680328 - Lecture SB 01.03.01-3 - San Francisco
(reading from Śrīla Prabhupāda's First Published Śrīmad-Bhāgavatam from India)
Upendra: . . . Śrīmad-Bhāgavata, concerning "Description of Incarnations of Godhead." (break)
Translation: "Sūta said, In the beginning of the creation the Lord first of all expanded Himself in the universal form of puruṣa incarnation primarily with all the ingredients of material creation. And thus at first there was the creation of the sixteen principles of material action. This was on the intention of creating the material universe." (SB 1.3.1)
Purport. "As it is said in the Bhagavad-gītā that the Personality of Godhead Śrī Kṛṣṇa maintains these material universes by extending His part of plenary expansions, so this puruṣa form is the confirmation of the same principle. The original Personality of Godhead Vāsudeva, or Lord Kṛṣṇa, who is famous as the son of King Vasudeva or King Nanda, the very same Personality of Godhead is full with all opulences, all potencies, all fames, all beauties, all knowledge and all renunciations. Part of His opulences is manifested as impersonal Brahman, and part of His opulences is manifested as Paramātmā. This puruṣa feature of the same Personality of Godhead Śrī Kṛṣṇa is the original Paramātmā manifestation of the Lord."
"There are three puruṣa features in the matter of material creation, and this form, who is known as the Kāraṇodakaśāyī Viṣṇu, is the first of the three. The others are known as the Garbhodakaśāyī Viṣṇu and the Kṣīrodakaśāyī Viṣṇu, which we shall know one after another."
Prabhupāda: These Viṣṇu, Kāraṇodakaśāyī, Garbhodakaśāyī and Kṣīrodakaśāyī, these are little technical. Try to understand. Now this universe, which you find just like a big ball, there are innumerable universes like this, and they are floating in water. That water is called Causal Ocean.
So that Causal Ocean there is, I mean to say, completely in the whole ocean, big gigantic body is lying down there. That is known as Kāraṇodakaśāyī Viṣṇu. The Viṣṇu in that gigantic form is sleeping within the water of that Causal Ocean, and by His inhaling and exhaling, breathing, there are bubbles. And those bubbles are manifested as universes. This is stated in Brahma-saṁhitā:
- yasyaika-niśvasita-kālam athāvalambya
- jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
- (Bs. 5.48)
That breathing, exhaling and inhaling . . . just like we also do that. So we have inherited that exhaling-inhaling, from that Viṣṇu.
So how these brahmāṇḍas, or universes, each of them has a predominate deity. He is called Brahmā. Brahmāṇḍa, the master of this brahmāṇḍa, is called Brahmā. The duration of this Brahmā, duration of life, is only the inhaling and exhaling period of Mahā-Viṣṇu. When He's exhaling, all the brahmāṇḍas are coming in existence. And when He's inhaling, they're all vanquished. This process is going on. And the Supreme Person who is doing this, I mean to say, creation and dissolution, He is called Mahā-Viṣṇu.
viṣṇur mahān sa iha yasya kalā-viśeṣo govindam Adi-puruṣaṁ tam ahaṁ bhajāmi (Bs. 5.48)
So the reference is in the Brahma-saṁhitā that that Mahā-Viṣṇu is also part and parcel of Govinda, Kṛṣṇa. Just try to understand what is Kṛṣṇa.
Then? Go on.
Upendra: "The innumerable universes are generated from skinholes of this Kāraṇodakaśāyī Viṣṇu, and in each one of the universes the Lord enters as Garbhodakaśāyī Viṣṇu."
Prabhupāda: Again, after creation of the universes, He enters each and every universe. This universe is filled with water, half. What you are seeing, that is half only. And half is filled with water. In that water Viṣṇu again lying, expanding. This is Viṣṇu's power. He can expand in innumerable identities. That is also confirmed in the Brahma-saṁhitā: advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Ananta means unlimited, and rūpa means forms. He's expanding in unlimited number of forms. We are also expansion of His form. These jīvas, the living entities . . . he is expanding in two ways: svāṁśa and vibhinnāṁśa. Svāṁśa means Viṣṇu. One extension, expansion, is just directly He Himself. And another expansion is separated from Him. That separated from Him we are.
We living entities, we are also vibhinnāṁśa. We are also part and parcel, but we are separated. Therefore we haven't got the full potency of God. We have got potencies of God. The six potencies, namely opulence, fame, strength, beauty, knowledge and renunciation, we have also got these in minute quantity. Whatever we see here, the richest man in the world, that is only minute particle of the richness of God. Because we are part and parcel, minute part and parcel, therefore we have got all the opulences in minute form.
Just like gold and a minute particle of gold. Chemically analyze the small particle of gold has got all the composition as the original big gold. A drop of seawater . . . chemically, the drop of seawater has got all the composition as the big seawater. Similarly, we have got all the qualities of God, but in minute quantity. That is the difference between God and ourselves. Or in other words, you can study God also by studying yourself. Whatever propensities you have got, that is also there in God. Everything. Otherwise, where from it comes? Because I am part and parcel, if I have got all these propensities, naturally, in full and without any inebriety, those things are present in God.
Take, for example, our love, what you call love. Of course, it is perverted reflection of love. Several times I've repeated. In this material world there is nothing like love. It is only . . . everything perverted reflection of love. Just like you have got affection for children. That is there also, but that is without any inebrieties. Here also the same man and woman, male and female, there is attraction between one another. Similarly there is also: Rādhā-Kṛṣṇa. But there is no inebriety. That is full, and that is perfect. Here it is imperfect due to material contamination.
So everything, whatever we have got, Kṛṣṇa has also got that thing. But in Kṛṣṇa it is in perfection; in us, in our conditional state of life, it is imperfect. So if we dovetail ourselves with Kṛṣṇa, then our all these propensities become perfect. The same example as I have given repeatedly, that a car is running at seventy-mile speed—a cyclist catches the car, he also runs in seventy-miles speed, although the cycle hasn't got such speed. Similarly, although we are minute particle of God, if we dovetail ourselves with the consciousness of God, or Kṛṣṇa consciousness, then we become equally spirit. This is the technique.
Upendra: "In the Bhagavad-gītā this is also mentioned that the material world is created at certain intervals, and then again it is destroyed. This creation and destruction is done by the Supreme Will on account of the conditioned souls, or the nitya-baddha living beings."
Prabhupāda: Nitya-baddha. This word is also technical. Nitya-baddha means ever-conditioned. There are nitya-muktas. Nitya-mukta means ever-liberated. In the spiritual world, there are also innumerable living entities. The . . . this material world is only one-fourth manifestation of Kṛṣṇa's energy, God's energy. And the three-fourths energy is manifested in the spiritual world. So we can just imagine that in one-fourth manifestation of energy of the Lord, we are so many living entities which is impossible to count. Now you can imagine how many more living entities are there. But here, we are conditioned, and they are liberated.
Those who are conditioned, they are called nitya-baddha, ever-conditioned. Nitya-baddha means we do not know when our this conditional stage has begun. It is impossible to trace out the history. But we are conditioned. There is no doubt about it. Conditioned means no freedom. No freedom. As spirit soul we are free, sarva-ga. We can go everywhere, anywhere. Even those who get some mystic powers by perfection of yoga practice, they can also exhibit some powers. So why? As we become free from material conditions, our original freedom comes.
So one of the qualification of the spirit soul is sarva-ga. Sarva-ga means he can go anywhere and everywhere. But because we are conditional stage, we are trying so much to go to the moon planet, we cannot go. But Nārada, because he is free, he has got full spiritual body, he can go anywhere he likes.
Upendra: "The nitya-baddha, or the eternally conditioned souls, have the sense of individuality, or ahaṅkāra, which dictates them for sense enjoyment, which they are unable to have constitutionally. The Lord is the only enjoyer, and all others are enjoyed. The living beings are predominated enjoyer. But the eternally conditioned souls, forgetful of this constitutional position, have strong aspiration for enjoying."
"This chance of enjoying the matter is given to the conditioned souls in the material world, and side by side they are given the chance of understanding the real constitutional position. Those fortunate living entities who catch up the truth and surrender unto the lotus feet of Vāsudeva after many many births in the material world become one of the eternally liberated souls and thus are allowed to enter into the kingdom of Godhead. After . . ."
Prabhupāda: We can also become one of them, eternally liberated. But we are not admitted in the spiritual kingdom unless we have given up this false sense of lording it over the material nature. Here, the conditioned souls, everyone is trying to become the lord, imitating. Everyone is trying. But there is clash. You are trying to become lord, I am trying to become lord. Therefore there is clash. In the spiritual world the Lord is one, and there is no competition of lording it over. Therefore in the spiritual world everything is unconditioned, freedom.
Yes, go on.
Upendra: "After this, such fortunate living entities have no more to come within the occasional material creation. But those who cannot catch up the constitutional truth are again kept merged in the mahat-tattva at the time of annihilation of the material creation. When the creation is again set up, this mahat-tattva is again let loose, and this mahat-tattva contains all the ingredients of material manifestations, including the conditioned souls. Primarily this mahat-tattva is divided into sixteen parts, namely the five gross material elements and the eleven working instruments, or senses."
Prabhupāda: Five elements means the sky, air, then fire, water and earth. And five senses acquiring knowledge, just like eyes, ear, tongue, smelling. We are acquiring knowledge by these. And working five senses, hands, legs, the genital, and in this way there are five working senses and five knowledge-acquiring senses, and mind is the center. Therefore eleven. Eleven plus five elements equal to sixteen.
Upendra: "It is like the cloud in the clear sky. In the spiritual sky, the effulgence of Brahman is spread all around, and the whole system is dazzling in spiritual light. The mahat-tattva is assembled in some corner of the that vast, unlimited spiritual sky, and the part which is thus covered by the mahat-tattva is called the material sky. This part of the ma . . ."
Prabhupāda: This is also very important. The sky is one. Just like we can experience the sky, and suppose the sky on San Francisco is overcast with cloud. We say that then we are covered in cloud. Practically this San Francisco sky is only a fragmental portion of the whole sky. Similarly, the real sky is that spiritual sky, paravyoma. When that paravyoma partially is clouded with mahat-tattva, that is called material world. This is the position of material world. Material world is also existing in the spiritual world, but it is covered and in a fragmental segment.
Upendra: "This part of the spiritual sky, called the mahat-tattva, is only an insignificant portion of the whole spiritual sky, and within this mahat-tattva there are innumerable universes. All these universes collectively is produced by the Kāraṇārṇavaśāyī Viṣṇu, called also the Mahā-Viṣṇu, who simply throws His glance only to impregnate the material sky to manifest."
Text 2. Translation: "Another plenary part of the puruṣa is lying down within the water of the universe from the navel lake of His body, which has sprouted the lotus stem (which is the body of the universe), and on the top, from the lotus flower, Brahmā, the master of all engineers of the universe, is generated."
Purport: "The first puruṣa is the Kāraṇodakaśāyī Viṣṇu. From the skinholes of Him, innumerable universes have sprung up. In each and every one of them the puruṣa enters as the Garbhodakaśāyī Viṣṇu. He is lying in half portion of the universe full with water of His body. And from the navel of Garbhodakaśāyī Viṣṇu has sprung up the stem of the lotus flower, the birthplace of Brahmā, who is the father of all living beings and the master of all the demigod engineers engaged in the matter of perfect design and working of the universal order.
"Within the stem of the lotus there are fourteen divisions of planetary system, and the earthly planets are situated in the middle. Upwards there are other, better planetary systems, and the topmost system is called Dharmaloka, or the Satyaloka. Downwards the earthly planetary system there are seven downwards planetary systems domiciled by the asuras and similar other most materialistic living beings. From this Garbhodakaśāyī Viṣṇu there is expansion of the Kṣīrodakaśāyī Viṣṇu, who is the collective Paramātmā of all living beings. He is called Hari, and from Him all incarnations within the universes are expanded."
Prabhupāda: Yes. This Garbhodakaśāyī Viṣṇu is the father of Brahmā, who has created all these innumerable planets. And in one of the planets there is Kṣīrodakaśāyī Viṣṇu. In that planet the ocean is of milk. There are different kinds of ocean, as we get information from Vedic literature. As we have got here the ocean of water, similarly there is ocean of milk, there is ocean of oil, there is . . . just like you have got oil within earth, similarly in those planets there are oil ocean, milk ocean. So there is one planet within this universe which has got ocean of milk. And in that milk ocean there is another Viṣṇu, who is called Kṣīrodakaśāyī Viṣṇu. Kṣīra means milk, and udaka means water.
Upendra: "Therefore, the conclusion is that the puruṣa-avatāra is manifested in three features, namely first the Kāraṇodakaśāyī, who creates aggregate material ingredients in the mahat-tattva; second the Garbhodakaśāyī, who enters in each and every universe; and third the Kṣīrodakaśāyī Viṣṇu, who is the Paramātmā of every material object, organic or inorganic."
Prabhupāda: This Kṣīrodakaśāyī Viṣṇu is in everyone's heart. He is also sitting with me in the heart. I, as spirit soul, I am sitting there, and Kṣīrodakaśāyī Viṣṇu as Paramātmā, as guiding Supersoul, He is also sitting in the same position. One is . . . it is stated in the Upaniṣad that two birds are sitting in one tree. One bird is eating the fruit, and the other bird is simply witnessing. So Kṣīrodakaśāyī Viṣṇu as Paramātmā, He is witnessing the activities of the individual soul. And according to the activities of the individual soul, He is getting the necessary result. He is witness.
In the Bhagavad-gītā also it is confirmed, anumantā, upadraṣṭā. Upadraṣṭā means witness. Suppose you are doing something. I have nothing to do with your activities, but I can see, I am seeing what you are doing. So He is upadraṣṭā. And anumantā. Anumantā means the individual soul cannot do anything without the sanction of the Supersoul. Either you may do something good or bad, but it has to be taken sanction from the Supersoul. Just like there is a English version, that "Not a grass moves without the sanction of God." So without sanction of God, we cannot do anything.
You may say that when we do something bad, why God gives us sanction? God does not give us sanction, but we force Him to give us sanction. Therefore He gives us sanction. Otherwise, He does not give sanction. But because we want to do it persistently, so God gives us sanction: "All right. You can do it. And you have to enjoy or suffer the result." Therefore in the Bhagavad-gītā, the last instruction is that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), "Don't try to do according to your whims. You just surrender unto Me, abide by Me. Then I shall give you all protection. But if you want to do according to your own whims, and if you do not hear Me, what can I do? You do that and enjoy the result."
Suppose a foolish boy is trying to touch fire. Father says: "Don't do it." In spite of that, if the foolish boy does it, his hand is burned. So father is not responsible. He says: "Don't do it." But the child does it out of ignorance and suffers. Similarly, the sanction of God is there as we persist on it: "I want this. I want this." Just as a child sometimes cries and the mother is obliged to sanction, similarly, God is very kind. If we persist on doing something, He gives us sanction. But the result you have to suffer or enjoy.
Upendra: "One who knows these plenary features of the Personality of Godhead knows also Him (Godhead) properly, and thus the knower becomes freed from the material conditions of birth, death, old age and diseases, as it is confirmed in the Bhagavad-gītā.
"In this śloka the subject matter of Mahā-Viṣṇu is summarized. The Mahā-Viṣṇu lies down in some part of the spiritual sky by His own free will, and thus He does lie on the ocean of kāraṇa, from where He glances over His material nature, and the mahat-tattva is at once created. Thus electrified by the power of the Lord, the material nature creates at once innumerable universes, just like in due course a tree is decorated with innumerable grown-up fruits all at a time. The seed of the tree is sown by the cultivator, and the tree or creeper in due course becomes manifested with so many fruits. Nothing can take place without a cause. The kāraṇa ocean is therefore called the Causal Ocean. Kāraṇa means causal.
"We should not foolishly accept the theory of creation, by the atheist, without any cause. The description of such atheists is given in the Bhagavad-gītā. The atheist does not believe in the creator, neither he can give any good explanations of the theory of creation. Material nature has no power to create . . ."
Prabhupāda: The atheist class of men, they do not agree to accept that this material world is created by God. They give some reason of their own way of thinking, and most of the arguments are "perhaps like this, perhaps like this, perhaps like this." What is this nonsense, "perhaps"? Is that science? "Perhaps"? So they have no sufficient reason that there is no creator.
In everything, we find there is a creator. Anything you take. Take for example this table. There is a creator. Somebody has manufactured it. Or this microphone, somebody has created it. Anything you take, you have to find out some creator. And such a vast, gigantic thing, going on so nicely and punctually . . . the sun is rising punctually, the moon is rising punctually, the fortnight is going on, the season is coming punctually—everything. And why there should be no creator or no superintendent? That answer is there in the Bhagavad-gītā. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10), "Under My superintendence." So if you accept this, then the whole problem is solved. But if we don't accept it, then we have to speculate. But we never to come to the right conclusion, how this creation began. That is not possible to understand by such way.
Upendra: "Material nature has no power to create without the power of the puruṣa, as much as a prakṛti, or woman, cannot produce any child without the connection of a puruṣa. The puruṣa impregnates, and the prakṛti delivers. We should not expect milk from the fleshy bags in the neck of the goat, although they look like breastly nipples. Similarly, we should not expect any creative power from the material ingredients. We must believe in the power of the puruṣa who impregnates the prakṛti, or nature."
"And because the Lord wished for lying down in meditation, the material energy created innumerable universes also at once, and in each of them the Lord lay Himself down, and thus all the planets and the different paraphernalia was created at once by the will of the Lord. The Lord has unlimited potencies, and as such He can perform as He likes in perfect planning, although personally He has nothing to do and nobody is greater or equal to Him."
Prabhupāda: In the Bible also it is said, "God said: 'Let there be creation,' and there was creation." That means God is the origin of creation.
Yes. Go on.
Upendra: "That is the verdict of Veda."
Text 3. Translation: "It is conceived that all the universal planetary system are situated on the extensive bodily features of the puruṣa, but He has nothing to do with the created material ingredients."
Prabhupāda: This is universal form of the Lord, virād-puruṣa. Here is also. This is more or less imaginary. But virād-puruṣa . . . just like Arjuna was shown the virād . . . universal form. That is not eternal. That was causal, or temporary; for the time being it was shown to Arjuna.
Upendra: "His body is eternally in spiritual existence par excellence."
Purport: "The conception of virāḍ-rūpa or viśva-rūpa of the Supreme Absolute Truth is specially meant for the neophyte materialist, who can hardly think of the transcendental form of the Personality of Godhead. To them a form means something of this material world, and as such an opposite conception of the Absolute is necessary for them in the beginning to concentrate their mind in the power extension of the Lord."
"As stated above, the Lord extends His potency in the form of mahat-tattva, which includes all material ingredients. The extension of power by the Lord and the Lord Himself personally are one in one sense, but at the same time the mahat-tattva is different also from the Lord. Therefore the potency of the Lord and the Lord are nondifferent. The conception of the virāḍ-rūpa, specially for impersonalist, is thus nondifferent from the eternal form of the Lord. This eternal form of the Lord exists prior to the creation of the mahat-tattva, and it is stressed here that the eternal form of the Lord . . ."
Prabhupāda: Just like in the Bible it is said: "God said, 'Let there be creation.' " That means before the creation, before this material creation, God was there. And the material . . . there was nothing material. Therefore, God's body cannot be material, because He existed before the creation of matter. So before creation of matter, there was nothing like matter, though God was there. Therefore conclusion is that God has no material body. He spoke, "Let there be creation." "He spoke" means He's a person; otherwise how He can speak? But His personality is not material, because when He spoke, there was no material creation.
Therefore the persons with less intelligence, they cannot understand that God's body is not matter. They think that anything has got a body is matter. But that is not the case. The real thing is that God has got body, but not material body. And it is confirmed in the Brahma-saṁhitā that īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). His body is eternal, full of bliss and full of knowledge. Just opposite. You have got this body which is neither eternal, nor full of bliss, nor full of knowledge. This body is full of ignorance and full of miseries and temporary. Therefore God hasn't got a body like this.
When in the Vedic literature it is said that God has no body, that does not mean that He has no body. He has no body like this body, material body. Apāni-pādo javana gṛhīta (Śvetāśvatara Upaniṣad 3.19). The Vedic literature says like this, that God has no leg, no hand. Therefore the impersonalists take advantage of it: "Oh, here it is stated God has no leg, no hand." But the next line is, javana gṛhīta: "He can accept everything which you offer Him in devotion."
Now how He can accept? If He has no hand, how He can accept things from us? That means He hasn't got a hand like us. His hand is different. Therefore even though He is situated in the spiritual world, which is far, far away from us, still, He says in the Bhagavad-gītā, it is said:
- tad ahaṁ bhakty-upahṛtam
- aśnāmi prayatātmanaḥ
- patraṁ puṣpaṁ phalaṁ toyaṁ
- yo me bhaktyā prayacchati
- (BG 9.26)
Kṛṣṇa says that "A little flower or little water or a little leaf, whatever My devotee offers Me in love and devotion, I accept it." And tad ahaṁ bhakty-upahṛtam: "And because he has brought it with great devotion, therefore I eat." Tad ahaṁ bhakty-upahṛtam aśnāmi. Aśnāmi means "I eat."
Now you can say, "All right, I'll offer these fruits and flowers to God, but it is the same. It is remaining. How He is eating?" But His eating is not like my eating, because He hasn't got a body like this. This body is material. If you bring me a plate of fruits, this body immediately swallows it. But He has got spiritual body. He eats . . . simply as soon as He knows that you have offered it in devotion, He eats immediately.
So these are, I mean to say, technical of understanding, and we can know it from Vedic literatures. Just like in the Vedas it is said, pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation). We cannot imagine. Pūrṇam means full. If you take full from the full, still, the balance is full. That is the spiritual calculation. Just like if you have got hundred dollars and I take hundred dollars from you, still you have got hundred dollars. This is beyond material conception. Here, one minus one equal to zero, and in the spiritual world, one minus one equal to one. Here one plus one equal to two, and in the spiritual world, one plus one equal to one.
So these things are very subtle. As you make progress in spiritual understanding . . . just like how Kṛṣṇa can eat from such a distant place? No. Kṛṣṇa is everywhere. He's within you. So His eating process is different, because His body is spiritual. Pūrṇasya pūrṇam ādāya (Īśo Invocation). He can take the whole thing; still, one minus one equal to one. Still, the . . . pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate. What is your question?
Viṣṇujana: I was going to ask if the rose-colored light that we see around the food when it's being offered up . . .
Prabhupāda: You can ask after we have finished all these things. Not within the lecture you cannot ask. What is that?
Upendra: ". . . the eternal form of the Lord is par excellence spiritual or transcendental to the modes of this material nature. The very same transcendental form of the Lord is manifested by His internal potency, and the formation of His multifarious manifestation of incarnations are always of the same transcendental quality, without any touch of the mahat-tattva."
Text number 4 . . .
Prabhupāda: That's all right. Now what is your question?
Viṣṇujana: We offered food up one time to Kṛṣṇa.
Prabhupāda: Some fruit?
Viṣṇujana: Yes, fruit, to Kṛṣṇa. And while we were offering it up, when we raised our head we looked at the food and we saw a rose-colored light that was vibrating all around the food. Is this how He eats?
Prabhupāda: (pause) He eats. How He eats, that you can understand when you make advancement to that stage. He eats. For the time being, you just take it for granted that He eats. How He eats, that is not possible, because you cannot see Him. And how can you see that how He is eating? So that requires spiritual vision, and we shall understand. But He eats, we take it. Because in the Bhagavad-gītā He says that "I eat." Aśnāmi (BG 9.26). Aśnāmi means "I eat." (pause) (break) (end)