731011 - Lecture BG 13.17 - Bombay
(Redirected from Lecture on BG 13.17 -- Bombay, October 11, 1973)
Pradyumna: "Although the Supersoul appears to be divided, He is never divided. He is situated as one. Although He is the maintainer of every living entity, it is to be understood that He devours and develops all." (BG 13.17)
Prabhupāda: Avibhaktaṁ ca bhūteṣu. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). This is another statement of Bhagavad-gītā, that the Lord, Supreme Lord, He is situated in everyone's heart, hṛd-deśe, particularly pointed out. Hṛd-deśe means "in the heart." Hṛt means heart. So modern medical science, they see that the energy is coming from the heart, and as soon as the heart stops to work, it is said that the body is dead. So here also the same thing is confirmed. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati. They cannot say, explain, why the heart stops, but here we get the explanation that as soon as the soul, both the soul and the Supersoul, leave this body, then it is only a lump of matter only. It has no value. "Dust thou art; dust thou be-ist." It is developed from these material elements, five gross elements and three subtle elements, but so long . . . it works as long as the soul, the spirit soul and the Supersoul, remains.
The soul and the Supersoul, it is stated in the Vedic literature, Upaniṣad, they are sitting in one branch of the tree together as friends. The soul and the Supersoul, both of them are within the heart. But the soul is now looking forward for material enjoyment, and the Supersoul is witnessing the material activities of the individual soul. That is also stated in the Bhagavad-gītā: anumantā upadraṣṭā (BG 13.23). Upadraṣṭā means overseeing. For every action we are doing there is witness. That is karmavāda, witness. Suppose one man has done something wrong in the criminal court, one requires witness. Either to punish him or to release him, the witness required. So witness is there. The Supreme Personality of Godhead as Paramātmā, He is there as witness, anumantā upadraṣṭā. Anumantā means without the sanction of the Paramātmā, the individual soul cannot do anything. That is also stated in the Bhagavad-gītā, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: "I am sitting in everyone's heart." Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15): "Through Me everyone is getting remembrance, smṛtir, jñānam, knowledge, and everyone is forgetting also." That is due to this Paramātmā, or Supersoul.
We are now in forgotten state. This conditioned material life means we have forgotten our real, constitutional position. I am thinking, "I am this body," but I am not this body. I am spirit soul, ahaṁ brahmāsmi. But we have forgotten it. We have forgotten our relationship with the Supreme Lord. This forgetfulness is also due to the influence of the Supersoul. Because we wanted to act . . . just like a very first-class dramatic director, he instructs the player in such a way that sometimes he forgets. The more he forgets, he plays very nicely. Similarly, we wanted to enjoy this material world, so unless we forget completely that, "I am spirit soul; I am not this body. Actually I can not enjoy . . ." So that forgetfulness is also due to the Supersoul. He is giving us full chance. But His advice that, "Do not be entangled in this material activities." Therefore His instruction is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). That is His instruction.
But we do not want that. We want to forget and entangle ourselves in these material activities. Therefore Kṛṣṇa, by the agency of His māyā illusory energy, helps us in forgetting. But if we want to revive our original consciousness, then also Kṛṣṇa helps you. Buddhi-yogaṁ dadāmi tam. That is stated in the Bhagavad-gītā.
- teṣāṁ satata-yuktānāṁ
- bhajatāṁ prīti-pūrvakam
- dadāmi buddhi-yogaṁ taṁ
- yena mām upayānti te
- (BG 10.10)
So two things. We are at liberty, we have to make our choice. If we want to enjoy this material world, Kṛṣṇa will provide it, provide all facilities. You can enjoy. But Kṛṣṇa says that you'll never be happy. Never be happy. You'll simply be more entangled. More entangled means now I have got this human form of body, but according to my desire at the time of death I may get another body, which may not be human form of body. There are 8,400,000 species and forms of body. I can get one of them. These are very subtle things. One has to understand it. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6). At the time of death our next body will be decided according to my mental condition.
So entanglement means today I am thinking, "I have got this body"—Indian body or American body or English body or this body, fat body, thin body—tomorrow I may not possess. As soon as I get another body, that means the chapter changes. If I get a body of a dog, then I may act like a dog. If I get the body of a hog, then I act like a hog. And if I get the body of a God—God you cannot—demigod, higher standard of life—then you can act like that. The body is the destiny. With the body everything is destined—your material happiness and distress, everything.
That is called adṛṣṭa. Adṛṣṭa means which you can not see, but it has been fixed up by superior intelligence, that this much you will get. Therefore we see so many divisions of status. One man is working very hard day and night, but it is very difficult for him to collect even so much money that he can eat nicely. Because the body is made for that. Similarly, another man, born with silver spoon in the mouth, he hasn't got to try very much, but he gets his money quickly, very quickly. Therefore the Bhāgavata says that, "Don't waste your time for so-called happiness and distress. Don't waste your time." Because you are already destined to receive a standard of happiness and distress. You cannot change it. But you can change your consciousness. That is possible. But you cannot change your material position.
The modern people, they do not know. They do not know it that material condition cannot be changed. Take, for example, the pig. His body is meant for eating stool. So you cannot induce him to eat halavā. That cannot be. He'll not accept it, because the body is meant like that. But in the human form, if we change our consciousness, then we can become . . . we can revive our original status. Original status means eternal life of blissfulness and knowledge. That is original life. Sac-cid-ānanda-vigrahaḥ (Bs. 5.1).
So that Supersoul is always helping us as friend. Therefore here it is said, avibhaktaṁ ca bhūteṣu. Avibhaktaṁ ca bhūteṣu vibhaktam iva ca sthitam. The Supersoul appears like an individual soul. He is staying as friend. So He has been divided. Vibhaktam iva, "as if divided." It is not divided. The example you can understand: Just like there is sun on the sky, and if you keep millions of pots with water, you will find the sun is reflected there. That does not mean that the sun has divided into millions. This is the best example. Just like there are millions of people standing at twelve o'clock, and you ask every one of them, even five thousand miles away that, "Were is the sun?" everyone will say: "It is on my head." Does it mean that the sun has divided into millions of personal . . . on each head sun is standing? No, sun is one. But it appears like that.
Therefore it is is said that avibhaktaṁ ca bhūteṣu vibhaktam iva ca sthitam. He is not vibhakta. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Īśvara, the Supreme Lord as Supersoul, is staying in everyone's heart. That does not mean He has become divided. No, He is one. That is already explained, that sarva-kṣetreṣu bhārata. Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). Kṛṣṇa said that in each and every individual body there is the soul, kṣetra-jña. This body is kṣetra, field of activities. And within the body the soul is there. He is working according to the position. He is working. So he is kṣetra-jña. Just like I know it is my body. I don't say: "It is I body." No, I say: "My body." You say: "My body." Everyone says. I know, "This is my body." If I see my finger, I think, "It is my finger." I don't think, "I finger," because I am not this body. Anyone, simply little sober thinking. So therefore, one who knows that, "It is my body," he is kṣetra-jña. He knows. And the body is called kṣetra. Idaṁ śarīraṁ kṣetram ity abhidhīyate. This śarīra is called kṣetra, field of activities. According to my body, I am acting. That is my field of activity.
And Kṛṣṇa says also that kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). Just like I am living entity; I am soul. I know the business of my body; the pains and pleasure of my body I know. But the pains and pleasure of your body I do not know, neither you know my pains and pleasure. So we are all individual. But there is another proprietor. Actually, He is the proprietor. He is the proprietor; we are simply occupier. Just like of a house there are two persons: one is the proprietor of the house; another, tenant, is the occupier. So we are simply occupiers. Real proprietor is Kṛṣṇa. Sarva-kṣetreṣu bhārata. Kṣetra-jñaṁ cāpi mām . . . that is īśvaraḥ sarva-bhūtānām (BG 18.61). He knows everyone's, what you are doing. Not only I, you—everyone.
Therefore it is stated, "That supreme person, Brahman," avibhaktaṁ ca bhūteṣu, "He is staying in everyone's heart." That is Kṛṣṇa. Just like I am sitting here. I am not in my apartment. You are sitting here; you are not in your apartment, because you are limited. But Kṛṣṇa, although He is living in His Goloka Vṛndāvana planet, He is everywhere. That is already explained. Yesterday we have already discussed. Bahir antaś ca bhūtānām acaraṁ caram eva ca, sūkṣmatvāt . . . (BG 13.16). Sarvataḥ pāṇi-pādaṁ tat sarvato 'kṣi-śiro-mukham (BG 13.14). We have discussed all these things. That is Kṛṣṇa. That is God, that He is in His . . . that is confirmed in the Īśopaniṣad. Īśopaniṣad. Īśāvāsyam idaṁ sarvaṁ yat kiñca jagatyāṁ jagat, tena tyaktena bhu . . . (ISO 1). And . . . so everywhere is Kṛṣṇa; everywhere is God. Sarvataḥ pāṇi-pādam. He has got hands and legs everywhere. And because He has got hands everywhere, therefore when you offer something to Kṛṣṇa, or God, with faith and love, He can accept. Not that because He is far, far away, therefore I am offering here something with faith and love, He can not accept. No. He can accept.
Just like a bank. A bank can accept your deposit from any branch; immediately your account is credited. Similarly, in the Brahma-saṁhitā it is said, goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). That is Kṛṣṇa; that is God, that He is always existing in His abode, but akhilātma-bhūtaḥ, at the same time He is existing everywhere within the creation. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). Some philosophers attain, say that, "He is everywhere, but He is not in His abode." That is mistake. Pūrṇasya pūrṇam ādāya pūrṇam evāviśiṣyate (Īśo Invocation). In His fullness, if He is presented everywhere, still, in His fullness He is in His abode. Just like I am not in fullness in my apartment. Maybe there is some message I can leave, but I am not in fullness. But Kṛṣṇa, God, can remain everywhere in fullness. Akhilātma-bhūtaḥ. Goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37).
So that is Kṛṣṇa consciousness perception. And He is living. Because He . . . the Māyāvādī philosopher, they are accepting that Kṛṣṇa, or Para-brahman, or God, because He is in everywhere, He has no personal feature. That is a poor fund of knowledge. That is not God. Because we are thinking materially. Just like if I take a piece of paper and tear it into small pieces and throw it, then the original paper has no existence. This is called Māyāvāda, Māyāvāda, or imperfect knowledge. Because I am thinking that materially if one thing is broken into pieces and thrown, the original form is lost, no more. It becomes impersonal. No. The Veda says that pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation). You take the full God, full . . . even God fully represented in every atom, still, He is pūrṇa. That is . . . one minus one equal to one, and one plus one equal to one. That is absolute idea. But we calculate from materialistic point of view. As we have got our teeny brain, we think like that.
Therefore Jīva Gosvāmī says: "Unless you accept inconceivable power of the Supreme Lord, you cannot understand God. That is not possible." If your compare with your conceivable power, that, "God may be like this . . ." That Dr. Frog's calculation of the Atlantic Ocean. That story you know, frog, frog philosophy. Kūpa-maṇḍūka-nyāya. A frog lives within the well, and he's calculating the length and breadth of Atlantic Ocean. How it is possible? It is not possible. So we are the frogs in the well. We have got limited capacity to understand. Our senses are limited. We are thinking Kṛṣṇa, or God, also, He is also limited. This is our fault. This is called poor fund of knowledge. You cannot compare with God. But the Māyāvādī philosophers speculate like that and spoil their own time as spoils others'. But that is not possible. So:
- avibhaktaṁ ca bhūteṣu
- vibhaktam iva ca sthitam
- bhūta-bhartṛ ca taj jñeyaṁ
- grasiṣṇu prabhaviṣṇu ca
- (BG 13.17)
He is giving all the necessities. The Supreme Lord, He is giving all the necessities of every living entity. Eko yo bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). This is Vedic instruction, Upaniṣad. Nityo nityānāṁ cetanaś cetanānām, eko yo bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13), that two eternals and two living entities. One is plural number, nityānām—this is plural number—and nityaḥ, that is singular number. Nityo nityānām. The Lord is also a living entity. Just like we are living entity, we have got our senses, similarly, God has also senses, but His senses are not limited. Our senses are limited. That is the difference. So nityo nityānāṁ cetanaś cetanānām. And what is the difference between this singular number and plural number? The eka, singular number, yo vidadhāti kāmān, bahūnām.
And actually, God is feeding us. You will find in Africa, there are millions of elephants. Who is giving them food? In your home, within the hole, you will find millions of ants. Are you giving them food? Who is giving them food? There are so many birds and beasts. There is no ration, government ration for them. They are eating.
No bird we have seen ever that it has died out of starvation. We have never experienced. But we are engaged in philanthropic work, to give food to the poor, as if God is unable to give food to the poor, because we have taken the position of God. So this is not our business. God has food for everyone. If one is suffering, that is his own fault. Just like in the hospital you'll go, you'll find so many patients are starving. Does it mean the patients are starving for want of food? No. He must starve; otherwise he will not be cured. That is destiny, called.
So these are not our business to see. Our own business is how to revive our original consciousness. That is our only business . . . (break) (end)