KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.5.22 TODAY (07/09/21):
- By the omnipotency of the Supreme Lord, the whole material creation evolves by the process of transformation and reactions one after another, and by the same omnipotency, they are wound up again one after another and conserved in the body of the Supreme.
- Kāla, or time, is the synonym of nature and is the transformed manifestation of the principles of material creation.
- Kāla may be taken as the first cause of all creation, and by the transformation of nature different activities of the material world become visible
- These activities may be taken up as the natural instinct of each and every living being, or even of the inert objects, and after the manifestation of activities there are varieties of products and by-products of the same nature.
- Originally these are all due to the Supreme Lord.
- The Vedānta-sūtras and the Bhāgavatam thus begin with the Absolute Truth as the beginning of all creations (janmādy asya yataḥ).
- SB 2.5.21 – The Lord, therefore, exists in His impersonal form by such expansion of energy, and the complete creation rests on His impersonal feature. Nonetheless, He keeps Himself distinct from such creation as the pūrṇam (or complete), and so no one should wrongly think that His personal feature is not existent due to His impersonal unlimited expansions.
- The lord says that although everything is resting on Him, He is aloof. The planetary systems are floating in space, and this space is the energy of the Supreme Lord. But He is different from space. He is differently situated. This is the inconceivable opulence of the Lord.
- “The Supreme Lord is performing inconceivably wonderful pastimes, displaying His energy.” His person is full of different potent energies, and His determination is itself actual fact. In this way the Personality of Godhead is to be understood.
- We may think of doing something, but there are so many impediments, and sometimes it is not possible to do as we like. But when Kṛṣṇa wants to do something, simply by His willing, everything is performed so perfectly that one cannot imagine how it is being done.
- He does not touch this material manifestation. Simply by His supreme will, everything is created, everything is sustained, everything is maintained and everything is annihilated. There is no difference between His mind and Himself (as there is a difference between ourselves and our present material mind) because He is absolute spirit. Simultaneously the Lord is present in everything; yet the common man cannot understand how He is also present personally.
- He is different from this material manifestation, yet everything is resting on Him. This is explained here as yogam aiśvaram, the mystic power of the Supreme Personality of Godhead.
SB 2.5.22 TRANSLATION:
(How the material creation takes place)
After the incarnation of the first puruṣa [Kāraṇārṇavaśāyī Viṣṇu], the mahat-tattva, or the principles of material creation, take place, and then time is manifested, and in course of time the three qualities appear. Nature means the three qualitative appearances. They transform into activities.
CLASS NOTES:
By the omnipotency of the Supreme Lord, the whole material creation evolves by the process of transformation and reactions one after another, and by the same omnipotency, they are wound up again one after another and conserved in the body of the Supreme. Kāla, or time, is the synonym of nature and is the transformed manifestation of the principles of material creation. As such, kāla may be taken as the first cause of all creation, and by the transformation of nature different activities of the material world become visible. These activities may be taken up as the natural instinct of each and every living being, or even of the inert objects, and after the manifestation of activities there are varieties of products and by-products of the same nature. Originally these are all due to the Supreme Lord. The Vedānta-sūtras and the Bhāgavatam thus begin with the Absolute Truth as the beginning of all creations (janmādy asya yataḥ).
One main point in this purport is the transformation & material activities. This transformation, the mayavadis say that there is no such transformation. At every step Mayavadis are contradicting what Krsna is saying or His devotees. SP gives an example in CC that lemon is a transformation of the energy of a lemon tree. Vaishnavas say that is the way material creation happens from the external energy.
Everything goes from subtle to Gross. Transformation and reactions are rejected by Mayavadis. A lot more about creation is happening in CC ADI Chapter 7.
Even the inert objects –
Soul and super soul in living beings
Supersoul in nonliving beings.
Jagadeesh Chandra bose observed the plants and also inert objects like metals and objects and found that they also have some consciousness. Because they grow and diminish. In the spiritual world is alive. In the material world, everything is also alive even though not understood.
But their explanation is all illusion.
BG 4.24 – Everything is an expansion of Krsna’s energy.
Perverted nature and real nature by the process of KC we can change everything perverted into real nature.
SB 2.5.21-
The Lord, therefore, exists in His impersonal form by such expansion of energy, and the complete creation rests on His impersonal feature. Nonetheless, He keeps Himself distinct from such creation as the pūrṇam (or complete), and so no one should wrongly think that His personal feature is not existent due to His impersonal unlimited expansions.
This is impossible for people to understand. The unlimited expansions – first expansion Balaram – …
And still He is the same and He is aloof and is not involved..
The whole material creation sits on the Brahma Jyothi.. These are all very complicated and incomprehensible… Human beings are in limited time and
Because we cannot do this, we think it is not possible. Because we cannot perceive we think they do not exist. The frog in the well example. The scientists say there is no spiritual world and there is only material world even that they cannot understand. Therefore they are always stuck and self imposed.
The impersonal expansion is a manifestation of His energy, and He is always in His personal feature despite His innumerable unlimited expansions of impersonal energies (Bg. 9.5-7). For human intelligence it is very difficult to conceive how the whole creation rests on His expansion of energy, but the Lord has given a very good example in the Bhagavad-gītā. It is said that although the air and the atoms rest within the huge expansion of the sky, which is like the resting reservoir of everything materially created, still the sky remains separate and unaffected. Similarly, although the Supreme Lord maintains everything created by His expansion of energy, He always remains separate. This is accepted even by Śaṅkarācārya, the great advocate of the impersonal form of the Absolute. He says nārāyaṇaḥ paro ’vyaktāt, or Nārāyaṇa exists separately, apart from the impersonal creative energy. The whole creation thus merges within the body of transcendental Nārāyaṇa at the time of annihilation, and the creation emanates from His body again with the same unchanging categories of fate and individual nature. The individual living entities, being parts and parcels of the Lord, are sometimes described as ātmā, qualitatively one in spiritual constitution. But because such living entities are apt to be attracted to the material creation, actively and subjectively, they are therefore different from the Lord.
BG 9.5
And yet everything that is created does not rest in Me. Behold My mystic opulence! Although I am the maintainer of all living entities and although I am everywhere, I am not a part of this cosmic manifestation, for My Self is the very source of creation.
He can be greater than everything and smaller than everything… mutually contradictory and inconceivable qualities. Everything is reconciled by the lord’s infinite energies. It is very impossible for materialists to understand due to their envious…
Body is a limitation, attachment to the body and material things is self-limiting. How do we handle this transcendental knowledge… Mayavadis reject things, Scientists and materialists reject things all because of their enviousness.. They cancel the abilities of the other person and their position. They cancel God. They are canceling their own opportunity of becoming God-consciousness. Enviousness of God = Enviousness of own self.
The Lord says that everything is resting on Him (mat-sthāni sarva-bhūtāni). This should not be misunderstood. The Lord is not directly concerned with the maintenance and sustenance of this material manifestation. Sometimes we see a picture of Atlas holding the globe on his shoulders; he seems to be very tired, holding this great earthly planet. Such an image should not be entertained in connection with Kṛṣṇa’s upholding this created universe. He says that although everything is resting on Him, He is aloof. The planetary systems are floating in space, and this space is the energy of the Supreme Lord. But He is different from space. He is differently situated. Therefore the Lord says, “Although they are situated on My inconceivable energy, as the Supreme Personality of Godhead I am aloof from them.” This is the inconceivable opulence of the Lord.
In the Nirukti Vedic dictionary it is said, yujyate ’nena durghaṭeṣu kāryeṣu: “The Supreme Lord is performing inconceivably wonderful pastimes, displaying His energy.” His person is full of different potent energies, and His determination is itself actual fact. In this way the Personality of Godhead is to be understood. We may think of doing something, but there are so many impediments, and sometimes it is not possible to do as we like. But when Kṛṣṇa wants to do something, simply by His willing, everything is performed so perfectly that one cannot imagine how it is being done. The Lord explains this fact: although He is the maintainer and sustainer of the entire material manifestation, He does not touch this material manifestation. Simply by His supreme will, everything is created, everything is sustained, everything is maintained and everything is annihilated. There is no difference between His mind and Himself (as there is a difference between ourselves and our present material mind) because He is absolute spirit. Simultaneously the Lord is present in everything; yet the common man cannot understand how He is also present personally. He is different from this material manifestation, yet everything is resting on Him. This is explained here as yogam aiśvaram, the mystic power of the Supreme Personality of Godhead.
BG 9.6 & 9.7 explain Krsna’s unique position
If we cannot accept any of these things we cannot
BG 9.6
In the Upaniṣads it is stated, yad-bhīṣā vātaḥ pavate: “It is out of the fear of the Supreme Lord that the wind is blowing.” (Taittirīya Upaniṣad 2.8.1) In the Bṛhad-āraṇyaka Upaniṣad (3.8.9) it is stated, etasya vā akṣarasya praśāsane gārgi sūrya-candramasau vidhṛtau tiṣṭhata etasya vā akṣarasya praśāsane gārgi dyāv-āpṛthivyau vidhṛtau tiṣṭhataḥ. “By the supreme order, under the superintendence of the Supreme Personality of Godhead, the moon, the sun, and the other great planets are moving.” In the Brahma-saṁhitā (5.52) also it is stated,
This is a description of the movement of the sun. It is said that the sun is considered to be one of the eyes of the Supreme Lord and that it has immense potency to diffuse heat and light. Still it is moving in its prescribed orbit by the order and the supreme will of Govinda. So, from the Vedic literature we can find evidence that this material manifestation, which appears to us to be very wonderful and great, is under the complete control of the Supreme Personality of Godhead. This will be further explained in the later verses of this chapter.
The whole kernel of truth is in BG. Much more detail about everything is in SB.