Introduction II

it has no eternal existence. It is sometimes manifested and sometimes not
manifested. Therefore it is called Maya. Krishna Das now says, “beyond this
manifestation.” In the Bhagavad Gita Eighth Chapter, it is explained that there
is another Nature which is eternal, and which is beyond Bakta and Abakta.
Bakta means manifested, and Abakta means unmanifested. This material world
has a manifested aspect and a potential state, which is called non-manifested.
Beyond both the potential non-manifested stage and the manifested stage
there is another, spiritual Nature. We can understand this superior Nature
as the living force. That is described in the Bhagavad Gita. The living force
is manifest in this body: this body is of the inferior Nature, matter. The
superior Nature is the spirit that is moving the world. The symptom of that
superior Nature is consciousness. Similarly, beyond this material Nature
there is another, superior, Nature which is conscious. There everything is
conscious. We cannot imagine that. Here the objects are not conscious. But
in the Spiritual World the table is conscious, the land is conscious, the tree
is conscious—everything is conscious.

Now, you cannot imagine how far this material manifestation is extended.
You have no measurement. Everything is calculated by imagination or by
some imperfect method. But here we are getting information of what lies
beyond this. Those who believe in experimental knowledge may inquire
how it is possible: We cannot calculate how far this Universe is extended,
and we cannot reach even the nearest planet; so how is it that we can obtain
information beyond this material Nature? That which is beyond your con-
ceivable power is called Achintya, inconceivable. What is inconceivable, don’t
argue about. It is useless. How can you? It is inconceivable.

That which is inconceivable to your limited energy, limited sense percep-
tion—how can you reach that plane by argumentative logic? Don’t argue.
Then, how is it known? Accept it. The Bhagavad Gita says: “It has to be
understood by the disciplic succession.” Just as Brahma, the original creature,
was given lessons by Krishna, Brahma imparted those lessons to his disciple
Narada, and Narada imparted that knowledge to his disciple, Vyasdeva.
Vyasdeva imparted that knowledge to his disciple, Madhvacharya; Madhvacha-
rya on down to Madhavendra Puri, who imparted the same lesson to Ishwara
Puri. And Ishwara Puri imparted the same lesson to Chaitanya Mahaprabhu.

People may ask that, if Chaitanya Mahaprabhu is Krishna Himself, then
why did He need a Spiritual Master? Of course, He did not need any Spiritual
Master, but just because He was playing Acharya (teaching how to behave
in spiritual life), He accepted a Spiritual Master. Even Krishna accepted a
