Bhagavan means six opulences. Nobody is richer than Bhagavan, nobody is stronger than Bhagavan, nobody is more beautiful than Bhagavan, nobody is wiser than Bhagavan, and nobody is more renouncer than Bhagavan. That is Bhagavan. Aisvaryasya samagrasya viryasya yasasah sriyah (Visnu Purana 6.5.47). That is Bhagavan. Svayam bhagavan. He is opulentsad-aisvarya-purnanot partially. He knows everything. Krsna says in the Bhagavad-gita, vedaham samatitani [Bg. 7.26]. He knows past, present, and future. He says, therefore, that "All these, My dear Arjunayourself, Myself and all the soldiers and kings who have assembled hereit is not that we were not existing before. We are existing at the present moment also, and in future also we shall continue to exist." And how we shall exist? Individually. Otherwise Krsna would have said that in future, when we become liberated, then we shall become one. No. He says, "Even in future also, we shall continue to exist like this. You are individual. You are Arjuna. I am Krsna. And all other living entities..." That is real understanding. Every one of us living entities, we are all individual persons, and Krsna is also individual person. This is knowledge. Nityo nityanam cetanas cetananam eko yo bahunam vidadhati kaman (Katha Upanisad 2.2.13). Krsna, or God, He's also nitya, eternal. We are also nitya, eternal. Na hanyate hanyamane sarire [Bg. 2.20]. We do not die. That is the preliminary knowledge of spiritual understanding, that "I am not this body, I am spirit soul, aham brahmasmi, but I am individual." Nityo nityanam. Krsna is individual person; I am also individual person. When Krsna says that sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66], it does not mean that I become one with Krsna or merge into the existence of Krsna. I keep my individuality, Krsna keeps His individuality, but I agree to abide by His order. Therefore Krsna says in the Bhagavad-gita to Arjuna that "I have spoken to you everything. Now what is your decision?" Individual. It is not that Krsna is forcing Arjuna. Yathecchasi tatha kuru: [Bg. 18.63] "Now whatever you like, can do." That is individuality.

So this is the ultimate knowledge, that, this Mayavada philosophy, that to become one, merge into the existence, merge into the existence means we merge into the order of Krsna. Our individuality at the present moment is maya, because we are planning so many things. Therefore your individuality and my individuality clashes. But when there will be no more clashingwe shall agree, "Central point is Krsna"that is oneness, not that we lose our individuality. So as it is stated in all Vedic literature and spoken by Krsna, we are all individual, all individual. Svayam bhagavan ekale isvara. But the difference is that He is the supreme ruler, isvara. Isvara. Isvara means ruler. Actually He is ruler, and we are also ruler, but we are subordinate ruler . Therefore He is ekale isvara, one ruler. Isvarah paramah krsna, in the Brahma-samhita. Ekale isvara. Isvara cannot be many. That is not isvara. The Mayavada philosophy that everyone is God, that is not very right conclusion. That is rascaldom. Krsna says, mudha. Na mam prapadyante mudhah [Bg. 7.15]. One who does not submit to the supreme isvara, the Supreme Lord, you should know it perfectly well that "Here is a mudha, rascal," because it is not that everyone, we can become isvara. That is not possible. There is then no meaning of isvara. Isvara means the ruler. Suppose we are in a group, this, our International Society. If everyone becomes ruler or acarya, then how it can be managed? No. There must be some head. That is the principle in our practical life. We follow our political leaders. We cannot say that "I belong to this party" unless I follow a leader. That is natural.

So that is the Vedic statement, nityo nityanam cetanas cetananam (Katha Upanisad 2.2.13). There must be one leader, the leader of the same quality, nitya. I am nitya, Krsna is nitya. Krsna is also living entity; I am also living entity. Nityo nityanam cetanas cetananam. So what is the difference between Krsna and me? The difference is that there are two nityas or two cetanas. One is described as singular number, and the other is described as plural number. Nityo nityanam. This nityanam is plural number, and nitya is singular number. So God is nitya, one, singular number, and we, we are being ruled. We are plural number. This is the difference. And how He is ruling the plural number? Because eko yo bahunam vidadhati kaman. He's supplying all the necessities of life of all these plural number; therefore He's isvara, He's Krsna, He's God. One who provides all the necessities of life, He's isvara, He's Krsna, He's God. So we can very well understand that we are being maintained by Krsna, and why we should not be ruled by Him? This is a fact. Now, you can see in this country, in this village, Mayapur, their so many food grains are growing, but who is supplying? That is Krsna. It is not possible to grow these food grains in your factory. No. That is not possible. He's helping us. He has stated in the Bhagavad-gita, annad bhavanti bhutani [Bg. 3.14]. Unless you eat sufficiently, unless you have food grains in stock, you cannot flourish. Bhutani. Bhavanti. Bhavanti means flourishing. So both animals and men, they must eat sufficiently. There must be food grain sufficiently. So that food grain you cannot manufacture in your factory. You may start a very big factory, Goodyear Tire factory, but that tire also will not move when there is no supply of petrol. This is your position. You are dependent even for this tire and petrol, and what to speak of this food grain. So who is supplying the food grain? The supplying person is... Eko yo bahunam vidadhati kaman. That singular number individual person, He is supplying. You can say prakrti, nature, is supplying. No. Nature is not supplying. Nature is the agent of supply. Real supplier is Krsna. Eko yo bahunam vidadhati kaman. And that is also stated in the Bhagavad-gita. Mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10]. Nature is working under the instruction or the indication of the Supreme Personality of Godhead, Krsna.

In Brahma-samhita also, it is stated, srsti-sthiti-pralaya-sadhana-saktir eka chayeva yasya bhuvanani vibharti durga [Bs. 5.44]. Here it is the vibharti, and bibhavanti... So nature is dependent, although nature has got this power, very extensive power, srsti-sthiti-pralaya, to create, to maintain and to annihilate. Such power nature has got, and therefore she is called Durga, Durgadevi. In Bengal there is great pompous Durga-puja. That is nature worship. So... But nature is yasya ajnaya; she is working under the order of Krsna. We Vaisnava, it is not that we do not care for Durga-devi. Somebody, they say like that. No. We offer her all respect because she is the agent of Krsna, but we do not accept foolishly that Durga is all in all. No. That we do not accept. Durga is the agent, working agent of Krsna. Yasyajnaya. Srsti-sthiti-pralaya-sadhana-saktir eka chayeva yasya bhuvanani vibharti durga, icchanurupam api yasya ca cestate sa [Bs. 5.44]. Sa cestate yasya icchanurupam. And Krsna also confirms this: mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10]. Therefore Krsna is the supreme isvara, controller. She is conducting the activities of the material nature. But those who are mudhas, they are captivated by the wonderful action of material nature. That is called materialist. Tribhir gunamayair bhavaih mohitah. That is stated in the Bhagavad-gita. They are bewildered. Nature's business is to keep you fool always. And if you can surpass the bewilderment of material nature, if you agree to be controlled by the supreme controller, then your life is successful. Therefore Caitanya-caritamrta author says that "Here is the controller," ekala, "one." And Krsna also says, mam ekam. Not that imitation Krsna. Then you'll be befooled. Mam ekam saranam vraja.

So all the verdict of the sastra is the same. It is simply our misfortune that we do not understand the verdict of the sastra. In the sastra, everything is there. So Krsna is the Supreme Lord. That is the verdict of the sastra. In the Brahma-samhita it is said. In Bhagavata also said,

Now, Krsna, when He was present, He married sixteen thousand wives. Where is competition? One cannot marry even sixteen wivesand he becomes God. Just see the foolishness. Even from materialistic view, who is that god who can marry sixteen thousand wives? Is there any god, so-called rascal god? Is there any possibility? Krsna showed, yes. Krsna was attempted to be killed from the very childhood when He was three months old by Putana. But He killed the Putana raksasi, not He was killed. Similarly, Aghasura, Bakasura, this asura, that asura, simply from the beginning of His life, Kamsa and others, from the rogues, the asuras, they were making plan to kill Krsna as soon as He is born. Kamsa, he was planning that "As soon as Krsna is born..." He was trying to kill Krsna's mother Devaki, but with argument of Vasudeva that "Don't do this. Your sister's son will kill you, but your sister will not kill you, so let the son be born. I shall bring it to you," Kamsa believed the honorable words of Vasudeva. Because he knew that "Vasudeva is very respectable, honorable man. He has promised the children, the child, will be brought to me," so he saved his sister. He was such a cruel. The rogues and cruel, they do not care even for mother and sister. They can kill anyone, you see. That is the roguism. So Kamsa was that type of rogue. But Vasudeva, by his intelligence, saved the situation, but as honorable person, he brought all the children to Kamsa. You know this history.

So the Kamsa or the asura's plan is how to kill Krsna, or God. That is going on. Everyone, "God is dead. God is dead." When I first went to your country the philosophy was that "God is dead." But they admitted, "No, God is living. Swamiji has brought in sankirtana." That also they admit. Yes. So God cannot be dead. If we are not ever deadna hanyate hanyamane sarire [Bg. 2.20]how God can be dead? That is another foolishness. God cannot be dead. Nitya. Then there is no meaning of nitya. So this is the position of Krsna; He is the Supreme Person, supreme ruler without any competitor. Advitiya, no competition. Here we have got competition, but Krsna there is no competition. There cannot be any competition. You cannot say that Lord Siva or Lord Brahma or any other demigods, they are also as good as Krsna, equally. No. That is not possible. Then he would not have used this word advitiya. There cannot be any competition. If somebody puts any competitor before Krsna, he's a pasandi.

So... But, at the same time, Nandatmaja, or Vasudevatmaja. That is Krsna's mercy. That is dealing between His devotee and Himself. Although nobody can become Krsna's father, because He is the original father-aham adir hi devanam [Bg 10.2]but He agrees to become the son of His devotee. This is called devotional dealing. Santa, dasya sakhya, vatsalya-rasa. This is the dealing of vatsalya-rasa. The father... Nobody can become father of Krsna. That is not possible. He is the father. Aham bija-pradah pita [Bg. 14.4]. He is the original father. Then how nandatmaja? How Nanda Maharaja can become the father of Krsna? No. That father means he wanted to become the best servant of Krsna. When I become father of my child, I am the best servant of the child, actually. You see the children moving, and the mother is taking care. So the mother is the best servant of the child. So this is Vaisnava philosophy. They want to become one with the God, but we keep ourself always servant of God, and to become the best servant of God is also to become His father and mother. This is nandatmaja. Therefore one devotee prayed, aham iha sri-nandam vande yasyalinde param brahma, srutim apare smrtim itare. The devotee is praying that "Somebody is studying the Vedas, somebody is studying the Puranas, the smrtis," srutim apare smrtim itare, "and somebody is studying Mahabharata to understand God." But the devotee says, "I do not want to understand God. I want to worship Nanda Maharaja, under whose..., in the courtyard of his house the Parabrahman is crawling." That is nandatma... That is the, I mean to say, superior position of nandatmaja, Nanda Maharaja. So this is philosophy. Ordinary men cannot understand. But Vaisnava philosophy is so nice that instead of becoming one with the Supreme, they want to become the father of the Supreme. This is Vaisnava philosophy. Nandatmaja. Rasika-sekhara. This is also a pleasure. Krsna wants to be subordinate to His devotee as son so that He may be punished. He is punishing everyone, but He wants to be punished also. That is His pleasure. And who will punish Him? His father and mother, superior. Or superior lover, Radharani, can punish Him.

So this Krsna consciousness movement is very scientific and sublime. Try to understand. Always read the books. Don't try to understand Krsna ordinarily.

Thank you very much. (end)