, he accepts, isvarah paramah krsnah sac-cid-ananda-vigrahah [Bs. 5.1]. Govindam adi-purusam tam aham bhajami **. So Govinda is person. This impersonal Brahman, nirakara, that is His personal effulgence, bodily effulgence. Just like the sun. You can understand. The sun planet is localized, and within the sun planet, there is sun-god. His name is also mentioned in the Bhagavad-gita, Vivasvan.

So if we do not understand Krsna as He is, although He is explaining, all the acaryas are explaining... In our country... You come from India. In our country there are big, five acaryas who is practically controlling the Hindu society or the Vedic society: Sankaracarya, Ramanujacarya, Madhvacarya, Nimbarka, Visnu Svami, Lord Caitanya Mahaprabhu. So we have to follow the footprints, the footsteps of the acaryas. That is mentioned in the... Acaryopasanam. If you want to advance in knowledge, then you must worship the acaryas. Otherwise what knowledge you will get? You cannot get, manufacturing knowledge or getting knowledge from somebody who has manufactured knowledge. The knowledge must be received by parampara, by parampara, as Krsna says. Evam parampara-praptam [Bg. 4.2], sa kaleneha yogo nastah parantapa. He again spoke the science of Bhagavad-gita to Arjuna because the parampara was broken. Sa kaleneha nastah. Otherwise there was no need of speaking Bhagavad-gita to Arjuna. And why He selected Arjuna to understand Bhagavad-gita? That is also explained. One may say that Arjuna was a grhastha, householder, and a politician and a soldier. Why Bhagavad-gita was instructed to him? That is natural. He was not a vedanti. He was not a brahmana. He was not a sannyasi. Why he was selected to understand Bhagavad-gita? This should be... There should be inquiry. Generally you understand that a vedanti, a sannyasi, a brahmana may know about spiritual knowledge, about God. No, that is not the fact. The fact is, as Krsna says, bhakto 'si priyo 'si me rahasyam hy etad uttamam: [Bg. 4.3] "Because you are My devotee, because you are My dear friend, you can understand the mystery of Bhagavad-gita."

So the ordinary man who is either Krsna conscious nor a devotee of Krsna, he cannot explain Bhagavad-gita. Whatever they are explaining they are simply spoiling their time and others' also, big, big scholarsI do not wish to discusssimply misled. Now this movement has begun to present Bhagavad-gita as it is, and people are taking. People are accepting. So you Indians who are present here, that is my request, that you can do tremendous service on behalf of your country. As Caitanya Mahaprabhu said,

So my request is that we are going to start a Radha-Krsna temple here. Just cooperate with us. These foreigners are doing your business. It was your business to spread Krsna consciousness all over the world, but you are sleeping. But the Americans, Canadians, Europeans, I am training them. So you take it very seriously. You try to understand Bhagavad-gita as it is. Try to understand Krsna and spread it. That is my request.

Thank you very much. Hare Krsna. [break]

So everything is... That I was going to explain. There was no time.