So He has got potency. He is not nih sakti. He has got sakti. Parasya saktir vividhaiva sruyate svabhaviki jnana... [Cc. Madhya 13.65, purport]. Everything is happening on account of His potency. Just like in your body so many things are happening on account of potency, similarly, the gigantic universal form of the LordHis potencies are working. Everything is happening. The tree is coming out, the fruit is coming out, the flower is coming, the color is paintedeverything. Svabhaviki jnana-bala-kriya ca. Na tasya karyam karanam ca vidyate. He hasn't got to do anything personally, but His potencies are acting. Na tasya karyam karanam ca vidyate. Na tat-samas cabhyadhikas ca drsyate. Nobody can be equal to Him or greater than Him. Sama. Asama urdhva. In the Bhagavad-gita it is explained that Krsna is asama urdhva. Nobody is greater than Him, and nobody is equal to Him. So anyone who is claiming equal to Him, they are less intelligent. They have no intelligence. Asama urdhva. Na tasya samah. Nobody is equal to Him, neither urdhva. Krsna says, mattah parataram nanyat: [Bg. 7.7] "Nobody is greater than Me." Therefore God is great. If somebody is equal to Him or greater than Him, then he is not God. God is Krsna.

Originally the God's potency, Krsna's potencycit-sakti, sat-cit-ananda. God is sat, eternal; cit, full of knowledge; and anandamaya. Anandamayo 'bhyasat (Vedanta-sutra 1.1.12). You'll never see Krsna niranandamaya. Even if He is killing a demon, He is smiling. That is also ananda. So the potencies of God, Krsna, Visnu-visnu-saktih parathey are not these ordinary potencies, material potency. Spiritual potency. Visnu-saktih para prokta ksetrajnah [Cc. Madhya 6.154]. Ksetrajna means jiva. That is explained in the Bhagavad-gita. Ksetra-ksetrajnah. The living soul is ksetrajna, and this body is ksetra. Ksetra-ksetrajnayor jnanam, yad jnanam tad jnanam matam mama. If anyone understands what is this ksetra and ksetrajna and what is their relationshipksetra-ksetrajnayor jnanamthat is jnana, not this material jnana. That is spiritual jnana. So ksetrajnakhya tatha para. As God's potency is para... Para and apara. Originally everything is para. And apara means forgetfulness. This material world we forget Krsna; therefore it is called apara. But there is another para. That is spiritual potency. There there is no forgetfulness of Krsna. Everyone is Krsna conscious. So if you become Krsna conscious, then immediately you become para. Ksetrajnam akhya tatha para. Immediately you become para. Otherwise you remain in the apara, bhumir apo 'nalo vayuh [Bg. 7.4], this material contamination. Ksetrajnakhya tatha para.

Then what is this material potency? That is explained, avidya-karma-samjnanya trtiya saktir isyate. In between or besides this, para and apara, there is another sakti. That is avidya, ignorance, darkness. Avidya-karma-samjna. And in this potency everyone has to work. Karma-samjna. Without working, nobody can live here. You have to work. It is said that the lion is supposed to be the biggest animal, very powerful. So it is said in the Hitopadesa, na hi suptasya simhasya pravisanti mukhe mrgah. Even if one is lion, if he thinks, "I am lion. Let me sleep and the prey will automatically come within my mouth," no, that is not possible. You have to work. Anyone, whatever you may be, you have to work. Krsna also said in the Bhagavad-gita, sarira yatrapi te na prasiddhyed akarmanah. In this... This material world means everyone has to work. Otherwise he cannot live. Therefore it is called karma-samjna. Karma-samjna anya. And avidya. If I am part and parcel of Krsna, and Krsna... Na tasya karyam karanam ca vidyate. If Krsna has nothing to do, thenI am also part and parcelI will also have nothing to do. Everything will be there, present. But that is our real constitutional position. We don't require to work. Everything is there for my enjoyment. But because we are now in this avidya, ignorance, this material darkness, therefore I have to work. Avidya-karma-samjna. Karma is meant for this materialistic person. Bhakta does not require to take to karma, karma, jnana, yoga, nothing. These are all material. Karma, jnana, yoga, and bhakti. There are four primary principles for spiritual realization. So out of the four, karma, jnana and yoga, they are all material, but bhakti is not material. That is spiritual. Therefore Krsnadasa Kaviraja Gosvami describes,

So Caitanya-caritamrta kar therefore says, bhukti-mukti-siddhi-kami sakali asanta. They cannot get peace. That is not possible. Krsna-bhakta niskama [Cc. Madhya 19.149]. Krsna bhakta, he doesn't want anything. Caitanya Mahaprabhu, at least, teaches us, and that is the... Anyabhilasita-sunyam [Brs. 1.1.11], zero, no abhilasa. Anyabhilasita-sunyam jnana-karmady-anavrtam [Cc. Madhya 19.167]. In the platform of jnana there is demand: "I shall become one with God." And karma, there is demand: "I must have the highest form of material happiness." Therefore jnana-karmady-anavrtam: "without any tinge of jnana and karma." Anyabhilasita-sunyam: "all material desires made zero, sunyam." "Then I become zero?" No. That is your purity. When you are not contaminated by jnana, karma, yoga, that is your pureness. And that purity, anukulyena krsnanu-silanam [Cc. Madhya 19.167]. Simply always be ready to serve Krsna. Serve Krsna. "Now, where is Krsna?" Yes, Krsna is there. You can serve. Krsna is present before you in His sound representation, Bhagavad-gita. Krsna is absolute, and His words, what He has spoken in the Bhagavad-gita, they are the same. Krsna's words and Krsna, they are not different. The material world means my words and me, we are different. But in the spiritual world the words, the name, the form, the pastimes of Krsna, they are as good as Krsna. Therefore, if you discuss on the instruction of Krsna, like Bhagavad-gita, then you are immediately in touch with Krsna. Abhinnatvad nama-naminoh. There is no difference. So anukulyena krsnanu-silanam. If you want to abide by the orders of Krsna, anu-silanam... Anu-silanam means cultivation. The words are there. The words are not different from Krsna. So as soon as you take the words as it is, you immediately associate with Krsna. Otherwise you take the instruction of guru, representative of Krsna. If you can please your guru, yasya prasadad bhagavat-prasadah... **. If you can please His representative, then you please Him. So in this way, krsnanusilanam, that is our duty, anukulyena, anukula, not pratikula. There are two ways of acting, anukula and pratikula. If you act as I desire, that is anukula, and if you act what I don't desire, that is pratikula. So Krsna consciousness must be anukula, according to the desire of Krsna, as it is confirmed by guru. That is anukula, favorable. And if you act whimsically, which Krsna does not desire or the guru does not desire, then it is pratikula. So anukulyena krsnanusilanam [Cc. Madhya 19.167], that is bhakti.

So here it is said, avidya-karma-samjnanya trtiya saktir isyate. This material energy is full of ignorance, avidya, and karma-sanga. Here you have to work hard. But if you become devotee, then there is no need of working hard. Yoga-kseman vahamy aham. Then Krsna takes charge. Krsna takes charge of you. Krsna has taken charge of everyone, but especially yo tu bhajanti yam pritya tesu te mayi. Those who are devotee, for them special care. So here we are careless. Nobody is taking... The materialistic persons, they are working in their own capacity, that "I shall become happy in this way, I shall become happy in this way," and therefore entangling, committing so many sinful activities. And he's not becoming happy; more and more unhappy. Karma-bandha. Narottama dasa Thakura says, sata sanga chadi khainu, asate vilasa, te karane lagile mora karma bandha phansa. So if we don't take to Krsna consciousness, if we act independently, then the result will be that we shall be entangled in the laws of karma. Laws of karma means karmana daiva-netrena jantor deha upapatti [SB 3.31.1]. By karma we are creating another body, next body. That we do not know. Karma, according to my karma. Karmana daiva-netrena, supervised, decided by the higher authorities: "You have done like this; you must get this body." Automatically. Automatically. Karanam guna-sango 'sya sad-asad-janma-yonisu [Bg. 13.22]. Everything is going on. Prakrteh kriyamanani gunaih karmani [Bg. 3.27]. If you don't like or like, it doesn't matter. If you have infected some disease which you don't like, that will not save you because you don't like. You must have to suffer from that disease. That is the law of nature. But that we do not know. We are acting independently. That is not possible. So therefore it is called avidya. Avidya means rascals. [break] ...acting independently without knowing that there is overseer. There is the supreme seer. He is sitting within your heart.

So this is anitya, this body, daiva-netrena, by the order, prakrti, prakrti. Isvarah sarva-bhutanam hrd-dese arjuna tisthati, bhramayan sarva-bhutani [Bg. 18.61]. Sarva-bhutani, all living entities, are wandering, wandering not only here. There are so many planets, so many up and down situation. So we are wandering within this universe, within this material world, sometimes in good body, sometimes in bad body, and this is our life. Avidya-karma-samjna anya. Under the influence of this material energy, on account of our ignorance, we have submitted to the laws of material nature. Prakrteh kriyamanani gunaih karmani sarvasah, ahankara-vimudha [Bg. 3.27]. He is thinking, "I am independent. I am now this. I am now that." Avidya-karma-samjna. Bhramayan sarva-bhutani. Everything you will find this. So prakrteh kriyamanani gunaih karmani sarvasah, ahankara-vimudhatma. This ahankara, that "I am independent," this ahankara is making you obliged to accept different types of body in different condition of life within the universe. Therefore Caitanya Mahaprabhu is maha-vadanyavatara. He is very, very kind incarnation. Rupa Gosvami accepted Him, namo maha-vadanyaya krsna-prema-pradaya te [Cc. Madhya 19.53]. So He teaches, ei rupe brahmanda bhramite kono bhagyavan jiva [Cc. Madhya 19.151]. Under this avidya-karma-samjna tritiya sakti, material energy, we are wandering throughout the whole universe. (aside:) This child should be moved. So ei rupe brahmanda bhramite kono bhagyavan jiva. So one who takes Krsna consciousness, becoming happy, more and more happy. Karma-bandha. Narottama bhagyavan jiva. Not the dur-bhagyavan, jiva. Mandah sumanda-matayo manda-bhagya [SB 1.1.10]. Those who are unfortunate, they cannot take to Krsna consciousness, Caitanya Mahaprabhu says. Kono bhagyavan jiva. Kono means somebody. That is also not all. That is confirmed by Krsna. Manusyanam sahasresu kascid yatati siddhaye [Bg. 7.3]. Out of many, many millions of persons, one wants to become perfect or bhagavan. And yatatam api siddhanam kascid vetti mam tattvatah. So therefore Caitanya Mahaprabhu also says the same thing, kono bhagyavan jiva. Not always. Not the manda-bhagya. Sa bhagavan.

So Krsna is asking to become a guru, everyone. Everyone become a guru, Caitanya Mahaprabhu says.

So every Indian is expected to take this Krsna consciousness movement and spread it outside India. There are many people who are hankering after it. It is the duty of every Indian to first of all get himself out of these clutches of avidya-karma-samjna-ignorance and whole day and night working like hogs and dogs. One has to become free from these clutches of maya, and then he must undergo tapasya. There is no difficulty. This tapasya is that you have to give up the four principles: no illicit sex, no meat-eating, no intoxication, no gambling. This is tapasya. It is not that you have to go to the forest or Himalayan mountain and enter into a cave and press your nose and... No, that is not possible. You simply practice. Wherever you are, you simply practice this tapasyano illicit sex, no intoxication, no gambling and no meat-eating. Then you become perfect. Tapo divyam putraka yena suddhyed sattva [SB 5.5.1]. "This tapasya? Can we do that?" You can do it very easily. It is not said "No sex," but "No illicit sex." That is very sinful. Therefore one has to get himself married. That is allowed. But no illicit sex. No meat-eating. Why one should eat meat? There are so many nice things given by Krsna, so many fruits, so many nice food grains. We can eat many palatable dishes mixed with milk. Take milk from the cows. Therefore Krsna advises, go-raksya. Without milk you will eat all rubbish things like hogs and dogs, and your life will be spoiled. Everything is there, practical. But avidya, on account of our ignorance, foolishness, rascaldom, we are avoiding this krsna-upadesa and suffering. Be saved from suffering and be happy by Krsna consciousness.

Thank you very much.