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720325 - Lecture BG 07.06 - Bombay

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

720325BG-BOMBAY - March 25, 1972 - 36:07 Minutes


. . . bhūtāni
sarvāṇīty upadhāraya
ahaṁ kṛtsnasya jagataḥ
prabhavaḥ pralayas tathā
(BG 7.6)

So, as we have explained last morning, all these different forms, both living and not living, jaḍa cetana, animate and inanimate—everything—they are products of the two energies of Kṛṣṇa: aparā and parā, inferior and superior. The inanimate is inferior energy—product of the inferior energy—and animate is the product of superior energy. But both of them are energies, and they are combination. They are combination in this material world. In the spiritual world there is no display of inferior energy; there is only that superior energy, cetana, cidya-vat.

The spiritual world is therefore called living world. There is no manifestation of this acetana, or inanimate. There are also varieties, as we have got here. There is water, there are trees, there is land. Not nirviśeṣa, not impersonal—everything is there—but they are all made of the superior energy. It is described that Yamuna River is flowing with her waves, but when Kṛṣṇa comes on the bank of the Yamuna, the waves stop to hear Kṛṣṇa's flute. These are the description. When Kṛṣṇa passes through the roads of Vṛndāvana, the fruits and flowers, they offer their obeisances, and Kṛṣṇa understands, and He takes. So this is the position of the spiritual world.

From this material world we cannot conjecture or imagine what is spiritual world, but we can simply understand anubhāva, by perceiving, by realizing. There are two energies—that we can understand very easily. Just like the difference between a living man and a dead man, that you can realize; anyone can realize. The dead man means that spiritual energy is no longer there. The scientist, the so-called scientist, they say there is no such thing as spiritual energy or soul. The bodily function have stopped; therefore a man is dead. So if it is only material, then why it is not re-enervated? It could be reinstated. Just like a material car stops to run, you go to a gas station, get some gas, again the car runs. Similarly, if this body is simply lump of matter, then when it stops to move, then why not give something material so that it can again rise up and move?

There are so many arguments in this connection. If the materialist scientist argue that the blood has become white, therefore the movement is stopped, so the answer should be the blood can be colored by so many scientific methods. And if redness of the blood, natural redness of the blood, is the source of life, then there are many jewels that are naturally red. Why they are not living?

So these arguments cannot be applied. The real thing is that the soul, individual soul, because the individual soul has passed away, therefore the body is dead. You cannot say that the life-giving substance or ingredients are lacking. No. That is not. The life-giving ingredients are there. If you say there are life-giving ingredients—I mean to say that material ingredients in which the soul was enwrapped—that is already there. And the life-giving force, that is also there, because the dead body, immediately after decomposition, is giving, growing or breeding so many germs. So the life . . . you cannot say that life-giving ingredients are lacking. There is already; otherwise how these germs are coming out? So these arguments are not sound arguments. The real position is, as it is stated in the Bhagavad-gītā, etad-yonīni sarvāṇi. Etad-yonīni sarvāṇi . . . etad-yonīni bhūtāni sarvāṇīty upadhāraya (BG 7.6).

So everything is going on by combination of these two energies. And because these two energies are emanating from Kṛṣṇa, therefore Kṛṣṇa is the origin of creation. This is the conclusion. Kṛṣṇa is the original cause. Kṛṣṇa says also, ahaṁ sarvasya prabhavo (BG 10.8): "I am the origin of everything." The Vedānta-sūtra says that Absolute Truth, Supreme Personality of Godhead, is He from who everything generates: janmādy asya yataḥ (SB 1.1.1). These are the statements of the Vedic literature, and the conclusion is that Kṛṣṇa is the origin of everything, sarva-kāraṇa-kāraṇam, the cause of all causes.

Here Kṛṣṇa says, ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayas tathā. Kṛṣṇa says, prabhavaḥ pralayas tathā. Here in this material world, we experience that things are generated, or born, and again they are finished, vanquished. So the cause of generation is also Kṛṣṇa, and the cause of vanquishing is also Kṛṣṇa. Kṛṣṇa says in the Bhagavad-gītā, aham sarva-haraś ca . . . aham sarva-mṛtyu: "At last I am . . . as death I take away everything from the living entity." Aham sarva-haraś ca mṛtyu, mṛtyu aham, sarva-haraś (BG 10.34).

So at the time of death we lose everything, whatever we have gained. So who takes away? Therefore Kṛṣṇa's another name is Hari. Hari means "taking away," hara, harati dipati, He takes away. So for the devotee He takes away all the material miseries, and for the nondevotee He takes away everything what he has created. Therefore He is called Hari.

Tasmād sarvātmanā bhārata bhagavān īśvaro hariḥ, smartavya. This was the instruction of Śukadeva Gosvāmī to Parīkṣit Mahārāja, that tasmād bhārata sarvātmā bhagavān īśvaro hariḥ. Hari, another name of Bhagavān. He is Hari. Īśvaro bhagavān hariḥ smartavya—always to remember; kīrtitavyaś ca—always to be glorified; smartavyaś kīrtitavyaś ca. In this way the Bhāgavata says. So this Kṛṣṇa consciousness movement is a process: always remembering Hari. Bhagavān īśvaro hariḥ smartavyaś kīrtitavyaś ca. These are the instruction.

So Kṛṣṇa is the cause of all. Now here there is difference between Māyāvādī philosophy and Vaiṣṇava philosophy. Now here our Vaiṣṇava philosophy is that everything is created as the product of the energy of the Supreme Lord. The Māyāvādī theory is that the Lord has become everything. The Lord has become everything, that is all right; but that does not mean that there is no more Lord. This is material conception. Just like if you take a piece of paper and make it into fragments, many fragments, and throw it, the original piece of paper is no longer existing. This is material thing.

But spiritual . . . Kṛṣṇa, by His energy, has produced innumerable universes, and in each and every universe there are innumerable planets, and each and every planet there are innumerable mountains, rivers, seas and their by-products. In this way, the whole existence is there, one after another. How things are happening like that, they are also described in the Śrīmad-Bhāgavatam, after another, one after another. Just from the sky there is sound, and from sound there is air, from air there is fire, from fire there is water, from water there is earth.

So it is not that this Kṛṣṇa consciousness movement is a sentimental movement. It is based on fully scientific basis. But people do not understand the science. They are simply, I mean to say, allured by the experimental science. The experimental science is very limited. Everything is experimental, but we do not know the process how to make this experiment. Otherwise, science means experimental science. But our knowledge, our activities are so limited that we cannot experiment higher analytical process. That is not possible.

Just like I have several times given this example: just like there is a flower. The flower is fructifying from the plant, but there is a process. We see all of a sudden in the morning there is a nice rose flower, but we evade the experimental knowledge—because we cannot do it. We say "by nature." This nature is prakṛti. This prakṛti is described here: parā prakṛti, aparā prakṛti.

So this nature is working not blindly—under the direction of Kṛṣṇa. Just like you have got some energy. That energy you can utilize as you like, not that all of a sudden the energy comes out from your body and it acts. Suppose you have got the energy to give somebody a blow. This energy is there in your body, but when you like, when you desire to use this energy, then it acts. Not that the energy automatically comes out. No. Similarly, these energies, this material energy and the spiritual energy, they are Kṛṣṇa's energies. When He likes, He exhibits. Therefore Kṛṣṇa says, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). When He desires, there is creation. When He desires, there is annihilation. In the Bible also it is said, "God said 'Let there be creation,' and there was creation." This is fact.

But the so-called scientists, they cannot explain that how God said: "Let there be creation," and there was creation. So because the so-called scientists, they are thinking in terms of their own knowledge. When the scientist want to create something, they require the implements, they require the ingredients, they require the facilities, they require the laboratory and so many things. But parāsya śaktir vividhaiva śrūyate: God's energy is so perfect that as soon as He desires, everything is performed automatically.

Now in this age of electronics we find very easily that you simply . . . just like the airplanes, they are running in electronics, big mechanical process by electronics, simply by the pilot is pushing one button and so many things are happening. So if it is possible for the material scientist to discover such nice mechanical arrangement—by simply by pushing on the button such wonderful things take place—why not Kṛṣṇa's energy, as soon as He desires, everything takes place? What is the difficulty? He is omnipotent, He is all-powerful, He is energetic. The energies are working, but the energies are working so quickly and swiftly and subtly that we cannot see how they work. That is the difference. Because due to our dull brain we cannot appreciate; we simply say "nature," but we cannot explain what is that nature.

So therefore the Vedic literature, we should accept as they are. They are perfect. Vedic literature we give authority because they are so perfect. Everything is scientific and perfect. Simply we have to accept it. We’ll save our time to . . . (break) . . . the cow dung is pure, antiseptic. We get the information from Vedas. The Vedas also say that any stool of animal is impure, but another place it says that the cow dung is pure. Now from our point of view we shall speak it is contradiction. No, it is not contradiction; it is actual statement. If you analyze cow dung, you will find it is full of antiseptic properties.

So our this Vedic process of understanding is very perfect, and all the ācāryas, they accept: śruti-pramāṇa. Just like here this statement of Kṛṣṇa, Śrīla Rāmānujācārya has quoted many Vedic statement how Kṛṣṇa's this claim that, "I am the origin of everything. I am the creator of everything," that is given evidences from Vedas, Muṇḍaka Upaniṣad: maha na vyakta liyate avyakta isvarye akare liyate akaran tamasi liyate tamah pare devi eki bhavati. So these are Vedic statements how things are emanating from the origin of all causes, and how they are again going back. Just like in the Brahmā-saṁhitā:

agnir mahī gaganam ambu marud diśaś ca
kālas tathātma-manasīti jagat-trayāṇi
yasmād bhavanti vibhavanti praviśanti
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Bs. 5.51)

These are Vedic statements.

agnir mahī gaganam ambu marud diśaś ca
kālas tathātma-manasīti jagat-trayāṇi
yasmād bhavanti vibhavanti viśanti yaṁ ca

Yasmād bhavanti. In the Upaniṣads also, yato vā imāni bhūtāni jāyante (Taittirīya Upaniṣad 3.1). So the statements of Bhagavad-gītā, because it is spoken by the Supreme Personality of Godhead, they are exactly the Vedic statement. But to make it easier for our understanding, for the people of this age, Kṛṣṇa left this Bhagavad-gītā spoken by Himself personally. So unfortunately, there are so many rascals, they misinterpret this Bhagavad-gītā. They do not understand Bhagavad-gītā from the disciplic succession. Kṛṣṇa said that this Bhagavad-gītā should be understood in disciplic succession:

evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ
(BG 4.2)

This is transcendental knowledge. We should hear from the authority, as it is, not by changing according to my whims. That is going on nowadays, that everyone can interpret in his own way. Yato mat tato path, "If you have got your own opinion, that is also nice." How your opinion can be nice? Every one of us are imperfect. We have got four defects: we commit mistake, we are illusioned, our senses are imperfect and we want to cheat. How we can give perfect knowledge? It is not possible. You cannot get perfect knowledge for the conditioned soul, however he may be educated in this. That is not education. Real education is one who knows the Vedas. One who knows, one who has understood the Vedic knowledge from the disciplic succession, that is perfect knowledge.

Just like yesterday evening we were explaining dharma-jñāna. Dharma-jñānādibhiḥ saha (SB 1.3.43). Dharma and jñāna, these should be understood very perfectly from the authorities. You cannot create dharma, you cannot have perfect knowledge, unless you take it from the authority. So this authority, Kṛṣṇa, Supreme Personality of Godhead, accepted by all ācāryas. Not that because we are preaching Kṛṣṇa consciousness and therefore we are advocating that Kṛṣṇa is the supreme authority. He is accepted supreme authority by all ācāryas: Rāmānujācārya, Mādhvācārya, Nimbārka, Viṣṇusvāmī, Lord Caitanya—everyone. Kṛṣṇas tu bhagavān . . . Vyāsadeva, Devala, Asita—everyone, all the Vedic literature.

So we should take in that way. We should not try to interpret Bhagavad-gītā in a whimsical way, as "I think," "This may be." Just like sometime one doctor, medical practitioner of your city in Bombay, he has also written a comment on the Bhagavad-gītā, and he has explained that Arjuna is a patient and Kṛṣṇa is the doctor, medical man. So he is explaining physiology and anatomy (laughter), you see. So this is going on. Mahatma Gandhi, he wanted the nonviolence, so he interpreted Bhagavad-gītā in his own way to prove nonviolence. But where is nonviolence in Bhagavad-gītā? It is spoken on the battlefield. So somebody, somebody—there are so many commentaries, they are misleading. We should not be misled; we should take Bhagavad-gītā as it is, and then we will profit out of it. Otherwise we shall be misled.

Here Kṛṣṇa says that ahaṁ sarvasya prabhavo, pralayas tathā: "I am the origin of all emanations, and I am the ultimate rest after pralaya, after annihilation," conservation of energies. Yasmād bhavanti vibhavanti viśanti. Bhavanti means "comes out," "emanates"; and vibhavanti, "enriches," "flourished" and viśanti. This is the way of material existence. It comes out, it takes birth at a certain point and it remains. Just like our body, your body, it is born at a certain date and it will stay for a certain duration of time, and on a certain date it will vanish. This is the process of. So Kṛṣṇa is the origin of the birth, Kṛṣṇa is the maintainer and Kṛṣṇa is the annihilator. The form by which He creates, that is Brahmā, of this material world. The form by which He maintains, that is Viṣṇu. And the form by which He annihilates, that is Lord Śiva. Brahmā, Viṣṇu, Maheśa.

Actually, Kṛṣṇa is everything, just like He expands Himself for managing different department. The creation department is Brahmā, guṇa-avatāra. Therefore Brahmā is called rajo-guṇa-avatāra, and Viṣṇu is personally sattva-guṇa-avatāra, and Lord Śiva is tamo-guṇa-avatāra. So Kṛṣṇa personally becomes three, and maintains this material world under three departmental managers. But we are concerned with the sattva-guṇa. We are concerned with the sattva-guṇa-avatāra, Viṣṇu, not with the rajo-guṇa and tamo-guṇa. Sattva-guṇa means maintenance, existence.

So our philosophy: to exist, not to annihilate and not to be created. This Kṛṣṇa consciousness movement means that, "Now, henceforward, I shall exist. I shall neither take birth, neither I shall annihilate." If you take birth then you have to be annihilated, but if you don’t take birth there is no question of annihilation—you simply exist. So that can be possible by Kṛṣṇa consciousness. Kṛṣṇa says, janma karma me divyaṁ yo jānāti tattvataḥ (BG 4.9). If you simply try to understand Kṛṣṇa: how Kṛṣṇa appears, how Kṛṣṇa disappears, why Kṛṣṇa comes, what does He do—so many things.

If you read Bhagavad-gītā, you simply think of Kṛṣṇa. That is Kṛṣṇa consciousness. If you read Śrīmad-Bhāgavatam, you shall think of Kṛṣṇa. If you associate with these Kṛṣṇa conscious people, then you will always think of Kṛṣṇa. In this way, when you become fully Kṛṣṇa conscious, then the result is, tyaktvā dehaṁ punar janma naiti mām eti: immediately you become eligible to go back to home, back to Godhead. That is our mission. No more taking birth, no more annihilation. Exist eternally: na jāyate na mriyate vā. To come to that position—neither to die, neither to take birth.

So this is possible if we study this Bhagavad-gītā according to the will and method given by the ācāryas. Here is commentary by Rāmānujācārya, who is very authorized comments. Similarly there are . . . these are not comments; they are explaining. Comments means I give some interpretation in my own way. So these are explanations, giving evidence from the Vedas. So:

etad-yonīni bhūtāni
sarvāṇīty upadhāraya
ahaṁ kṛtsnasya jagataḥ
prabhavaḥ pralayas tathā
(BG 7.6)

This should be concluded: that Kṛṣṇa is the govindam ādi-puruṣaṁ tam ahaṁ bhajāmi—Brahmā-saṁhitā. Govindam ādi-puruṣaṁ. Ādi-puruṣaṁ means He is the origin of everything. Puruṣaṁ ādyam. Arjuna accepted Kṛṣṇa after reading Bhagavad-gītā:

paraṁ brahma paraṁ dhāma
pavitraṁ paramaṁ bhavān
puruṣaṁ śāśvataṁ adyam..
(BG 10.12)

"You are the puruṣa." Puruṣa. The Supreme Absolute Truth is never prakṛti. Prakṛti is the energy of the puruṣa. He is puruṣa-bhoktā. So when you worship prakṛti, material energy, or the spiritual energy . . . spiritual energy is Rādhārāṇī, and the material energy is Durgā-devī. But they are under Kṛṣṇa, they are not the supreme. They are working, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). They are working under Kṛṣṇa.

Therefore Kṛṣṇa is original puruṣa, puruṣaṁ adyam. Govindam ādi-puruṣaṁ. He is ādi-puruṣa. He is only puruṣa, male, while all others are the female. Don’t understand female means like this. Female means predominated, and male means predominator. So Kṛṣṇa is always predominator, and everything is predominated. That is Kṛṣṇa's position.

Mattaḥ parataraṁ nānyat kiñcit asti dhanañjaya (BG 7.7). Because He is the Supreme, all the energies are working under Him; therefore He says mattaḥ, "Beyond Me," parataraṁ nānyat, "there is no more superior . . . superior objective."

mattaḥ parataraṁ nānyat
kiñcid asti dhanañjaya
mayi sarvam idaṁ protaṁ
sūtre maṇi-gaṇā iva
(BG 7.7)

Just like in a necklace the pearls are woven in a thread, on a thread, so Kṛṣṇa says: "Everything that you see, they are just like pearls, but they are resting on the thread, which I am." As soon as the thread is broken, they will be scattered. Similarly, Kṛṣṇa is the resting place. In another śloka Kṛṣṇa says:

mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
nāhaṁ teṣv avasthitaḥ
(BG 9.4)

Just like this example: the pearls, they are resting on the thread, but the pearl is not the thread. This is acintya-bhedābheda philosophy. Everything is resting, is emanation from Kṛṣṇa, but not that everything is Kṛṣṇa.

The Māyāvāda philosophy is that Kṛṣṇa, as the Supreme, has expanded as everything—pantheism. Then why Kṛṣṇa separately to be worshiped? Everything should be worshiped. No. That is not. Everything . . . the worshipable is the Supreme, Kṛṣṇa. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru.

Kṛṣṇa says, man-manā bhava: "You just think of Me." Although He is everything, He does not say that, "You think of stone, you think of this or think of that," the Māyāvādīs are saying. No. He says: "Think of Me," man-manā bhava mad-bhakto mad-yājī māṁ namaskuru. Not that "Because I am expanded as everything, therefore everything should be worshiped as Kṛṣṇa." No.

So if we study Bhagavad-gītā in this way, then we come to Kṛṣṇa consciousness very easily. We have published Bhagavad-gītā As It Is, so we request everyone to understand Bhagavad-gītā as it is and take the profit out of it.

Thank you very much. Hare Kṛṣṇa.

Devotees: All glories to Śrīla Prabhupāda. (end)