Śrīmad-Bhāgavatam 7.9.30 , Māyāpur , 1976-03-08

Śāstrījī:

Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. [Prabhupāda and devotees repeat] [chants verse; Prabhupāda and devotees respond. Prabhupāda queries amuṣya yat tvam; corrects devotees' pronunciation] [break]

Puṣṭa Kṛṣṇa: [chants synonyms; devotees respond] [break]

[04:00]

Prabhupāda:

Very interesting. This is realization of God. There is difference, varieties; at the same time they're one. Unity in variety. So in the Brahma-saṁhitā also it is stated, eko 'py asau racayituṁ jagad-aṇḍa-koṭi [Bs. 5.35]. There are many millions of universes, jagad-aṇḍa-koṭi. Jagad-aṇḍa means "this universe," and koṭi means "millions." Don't think this is the only universe. There are many millions' universes. In God creation there is no limitation. Everything unlimited. Even this universe, to us it is a great, wonderful thing. We do not know even what are there in the four corners of this universe---millions and millions of stars, millions of planets, millions and millions of oceans, mountains, and what to speak of living entities? Everything unlimited. The universe... It is also stated in the Brahma-saṁhitā, yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. In the effulgence of Brahman... The example is also there; it is not very difficult. Just like in the sunshine is the effulgence, shine. Sun is there, and the shining is there, but within the shining there are innumerable planets. In the daytime we cannot see, but at night we can see wherefrom these stars and planets coming. They are already there. In the sunshine, due to the bright sunshine, we cannot see them, but they are existing. As our planet is existing within the sunshine, so similarly, there are millions of planets. They are also existing. Yasya... Similarly, yasya prabhā prabhavato jagad-aṇḍa-koṭi. This is only universe, but these each universe, millions of universes, they are existing within the Brahman effulgence, brahma-jyotir, both spiritual and material. Everything is there.

So this is the creation of the Supreme Lord. He says,

"I enter into this creation." Without spiritual creation, without spiritual entities, there cannot be development of material. That is our contention, that this material world has developed because Kṛṣṇa has entered it. Anupraviṣṭaḥ, it is said here clearly. Tair avasitas tad anupraviṣṭaḥ: "Because You have entered, therefore things have developed." Aṇḍāntara-sthaṁ paramāṇu-cayāntara... [Bs. 5.35]. Without spiritual touch, nothing can develop. We have got practical experience that without the spirit soul, the body cannot develop. If a dead child comes out, the body does not develop. Because the spirit soul is there... So this nonsense theory that "Within the womb of the mother, unless the body is developed to seven months, there is no life," what is this nonsense? The body has developed to that seven months' condition because there is a spirit soul. Otherwise how it becomes seven months' developed? You'll find this description in the Śrīmad-Bhāgavatam.

Therefore the knowledge received from Śrīmad-Bhāgavatam is perfect. Any knowledge which does not corroborate with the knowledge in the Śrīmad-Bhāgavatam, that is useless knowledge. Therefore, in the beginning of Śrīmad-Bhāgavatam it is said, dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ vāstava-vastu vedyam atra [SB 1.1.2]. Vāstava-vastu, real knowledge. This is real knowledge. In the Bhāgavata it is said, karmaṇā daiva-netreṇa jantor deho upapatti [SB 3.31.1] = "A living entity gets a body," upapatti, "according to karma." Everything is stated there. After sex, the living entity takes shelter within the semina and ovum of the father and mother, and it be... It is... The formation is just like a small grain. That grain develops because the spirit soul has taken shelter. Then body. It is not that the body develops automatically, and at seven months there is life. No. Life... The consciousness may be there. That is another... Consciousness... Sometimes, if I am surcharged with anesthetics, if I am chloroformed, my consciousness is not there. That does not mean I am not there. Consciousness sometimes may be absent. One man fainted; there is no consciousness. That does not mean there is no life. There is life. The consciousness has not developed.

So this is the anupraviṣṭaḥ. This is the fact. Matter cannot develop without the entrance of the spirit, either the spark of the spirit or the Supreme Spirit. Eko 'py asau racayituṁ jagad-aṇḍa-koṭi yac-chaktir asti jagad-aṇḍa-cayā yad-antam, aṇḍāntarastham: He enters. We have got many informations that this brahmāṇḍa, the Garbhodakaśayī Viṣṇu enters. Then, from His abdomen, the lotus flower stem is there. Then Brahmā comes, and then Brahmā creates. So the original creation or the beginning of the activities of this universe was first the entrance of Garbhodakaśayī Viṣṇu. The Mahā-Viṣṇu... Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ [Bs. 5.48]. First of all this universe is one of the millions of universes who is coming out from the pores of the transcendental body of Mahā-Viṣṇu, and then Mahā-Viṣṇu, in the form of Garbhodakaśayī Viṣṇu, enters each and every universe, and then things takes place. Then Brahmā is created. This is the process of creation. Anupraviṣṭaḥ. The first entrance is of the Supreme Personality of Godhead.

So actually, ekas tvam eva: "Whatever we are seeing, that is... You are." Ahaṁ sarvasya prabhavaḥ [Bg. 10.8], the Bhagavad-gītā says. Aham, that is one, Kṛṣṇa. Mām ekam. That is one. So actually everything is that same Kṛṣṇa. In the Bhagavad-gītā further explains, aham... What is that? Mayā tatam idam. Mayā tatam idaṁ sarvam. Sarvam, everything. Everything is expanded. Mayā tatam idam. Tatam means expanded; idam, this universe or this world or everything, whatever you take... Mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā [Bg. 9.4]. He... That is His avyakta, impersonal form. Everything is Kṛṣṇa, but that does not mean that His personal form is finished. Because He is expanded everywhere... This is Māyāvāda theory, that "Because God has expanded in so many varieties, therefore God has no form." No. That is not the fact. Fact is, goloka eva nivasaty akhilātma-bhūtaḥ [Bs. 5.37]. He is... In His original sac-cid-ānanda-vigrahaḥ [Bs. 5.1], He is existing always in Goloka Vṛn... He does not go anywhere, leaving aside His friends, father, mother, beloved---anywhere. He's always... Vṛndāvanaṁ parityajya padam ekaṁ na gacchati. He does not go anywhere. Padam ekaṁ na gacchati.

Just like a big man... We have got so many examples. A big man, he is sitting at his home. With family he's enjoying. But he is managing many, many hundreds of factories sitting there. We have got practical experience. Big, big business magnate, they do not come to the office, neither he goes to the factory. Simply by his order, telephone, "You do this," that's all; things are going on. So if it is possible materially that one ordinary man, he can manage hundreds of factories and offices without going there, simply by his order, so how much powerful is Kṛṣṇa we have to imagine. Ṣaḍ-aiśvarya-pūrṇaḥ. Still, even a man or even a demigod... Just like demigod Indra = he's managing the affairs of rains, how to collect the clouds, how to disperse them, how... And there are management, so many managements. But all these managements are going on on the supreme management, Kṛṣṇa. Therefore He says in the Bhagavad-gītā that mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. This is to be understood. That one Supreme Person, He is managing everything. The material and spiritual world, everything is being managed by Him. That is God. God is not so cheap. This is God.

So Prahlāda Mahārāja, Vaiṣṇava, he understands that "You are the only origin of everything." Janmādy asya yataḥ [SB 1.1.1]. Ekas tvam eva jagat. The cosmic manifestation is changing, but the real cause is ekas tvam eva: "My Lord, You are the..." Ekas tvam eva jagad etat anuṣya yat tvam: "The cause and effect both You are. The cause and effect." There is no different cause. Sarva-kāraṇa-kāraṇam [Bs. 5.1]. That is also confirmed in the Brahma-saṁhitā:

He is cause and effect both, sarva-kāraṇa-kāraṇam. Therefore Kṛṣṇa says in the Bhagavad-gītā, mayā tatam idaṁ sarvam [Bg. 9.4] = "I am the original cause."

So those who are actually devotee, just like Prahlāda Mahārāja, such devotee can understand it is only Kṛṣṇa. He is, by His unlimited power, ṣaḍ-aiśvarya-pūrṇaḥ, He is exhibiting in different ways. Ekas tvam eva jagad etam amuṣya yat tvam ādyam. The same thing you'll find. Vedic literature means there is no contradiction. Either you read this Veda or that Veda, it is not... People who are foolish, who cannot understand, they sometimes see contradiction. No. There is no contradiction. Same one law. Therefore, because we are limited, or our knowledge is limited, imperfect, therefore we should not argue. We shall accept what is stated in the Veda. And if we argue, then we'll find unnecessarily contradiction and we'll be misled. Don't argue. There is no question of... Veda-vācana. Veda-vācana means veda-pramāṇa, śruti-pramāṇa. This is the way of Vedic civilization. If you can prove something quoting from the Vedas, then you are victorious. Veda-pramāṇa. Śruti-pramāṇa. There are many evidences, but the first-class evidence is śruti-pramāṇa. Śruti-smṛti-purāṇādi-pañcarātriki-vidhiṁ vinā [Brs. 1.2.101].

So we cannot accept some rascal as God unless there is śruti-pramāṇa, śruti-pramāṇa; unless it is proved by the evidence of the sru... We accept Caitanya Mahāprabhu as the Supreme Personality of... Na caitanyāt kṛṣṇāt para-tattvaṁ param iha [Cc. Ādi 1.3]. Kṛṣṇadāsa Kavirāja Gosvāmī says, na caitanyat kṛṣṇat. Na caitanyāt kṛṣṇāt. Caitanya is Kṛṣṇa. As there is no para-tattva above Kṛṣṇa, similarly, there is no para-tattva above Caitanya Mahāprabhu. Kṛṣṇa says that mattaḥ parataraṁ nānyat [Bg. 7.7] = "There is no more superior truth than Me." And the same Kṛṣṇa is Kṛṣṇa Caitanya. Namo mahā-vadanyāya kṛṣṇa-prema-pradāya te, kṛṣṇāya kṛṣṇa-caitanya-nāmne [Cc. Madhya 19.53], Rūpa Gosvāmī. Therefore we have to follow Rūpa Gosvāmī. He says that "My Lord, Caitanya Mahāprabhu, You are Kṛṣṇa. You have simply changed the name = Kṛṣṇa Caitanya. You are Kṛṣṇa." Similarly, Sārvabhauma Bhaṭṭācārya says that vairāgya-vidyā-nija-bhakti-yoga-śikṣārtham ekaḥ puruṣaḥ purāṇaḥ [Cc. Madhya 6.254]. The same purāṇa-puruṣa, ādyaṁ puruṣa. Puruṣam ādyam, Kṛṣṇa. Vairāgya-vidya-nija-bhakti-yoga-śikṣārtham ekaḥ puruṣaḥ..., śrī-kṛṣṇa-caitanya-śarīra-dhārī: "The same Supreme Person, Kṛṣṇa, You have now appeared in a body which is called Śrī Kṛṣṇa Caitanya. Actually You are the same Kṛṣṇa."

So where... Why He has come? Now, kṛṣṇa-prema-pradāya te [Cc. Madhya 19.53]. As Kṛṣṇa, He could not give Him to everyone. Kṛṣṇa ordered---because He is the Supreme Person, He can order---sarva-dharmān parityajya māṁ ekaṁ śaraṇaṁ vraja [Bg. 18.66], but He could not induce. We are so rascal that we could not take even directly the order of Kṛṣṇa. We are so rascal. Therefore Kṛṣṇa again thought that "These rascals, they could not understand Me. All right, now let Me appear as a devotee of Kṛṣṇa, and I shall give not only Kṛṣṇa but kṛṣṇa-prema." This is mahā-vadānyāya. This is Caitanya Mahāprabhu. Therefore He is mahā-vadānya. He's not only giving Kṛṣṇa but kṛṣṇa-prema. That is wanted. Prema pumārtho mahān. Our this human form of life is meant for achieving love of Godhead. That is perfection of life. That is perfection of life. So Caitanya Mahāprabhu is mahā-vadānyavatāra because He is giving kṛṣṇa-prema. Therefore you'll see, any person, after chanting Śrī Kṛṣṇa Caitanya Mahāprabhu, if he chants Hare Kṛṣṇa mahā-mantra, immediately he becomes in ecstasy. Kṛṣṇa-prema-pradāya te [Cc. Madhya 19.53]. Immediately. Even a third-class man, even a child, even a boy, even a dog will be immediately, in ecstasy. That is Caitanya Mahāprabhu.

So we have got this opportunity of Śrī Caitanya Mahāprabhu's merciful movement, Hare Kṛṣṇa movement. So take it very seriously and chant śrī-kṛṣṇa-caitanya prabhu-nityānanda, śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. Kṛṣṇa-varṇam tvisakṛṣṇam [SB 11.5.32]. That is Caitanya Mahāprabhu. He is Kṛṣṇa, Kṛṣṇa, but now He's chanting Kṛṣṇa. Kṛṣṇaṁ varṇayati. Hare Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa, that is Caitanya Mahāprabhu. Kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa he, kṛṣṇa kṛṣṇa... That is the... It is confirmed in the Vedas that "In the Kali-yuga the Lord will appear as this," kṛṣṇa-varṇaṁ tviṣa akṛṣṇam. He is always describing Kṛṣṇa. When He was a teacher, that time also, He was explaining Kṛṣṇa. When He was explaining grammar, He was explaining Kṛṣṇa. Therefore Jīva Gosvāmī, understanding the desire of Caitanya Mahāprabhu, he compiled Hari-nāmāmṛta-vyakāraṇa. In the vyakāraṇa, in the grammar, all examples, all sandhis, samāsa, everything with Hari. Hari-nāmāmṛta-vyakāraṇa. Dhātu. When Caitanya Mahāprabhu was explaining dhātu... Dhātu has got different meaning. Dhātu means the life force, the vital force. So He was explaining that this dhātu means Kṛṣṇa. When Kṛṣṇa is not there, then life is finished. So the disciples who were students, they thought that "This person has gone mad." You see? So they criticized. So immediately Caitanya Mahāprabhu closed the paṭha-śala.

So that is kṛṣṇa varṇayati. In everything He was explaining Kṛṣṇa. And when He was preaching, He talked with the Muhammadans, Afghans, and He proved from Koran there is Kṛṣṇa devotion, from Koran. That is kṛṣṇa-varṇayati. Kṛṣṇa-varṇam. Anywhere He will explain Kṛṣṇa. Then nothing. And therefore He has advised everyone that yāre dekha tāre kaha kṛṣṇa upadeśa [Cc. Madhya 7.128]. This is Caitanya Mahāprabhu. Yāre dekha tāre kaha kṛṣṇa upadeśa. So one has to learn this art, how to explain Kṛṣṇa in every step of life. That is Kṛṣṇa consciousness movement.

Thank you very much.

Devotees: Jaya Prabhupāda. Haribol. [end]