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Śrīmad-Bhāgavatam
[Canto 3, Ch. 15]
principle of creation is that the Supreme Lord, the Personality of Godhead, is by nature joyful, and He becomes many in order to enhance His transcendental joy. The living entities like ourselves, being part and parcel of the Supreme Lord, are meant to satisfy the senses of the Lord. Thus, whenever there is a discrepancy in that harmony, immediately the living entity is entrapped by  māyā , or illusion.
The external energy of the Lord is called the material world, and the kingdom of the internal energy of the Lord is called  Vaikuṇṭha , or the kingdom of God. In the  Vaikuṇṭha  world there is no disharmony between the Lord and the residents. Therefore God's creation in the  Vaikuṇṭha  world is perfect. There is no cause of fear. The entire kingdom of God is such a completely harmonious unit that there is no possibility of enmity. Everything there is absolute. Just as there are so many physiological constructions within the body yet they work in one order for the satisfaction of the stomach, and just as in a machine there are hundreds and thousands of parts yet they run in harmony to fulfill the function of the machine, in the  Vaikuṇṭha  planets the Lord is perfect, and the inhabitants also perfectly engage in the service of the Lord.
The  Māyāvādī  philosophers, the impersonalists, interpret this verse of  Śrīmad-Bhāgavatam  to mean that the small sky and the big sky are one, but this idea cannot stand. The example of the big sky and the small skies is also applicable within a person's body. The big sky is the body itself, and the intestines and other parts of the body occupy the small sky. Each and every part of the body has individuality, even though occupying a small part of the total body. Similarly, the whole creation is the body of the Supreme Lord, and we created beings, or anything that is created, are but a small part of that body. The parts of the body are never equal to the whole. This is never possible. In  Bhagavad-gītā  it is said that the living entities, who are parts and parcels of the Supreme Lord, are eternally parts and parcels. According to the  Māyāvādī  philosophers, the living entity in illusion considers himself part and parcel although he is actually one and the same as the supreme whole. This theory is not valid. The oneness of the whole and the part is in their quality. The qualitative oneness of the small and large portion of the sky does not imply that the small sky becomes the big sky.
There is no cause for the politics of divide and rule in the  Vaikuṇṭha  planets; there is no fear because of the united interests of the Lord and the residents.  Māyā  means disharmony between the living entities and the Supreme Lord, and  Vaikuṇṭha  means harmony between them. Actually all living entities are provided for and maintained by the Lord because He is the supreme living entity. But foolish creatures, although actually under