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741228 - Lecture SB 03.26.19 - Bombay

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His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

741228SB-BOMBAY - December 28, 1974 - 38:09 Minutes

Nitāi: (leads chanting of verse, etc.) (devotees repeat)

daivāt kṣubhita-dharmiṇyāṁ
svasyāṁ yonau paraḥ pumān
ādhatta vīryaṁ sāsūta
mahat-tattvaṁ hiraṇmayam
(SB 3.26.19)


"After the Supreme Personality of Godhead impregnates material nature with His internal potency, material nature delivers the sum total of cosmic intelligence, which is known as hiraṇmaya. This takes place in material nature when she is agitated by the destinations of the conditioned souls."


daivāt kṣubhita-dharmiṇyāṁ
svasyāṁ yonau paraḥ pumān
ādhatta vīryaṁ sāsūta
mahat-tattvaṁ hiraṇmayam
(SB 3.26.19)

So the modern theory that life is made possible by chemical evolution is not correct. Or the Darwin's Theory, evolution of matter. No. The . . . they are missing the soul. That is their mistake. They are simply observing the material cover. That is the basic mistake of modern civilization. They have no information that within the body there is the spirit soul. That is the basic principle of material development. Matter is coming out of spirit, not that spirit is coming out of matter. They think by combination of matter there is a stage when living symptoms are visible. That is not the fact. The fact is that spirit soul is there, and therefore matter is developing.

Matter is external, and spirit soul is internal. So this internal spirit soul is coming from the Supreme Soul. Therefore it is said, daivāt kṣubhita-dharmiṇyāṁ svasyāṁ yonau paraḥ pumān. Paraḥ pumān, the Supreme Person, the supreme living entity . . . nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). The supreme living entity is Kṛṣṇa, and Kṛṣṇa says in the Bhagavad-gītā, ahaṁ bīja-pradaḥ pitā (BG 14.4). He is the origin of living entities. Ahaṁ sarvasya prabhavaḥ (BG 10.8). The supreme living entity is the source of both matter and spirit, not that spirit has come out of matter at a certain condition. That is not the fact. So this material nature is impregnated just like a female is impregnated by the male; otherwise the female cannot give birth to any child. Similarly, this material nature cannot produce anything without being agitated and impregnated by the Supreme Soul. This is the fact. (aside:) So you can read the purport.

Nitāi: (reading) "This impregnation of material nature is described in the Bhagavad-gītā, Fourteenth Chapter, third verse. Material nature's primal factor is the mahat-tattva, or breeding source of all varieties. This part of material nature, which is called pradhāna as well as Brahman, is impregnated by the Supreme Personality of Godhead and delivers varieties of living entities. Material nature in this connection is called Brahman because it is a perverted reflection of the spiritual nature."

Prabhupāda: These varieties . . . according to the Western Darwin's theory, they do not give any nice description of the varieties. But the varieties of living entities are there before creation. They become manifest in next creation. Just like in this creation one is dying as demigod, I mean to say, at the last dissolution, and one is dying as dog or one is dying as a fish. So when the next creation will come out, they also will come out in that way, again as fish, because his activities in the form of fish was not completed. So one has to complete the term of one particular type of body. That is the law of nature. So they remain in dormant stage in the body of Mahā-Viṣṇu at the time of dissolution. Prakṛtiṁ yānti māmikām (BG 9.7), in the Bhagavad-gītā it is said. Prakṛtiṁ yānti māmi . . . then, at the time of creation, they come out again in the same body as it was in the last creation. Therefore Bhaktivinoda Ṭhākura says, anādi karama-phale, paḍi' bhavārṇava-jale. Of course, the evolution takes place, but at the time of creation the particular type of body which I inherited in my last birth or millennium I get again, and again begin evolution. This is the process, going on. Bhūtvā bhūtvā pralīyate (BG 8.19). The dissolution takes place.

So varieties are already there, not that in this creation it begins. Otherwise, how Brahmā is created first? Brahmā is the most intelligent creature, so intelligent that he is given the power of creating this universe. So not that in the beginning there was no intelligence. The first-class intelligence is there in the beginning of the creation. (aside) Read.

Nitāi: "It is described in the Viṣṇu Purāṇa that the living entities belong to spiritual nature."

Prabhupāda: Yes. Viṣṇu-śaktiḥ parā proktā (CC Madhya 6.154). In the Viṣṇu Purāṇa it is said that viṣṇu-śaktiḥ parā proktā. Parā means spiritual. Kṣetrajñākhyā tathā parā. And kṣetrajña means the living entity. That is also parā, spiritual. Avidyā-karma-saṁjña anya tṛtīyā śaktir iṣyate. Avidyā-karma-saṁjña anya: "Another śakti is there, means this material energy. It is full of avidyā." Avidyā-karma-saṁjña. And here karma is very prominent. Everyone is trying work, trying to work very hard to get some profit out of it just to become happy. So in the modern civilization especially, they are being trained up to work very hard and . . . to get strength, eat meat, and to digest meat, drink wine, and then become infuriated and work very hard. This is the modern type of civilization. But Vedic civilization is different. Vedic civilization is not meant for working so hard. The human being should be very peaceful and sober and intelligent, and cultivate spiritual knowledge, become brāhmaṇa, brahminical culture. Satyaṁ śaucaṁ śamo damas titikṣā (BG 18.42). This is Vedic culture.

So Vedic culture, or the representative of Vedic culture, Mahārāja . . . King Ṛṣabhadeva, He advised His sons, "My dear sons, this human life, human form of life, is not meant for working hard like the animal. This is not." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Kaṣṭān kāmān. Kāmān means we require some necessities of life, but civilization should not be made in such a way that one has to live at the cost of sacrificing everything. This is not human civilization. Kaṣṭān kāmān. Everyone wants something. That is required. So long the body is there, we must have to eat, we must have to sleep, we require sense gratification and protection, or security. This is required. But the Vedic civilization was very simplified. Simplified. A class of ideal men, the brāhmaṇa—they are ideal—they are simply assimilating the Vedic knowledge and guiding others—kṣatriya, vaiśya, śūdra—how to live peacefully. The kṣatriya, they are meant for giving protection to the people, security. And the vaiśya is meant for producing food. And śūdra, because they cannot do anything independently, they must serve these three masters: brāhmaṇa, kṣatriya, vaiśya. So this is very scientific.

So if there is no ideal class of men, who will guide? If everyone is engaged as śūdra to work hard for technology, then who will give the guidance? A brainless society.

puruṣasyāśramaiḥ saha
catvāro jajñire varṇā
viprādayaḥ guṇair pṛthak
(SB 11.5.2)

This is the division. The brāhmaṇa is to be considered the mouth of the virāḍ-rūpa, Bhagavān, the universal form of the Lord; kṣatriya, the bāhu, the arms; and vaiśya, the belly; and śūdra, the leg. So they are meant for cooperation, not that simply falsely becoming proud that, "I am brāhmaṇa. You are śūdra." No. The brāhmaṇa is equally important than the śūdra, though both of them are required. But comparatively, because brāhmaṇa is considered to be the brain, he's very important. So the brain must be there. Otherwise, simply possessing hands and legs, what is the meaning if there is no brain?

So at the present moment there is practically no brain, simply hands and legs and belly. Not even hands; simply belly and legs. Rajas-tamo-bhāvāḥ. Rajas, rajas means belly, filling up. And tamas, ignorance, ordered. The leg is ordered, "Go there"; it goes. They cannot do anything independently. So rajas-tamo-bhāvāḥ, at the present moment the rajas-tamo-bhāvāḥ is very prominent. But therefore society is imperfect. There must be a section of people sattva-guṇa, and . . . sattva-guṇa especially, to guide. Otherwise they will be simply engaged rajas-tamo-bhāvāḥ. Rajas-tamo-bhāvāḥ means kāma and lobha, lusty desires and greediness. That's all.

tadā rajas-tamo-bhāvāḥ
kāma-lobhādayaś ca ye
ceta etair anāviddhaṁ
sthitaṁ sattve prasīdati
(SB 1.2.19)

If you go on simply with rajas-tamo-bhāvāḥ . . . therefore the competition is going on always—greediness. There is no end of ambition. "More money, more money, more money." Nobody is satisfied.

Recently one of our Life Members—he is a big industrialist—he has jumped from the . . . what is called, that Dakshineswar Bridge, down to the Ganges.

Devotee: (indistinct) . . . bridge?

Prabhupāda: No, Willingdon Bridge, I think. So committed suicide. In Western countries also, because there is no end of greediness: "More, more, more, more, more." Ask him that, "What will be satisfaction for you?" Oh, there is no such limit. And this is rajas and tamas. And some people, they are śūdras. So some political party, by agitation, by propaganda, makes them convinced to accept some way, and they do it. Another party will do another . . . they have no their own discretion. They elect some president, and again they want to dethrone the president. Because they are śūdras, they have no intelligence. They do not know how to elect the president, who should be the governor, who should be the executive head. They commit mistake. They again cry.

So rajas-tamo-bhāvāḥ, it is going on, very strong. Therefore human life is not meant for this purpose. It is very difficult to convince the present society. Still, we are trying our bit, that "This is not the right type of civilization, godless civilization, no sattva-guṇa, only rajo-guṇa, tamo-guṇa, mostly tamo-guṇa. This thing will not improve your situation, neither solve your problem. The problem . . . human life is meant for solving the problem." Therefore creation is made. The living entities within this material world, daivāt kṣubhita-dharmiṇyām, this material energy, they are given chance, again creation. Daivāt. Daivāt kṣubhita-dharmiṇyāṁ svasyāṁ yonau.

This material energy is also Kṛṣṇa's energy. Everything is Kṛṣṇa's energy. That I was trying to explain last night. Just like the heat and light. Parasya brahmaṇaḥ śaktiḥ. The light and heat, similarly, spiritual energy and material energy. Take the spiritual energy as heat and material energy as the light. There is some idea of fire. Heat, if somewhere is very hot, you can make an idea, "There must be some fire." That is . . . the material world is like that. We have got some heat of the Supreme Personality of Godhead. Things are going on so nicely. So we can at least imagine that there is some management. Otherwise, how the sun is rising exactly in time every day, according to the calculation, almanac? The moon is rising, the ocean is flowing and the breeze is blowing. Everything is doing its own duty. Unless there is some superior brain, arrangement . . . this is common sense, because in the material world we have no direct connection with the Supreme Lord. But in the spiritual world there is direct connection. That is exactly like heat.

So either material world or spiritual world, they are two different energies of the Supreme Lord: parasya brahmaṇaḥ śaktiḥ. They are śakti. Parasya. Just like here it is said, paraḥ pumān. Parasya. Parasya means beyond this material world. That is paraḥ. Śaṅkarācārya also, he admits, nārāyaṇaḥ paraḥ avyaktāt: "Nārāyaṇa, the Supreme Personality of Godhead, Nārāyaṇa, He is paraḥ. He is beyond this material world." So paraḥ pumān. So Kṛṣṇa is paraḥ pumān. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). Paramaḥ or paraḥ, the same thing. Paramaḥ, the Supreme, or beyond this material world.

Here there are īśvaras. They are . . . up to Lord Brahmā, Lord Śiva, Indra, Candra, there are many īśvaras. But Kṛṣṇa does not belong to this material world. Kṛṣṇa is paraḥ pumān. He is also puruṣa, He is also controller, but not the controller like Lord Śiva, Lord Brahmā, Indra, Candra, or president this, president that. We are . . . there are so many controller. And even in this planet there are so many controller: the president of India, president of America, and so on, so on. Similarly, there are many presidents in innumerable planets. The president of the sun planet, that is also mentioned in the śāstra. His name is there: Vivasvān. The president of the sun planet, his name is Vivasvān. That is stated in the Bhagavad-gītā. The Candra is the president of the moon planet. Sūrya, Sūrya is Vivasvān. So everywhere there is a president or predominating deity. But above all of them is Kṛṣṇa. Therefore He is called paraḥ pumān, param, "Not within this material world."

So He is controlling everything, and His two energies, material energy and spiritual energy, is acting like the heat and light of the fire.

jyotsnā vistāriṇī yathā
parasya brahmaṇaḥ śaktis
sarvedam akhilaṁ jagat
(Viṣṇu Purāṇa 1.22.53, CC Madhya 20.110)

So in the material world we can perceive only, if we are intelligent. But in the spiritual world there is directly. Now here it is said that ādhatta vīryaṁ sāsūta. Vīryam. So the living entities, they are also coming from the paraḥ pumān. He is impregnating this material energy with these living entities, and according to their desires, different desires, they are getting different types of bodies. And he is thinking that he is enjoying. Just like the pig: he is also thinking he is enjoying stool. He is also thinking. Similarly, you will find also, human society, they are eating different types of foodstuff. "One man's poison . . . one man's food is another man's poison." Suppose one man is eating something. Another man will say: "Eh! What he is eating?" But he is also enjoying. He is also.

So this is going on. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11). And they are worshiping also different types of deities. Śrī-aiśvarya-prajepsavaḥ. Generally, in the material world they are after śrī, śrī, meaning beauty; aiśvarya, opulence, money; śriyaḥ, aiśvarya, and prajā, children, or good generation, dynasty, family. They want to create family. In the Western world there is "lord" family. In this, mean, our Eastern, there are many big, big families. So śrī-aiśvarya-prajepsavaḥ. The materialistic, they are after this. They want to see very beautiful woman in the family, the man's wife, his son's wife, his grandson's wife, very beautifully dressed, ornamented. Śrī. That is called śrī, beauty. And they must have money to enjoy. Śriyaḥ aiśvarya, and prajā. So they are after the worshiping of demigods. But those who are intelligent, those who know that this śrī-aiśvarya-prajā, they are temporary . . . but these men, they do not see it although they know it is temporary. In the Śrīmad-Bhāgavatam it is said, paśyann api na paśyati. Pramatto teṣāṁ nidhanaṁ paśyann api na paśyati. He knows that "These things will be destroyed. This will not exist," but still, he is after them, śrī-aiśvarya-prajepsavaḥ. Paśyann api na . . .

ātma-sainyeṣv asatsv api
pramatto teṣāṁ nidhanaṁ
paśyann api na paśyati
(SB 2.1.4)

Dehāpatya. Apatya means children, family, and deha means this body. Deha apatya. Kalatra, kalatra means wife. Dehāpatya-kalatrādiṣu ātma-sainyeṣu. He is struggling for existence and thinking that, "My wife, my children, my relative, my friend, my countrymen—they are my soldiers. They will give me protection whenever I am in danger." Dehāpatya-kalatrādiṣu ātma-sainyeṣu asatsu api. But he knows also that they will not stay. Asatsu api. But still, they are depending on them. So teṣāṁ pramatto nidhanaṁ paśyann api na paśyati. This is our position.

So this position is going on, beginning from one date of creation, millennium, and goes up to the end, kalpānta. The asuric determination is kalpānta. Up to the end of the creation they have no sense that, "Again I am going to . . . in the oblivion. Again I am to remain for millions of years in darkness. Then again there will be creation. And again I shall get body." And in one millennium we are changing so many bodies. This is our problem. But there is no education; there is no knowledge. But we find this education, this knowledge, from Vedic literature. Therefore Kṛṣṇa comes Himself, He teaches Himself Bhagavad-gītā personally, and He asks, mūḍha, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). But still we are so dull, we cannot take His words, take His instruction, and bhūtvā bhūtvā pralīyate (BG 8.19), and going on, one after another, birth and death. This is going on.

So these vīrya, these living entities, seed-giving father is Kṛṣṇa. Therefore we are in quality as good as Kṛṣṇa. As good as Kṛṣṇa. Mamaivāṁśa. The living entities, they are, Kṛṣṇa claims, ahaṁ bīja-pradaḥ pitā (BG 14.4): "And they are My part and parcel." So why we should be other than Kṛṣṇa? We are exactly of the same quality. If Kṛṣṇa is spirit, then we are spirit. He is complete spirit; we are partial spirit. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). Kṛṣṇa is living force, we are also living force. Kṛṣṇa has got creative power; we have got also creative power. Exactly all the qualities. Kṛṣṇa has got loving propensity; we have got loving propensity. Wherefrom this love has come? Because Kṛṣṇa loves Rādhārāṇī, and we are part and parcel of Kṛṣṇa; therefore we have learned how to love. Janmādy asya yataḥ (SB 1.1.1), the Vedānta-sūtra, "Everything is born out of the Supreme Person—everything what we see." We are sample Kṛṣṇa, sample Kṛṣṇa. All the propensities, that we have inherited from our supreme father. Everything is there. Kṛṣṇa has got the same propensities. So why Kṛṣṇa should be imperson? That is not complete knowledge.

Complete knowledge is one who understands that, "If I have got so many propensities, so the origin of me, the supreme father, why He should be without any propensities? What is this logic?" "Like father, like son." It is . . . the son has got so many propensities. Wherefrom it has come? It must be in Kṛṣṇa. This is intelligence. Everything is there is Kṛṣṇa. Just like Kṛṣṇa is stealing butter. That means Kṛṣṇa has stealing propensity. But the difference is that Kṛṣṇa's stealing butter is worshiped, and my stealing is beaten with shoes. (laughter) That is the difference. So we should not imitate Kṛṣṇa, but we should understand that janmādy asya yata: everything . . . here it is said, bījam ādhatta. So just like father impregnates the child or the son within the womb of the mother, and he comes, "Like father, like son," generally; similarly, we are. We have got the same propensities, vīryam, but it is being misused in the material connection. Therefore we are not getting pleasure. Otherwise, ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12): All these propensities, varieties of qualities, will give us ānanda.

These varieties are for deriving pleasure, pleasure potency, hlādinī-śakti. The Rādhārāṇī is hlādinī-śakti. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmāt. This is the display of Kṛṣṇa's pleasure potency. So this pleasure potency is there. So how? Then pleasure potency, we can enjoy in cooperation with Kṛṣṇa, in conjunction with Kṛṣṇa. The same thing: just like this body, the finger. The finger is part of the body. The finger can enjoy pleasure so long attached with the body. If the finger is cut off from the body, there is no more pleasure. Similarly, we are also part and parcel of Kṛṣṇa. Because we are now detached from Kṛṣṇa, therefore our position is, manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). Detached from Kṛṣṇa, we are in this prakṛti, material nature, and our business is struggle for existence for the same pleasure, which is never obtainable in this material world. Therefore the intelligence is that we should again go back to home, go back to Kṛṣṇa, and dance with Him in His rāsa dance. That will be our pleasure.

Thank you very much.

Devotees: Haribol. (end)