Tag: Srimad Bhagavatham Canto 2

Srimad Bhagavatham Canto 2 notes for HH Harivilas Maharaj’s classes.

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SB 2.9.36 – Part 2 – Notes – 1/23/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.9.36 – Part 2:

  • The direction of the Lord is that one should be God-minded, a devotee of the Lord, a worshiper of the Lord, and must offer all obeisances unto Lord Kṛṣṇa. By so doing, the devotee will undoubtedly go back to Godhead, back to home.
  • Even the great scientists, the great philosophers, the great mental speculators, the great politicians, the great industrialists, the great social reformers, etc., cannot give any relief to the restless society of the material world because they do not know the secret of success as mentioned in this verse of the Bhāgavatam, namely that one must know the mystery of bhakti-yoga.
  • Śrīmad-Bhāgavatam says again and again that without attainment of the status of bhakti-yoga, all the activities of human society are to be considered absolute failures only. 
  • As long as the mind is absorbed in fruitive activities, the mind is understood to be absorbed in nescience, and thus one is sure to be subjected to material bondage in different bodies again and again until one develops a transcendental love for Godhead, Vāsudeva, the Supreme Person
  • To become absorbed in the transcendental name, quality, form and activities of the Supreme Person, Vāsudeva, means to change the temper of the mind from matter to absolute knowledge, which leads one to the path of absolute realization and thus frees one from the bondage of material contact and encagements in different material bodies.
  • In the material world, which is full of darkness and dangers, combined with birth and death and full of different anxieties, the only way to get out of the great entanglement is to accept loving transcendental devotional service to Lord Vāsudeva. This is accepted by all classes of philosophers.
  • “Even though one may have gone to the other side of all the Vedas, and even though one is well versed in all the revealed scriptures, if one is not a devotee of the Supreme Lord, he must be considered the lowest of mankind.
  • The devotional service of the Lord with perfect knowledge through the training of a bona fide spiritual master is advised for everyone, even if one happens not to be a human being.
  • There is no need to seek properly qualified candidates for discharging devotional service to the Lord. Let them be either well-behaved or ill trained, let them be either learned or fools, let them be either grossly attached or in the renounced order of life, let them be liberated souls or desirous of salvation, let them be inexpert in the discharge of devotional service or expert in the same — all of them can be elevated to the supreme position by discharging devotional service under the proper guidance.
  • sincere earnestness is the only qualification that can lead one to the highest perfectional stage of life
  • “Even the self-realized souls are also attracted by the transcendental loving service of the Lord.”
  • “Simply by hearing and chanting, one becomes a great devotee of Lord Vāsudeva.”
  • “A person who does not move from the lotus feet of the Lord even for a moment or a second is to be considered the greatest of all Vaiṣṇavas.”
  • “The pure devotees are convinced of attaining the association of the Personality of Godhead, and thus they are always engaged in the transcendental loving service of the Lord.”
  • “Everywhere” means in every part of the creation of the Lord. The Lord can be served by all the senses, or even simply by the mind.
  • Success is guaranteed for a devotee who fully engages any one of his senses in the mode of devotional service.
  • The Lord is served universally by the universal entities. He can be served simply by hearing, He can be served simply by chanting or reading about His activities, He can be served simply by adoring Him and accepting Him.
  • “Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and, simply by being employed in the service of the Lord, one’s senses are purified.” (Nārada Pañcarātra)
  • Because the bewildered living entities are blinded by the glaring reflection in the darkness, they are unable to find the truth of the revealed scriptures.

SB 2.9.36 TRANSLATION:

A person who is searching after the Supreme Absolute Truth, the Personality of Godhead, must certainly search for it up to this, in all circumstances, in all space and time, and both directly and indirectly.

The revealed scriptures give directions directly to this end, but because the bewildered living entities are blinded by the glaring reflection in the darkness, they are unable to find the truth of the revealed scriptures. For example, in the Bhagavad-gītā the whole direction is targeted toward the Personality of Godhead Lord Śrī Kṛṣṇa, but for want of a bona fide spiritual master in the line of Brahmājī or the direct hearer, Arjuna, there are different distortions of the revealed knowledge by many unauthorized persons who just want to satisfy their own whims. Undoubtedly the Bhagavad-gītā is accepted as one of the most brilliant stars in the horizon of the spiritual sky, yet the interpretations of this great book of knowledge have so grossly been distorted that every student of the Bhagavad-gītā is still in the same darkness of glaring material reflections. Such students are hardly enlightened by the Bhagavad-gītā. In the Gītā practically the same instruction is imparted as in the four prime verses of the Bhāgavatam, but due to wrong and fashionable interpretations by unauthorized persons, one cannot reach the ultimate conclusion. In the Bhagavad-gītā (18.61) it is clearly said:

īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe ’rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni

yantrārūḍhāni māyayā

The Lord is situated in the heart of all living beings (as Paramātmā), and He is controlling all of them in the material world under the agency of His external energy. Therefore it is clearly mentioned that the Lord is the supreme controller and that the living entities are controlled by the Lord. In the same Bhagavad-gītā (18.65) the Lord directs as follows:

man-manā bhava mad-bhakto

mad-yājī māṁ namaskuru

mām evaiṣyasi satyaṁ te

pratijāne priyo ’si me

It is clear from this verse of the Bhagavad-gītā that the direction of the Lord is that one should be God-minded, a devotee of the Lord, a worshiper of the Lord, and must offer all obeisances unto Lord Kṛṣṇa. By so doing, the devotee will undoubtedly go back to Godhead, back to home.

Indirectly it is said that the whole Vedic social construction of human society is so made that everyone acts as a part and parcel of the complete body of the Lord. The intelligent class of men, or the brāhmaṇas, are situated on the face of the Lord; the administrative class of men, the kṣatriyas, are situated on the arms of the Lord; the productive class of men, the vaiśyas, are situated on the belt of the Lord; and the laborer class of men, the śūdras, are situated on the legs of the Lord. Therefore the complete social construction is the body of the Lord, and all the parts of the body, namely the brāhmaṇas, the kṣatriyas, the vaiśyas and the śūdras, are meant to serve the Lord’s whole body conjointly; otherwise the parts become unfit to be coordinated with the supreme consciousness of oneness. Universal consciousness is factually achieved by coordinated service of all concerned to the Supreme Personality of Godhead, and that alone can insure total perfection. Therefore even the great scientists, the great philosophers, the great mental speculators, the great politicians, the great industrialists, the great social reformers, etc., cannot give any relief to the restless society of the material world because they do not know the secret of success as mentioned in this verse of the Bhāgavatam, namely that one must know the mystery of bhakti-yoga. In the Bhagavad-gītā (7.15) also it is said:

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

Because the so-called great leaders of human society are ignorant of this great knowledge of bhakti-yoga and are always engaged in ignoble acts of sense gratification, bewildered by the external energy of the Lord, they are stubborn rebels against the supremacy of the Supreme Personality of Godhead, and they never agree to surrender unto Him because they are fools, miscreants and the lowest type of human beings. Such faithless nonbelievers may be highly educated in the material sense of the term, but factually they are the greatest fools of the world because by the influence of the external, material nature all their so-called acquisition of knowledge has been made null and void. Therefore all advancement of knowledge in the present context of things is being misused by cats and dogs fighting with one another for sense gratification, and all acquisition of knowledge in science, philosophy, fine arts, nationalism, economic development, religion and great activities are being spoiled by being used as dresses for dead men. There is no utility in the dresses used for covering a coffin of a dead body save getting false applause from the ignorant public. The Śrīmad-Bhāgavatam therefore says again and again that without attainment of the status of bhakti-yoga, all the activities of human society are to be considered absolute failures only. It is said:

parābhavas tāvad abodha-jāto

yāvan na jijñāsata ātma-tattvam

yāvat kriyās tāvad idaṁ mano vai

karmātmakaṁ yena śarīra-bandhaḥ

(Bhāg. 5.5.5)

As long as one is blind to inquiring after self-realization, all material activities, however great they may be, are all different kinds of defeat because the aim of human life is not fulfilled by such unwanted and profitless activities. The function of the human body is to attain freedom from material bondage, but as long as one is fully absorbed in material activities, his mind will be overwhelmed in the whirlpool of matter, and thus he will continue to be encaged in material bodies life after life:

evaṁ manaḥ karma-vaśaṁ prayuṅkte

avidyayātmany upadhīyamāne

prītir na yāvan mayi vāsudeve

na mucyate deha-yogena tāvat

(Bhāg. 5.5.6)

MIND CREATES BODIES

It is one’s mind that generates different kinds of bodies for suffering different kinds of material pangs. Therefore as long as the mind is absorbed in fruitive activities, the mind is understood to be absorbed in nescience, and thus one is sure to be subjected to material bondage in different bodies again and again until one develops a transcendental love for Godhead, Vāsudeva, the Supreme Person. To become absorbed in the transcendental name, quality, form and activities of the Supreme Person, Vāsudeva, means to change the temper of the mind from matter to absolute knowledge, which leads one to the path of absolute realization and thus frees one from the bondage of material contact and encagements in different material bodies.

BHAKTI YOGA IS APT EVERY TIME AND PLACE

Śrīla Jīva Gosvāmī Prabhupāda therefore comments on the words sarvatra sarvadā in the sense that the principles of bhakti-yoga, or devotional service to the Lord, are apt in all circumstances; i.e., bhakti-yoga is recommended in all the revealed scriptures, it is performed by all authorities, it is important in all places, it is useful in all causes and effects, etc. As far as all the revealed scriptures are concerned, he quotes from the Skanda Purāṇa on the topics of Brahmā and Nārada as follows:

saṁsāre ’smin mahā-ghore

janma-mṛtyu-samākule

pūjanaṁ vāsudevasya

tārakaṁ vādibhiḥ smṛtam

In the material world, which is full of darkness and dangers, combined with birth and death and full of different anxieties, the only way to get out of the great entanglement is to accept loving transcendental devotional service to Lord Vāsudeva. This is accepted by all classes of philosophers.

Śrīla Jīva Gosvāmī also quotes another common passage, which is found in three Purāṇas, namely the Padma Purāṇa, Skanda Purāṇa and Liṅga Purāṇa. It runs as follows:

āloḍya sarva-śāstrāni

vicārya ca punaḥ punaḥ

idam ekaṁ suniṣpannaṁ

dhyeyo nārāyaṇaḥ sadā

“By scrutinizingly reviewing all the revealed scriptures and judging them again and again, it is now concluded that Lord Nārāyaṇa is the Supreme Absolute Truth, and thus He alone should be worshiped.”

The same truth is also indirectly described in the Garuḍa Purāṇa as follows:

parāṁ gato ’pi vedānāṁ

sarva-śāstrārtha-vedy api

yo na sarveśvare bhaktas

taṁ vidyāt puruṣādhamam

“Even though one may have gone to the other side of all the Vedas, and even though one is well versed in all the revealed scriptures, if one is not a devotee of the Supreme Lord, he must be considered the lowest of mankind.” Similarly, it is also stated in Śrīmad-Bhāgavatam (5.18.12) indirectly as follows:

yasyāsti bhaktir bhagavaty akiñcanā

sarvair guṇais tatra samāsate surāḥ

harāv abhaktasya kuto mahad-guṇā

mano-rathenāsati dhāvato bahiḥ

One who has unflinching devotion unto the Supreme Personality of Godhead must have all the good qualities of the demigods, and contrarily one who is not a devotee of the Lord must be hovering in the darkness of mental speculation and thus must be engaged in material impermanence. Śrīmad-Bhāgavatam (11.11.18) says:

śabda-brahmaṇi niṣṇāto

na niṣṇāyāt pare yadi

śramas tasya śrama-phalo

hy adhenum iva rakṣataḥ

“One may be well versed in all the transcendental literature of the Vedas, but if he fails to be acquainted with the Supreme, then it must be concluded that all of his education is like the burden of a beast or like one’s keeping a cow without milking capacity.”

Similarly, the liberty of discharging loving transcendental service to the Lord is invested in everyone, even the women, the śūdras, the forest tribes, or any other living beings born in sinful conditions.

te vai vidanty atitaranti ca deva-māyāṁ

strī-śūdra-hūṇa-śabarā api pāpa-jīvāḥ

yady adbhuta-krama-parāyaṇa-śīlaśikṣās

tiryag-janā api kimu śruta-dhāraṇā ye

(Bhāg. 2.7.46)

DEVOTIONAL SERVICE IS FOR ALL 

The lowest of human beings can be elevated to the highest stage of devotional life if they are trained by the bona fide spiritual master well versed in the transcendental loving service of the Lord. If the lowest can be so elevated, then what to speak of the highest, who are well versed in the Vedic knowledge? The conclusion is that devotional service to the Lord is open for all, regardless of who they are. That is the confirmation of its application for all kinds of performers of the service.

Therefore the devotional service of the Lord with perfect knowledge through the training of a bona fide spiritual master is advised for everyone, even if one happens not to be a human being. This is confirmed in the Garuḍa Purāṇa as follows:

kīṭa-pakṣi-mṛgāṇāṁ ca

harau sannyasta-cetasām

ūrdhvām eva gatiṁ manye

kiṁ punar jñānināṁ nṛṇām

“Even the worms, birds and beasts are assured of elevation to the highest perfectional life if they are completely surrendered to the transcendental loving service of the Lord, so what to speak of the philosophers amongst the human beings?”

EVERYONE CAN BE ELEVATED BY DS:

Therefore there is no need to seek properly qualified candidates for discharging devotional service to the Lord. Let them be either well-behaved or ill trained, let them be either learned or fools, let them be either grossly attached or in the renounced order of life, let them be liberated souls or desirous of salvation, let them be inexpert in the discharge of devotional service or expert in the same — all of them can be elevated to the supreme position by discharging devotional service under the proper guidance. This is also confirmed in the Bhagavad-gītā (9.30, 32) as follows:

api cet sudurācāro

bhajate mām ananya-bhāk

sādhur eva sa mantavyaḥ

samyag vyavasito hi saḥ

māṁ hi pārtha vyapāśritya

ye ’pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te ’pi yānti parāṁ gatim

Even if a person is fully addicted to all sorts of sinful acts, if he happens to be engaged in the loving transcendental service of the Lord under proper guidance, he is to be considered the most perfect holy man without a doubt. And thus any person, whatsoever and whosoever he or she may be — even the fallen woman, the less intelligent laborer, the dull mercantile man, or even a man lower than all these — can attain the highest perfection of life by going back home, back to Godhead, provided he or she takes shelter of the lotus feet of the Lord in all earnestness. This sincere earnestness is the only qualification that can lead one to the highest perfectional stage of life, and unless and until such real earnestness is aroused, there is a difference between cleanliness or uncleanliness, learning or nonlearning, in the material estimation. Fire is always fire, and thus if someone touches the fire, knowingly or unknowingly, the fire will act in its own way without discrimination. The principle is: harir harati pāpāni duṣṭa-cittair api smṛtaḥ. The all-powerful Lord can purify the devotee of all sinful reactions, just as the sun can sterilize all sorts of infections by its powerful rays. “Attraction for material enjoyment cannot act upon a pure devotee of the Lord.” There are hundreds and thousands of aphorisms in the revealed scriptures. Ātmārāmāś ca munayaḥ: “Even the self-realized souls are also attracted by the transcendental loving service of the Lord.” Kecit kevalayā bhaktyā vāsudeva-parāyaṇāḥ: “Simply by hearing and chanting, one becomes a great devotee of Lord Vāsudeva.” Na calati bhagavat-padāravindāl lavanimiṣārdham api sa vaiṣṇavāgryaḥ: “A person who does not move from the lotus feet of the Lord even for a moment or a second is to be considered the greatest of all Vaiṣṇavas.” Bhagavat-pārṣadatāṁ prāpte mat-sevayā pratītaṁ te: “The pure devotees are convinced of attaining the association of the Personality of Godhead, and thus they are always engaged in the transcendental loving service of the Lord.” Therefore in all continents, in all planets, in all universes, devotional service to the Lord, or bhakti-yoga, is current, and that is the statement of the Śrīmad-Bhāgavatam and allied scriptures. “Everywhere” means in every part of the creation of the Lord. The Lord can be served by all the senses, or even simply by the mind. The South Indian brāhmaṇa who served the Lord simply on the strength of his mind also factually realized the Lord. Success is guaranteed for a devotee who fully engages any one of his senses in the mode of devotional service. The Lord can be served by any ingredient, even the most common commodity — a flower, a leaf, a fruit or a little water, which are available in any part of the universe and without cost — and thus the Lord is served universally by the universal entities. He can be served simply by hearing, He can be served simply by chanting or reading about His activities, He can be served simply by adoring Him and accepting Him.

The whole purport is about getting liberated and going back to God. Transfering from sense gratification to pleasing senses of KC. 

We have time to hear about Krsna by regulating our life. 

Chant and hear 

Teaching of Lord Kapila Dev – Text 15 

cetaḥ khalv asya bandhāya

muktaye cātmano matam

guṇeṣu saktaṁ bandhāya

rataṁ vā puṁsi muktaye

The stage in which the consciousness of the living entity is attracted by the three modes of material nature is called conditional life. But when that same consciousness is attached to the Supreme Personality of Godhead, one is situated in the consciousness of liberation.

There is a distinction here between Kṛṣṇa consciousness and māyā consciousness. Guṇeṣu, or māyā consciousness, involves attachment to the three material modes of nature, under which one works sometimes in goodness and knowledge, sometimes in passion and sometimes in ignorance. These different qualitative activities, with the central attachment for material enjoyment, are the cause of one’s conditional life. When the same cetaḥ, or consciousness, is transferred to the Supreme Personality of Godhead, Kṛṣṇa, or when one becomes Kṛṣṇa conscious, he is on the path of liberation.

Teaching of Lord Kapila Dev – Text 16 

ahaṁ-mamābhimānotthaiḥ

kāma-lobhādibhir malaiḥ

vītaṁ yadā manaḥ śuddham

aduḥkham asukhaṁ samam

When one is completely cleansed of the impurities of lust and greed produced from the false identification of the body as “I” and bodily possessions as “mine,” one’s mind becomes purified. In that pure state he transcends the stage of material happiness and distress.

Tada rajas tamo bhavo – lust and greed is very dangerous.. By development of devotional service one becomes  free from lust and greed.. 

Kāma and lobha are the symptoms of material existence. Everyone always desires to possess something. It is said here that desire and greed are the products of false identification of oneself with the body. When one becomes free from this contamination, his mind and consciousness also become freed and attain their original state. Mind, consciousness and the living entity exist. Whenever we speak of the living entity, this includes the mind and consciousness. The difference between conditional life and liberated life occurs when we purify the mind and the consciousness. When they are purified, one becomes transcendental to material happiness and distress.

The process of purification is the gist of the spiritual life.. Transfer the thinking, feeling and willing to pleasing Krsna.. On the way we give up attachment to everything I, me and mine attitude is an obstacle.. 

PURIFICATION oF MIND AND SENSES: 

In the beginning Lord Kapila has said that perfect yoga enables one to transcend the platform of material distress and happiness. How this can be done is explained here: one has to purify his mind and consciousness. This can be done by the bhakti-yoga system. As explained in the Nārada Pañcarātra, one’s mind and senses should be purified (tat-paratvena nirmalam). One’s senses must be engaged in devotional service of the Lord. That is the process. The mind must have some engagement. One cannot make the mind vacant. Of course there are some foolish attempts to try to make the mind vacant or void, but that is not possible. The only process that will purify the mind is to engage it in Kṛṣṇa. The mind must be engaged. If we engage our mind in Kṛṣṇa, naturally the consciousness becomes fully purified, and there is no chance that material desire and greed will enter.

Our mind is our friend, and our mind is our enemy. If it is cleansed, it is a friend, and if it is dirty, we contract material diseases. If we keep ourselves clean, pure, we will not be contaminated. According to Vedic civilization, one has to cleanse himself externally three times daily – once in the morning, again at noon, and again in the evening. Those who strictly follow the brahminical rules and regulations follow this process. Cleanliness is next to godliness. Conditional life means that the mind is covered with dirty things, and this is our disease. When we are in the lower modes of tamo-guṇa and rajo-guṇa, these dirty things are very prominent. One has to raise himself to the mode of sattva (goodness) by the process of saṅkīrtana and śravaṇa. One has to hear kṛṣṇa-kathā. Kṛṣṇa is within everyone’s heart. The individual soul is part and parcel of Kṛṣṇa, and Kṛṣṇa wants the individual soul to turn to Him. Unfortunately the conditioned soul is attached to material enjoyment, and this is the cause of his bondage to birth, death, old age and disease. He is so foolish that he does not take into consideration that these miseries are repeated. He is like an ass that belongs to a washerman who loads him down with heavy clothes. For a few morsels of grass, the ass has to carry heavy loads all day, although not a single piece of clothing belongs to him. This is the way of the karmīs. They may become big multimillionaires, but they are just like asses, working hard day and night. Regardless of how much money they may have, their stomachs can only hold so much. And they require only six feet of space to sleep. Nonetheless, these big karmīs are thinking themselves very important. They think, “Without me, all the members of my nation will die. Let me work day and night to the point of death.” People are thinking, “I belong to this family, this nation, this community. I have this duty or that duty,” and so on. People do not know that these are all false designations.

Śrī Caitanya Mahāprabhu therefore enjoins, jīvera ‘svarūpa’ haya — kṛṣṇera ‘nitya-dāsa’: our actual position is that of eternal servants of Kṛṣṇa. We are mistakenly thinking that we are servants of a family or nation, but this is due to ignorance, tamo-guṇa. However, we can attain the platform of sattva-guṇa by following the instructions given in Bhagavad-gītā. Hearing kṛṣṇa-kathā, topics about Kṛṣṇa, clears all the dirty things from the mind. Also, if we chant and dance, these dirty things will be wiped away. The mind is the cause of bondage, and the mind is the cause of liberation. When it is dirty, it brings about bondage. In conditional life, we take birth, remain for some time, and enjoy or suffer. But really there is no question of enjoyment. There is only suffering. When we die, we have to give up the body and then take on another body. We immediately enter the womb of another mother, stay for nine months or so, and then come out. Then a new chapter of life begins. This is conditioned life, and it goes on again and again and again. In this way we undergo the tribulations of birth, old age, disease and death. The dogs and cats cannot understand this process, but we can understand it in human life through the Vedic literatures. If we don’t take advantage of these literatures, all our education is for nothing.

Narada Pancaratra – 

sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-

sevanaṁ bhaktir ucyate

“Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and, simply by being employed in the service of the Lord, one’s senses are purified.” (Nārada Pañcarātra)

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SB 2.9.35 – Part 6 – Notes – 1/20/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.9.35 – Part 6 :

  • Although He is present in every atom, the Supreme Personality of Godhead may not be visible to the dry speculators; still the mystery is unfolded before the eyes of the pure devotees because their eyes are anointed with love of Godhead. 
  • And this love of Godhead can be attained only by the practice of transcendental loving service of the Lord, and nothing else. The vision of the devotees is not ordinary; it is purified by the process of devotional service.
  • The spiritually developed person is able to have the television of the kingdom of God always reflected within his heart. That is the mystery of knowledge of the Personality of Godhead.
  • BG 11.8 – But you cannot see Me with your present eyes. Therefore I give you divine eyes. Behold My mystic opulence! (Krsna gives the eyes to see Him)
  • Those who are actually interested in understanding the Supreme Personality of Godhead, Kṛṣṇa, and who follow in the footsteps of Arjuna should understand that Kṛṣṇa not only theoretically presented Himself as the Supreme, but actually revealed Himself as the Supreme.
  • The Lord gave Arjuna the necessary power to see His universal form because He knew that Arjuna did not particularly want to see it.
  • BS 5.24  (Krsna give Brahma the the eyes to see Him) – Then the goddess of learning Sarasvatī, the divine consort of the Supreme Lord, said thus to Brahmā who saw nothing but gloom in all directions, “O Brahmā, this mantra, viz., klīṁ kṛṣṇāya govindāya gopī-jana-vallabhāya svāhā, will assuredly fulfill your heart’s desire.”
  • BS 5.25 – “O Brahmā, do thou practice spiritual association by means of this mantra; then all your desires will be fulfilled.”
  • Kāma-gāyatrī is the highest of all the Gāyatrīs, because the meditation and prayer contained in it are full of the perfect transcendental sportive activities which are not to be found in any other Gāyatrī. 
  • Brahmā thought thus within himself, “By the recollection of kāma-gāyatrī it seems to me that I am the eternal maidservant of Kṛṣṇa.” Though the other mysteries in regard to the condition of the maidservant of Kṛṣṇa were not revealed to him,
  •  Brahmā, by dint of his searching self-consciousness, became well acquainted with the ocean of truth. All the truths of the Vedas were revealed to him and with the help of those essences of the Vedas he offered this hymn to the Supreme Lord Śrī Kṛṣṇa. 
  • Śrīmān Mahāprabhu has taught this hymn to His favorite disciples in as much as it fully contains all the transcendental truths regarding the Vaiṣṇava philosophy. Readers are requested to study and try to enter into the spirit of his hymn with great care and attention, as a regular daily function.
  • In the beginning of Lord Brahmā’ self-realization he was shown a transcendental vision of the Vaikuṇṭha spheres by the grace of Nārāyaṇa. Later, by the grace of Kṛṣṇa, he was shown a transcendental vision of Kṛṣṇaloka. This transcendental vision is like the reception of television from the moon via a mechanical system for receiving modulated waves, but it is achieved by penance and meditation within oneself.
  • A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.
  • Such knowledge in Kṛṣṇa consciousness can be achieved by a faithful person who believes firmly in Kṛṣṇa. One is called a faithful man who thinks that simply by acting in Kṛṣṇa consciousness he can attain the highest perfection
  • Over and above this, one should control the senses. A person who is faithful to Kṛṣṇa and who controls the senses can easily attain perfection in the knowledge of Kṛṣṇa consciousness without delay.
  • But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next.

SB 2.9.35 TRANSLATION:

O Brahmā, please know that the universal elements enter into the cosmos and at the same time do not enter into the cosmos; similarly, I Myself also exist within everything created, and at the same time I am outside of everything.

Therefore, although He is present in every atom, the Supreme Personality of Godhead may not be visible to the dry speculators; still the mystery is unfolded before the eyes of the pure devotees because their eyes are anointed with love of Godhead. And this love of Godhead can be attained only by the practice of transcendental loving service of the Lord, and nothing else. The vision of the devotees is not ordinary; it is purified by the process of devotional service. In other words, as the universal elements are both within and without, similarly the Lord’s name, form, quality, pastimes, entourage, etc., as they are described in the revealed scriptures or as performed in the Vaikuṇṭhalokas, far, far beyond the material cosmic manifestation, are factually being televised in the heart of the devotee. The man with a poor fund of knowledge cannot understand, although by material science one can see things far away by means of television. Factually, the spiritually developed person is able to have the television of the kingdom of God always reflected within his heart. That is the mystery of knowledge of the Personality of Godhead.

BG 11.8 – Krishna gives the eyes to see Him (Arjuna)

But you cannot see Me with your present eyes. Therefore I give you divine eyes. Behold My mystic opulence!

A pure devotee does not like to see Kṛṣṇa in any form except His form with two hands; a devotee must see His universal form by His grace, not with the mind but with spiritual eyes. To see the universal form of Kṛṣṇa, Arjuna is told not to change his mind but his vision. The universal form of Kṛṣṇa is not very important; that will be clear in subsequent verses. Yet because Arjuna wanted to see it, the Lord gives him the particular vision required to see that universal form.

Devotees who are correctly situated in a transcendental relationship with Kṛṣṇa are attracted by loving features, not by a godless display of opulences. The playmates of Kṛṣṇa, the friends of Kṛṣṇa and the parents of Kṛṣṇa never want Kṛṣṇa to show His opulences. They are so immersed in pure love that they do not even know that Kṛṣṇa is the Supreme Personality of Godhead. In their loving exchange they forget that Kṛṣṇa is the Supreme Lord. In the Śrīmad-Bhāgavatam it is stated that the boys who play with Kṛṣṇa are all highly pious souls, and after many, many births they are able to play with Kṛṣṇa. Such boys do not know that Kṛṣṇa is the Supreme Personality of Godhead. They take Him as a personal friend. Therefore Śukadeva Gosvāmī recites this verse:

itthaṁ satāṁ brahma-sukhānubhūtyā

dāsyaṁ gatānāṁ para-daivatena

māyāśritānāṁ nara-dārakeṇa

sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ

“Here is the Supreme Person, who is considered the impersonal Brahman by great sages, the Supreme Personality of Godhead by devotees, and a product of material nature by ordinary men. Now these boys, who have performed many, many pious activities in their past lives, are playing with that Supreme Personality of Godhead.” (Śrīmad-Bhāgavatam 10.12.11)

The fact is that the devotee is not concerned with seeing the viśva-rūpa, the universal form, but Arjuna wanted to see it to substantiate Kṛṣṇa’s statements so that in the future people could understand that Kṛṣṇa not only theoretically or philosophically presented Himself as the Supreme but actually presented Himself as such to Arjuna. Arjuna must confirm this because Arjuna is the beginning of the paramparā system. Those who are actually interested in understanding the Supreme Personality of Godhead, Kṛṣṇa, and who follow in the footsteps of Arjuna should understand that Kṛṣṇa not only theoretically presented Himself as the Supreme, but actually revealed Himself as the Supreme.

The Lord gave Arjuna the necessary power to see His universal form because He knew that Arjuna did not particularly want to see it, as we have already explained.

BS 5.24  (Krsna give Brahma the the eyes to see Him)

Then the goddess of learning Sarasvatī, the divine consort of the Supreme Lord, said thus to Brahmā who saw nothing but gloom in all directions, “O Brahmā, this mantra, viz., klīṁ kṛṣṇāya govindāya gopī-jana-vallabhāya svāhā, will assuredly fulfill your heart’s desire.”

The mantra, consisting of the eighteen divine letters prefixed by the kāma-bīja, is alone superexcellent. It has a twofold aspect. One aspect is that it tends to make the pure soul run after all-attractive Śrī Kṛṣṇa, the Lord of Gokula and the divine milkmaids. This is the acme of the spiritual tendency of jīvas. When the devotee is free from all sorts of mundane desires and willing to serve the Lord he attains the fruition of his heart’s desire, viz., the love of Kṛṣṇa. But in the case of the devotee who is not of unmixed aptitude this superexcellent mantra fulfills his heart’s desire also. The transcendental kāma-bīja is inherent in the divine logos located in Goloka; and the kāma-bīja pervertedly reflected in the worldly affairs satisfies all sorts of desires of this mundane world.

BS 5.25 

“O Brahmā, do thou practice spiritual association by means of this mantra; then all your desires will be fulfilled.”

Brahmā, being desirous of satisfying Govinda, practiced the cultural acts for Kṛṣṇa in Goloka, Lord of Śvetadvīpa, for a long time. His meditation ran thus, “There exists a divine lotus of a thousand petals, augmented by millions of filaments, in the transcendental land of Goloka. On its whorl, there exists a great divine throne on which is seated Śrī Kṛṣṇa, the form of eternal effulgence of transcendental bliss, playing on His divine flute resonant with the divine sound, with His lotus mouth. He is worshiped by His amorous milkmaids with their respective subjective portions and extensions and also by His external energy [who stays outside] embodying all mundane qualities.”

Although the object of meditation is fully transcendental, yet owing to her nature which is permeated with the quality of active mundane hankering, Māyā, the nonspiritual potency of Kṛṣṇa, embodying the principles of mixed sattva, rajas, and tamas, in the forms of Durgā, and other nonspiritual powers, meditated on the Supreme Lord Kṛṣṇa as the object of their worship. So long as there is any trace of mundane desire in one’s heart, it is the object of worship of Māyādevī (Durgā) who has to be worshiped by such a person; nevertheless the fulfillment of one’s heart’s desire results from the worship of the object of worship of Māyādevī, and not from the worship of Māyādevī herself. This is in accordance with the śloka, akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhiḥ / tīvreṇa bhakti-yogena yajeta puruṣaṁ param [SB 2.3.10]. The meaning of this śloka of the Bhāgavatam is that though other gods, as distinct manifestations of the Supreme Lord, are bestowers of sundry specific boons, yet a sensible person should worship the all powerful Supreme Lord, giver of all good, with unalloyed devotion, without worshiping those mundane gift-giving deities. Accordingly, Brahmā meditated upon Kṛṣṇa in Goloka, the object of the worship, from a distance, of Māyādevī. True devotion is unalloyed devotional activity free from all mundane desire. The devotion of Brahmā, etc., is not unmixed devotion. But there is a stage of unmixed predilection even in devotion for the attainment of one’s selfish desire. This has been fully described in the concluding five ślokas of this work. That is the easiest method of divine service, prior to the attainment of self-realization, by fallen souls.

BS 5.27 

Then Gāyatrī, mother of the Vedas, being made manifest, i.e. imparted, by the divine sound of the flute of Śrī Kṛṣṇa, entered into the lotus mouth of Brahmā, born from himself, through his eight ear-holes. The lotus-born Brahmā having received the Gāyatrī, sprung from the flute-song of Śrī Kṛṣṇa, attained the status of the twice-born, having been initiated by the supreme primal preceptor, Godhead Himself.

The sound of Kṛṣṇa’s flute is the transcendental blissful sound; hence the archetype of all Veda, is present in it. The Gāyatrī is Vedic rhythm. It contains a brief meditation and prayer. Kāma-gāyatrī is the highest of all the Gāyatrīs, because the meditation and prayer contained in it are full of the perfect transcendental sportive activities which are not to be found in any other Gāyatrī. The Gāyatrī that is attained as the sequel of the eighteen-lettered mantra is kāma-gāyatrī which runs thus: klīṁ kāma-devāya vidmahe puṣpa-bāṇāya dhīmahi tan no ‘naṅgaḥ pracodayāt. In this Gāyatrī, the realization of the transcendental pastimes of Śrī Gopījana-vallabha after perfect meditation and the prayer for the attainment of the transcendental god of love are indicated. In the spiritual world there is no better mode of endeavor for securing the superexcellent rasa-bedewed love. As soon as that Gāyatrī entered into the ear-holes of Brahmā, he became the twice-born and began to chant the Gāyatrī. Whoever has received the same Gāyatrī in reality, has attained his spiritual rebirth. The status of a twice-born that is obtained in accordance with one’s worldly nature and lineage, by the fettered souls in this mundane world, is far inferior to that of the twice-born who obtains admission into the transcendental world; because the initiation or acquisition of transcendental birth as a result of spiritual initiation is the highest of glories in as much as the jīva is thereby enabled to attain to the transcendental realm.

SP is the most merciful and gave all these transcendental opportunities…

BS 5.28

Enlightened by the recollection of that Gāyatrī, embodying the three Vedas, Brahmā became acquainted with the expanse of the ocean of truth. Then he worshiped Śrī Kṛṣṇa, the essence of all Vedas, with this hymn.

Brahmā thought thus within himself, “By the recollection of kāma-gāyatrī it seems to me that I am the eternal maidservant of Kṛṣṇa.” Though the other mysteries in regard to the condition of the maidservant of Kṛṣṇa were not revealed to him, Brahmā, by dint of his searching self-consciousness, became well acquainted with the ocean of truth. All the truths of the Vedas were revealed to him and with the help of those essences of the Vedas he offered this hymn to the Supreme Lord Śrī Kṛṣṇa. Śrīmān Mahāprabhu has taught this hymn to His favorite disciples in as much as it fully contains all the transcendental truths regarding the Vaiṣṇava philosophy. Readers are requested to study and try to enter into the spirit of his hymn with great care and attention, as a regular daily function.

CC M 5.22

“I worship Govinda, the primeval Lord, the first progenitor, who is tending cows yielding all desires in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds and thousands of goddesses of fortune.”

This is a verse from the Brahma-saṁhitā (5.29). This description of the abode of Kṛṣṇa gives us definite information of the transcendental place where not only is life eternal, blissful and full of knowledge, but there are ample vegetables, milk, jewels, and beautiful homes and gardens tended by lovely damsels who are all goddesses of fortune. Kṛṣṇaloka is the topmost planet in the spiritual sky, and below it are innumerable spheres, a description of which can be found in Śrīmad-Bhāgavatam. In the beginning of Lord Brahmā’ self-realization he was shown a transcendental vision of the Vaikuṇṭha spheres by the grace of Nārāyaṇa. Later, by the grace of Kṛṣṇa, he was shown a transcendental vision of Kṛṣṇaloka. This transcendental vision is like the reception of television from the moon via a mechanical system for receiving modulated waves, but it is achieved by penance and meditation within oneself.

Brahma was seeing Goloka  and hence he was able to share it with us.. Lord Caitanya asked His devotees to chant Brahma Smahita everyday… 

Television is achieved by penance and meditation. Meditation is on the super soul Krsna within us.. This can be achieved by everyone. We are dumbed down by modern education, scientific education.. Is this possible, absolutely, Brahma was a jiva like us.. He was able to follow the instructions of Krsna for a very long time and he was empowered by Krsna to see Him and His abode 

Our tapasaya – waking up early, taking bath, Mangal arti, tulsi puja, chanting, listen to class.. These are our short term goals.. Participating in morning program. 

Śrīmad-Bhāgavatam (Second Canto) states that in Vaikuṇṭhaloka the material modes of nature, represented by the qualities of goodness, passion and ignorance, have no influence. In the material world the highest qualitative manifestation is goodness, which is characterized by truthfulness, mental equilibrium, cleanliness, control of the senses, simplicity, essential knowledge, faith in God, scientific knowledge and so on. Nevertheless, all these qualities are mixed with passion and imperfection. But the qualities in Vaikuṇṭha are a manifestation of God’s internal potency, and therefore they are purely spiritual and transcendental, with no trace of material infection. No material planet, even Satyaloka, is comparable in quality to the spiritual planets, where the five inherent qualities of the material world — namely ignorance, misery, egoism, anger and envy — are completely absent.

Brahma’s vision, Arjuna’s vision, Narada’s, Dhruv maharaj’s vision is in the material world. This transcendental vision is not a geographical thing. Even in the material world one can be blessed with the spiritual vision in the spiritual world. Another example is Sanjaya… We can believe this only if we have association with genuine devotees. 

You cannot be a devotee and not have faith.. Yasya deve para bhaktir.. 

One who has absolute faith in Krsna and spiritual master.. How do you get faith – by associating with people on a regular basis with pure devotees who have faith.. 

BG 4.26 

A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.

Such knowledge in Kṛṣṇa consciousness can be achieved by a faithful person who believes firmly in Kṛṣṇa. One is called a faithful man who thinks that simply by acting in Kṛṣṇa consciousness he can attain the highest perfection. This faith is attained by the discharge of devotional service and by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, which cleanses one’s heart of all material dirt. Over and above this, one should control the senses. A person who is faithful to Kṛṣṇa and who controls the senses can easily attain perfection in the knowledge of Kṛṣṇa consciousness without delay.

Always Chant Hare Krsna

Always Hear SB 

Associate with devotees

Engage in Deity worship 

Always stay in a holy place

Opposite to this is – BG 4.27 

BG 4.27 

But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next.

CC ADI 5.22

Yogīs, however, try to perfect their lives, and therefore the Bhagavad-gītā enjoins that everyone should become a yogī. Yoga is the system for linking the soul in the service of the Lord. Only under superior guidance can one practice such yoga in his life without changing his social position. As already described, a yogī can go anywhere he desires without mechanical help, for a yogī can place his mind and intelligence within the air circulating inside his body, and by practicing the art of breath control he can mix that air with the air that blows all over the universe outside his body. With the help of this universal air, a yogī can travel to any planet and get a body suitable for its atmosphere. We can understand this process by comparing it to the electronic transmission of radio messages. With radio transmitters, sound waves produced at a certain station can travel all over the earth in seconds. But sound is produced from the ethereal sky, and as already explained, subtler than the ethereal sky is the mind, and finer than the mind is the intelligence. Spirit is still finer than the intelligence, and by nature it is completely different from matter. Thus we can just imagine how quickly the spirit soul can travel through the universal atmosphere.

To come to the stage of manipulating finer elements like mind, intelligence and spirit, one needs appropriate training, an appropriate mode of life and appropriate association. Such training depends upon sincere prayers, devotional service, achievement of success in mystic perfection, and the successful merging of oneself in the activities of the soul and Supersoul. A gross materialist, whether he be an empiric philosopher, a scientist, a psychologist or whatever, cannot attain such success through blunt efforts and word jugglery.

Materialists who perform yajñas, or great sacrifices, are comparatively better than grosser materialists who do not know anything beyond laboratories and test tubes. The advanced materialists who perform such sacrifices can reach the planet called Vaiśvānara, a fiery planet similar to the sun. On this planet, which is situated on the way to Brahmaloka, the topmost planet in the universe, such an advanced materialist can free himself from all traces of vice and its effects. When such a materialist is purified, he can rise to the orbit of the pole star (Dhruvaloka). Within this orbit, which is called the Śiśumāra-cakra, are situated the Āditya-lokas and the Vaikuṇṭha planet within this universe.

A purified materialist who has performed many sacrifices, undergone severe penances and given the major portion of his wealth in charity can reach such planets as Dhruvaloka, and if he becomes still more qualified there, he can penetrate still higher orbits and pass through the navel of the universe to reach the planet Maharloka, where sages like Bhṛgu Muni live. In Maharloka one can live even to the time of the partial annihilation of the universe. This annihilation begins when Anantadeva, from the lowest position in the universe, produces a great blazing fire. The heat of this fire reaches even Maharloka, and then the residents of Maharloka travel to Brahmaloka, which exists for twice the duration of parārdha time.

In Brahmaloka there is an unlimited number of airplanes that are controlled not by yantra (machine) but by mantra (psychic action). Because of the existence of the mind and intelligence on Brahmaloka, its residents have feelings of happiness and distress, but there is no cause of lamentation from old age, death, fear or distress. They feel sympathy, however, for the suffering living beings who are consumed in the fire of annihilation. The residents of Brahmaloka do not have gross material bodies to change at death, but they transform their subtle bodies into spiritual bodies and thus enter the spiritual sky. The residents of Brahmaloka can attain perfection in three different ways. Virtuous persons who reach Brahmaloka by dint of their pious work become masters of various planets after the resurrection of Brahmā, those who have worshiped Garbhodakaśāyī Viṣṇu are liberated with Brahmā, and those who are pure devotees of the Personality of Godhead at once push through the covering of the universe and enter the spiritual sky.

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SB 2.9.35 – Part 5 – Notes – 1/19/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.9.35 – Part 5:

  • Although the Lord is present in every atom, the Supreme Personality of Godhead may not be visible to the dry speculators; still the mystery is unfolded before the eyes of the pure devotees because their eyes are anointed with love of Godhead. 
  • And this love of Godhead can be attained only by the practice of transcendental loving service of the Lord, and nothing else. The vision of the devotees is not ordinary; it is purified by the process of devotional service. 
  • The Lord can award anyone and everyone liberation (mukti) from the bondage of material existence, yet He rarely awards the privilege of love of Godhead, as confirmed by Nārada (muktiṁ dadhāti karhicit sma na bhakti-yogam). 
  • Those engaged in getting the Lord’s favor attain liberation from the Lord very easily, but He does not very easily give the opportunity to render direct service unto Him. (SB 5.6.18)
  • Directly or indirectly, it is proved that bhakti-yoga is the basis for the supreme relationship with the Supreme Lord. It is far superior to liberation. For a pure devotee of the Lord, mukti is automatically attained.
  • This transcendental devotional service of the Lord is so wonderful that the occupation keeps the deserving devotee always rapt in psychological activities, without deviation from the absolute touch. 
  • As touchstone is rarely found, a pure devotee of the Lord is also rarely to be seen, even amongst millions of liberated souls (koṭiṣv api mahāmune). 
  • Unless the dirt within the core of one’s heart is cleansed away, one cannot become a pure devotee. Therefore the word su-durlabhaḥ (“very rarely found”) is used in this verse. Not only among hundreds and thousands, but among millions of perfectly liberated souls, a pure devotee is hardly ever found. Therefore the words koṭiṣv api are used herein.
  • Śrīla Madhvācārya gives the following quotations from the Tantra Bhāgavata: “There are ninety million demigods and seventy million sages, who are all called nārāyaṇāyana, devotees of Lord Nārāyaṇa. Among them, only a few are called nārāyaṇa-parāyaṇa.”
  • “The difference between the siddhas and nārāyaṇa-parāyaṇas is that direct devotees are called nārāyaṇa-parāyaṇas whereas those who perform various types of mystic yoga are called siddhas.”
  • If one is fortunate enough to have received the knowledge in the transcendental disciplic succession, surely he will have the chance to understand the mystery of the Lord and that of the Śrīmad-Bhāgavatam, the sound incarnation of the Lord.
  • [The Laws of Nature] We cannot be desireless. We cannot be silent. But our desires and our activities can be
    purified. That is real knowledge. We should desire only to serve Krsna. That is purification of desire. Instead of trying to be still and silent, we should dovetail our activities in Krsna’s service. As living entities, we have activities, desires, and a loving propensity, but they are being misdirected. If we direct them into Krsna’s service, that is the perfection of education.
  • [The Laws of Nature]  So education is required, but if it is simply materialistic–if it is devoid of Krsna consciousness–it is very, very dangerous. That is the teaching of the Isopanisad.

SB 2.9.35 – 1/19/22

O Brahmā, please know that the universal elements enter into the cosmos and at the same time do not enter into the cosmos; similarly, I Myself also exist within everything created, and at the same time I am outside of everything.

Last 2 paras – extremely imp to understand the goal of life. 

Therefore, although He is present in every atom, the Supreme Personality of Godhead may not be visible to the dry speculators; still the mystery is unfolded before the eyes of the pure devotees because their eyes are anointed with love of Godhead. And this love of Godhead can be attained only by the practice of transcendental loving service of the Lord, and nothing else. The vision of the devotees is not ordinary; it is purified by the process of devotional service. In other words, as the universal elements are both within and without, similarly the Lord’s name, form, quality, pastimes, entourage, etc., as they are described in the revealed scriptures or as performed in the Vaikuṇṭhalokas, far, far beyond the material cosmic manifestation, are factually being televised in the heart of the devotee. The man with a poor fund of knowledge cannot understand, although by material science one can see things far away by means of television. Factually, the spiritually developed person is able to have the television of the kingdom of God always reflected within his heart. That is the mystery of knowledge of the Personality of Godhead.

The Lord can award anyone and everyone liberation (mukti) from the bondage of material existence, yet He rarely awards the privilege of love of Godhead, as confirmed by Nārada (muktiṁ dadhāti karhicit sma na bhakti-yogam). 

SB 5.6.18 

rājan patir gurur alaṁ bhavatāṁ yadūnāṁ

daivaṁ priyaḥ kula-patiḥ kva ca kiṅkaro vaḥ

astv evam aṅga bhagavān bhajatāṁ mukundo

muktiṁ dadāti karhicit sma na bhakti-yogam

Śukadeva Gosvāmī continued: My dear King, the Supreme Person, Mukunda, is actually the maintainer of all the members of the Pāṇḍava and Yadu dynasties. He is your spiritual master, worshipable Deity, friend, and the director of your activities. To say nothing of this, He sometimes serves your family as a messenger or servant. This means He worked just as ordinary servants do. Those engaged in getting the Lord’s favor attain liberation from the Lord very easily, but He does not very easily give the opportunity to render direct service unto Him.

Someone may be a liberated soul, but they still might not have received the highest perfection of life.  

If one becomes void of all material desires.. Then they not only are liberated but they do they are given the opportunity to serve the lord.. 

While instructing Mahārāja Parīkṣit, Śukadeva Gosvāmī thought it wise to encourage the King because the King might be thinking of the glorious position of various royal dynasties. Especially glorious is the dynasty of Priyavrata, in which the Supreme Lord Ṛṣabhadeva incarnated. Similarly, the family of Uttānapāda Mahārāja, the father of Mahārāja Dhruva, is also glorious due to King Pṛthu’s taking birth in it. The dynasty of Mahārāja Raghu is glorified because Lord Rāmacandra appeared in that family. As far as the Yadu and Kuru dynasties are concerned, they existed simultaneously, but of the two, the Yadu dynasty was more glorious due to the appearance of Lord Kṛṣṇa. Mahārāja Parīkṣit might have been thinking that the Kuru dynasty was not as fortunate as the others because the Supreme Lord did not appear in that family, neither as Kṛṣṇa, Lord Rāmacandra, Lord Ṛṣabhadeva or Mahārāja Pṛthu. Therefore Parīkṣit Mahārāja was encouraged by Śukadeva Gosvāmī in this particular verse.

The Kuru dynasty may be considered more glorious due to the presence of devotees like the five Pāṇḍavas, who rendered unalloyed devotional service. Although Lord Kṛṣṇa did not appear in the Kuru dynasty, He was so obligated to the Pāṇḍavas’ devotional service that He acted as a maintainer of the family and spiritual master of the Pāṇḍavas. Although He took birth in the Yadu dynasty, Lord Kṛṣṇa was more affectionate to the Pāṇḍavas. By His actions, Lord Kṛṣṇa proved that He was more inclined to the Kuru dynasty than the Yadu dynasty. Indeed, Lord Kṛṣṇa, indebted to the Pāṇḍavas’ devotional service, sometimes acted as their messenger, and He guided them through many dangerous situations. Therefore Mahārāja Parīkṣit should not have been saddened because Lord Kṛṣṇa did not appear in his family. The Supreme Personality of Godhead is always inclined toward His pure devotees, and by His action it is clear that liberation is not very important for the devotees. Lord Kṛṣṇa easily gives one liberation, but He does not so easily give one the facility to become a devotee. Muktiṁ dadāti karhicit sma na bhakti-yogam. Directly or indirectly, it is proved that bhakti-yoga is the basis for the supreme relationship with the Supreme Lord. It is far superior to liberation. For a pure devotee of the Lord, mukti is automatically attained.

Confidential – it is not kept secret, but it is very hard to understand this. As long as one has even one material desire one cannot even understand this. 

There are millions and billions of jivas.. Billions of universes, vaikuntas,, in that gigantic number .. But only few get an opportunity to render direct service to the Lord… in Goloka.. 

This transcendental devotional service of the Lord is so wonderful that the occupation keeps the deserving devotee always rapt in psychological activities, without deviation from the absolute touch. 

That means what is going on in the mind. That means no material desires.. 

Thus love of Godhead, developed in the heart of the devotee, is a great mystery. Brahmājī previously told Nārada that the desires of Brahmājī are never unfulfilled because he is always absorbed in the transcendental loving service of the Lord; nor has he any desire in his heart save and except the transcendental service of the Lord. 

When one purifies the mind, purges the mind of all the material desires and fantasies and replaces that only with desires to please Krsna and actually engaging in unalloyed devotion only with the intention to please Krsna and Guru, at that time the spiritual television turns on. 

That is the beauty and mystery of the process of bhakti-yoga. As the Lord’s desire is infallible because He is acyuta, similarly the desires of the devotees in the transcendental service of the Lord are also acyuta, infallible. 

Increasing the chanting, hearing, prasadam distribution… only for pleasing Krsna and Guru.. all the desires of the devotee will become true there is no self interest.. There is only selfless service.. 

This is very difficult, however, for the layman to understand without knowledge of the mystery of devotional service, as it is very difficult to know the potency of touchstone. As touchstone is rarely found, a pure devotee of the Lord is also rarely to be seen, even amongst millions of liberated souls (koṭiṣv api mahāmune). 

A devotee like Srila Prabhupada is very rare.. He did it and he left it to his disciples to continue not being attached to it.. He went back to Krsna engaging in transcendental pastimes of the lord, with pure devotees desires to please Krsna and his guru. 

SB 6.14.5:

Śrīla Viśvanātha Cakravartī Ṭhākura gives the following purport to this verse. Simply desiring mukti, or liberation, is insufficient; one must become factually liberated. When one understands the futility of the materialistic way of life, one becomes advanced in knowledge, and therefore he situates himself in the vānaprastha order, unattached to family, wife and children. One should then further progress to the platform of sannyāsa, the actual renounced order, never to fall again and be afflicted by materialistic life. Even though one desires to be liberated, this does not mean he is liberated. Only rarely is someone liberated. Indeed, although many men take sannyāsa to become liberated, because of their imperfections they again become attached to women, material activities, social welfare work and so on.

​​Jñānīs, yogīs and karmīs devoid of devotional service are called offenders. Śrī Caitanya Mahāprabhu says, māyāvādī kṛṣṇe aparādhī: one who thinks that everything is māyā instead of thinking that everything is Kṛṣṇa is called an aparādhī, or offender. Although the Māyāvādīs, impersonalists, are offenders at the lotus feet of Kṛṣṇa, they may nonetheless be counted among the siddhas, those who have realized the self. They may be considered nearer to spiritual perfection because at least they have realized what spiritual life is. If such a person becomes nārāyaṇa-parāyaṇa, a devotee of Lord Nārāyaṇa, he is better than a jīvan-mukta, one who is liberated or perfect. This requires higher intelligence.

There are two kinds of jñānīs. One is inclined to devotional service and the other to impersonal realization. Impersonalists generally undergo great endeavor for no tangible benefit, and therefore it is said that they are husking paddy that has no grain (sthūla-tuṣāvaghātinaḥ). The other class of jñānīs, whose jñāna is mixed with bhakti, are also of two kinds — those who are devoted to the so-called false form of the Supreme Personality of Godhead and those who understand the Supreme Personality of Godhead as sac-cid-ānanda-vigraha, the actual spiritual form. The Māyāvādī devotees worship Nārāyaṇa or Viṣṇu with the idea that Viṣṇu has accepted a form of māyā and that the ultimate truth is actually impersonal. The pure devotee, however, never thinks that Viṣṇu has accepted a body of māyā; instead, he knows perfectly well that the original Absolute Truth is the Supreme Person. Such a devotee is actually situated in knowledge. He never merges in the Brahman effulgence:

As stated in Śrīmad-Bhāgavatam (10.2.32):

ye ’nye ’ravindākṣa vimukta-māninas

tvayy asta-bhāvād aviśuddha-buddhayaḥ

āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ

“O Lord, the intelligence of those who think themselves liberated but who have no devotion is impure. Even though they rise to the highest point of liberation by dint of severe penances and austerities, they are sure to fall down again into material existence, for they do not take shelter at Your lotus feet.” Evidence of this same point is also given in Bhagavad-gītā (9.11), wherein the Lord says:

avajānanti māṁ mūḍhā

mānuṣīṁ tanum āśritam

paraṁ bhāvam ajānanto

mama bhūta-maheśvaram

“Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.” When rascals (mūḍhas) see that Kṛṣṇa acts exactly like a human being, they deride the transcendental form of the Lord because they do not know the paraṁ bhāvam, His transcendental form and activities. Such persons are further described in Bhagavad-gītā (9.12) as follows:

moghāśā mogha-karmāṇo

mogha-jñānā vicetasaḥ

rākṣasīm āsurīṁ caiva

prakṛtiṁ mohinīṁ śritāḥ

“Those who are thus bewildered are attracted by demoniac and atheistic views. In that deluded condition, their hopes for liberation, their fruitive activities and their culture of knowledge are all defeated.” Such persons do not know that Kṛṣṇa’s body is not material. There is no distinction between Kṛṣṇa’s body and His soul, but because less intelligent men see Kṛṣṇa as a human being, they deride Him. They cannot imagine how a person like Kṛṣṇa could be the origin of everything (govindam ādi-puruṣaṁ tam ahaṁ bhajāmi). Such persons are described as moghāśāḥ, baffled in their hopes. Whatever they desire for the future will be baffled. Even if they apparently engage in devotional service, they are described as moghāśāḥ because they ultimately desire to merge into the Brahman effulgence.

Those who aspire to be elevated to the heavenly planets by devotional service will also be frustrated, because this is not the result of devotional service. However, they are also given a chance to engage in devotional service and be purified. As stated in Śrīmad-Bhāgavatam (1.2.17):

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ-stho hy abhadrāṇi

vidhunoti suhṛt satām

“Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā [Supersoul] in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who relishes His messages, which are in themselves virtuous when properly heard and chanted.”

Unless the dirt within the core of one’s heart is cleansed away, one cannot become a pure devotee. Therefore the word su-durlabhaḥ (“very rarely found”) is used in this verse. Not only among hundreds and thousands, but among millions of perfectly liberated souls, a pure devotee is hardly ever found. Therefore the words koṭiṣv api are used herein. Śrīla Madhvācārya gives the following quotations from the Tantra Bhāgavata:

nava-koṭyas tu devānām

ṛṣayaḥ sapta-koṭayaḥ

nārāyaṇāyanāḥ sarve

ye kecit tat-parāyaṇāḥ

“There are ninety million demigods and seventy million sages, who are all called nārāyaṇāyana, devotees of Lord Nārāyaṇa. Among them, only a few are called nārāyaṇa-parāyaṇa.”

nārāyaṇāyanā devā

ṛṣy-ādyās tat-parāyaṇāḥ

brahmādyāḥ kecanaiva syuḥ

siddho yogya-sukhaṁ labhan

The difference between the siddhas and nārāyaṇa-parāyaṇas is that direct devotees are called nārāyaṇa-parāyaṇas whereas those who perform various types of mystic yoga are called siddhas.

Out of all kinds of perfections attained by the process of knowledge, yoga perfection in devotional service is the highest of all and the most mysterious also, even more mysterious than the eight kinds of mystic perfection attained by the process of yogic performances. In the Bhagavad-gītā (18.64) the Lord therefore advised Arjuna about this bhakti-yoga:

sarva-guhyatamaṁ bhūyaḥ

śṛṇu me paramaṁ vacaḥ

“Just hear from Me again about the most confidential part of the instructions in Bhagavad-gītā.” The same was confirmed by Brahmājī to Nārada in the following words:

idaṁ bhāgavataṁ nāma

yan me bhagavatoditam

saṅgraho ’yaṁ vibhūtīnāṁ

tvam etad vipulīkuru

Brahmājī said to Nārada, “Whatever I have spoken to you about the Bhāgavatam was explained to me by the Supreme Personality of Godhead, and I am advising you to expand these topics nicely so that people may easily understand the mysterious bhakti-yoga by transcendental loving service to the Lord.” 

When there is transcendental service of the lord, there is no vacation. Nithyam bhagavata sevaya.. They never want to be separated from devotional service.. 

It is to be noted here that the mystery of bhakti-yoga was disclosed to Brahmājī by the Lord Himself. Brahmājī explained the same mystery to Nārada, Nārada explained it to Vyāsa, Vyāsa explained it to Śukadeva Gosvāmī, and that same knowledge is coming down in the unalloyed chain of disciplic succession. If one is fortunate enough to have received the knowledge in the transcendental disciplic succession, surely he will have the chance to understand the mystery of the Lord and that of the Śrīmad-Bhāgavatam, the sound incarnation of the Lord.

Brahmaji was given the eyes by the lord to see Krsna.. To see the kingdom of the God. … 

ISO 9 

andhaṁ tamaḥ praviśanti

ye ’vidyām upāsate

tato bhūya iva te tamo

ya u vidyāyāḿ ratāḥ

Those who engage in the culture of nescient activities shall enter into the darkest region of ignorance. Worse still are those engaged in the culture of so-called knowledge.

Alternate translation of this verse is in The Laws of Nature Compilation – (http://files.krishna.com/en/pdf/e-books/Laws_of_Nature.pdf)

 The Isopanisad states, “Those who are engaged in the culture of nescience

shall enter into the darkest region of ignorance. ” There are two kinds of

education, material and spiritual. Material education is called jada-vidya. Jada

means “that which cannot move,” or matter. Spirit can move. Our body is a

combination of spirit and matter. As long as the spirit is there, the body is

moving. For example, a man’s coat and pants move as long as the man wears them.

It appears that the coat and pants are moving on their own, but actually it is

the body that is moving them. Similarly, this body is moving because the spirit

soul is moving it. Another example is the motorcar. The motorcar is moving

because the driver is moving it. Only a fool thinks the motorcar is moving on

its own. In spite of a wonderful mechanical arrangement, the motorcar cannot

move on its own.

 Since they are given only jada-vidya, a materialistic education, people think

that this material nature is working, moving, and manifesting so many wonderful

things automatically. When we are at the seaside, we see the waves moving. But

the waves are not moving automatically. The air is moving them. And something

else is moving the air. In this way, if you go all the way back to the ultimate

cause, you will find Krsna, the cause of all causes. That is real education, to

search out the ultimate cause.

 So the Isopanisad says that those who are captivated by the external

movements of the material energy are worshiping nescience. In the modern

civilization there are big, big institutions for understanding technology, how a

motorcar or an airplane moves. They are studying how to manufacture so much

machinery. But there is no educational institution for investigating how the

spirit soul is moving. The actual mover is not being studied. Instead they are

studying the external movements of matter.

 When I lectured at the Massachusetts Institute of Technology, I asked the

students, “Where is the technology to study the soul, the mover of the body?”

They had no such technology. They could not answer satisfactorily because their

education was simply jada-vidya. The Isopanisad says that those who engage in

the advancement of such materialistic education will go to the darkest region of

existence. Therefore the present civilization is in a very dangerous position

because there is no arrangement anywhere in the world for genuine spiritual

education. In this way human society is being pushed to the darkest region of

Existence.

 In a song, Srila Bhaktivinoda Thakura has declared that materialistic

education is simply an expansion of maya. The more we advance in this

materialistic education, the more our ability to understand God will be

hampered. And at last we will declare, “God is dead.” This is all ignorance and

darkness.

So, the materialists are certainly being pushed into darkness. But there is

another class–the so-called philosophers, mental speculators, religionists, and

yogis–who are going into still greater darkness because they are defying Krsna.

They are pretending to cultivate spiritual knowledge, but because they have no

information of Krsna, or God, their teachings are even more dangerous than those

of the outright materialists. Why? Because they are misleading people into

thinking they are giving real spiritual knowledge. The so-called yoga system

they are teaching is misleading people: “Simply meditate, and you will

understand that you are God.” Krsna never meditated to become God. He was God from His very birth. When He was a three-month-old baby, the Putana demon

attacked Him–and Krsna sucked out her life air along with her breast milk. So

Krsna was God from the very beginning. That is God.

 The nonsense so-called yogis teach, “You become still and silent, and you

will become God.” How can I become silent? Is there any possibility of becoming

silent? No, there is no such possibility. “Become desireless and you will become

God.” How can I become desireless? These are all bluffs. We cannot be

desireless. We cannot be silent. But our desires and our activities can be

purified. That is real knowledge. We should desire only to serve Krsna. That is

purification of desire. Instead of trying to be still and silent, we should

dovetail our activities in Krsna’s service. As living entities, we have

activities, desires, and a loving propensity, but they are being misdirected. If

we direct them into Krsna’s service, that is the perfection of education.

 We don’t say that you should not become advanced in material education. You

may, but at the same time you should become Krsna conscious. That is our

message. We don’t say that you shouldn’t manufacture motorcars. No. We say, “All right, you have manufactured these motorcars. Now employ them in Krsna’s

service.” That is our proposal.

 So education is required, but if it is simply materialistic–if it is devoid

of Krsna consciousness–it is very, very dangerous. That is the teaching of the Isopanisad.

ISO 9 Purport

This mantra offers a comparative study of vidyā and avidyā. Avidyā, or ignorance, is undoubtedly dangerous, but vidyā, or knowledge, is even more dangerous when mistaken or misguided. This mantra of Śrī Īśopaniṣad is more applicable today than at any time in the past. Modern civilization has advanced considerably in the field of mass education, but the result is that people are more unhappy than ever before because of the stress placed on material advancement to the exclusion of the most important part of life, the spiritual aspect.

As far as vidyā is concerned, the first mantra has explained very clearly that the Supreme Lord is the proprietor of everything and that forgetfulness of this fact is ignorance. The more a man forgets this fact of life, the more he is in darkness. In view of this, a godless civilization directed toward the so-called advancement of education is more dangerous than a civilization in which the masses of people are less “educated.”

Of the different classes of men – karmīs, jñānīs and yogīs – the karmīs are those who are engaged in the activities of sense gratification. In the modern civilization, 99.9 percent of the people are engaged in the activities of sense gratification under the flags of industrialism, economic development, altruism, political activism, and so on. All these activities are more or less based on satisfaction of the senses, to the exclusion of the kind of God consciousness described in the first mantra.

In the language of the Bhagavad-gītā (7.15), people who are engaged in gross sense gratification are mūḍhas – asses. The ass is a symbol of stupidity. Those who simply engage in the profitless pursuit of sense gratification are worshiping avidyā, according to Śrī Īśopaniṣad. And those who play the role of helping this sort of civilization in the name of educational advancement are actually doing more harm than those who are on the platform of gross sense gratification. The advancement of learning by a godless people is as dangerous as a valuable jewel on the hood of a cobra. A cobra decorated with a valuable jewel is more dangerous than one not decorated. In the Hari-bhakti-sudhodaya (3.11.12), the advancement of education by a godless people is compared to decorations on a dead body. In India, as in many other countries, some people follow the custom of leading a procession with a decorated dead body for the pleasure of the lamenting relatives. In the same way, modern civilization is a patchwork of activities meant to cover the perpetual miseries of material existence. All such activities are aimed toward sense gratification. But above the senses is the mind, and above the mind is the intelligence, and above the intelligence is the soul. Thus the aim of real education should be self-realization, realization of the spiritual values of the soul. Any education which does not lead to such realization must be considered avidyā, or nescience. And to culture such nescience means to go down to the darkest region of ignorance.

According to the Bhagavad-gītā (2.42, 7.15), mistaken mundane educators are known as veda-vāda-rata and māyayāpahṛta-jñāna. They may also be atheistic demons, the lowest of men. Those who are veda-vāda-rata pose themselves as very learned in the Vedic literature, but unfortunately they are completely diverted from the purpose of the Vedas. In the Bhagavad-gītā (15.15) it is said that the purpose of the Vedas is to know the Personality of Godhead, but these veda-vāda-rata men are not at all interested in the Personality of Godhead. On the contrary, they are fascinated by such fruitive results as the attainment of heaven.

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SB 2.9.35 – Part 4 – Notes – 1/18/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.9.35 – Part 4:

  • The Supreme Lord, by His different energies, namely the internal and external, is within everything in the manifested cosmos, and at the same time He is outside of everything, situated in the kingdom of God (Vaikuṇṭhaloka),
  • This mystery is transcendental love of Godhead, and one who is surcharged with such transcendental love of Godhead can without difficulty see the Personality of Godhead in every atom and every movable or immovable object. And at the same time he can see the Personality of Godhead in His own abode, Goloka, enjoying eternal pastimes with His eternal associates, who are also expansions of His transcendental existence. 
  • This vision is the real mystery of spiritual knowledge, as stated by the Lord in the beginning (sarahasyaṁ tad-aṅgaṁ ca). 
  • This mystery is the most confidential part of the knowledge of the Supreme, and it is impossible for the mental speculators to discover by dint of intellectual gymnastics.
  • The vision of the devotees is not ordinary; it is purified by the process of devotional service. In other words, as the universal elements are both within and without, similarly the Lord’s name, form, quality, pastimes, entourage, etc., as they are described in the revealed scriptures or as performed in the Vaikuṇṭhalokas, far, far beyond the material cosmic manifestation, are factually being televised in the heart of the devotee. That is the mystery of knowledge of the Personality of Godhead.
  • In the beginning of Lord Brahmā’ self-realization he was shown a transcendental vision of the Vaikuṇṭha spheres by the grace of Nārāyaṇa. Later, by the grace of Kṛṣṇa, he was shown a transcendental vision of Kṛṣṇaloka. T
  • his transcendental vision is like the reception of television from the moon via a mechanical system for receiving modulated waves, but it is achieved by penance and meditation within oneself.
  • The transcendental devotional service of the Lord is so wonderful that the occupation keeps the deserving devotee always rapt in psychological activities, without deviation from the absolute touch. Thus love of Godhead, developed in the heart of the devotee, is a great mystery.
  • Brahmājī previously told Nārada that the desires of Brahmājī are never unfulfilled because he is always absorbed in the transcendental loving service of the Lord; nor has he any desire in his heart save and except the transcendental service of the Lord. That is the beauty and mystery of the process of bhakti-yoga.
  • As touchstone is rarely found, a pure devotee of the Lord is also rarely to be seen, even amongst millions of liberated souls (koṭiṣv api mahāmune).
  •  If one is fortunate enough to have received the knowledge in the transcendental disciplic succession, surely he will have the chance to understand the mystery of the Lord and that of the Śrīmad-Bhāgavatam, the sound incarnation of the Lord.
  • Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says – In the Western countries, Christians believe that Lord Jesus Christ, their spiritual master, appeared in order to eradicate all the sins of his disciples. To this end, Lord Jesus Christ appeared and disappeared. Here, however, we find Śrī Vāsudeva Datta Ṭhākura and Śrīla Haridāsa Ṭhākura to be many millions of times more advanced than even Lord Jesus Christ.
  • Vāsudeva Datta’s example is unique not only within this world but within the universe. It is beyond the conception of fruitive actors or the speculation of mundane philosophers. He was the most exalted personality to ever show mercy to the conditioned souls. This is not an exaggeration of his transcendental qualities. It is perfectly true.
  • One who executes Śrī Caitanya Mahāprabhu’s mission must be considered eternally liberated. He is a transcendental person and does not belong to this material world. Such a devotee, engaging in the deliverance of the total population, is as magnanimous as Śrī Caitanya Mahāprabhu Himself.

SB 2.9.35 – 1/18/22

O Brahmā, please know that the universal elements enter into the cosmos and at the same time do not enter into the cosmos; similarly, I Myself also exist within everything created, and at the same time I am outside of everything.

The great elements of material creation, namely earth, water, fire, air and ether, all enter into the body of all manifested entities — the seas, mountains, aquatics, plants, reptiles, birds, beasts, human beings, demigods and everyone materially manifested — and at the same time such elements are differently situated. In the developed stage of consciousness, the human being can study both physiological and physical science, but the basic principles of such sciences are nothing but the material elements and nothing more. The body of the human being and the body of the mountain, as also the bodies of the demigods, including Brahmā, are all of the same ingredients — earth, water, etc. — and at the same time the elements are beyond the body. The elements were created first, and therefore they entered into the bodily construction later, but in both circumstances they entered the cosmos and also did not enter. Similarly, the Supreme Lord, by His different energies, namely the internal and external, is within everything in the manifested cosmos, and at the same time He is outside of everything, situated in the kingdom of God (Vaikuṇṭhaloka), as described before. This is very nicely stated in the Brahma-saṁhitā (5.37) as follows:

ānanda-cinmaya-rasa-pratibhāvitābhis

tābhir ya eva nija-rūpatayā kalābhiḥ

goloka eva nivasaty akhilātma-bhūto

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

“I worship the Personality of Godhead, Govinda, who, by expansion of His internal potency of transcendental existence, knowledge and bliss, enjoys in His own and expanded forms. Simultaneously He enters into every atom of the creation.”

This expansion of His plenary parts is also more definitely explained in the same Brahma-saṁhitā (5.35) as follows:

eko ’py asau racayituṁ jagad-aṇḍa-koṭiṁ

yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ

aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

“I worship the Personality of Godhead, Govinda, who, by one of His plenary portions, enters into the existence of every universe and every particle of the atoms and thus unlimitedly manifests His infinite energy all over the material creation.”

The impersonalists can imagine or even perceive that the Supreme Brahman is thus all-pervading, and therefore they conclude that there is no possibility of His personal form. Herein lies the mystery of His transcendental knowledge. This mystery is transcendental love of Godhead, and one who is surcharged with such transcendental love of Godhead can without difficulty see the Personality of Godhead in every atom and every movable or immovable object. And at the same time he can see the Personality of Godhead in His own abode, Goloka, enjoying eternal pastimes with His eternal associates, who are also expansions of His transcendental existence. This vision is the real mystery of spiritual knowledge, as stated by the Lord in the beginning (sarahasyaṁ tad-aṅgaṁ ca). This mystery is the most confidential part of the knowledge of the Supreme, and it is impossible for the mental speculators to discover by dint of intellectual gymnastics. The mystery can be revealed through the process recommended by Brahmājī in his Brahma-saṁhitā (5.38) as follows:

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

“I worship the original Personality of Godhead, Govinda, whom the pure devotees, their eyes smeared with the ointment of love of Godhead, always observe within their hearts. This Govinda, the original Personality of Godhead, is Śyāmasundara with all transcendental qualities.”

Therefore, although He is present in every atom, the Supreme Personality of Godhead may not be visible to the dry speculators; still the mystery is unfolded before the eyes of the pure devotees because their eyes are anointed with love of Godhead. And this love of Godhead can be attained only by the practice of transcendental loving service of the Lord, and nothing else. The vision of the devotees is not ordinary; it is purified by the process of devotional service. In other words, as the universal elements are both within and without, similarly the Lord’s name, form, quality, pastimes, entourage, etc., as they are described in the revealed scriptures or as performed in the Vaikuṇṭhalokas, far, far beyond the material cosmic manifestation, are factually being televised in the heart of the devotee. The man with a poor fund of knowledge cannot understand, although by material science one can see things far away by means of television. Factually, the spiritually developed person is able to have the television of the kingdom of God always reflected within his heart. That is the mystery of knowledge of the Personality of Godhead.

CC ADI 5.22

This is a verse from the Brahma-saṁhitā (5.29). This description of the abode of Kṛṣṇa gives us definite information of the transcendental place where not only is life eternal, blissful and full of knowledge, but there are ample vegetables, milk, jewels, and beautiful homes and gardens tended by lovely damsels who are all goddesses of fortune. Kṛṣṇaloka is the topmost planet in the spiritual sky, and below it are innumerable spheres, a description of which can be found in Śrīmad-Bhāgavatam. In the beginning of Lord Brahmā’ self-realization he was shown a transcendental vision of the Vaikuṇṭha spheres by the grace of Nārāyaṇa. Later, by the grace of Kṛṣṇa, he was shown a transcendental vision of Kṛṣṇaloka. This transcendental vision is like the reception of television from the moon via a mechanical system for receiving modulated waves, but it is achieved by penance and meditation within oneself.

The Lord can award anyone and everyone liberation (mukti) from the bondage of material existence, yet He rarely awards the privilege of love of Godhead, as confirmed by Nārada (muktiṁ dadhāti karhicit sma na bhakti-yogam). This transcendental devotional service of the Lord is so wonderful that the occupation keeps the deserving devotee always rapt in psychological activities, without deviation from the absolute touch. Thus love of Godhead, developed in the heart of the devotee, is a great mystery. 

Brahmājī previously told Nārada that the desires of Brahmājī are never unfulfilled because he is always absorbed in the transcendental loving service of the Lord; nor has he any desire in his heart save and except the transcendental service of the Lord. That is the beauty and mystery of the process of bhakti-yoga. 

There are pure desires and contaminated desires. Pure desires are the desire to serve and live Krsna. Pure desires will always be fulfilled. Contaminated desires will not be fulfilled. 

As the Lord’s desire is infallible because He is acyuta, similarly the desires of the devotees in the transcendental service of the Lord are also acyuta, infallible. This is very difficult, however, for the layman to understand without knowledge of the mystery of devotional service, as it is very difficult to know the potency of touchstone. As touchstone is rarely found, a pure devotee of the Lord is also rarely to be seen, even amongst millions of liberated souls (koṭiṣv api mahāmune). Out of all kinds of perfections attained by the process of knowledge, yoga perfection in devotional service is the highest of all and the most mysterious also, even more mysterious than the eight kinds of mystic perfection attained by the process of yogic performances. In the Bhagavad-gītā (18.64) the Lord therefore advised Arjuna about this bhakti-yoga:

sarva-guhyatamaṁ bhūyaḥ

śṛṇu me paramaṁ vacaḥ

“Just hear from Me again about the most confidential part of the instructions in Bhagavad-gītā.” The same was confirmed by Brahmājī to Nārada in the following words:

idaṁ bhāgavataṁ nāma

yan me bhagavatoditam

saṅgraho ’yaṁ vibhūtīnāṁ

tvam etad vipulīkuru

Brahmājī said to Nārada, “Whatever I have spoken to you about the Bhāgavatam was explained to me by the Supreme Personality of Godhead, and I am advising you to expand these topics nicely so that people may easily understand the mysterious bhakti-yoga by transcendental loving service to the Lord.”

BG 2.7.51 

The Bhāgavatam in a nutshell, spoken by the Personality of Godhead in about half a dozen verses, which will appear ahead, is the science of God, and it is the potent representation of the Personality of Godhead. He, being absolute, is nondifferent from the science of God, Śrīmad-Bhāgavatam. Brahmājī received this science of Godhead from the Lord directly, and he handed over the same to Nārada, who in his turn ordered Śrīla Vyāsadeva to expand it. So the transcendental knowledge of the Supreme Lord is not mental speculation by the mundane wranglers, but is uncontaminated, eternal, perfect knowledge beyond the jurisdiction of material modes. The Bhāgavata Purāṇa is therefore the direct incarnation of the Lord in the form of transcendental sound, and one should receive this transcendental knowledge from the bona fide representative of the Lord in the chain of disciplic succession from the Lord to Brahmājī, from Brahmājī to Nārada, from Nārada to Vyāsa, from Vyāsadeva to Śukadeva Gosvāmī, from Śukadeva Gosvāmī to Sūta Gosvāmī. The ripened fruit of the Vedic tree drops from one hand to another without being broken by falling suddenly from a high branch down to the earth. Therefore unless one hears the science of Godhead from the bona fide representative of the disciplic succession, as above mentioned, for one to understand the theme of the science of Godhead will be a difficult job. It should never be heard from the professional Bhāgavatam reciters who earn their livelihood by gratifying the senses of the audience.

 It is to be noted here that the mystery of bhakti-yoga was disclosed to Brahmājī by the Lord Himself. Brahmājī explained the same mystery to Nārada, Nārada explained it to Vyāsa, Vyāsa explained it to Śukadeva Gosvāmī, and that same knowledge is coming down in the unalloyed chain of disciplic succession. If one is fortunate enough to have received the knowledge in the transcendental disciplic succession, surely he will have the chance to understand the mystery of the Lord and that of the Śrīmad-Bhāgavatam, the sound incarnation of the Lord.

LOGOS – 

The Greek philosopher Heraclitus appears to be the first to have used the word logos to refer to a rational divine intelligence, which today is sometimes referred to in scientific discourse as the “mind of God.” The early Greek philosophical tradition known as Stoicism, which held that every human participates in a universal and divinely ordained community, then used the Logos doctrine as a principle for human law and morality. The Stoics believed that to achieve freedom, happiness, and meaning one should attune one’s life to the wisdom of God’s will, manifest in the second distinction (above) of Logos. The Christian church then extended the Stoic idea of the universal community by claiming the universal nature of salvation and the potential for all humans to participate in it.

In the New Testament, the phrase “Word (Logos) of God,” found in John 1:1 and elsewhere, shows God’s desire and ability to “speak” to the human. The Christian expression of this communication is evidenced in the Christ, who is the “Word become flesh.” In these three biblical words, Christianity points to the possibility of union between the human and the divine, or the personal and the absolute. God’s logos, which the Christ represents, acts as a bridge between the human’s inner spiritual needs and the answer proclaimed by the Christian message.

Because it is highly philosophical, the logos doctrine has caused some of the more orthodox theologians of recent times to claim that it should not be used in theology, while other theologians claim it is absolutely necessary to a doctrine of God. According to the philosopher and theologian Paul Tillich, “He who sacrifices the Logos principle sacrifices the idea of a living God, and he who rejects the application of this principle to Jesus as the Christ rejects his character as Christ.” In other words, without an understanding of God’s love, will, and power as a living and active force in the world – through the logos in the Christ and through our participation in the logos with our reason – the Christian message becomes a lifeless and inconsequential set of doctrines which can be accepted or rejected without bearing on one’s life.

WHO IS JESUS CHRIST

Jesus seemingly had a material body.. 

CC M 15.161

“My Lord, You are certainly able to do whatever You like, and You are indeed merciful. If You so desire, You can very easily do whatever You want.

CC M 15.162

“My Lord, my heart breaks to see the sufferings of all the conditioned souls; therefore I request You to transfer the karma of their sinful lives upon my head.

CC M 15.163 – Vasudeva datta and Jesus Christ

“My dear Lord, let me suffer perpetually in a hellish condition, accepting all the sinful reactions of all living entities. Please finish their diseased material life.”

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following commentary on this verse. In the Western countries, Christians believe that Lord Jesus Christ, their spiritual master, appeared in order to eradicate all the sins of his disciples. To this end, Lord Jesus Christ appeared and disappeared. Here, however, we find Śrī Vāsudeva Datta Ṭhākura and Śrīla Haridāsa Ṭhākura to be many millions of times more advanced than even Lord Jesus Christ. Jesus Christ relieved only his followers from all sinful reactions, but Vāsudeva Datta is here prepared to accept the sins of everyone in the universe. So the comparative position of Vāsudeva Datta is millions of times better than that of Lord Jesus Christ. A Vaiṣṇava is so liberal that he is prepared to risk everything to rescue the conditioned souls from material existence. Śrīla Vāsudeva Datta Ṭhākura is universal love itself, for he was willing to sacrifice everything and fully engage in the service of the Supreme Lord.

Śrīla Vāsudeva Datta knew very well that Śrī Caitanya Mahāprabhu was the original Personality of Godhead, Transcendence itself, above the material conception of illusion and māyā. Lord Jesus Christ certainly finished the sinful reactions of his followers by his mercy, but that does not mean he completely delivered them from the pangs of material existence. A person may be relieved from sins once, but it is a practice among Christians to confess sins and yet commit them again. By getting freed from sins and again engaging in them, one cannot attain freedom from the pangs of material existence. A diseased person may go to a physician for relief, but after he leaves the hospital he may again be infected due to his unclean habits. Thus material existence continues. Śrīla Vāsudeva Datta wanted to completely relieve the conditioned souls from material existence so that they would no longer have an opportunity to commit sinful acts. This is the significant difference between Śrīla Vāsudeva Datta and Lord Jesus Christ. It is a great offense to receive pardon for sins and then commit the same sins again. Such an offense is more dangerous than the sinful activity itself. Vāsudeva Datta was so liberal that he requested Śrī Caitanya Mahāprabhu to transfer all offensive activity upon him so the conditioned souls would be purified and go back home, back to Godhead. This prayer was certainly without duplicity.

Vāsudeva Datta’s example is unique not only within this world but within the universe. It is beyond the conception of fruitive actors or the speculation of mundane philosophers. Due to being illusioned by the external energy and due to a poor fund of knowledge, people tend to envy one another. Because of this they are entangled in fruitive activity, and they try to escape this fruitive activity by mental speculation. Consequently neither karmīs nor jñānīs are purified. In the words of Śrīla Bhaktisiddhānta Ṭhākura, they are kukarmīs and kujñānīs — bad fruitive actors and bad speculators. The Māyāvādīs and karmīs should therefore turn their attention to the magnanimous Vāsudeva Datta, who wanted to suffer for others in a hellish condition. No one should consider Vāsudeva Datta a mundane philanthropist or welfare worker. Nor was he interested in merging into the Brahman effulgence or in gaining material honor or reputation. He was far, far above philanthropists, philosophers and fruitive actors. He was the most exalted personality to ever show mercy to the conditioned souls. This is not an exaggeration of his transcendental qualities. It is perfectly true. Actually, there cannot be any comparison to Vāsudeva Datta. As the perfect Vaiṣṇava, he was para-duḥkha-duḥkhī, very much aggrieved to see others suffer. The entire world is purified simply by the appearance of such a great devotee. Indeed, by his transcendental presence the whole world is glorified and all conditioned souls are also glorified. As Narottama dāsa Ṭhākura confirms, Vāsudeva Datta is the ideal devotee of Śrī Caitanya Mahāprabhu:

gaurāṅgera saṅgi-gaṇe, nitya-siddha kari’ māne,

se yāya vrajendrasuta-pāśa

One who executes Śrī Caitanya Mahāprabhu’s mission must be considered eternally liberated. He is a transcendental person and does not belong to this material world. Such a devotee, engaging in the deliverance of the total population, is as magnanimous as Śrī Caitanya Mahāprabhu Himself.

namo mahā-vadānyāya kṛṣṇa-prema-pradāya te

kṛṣṇāya kṛṣṇa-caitanya- nāmne gaura-tviṣe namaḥ

Such a personality factually represents Śrī Caitanya Mahāprabhu because his heart is always filled with compassion for all conditioned souls.

Krishna is for everyone, just not for Hindus… the devotee is equally interested in everyone. ‘

The real perfect rational mind is revealed in Bhagavadgita. Bhagavadgita is the real logos. 

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SB 2.9.35 – Part 3 – Notes – 1/17/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.9.35 – Part 3:

  • “Krsna is the substance, and everything is emanating from Krsna by Krsna s energy. Water is one of Krsna’ s energies, but that energy is not the Absolute Truth. Water is always a liquid, but that is relative truth. Absolute Truth is one.”
  • “Foolish people say that a flower is created by nature, but in fact the flower is growing due to the energy of Krsna. His energy is so perfect that He doesn’t have to take a brush and canvas and try to paint a flower like an artist. The flower appears and grows automatically. Krsna is so powerful that whatever He desires immediately happens.”
  • “The Supreme Lord impregnates matter, prakr:ti, by glancing at her. In the material world, one has to impregnate by the sexual process, but in the Vedas it is stated that Krsna impregnated the total material energy simply by His glance. This is due to His omnipotence. When Krsna throws His glance toward material nature, material nature is immediately activated, and events begin to happen. So the original cause of the creation is Krsna’s glance. Materialists cannot understand how Krsna can set material nature into motion just by glancing at it, but that is due to their material conception.”
  • “We understand from Brahma-samhita that Krsna is within the atom. That is Krsna who is the substance, the summum bonum. He is smaller than the smallest, and is within everything. That is His all-pervasive nature.” 
  • “Every individual soul is awarded a portion of independence because each is part and parcel of God. Thus he has the quality of independence, but in minute quantity. That is his individuality. We consider the atom to be the smallest particle of matter, but we say that Krsna is the force within the atom. Leibnitz is suggesting that some force or power exists, but we are directly saying that the force or power is Krsna.”
  • Syamasundara dasa: How is each Krsna different? How is it He is an individual in each of the atoms?
  • Srila Prabhupada: Why is He not an individual? Krsna is always an individual. He is always a person, the Supreme Person, and He can expand Himself innumerably. Syamasundara dasa: And is Paramatma a person?
  • Srila Prabhupada: Yes, every expansion is a person. We are all atomic expansions of Krsna, and we are all individual persons. Paramatma is another expansion, but that is a different kind of expansion
  • Syamasundara dasa: And is Paramatma a person?
  • Srila Prabhupada: Yes, every expansion is a person. We are all atomic expansions of Krsna, and we are all individual persons. Paramatma is another expansion, but that is a different kind of expansion.
  • Syamasundara dasa: Is the jivatma, the individual soul, also a person? 
  • Srila Prabhupada: Yes. If he were not a person, then how would you account for the differences? We are all different persons. You may agree with my opinion or not, but in any case you are an individual. Krsna is also an individual. Nityo nityanam. There are innumerable individual souls, but He is the supreme individual person.
  • Syamasundara dasa: So we have no free will?
    Srila Prabhupada: Not without the sanction of Krsna. Without Him, we cannot do anything. Therefore He is the ultimate cause.
    Syamasundara dasa: But I thought you have been saying that we have a little independence. Srila Prabhupada: We have the independence in the sense that we may deny or affirm, but unless Krsna sanctions, we cannot do anything. 
  • You cannot consider the body and soul as completely separate entities working independent of one another. It is stated in the Vedic sastras that the soul is the master of the body; therefore you cannot say that the body is working independently.
  • The soul is different from the body, but the body is manifest due to the soul’s desire. The body is the instrument of the soul. 
  • Both Krsna and the living entity are spiritual. Ultimately, everything is spiritual because everything is Krsna’s energy. If Krsna is the original cause, matter can be changed into spirit, and spirit into matter. Electricity may be used to heat or to cool, but in either case, the original energy is electricity. Similarly, the original cause is Krsna; therefore He has the power to change matter into spirit, or spirit into matter.
  • If everyone becomes Krsna conscious and acts according to the instructions of Krsna, this hellish world will become the city of God.
  • we can realize this city immediately if we come to the proper consciousness that this planet does not belong to any particular nation but to God Himself.
  • If everyone abides by the orders of God, and everything produced is divided among the sons of God, there is no question of scarcity. Since people are denying the actual fact that everything belongs to God, and since they are hoarding goods, there is scarcity. 
  • If people want to remain in animal consciousness, they will continue to suffer. Once they come to Krsna consciousness, they will realize the city of God, even within this material world. 

DIALECTIC SPIRITUALISM – PG 190

Syamasundara dasa: Leibnitz would call this type of truth conditional truth. 

Srila Prabhupada: That conditional truth is not the truth. For instance, the living entity is trying to become master of the material world. He thinks, “I am monarch of all I survey.” That is not the truth. The truth is that he is the eternal servant of God. You cannot say that because he is trying to imitate God that he is God. There cannot be a second God. God is one, and that is the Absolute Truth. Our point is that we do not accept the proposition that truth is two. There are relative truths, but Krsna is the Absolute Truth. Krsna is the substance, and everything is emanating from Krsna by Krsna s energy. Water is one of Krsna’ s energies, but that energy is not the Absolute Truth. Water is always a liquid, but that is relative truth. Absolute Truth is one. Leibnitz should more precisely say that there is Absolute Truth and relative truth, not that there are two types of truth. 

Syamasundara dasa: According to Leibnitz’s law of continuity, everything in nature goes by steps and not leaps. In other words, there are no gaps in nature. Everything is connected, and there is gradual differentiation. 

Srila Prabhupada: No, there are two processes: gradual and immediate. Of course, in one sense everything is gradual, but if the gradual process takes place quickly, it appears immediate. For instance, if you want to go to the top of the building, you can go step by step, and that is gradual. But you may also take an elevator, which may take just a second. The process of elevation is the same, but one takes place very quickly, and the other is gradual. Foolish people say that a flower is created by nature, but in fact the flower is growing due to the energy of Krsna. His energy is so perfect that He doesn’t have to take a brush and canvas and try to paint a flower like an artist. The flower appears and grows automatically. Krsna is so powerful that whatever He desires immediately happens. This process is very quick, and it appears to be magical. Still, the process is there

There is only one absolute truth, anything else is relative truth.. 

BG 9.8

Refutes darwin’s theory 

The different species of life are created immediately along with the universe. Men, animals, beasts, birds – everything is simultaneously created, because whatever desires the living entities had at the last annihilation are again manifested. It is clearly indicated here by the word avaśam that the living entities have nothing to do with this process. The state of being in their past life in the past creation is simply manifested again, and all this is done simply by His will. This is the inconceivable potency of the Supreme Personality of God. And after creating different species of life, He has no connection with them. The creation takes place to accommodate the inclinations of the various living entities, and so the Lord does not become involved with it.

Syamasundara dasa: Leibnitz sees in nature a combination of forces or activities at work. According to the law of motion, there is an uninterrupted series of regularly progressive changes in a body as it moves. If a ball rolls along the floor, it goes progressively, without gaps or sudden changes. 

Srila Prabhupada: I explained that. The complete motion is part of the same process. However, the ball has no power to move of itself. If you push it in one way, it will roll slowly, and if you push it in another way, it will roll quickly. All these wonderful processes are happening in material nature due to the will of the Supreme. The process takes place automatically, but it is initially pushed by God, who created this material nature. In the beginning, material nature was unmanifest. Gradually, the three qualities or modes came into being, and by the interaction of the modes, many manifestations arose. First there was space, then sky, then sound, one after another. Kg;l)a’s push is so perfect that everything comes into being automatically in perfect order. Foolish people think that everything comes about automatically without an initial push, without a background. Therefore they think there is no God. This cosmic manifestation has not come about automatically. Krsna is the creator, and He gives nature its original purpose. A potter may make a clay pot on a wheel, but the wheel is not the original cause of the pot. It is the potter who gives force to the wheel. Foolish people think that the wheel moves automatically, but behind the wheel’s movement there is the potter who gives it force. There is no question of nature creating independently. Everything results from God, Krsna. As soon as you speak of a process, you imply that everything is linked together, that one event follows another. That is nature’s way. The first creation is the mahat-tattva, the sum total of material energy. Then there is an interaction of the three gunas, qualities, and then there is mind, ego, and intelligence. In this way, creation takes place. This is explained in the Second Canto of Srimad-Bhagavatam. The Supreme Lord impregnates matter, prakr:ti, by glancing at her. In the material world, one has to impregnate by the sexual process, but in the Vedas it is stated that Krsna impregnated the total material energy simply by His glance. This is due to His omnipotence. When Krsna throws His glance toward material nature, material nature is immediately activated, and events begin to happen. So the original cause of the creation is Krsna’s glance. Materialists cannot understand how Krsna can set material nature into motion just by glancing at it, but that is due to their material conception. 

Syamasundara dasa: Leibnitz says that space and time are mere appearances and that the ultimate reality is different. 

Srila Prabhupada: The ultimate reality is Krsna, sarva-karana karanam (Brahma-samhita 5. 1), the cause of all causes. Syamasundara dasa: Leibnitz calls the ultimate entities monads. The word “monad” means “unity,” or, “oneness.” He says that the stuff out of which even atoms are made are all monads, the ultimate particles. 

Srila Prabhupada: That small particle is not final. Within that particle there is Kn;>I)a. AT}qiintara-stha-paramiiT}u-cayantara-stham (Brahmasamhita 5. 35). 

Syamasundara dasa: Leibnitz says that these monads are individual, conscious, active, and alive, and that they range in quality from the lowest type (matter) through the higher types, such as souls, to the highest, which is God. 

Srila Prabhupada: Does he state that within the atom there is the soul? 

Syamasundara dasa: His theory is that even the atoms are composed of these monads, which possess activity, consciousness, individuality, and other inherent qualities. The monad is the force or activity that constitutes the essence of a substance.

Srila Prabhupada: We understand from Brahma-samhita that Krsna is within the atom. That is Krsna who is the substance, the summum bonum. He is smaller than the smallest, and is within everything. That is His all-pervasive nature. 

Syamasundara dasa: Then how are the individualities accounted for? 

Srila Prabhupada: Every individual soul is awarded a portion of independence because each is part and parcel of God. Thus he has the quality of independence, but in minute quantity. That is his individuality. We consider the atom to be the smallest particle of matter, but we say that Krsna is the force within the atom. Leibnitz is suggesting that some force or power exists, but we are directly saying that the force or power is Krsna. 

Syamasundara dasa: But he says that the force or power in each atom is individual, separate, different. 

Srila Prabhupada: Yes, that is so. By His omnipotence, Krsna can expand Himself in innumerable forms. Advaitam acyutam anadim ananta rupam (Brahma-samhita 5.33). The word ananta means unlimited, and it is clearly said aryqiintara-stham: He is within the atom.

Syamasundara dasa: Is he within each atom as an individual entity different from every other entity? 

Srila Prabhupada: Yes. If Krsna is there, He is individual. There are varieties of atoms, and sometimes they are combined together. 

Syamasundara dasa: How is each Krsna different? How is it He is an individual in each of the atoms?

Srila Prabhupada: Why is He not an individual? Krsna is always an individual. He is always a person, the Supreme Person, and He can expand Himself innumerably. Syamasundara dasa: And is Paramatma a person?

Srila Prabhupada: Yes, every expansion is a person. We are all atomic expansions of Krsna, and we are all individual persons. Paramatma is another expansion, but that is a different kind of expansion. 

Syamasundara dasa: Is the jivatma, the individual soul, also a person?

 Srila Prabhupada: Yes. If he were not a person, then how would you account for the differences? We are all different persons. You may agree with my opinion or not, but in any case you are an individual. Krsna is also an individual. Nityo nityanam. There are innumerable individual souls, but He is the supreme individual person. Now Leibnitz may say that within the atom there is a monad, or whatever-you could call it by any name you want-but within the atom the force is Krsna. 

Syamasundara dasa: Leibnitz maintains that the lowest type of monad is found within material atoms, and then they progress to higher monads, which are souls. 

Srila Prabhupada: Directly we say Kr�pa, and that is automatically spiritual. 

Syamasundara dasa: He says that each monad has an inner or mental activity, a spiritual life. Srila Prabhupada: As soon as we say Krsna, we include everything. 

Syamasundara dasa: So even within material atoms, there is a spiritual life, a spiritual force? Srila Prabhupada: Yes, force means spiritual force. 

Syamasundara dasa: He says that all bodies are ultimate quantums of force, and that the essential nature of all bodies is force. 

Srila Prabhupada: Yes, that force is the spiritual soul. Without the spirit soul, the body has no force. It is a dead body. 

Syamasundara dasa: But even within the dead body there are forces. There is the force of decomposition. 194 DIALECTIC SPIRITUALISM 

Srila Prabhupada: Kn>l)a is within the atom, and the body is a combination of so many atoms; therefore the force for creating other living entities is also there even in the process of decomposition. When the individual soul’s force is stopped within a particular body, we call that body a dead body. Still, �l)a’s force is there because the body is a combination of atoms.

Syamasundara dasa: He says that what is manifested to our senses, what occupies space and exists in time, is only an effect of the basic nature, which is transcendental to the physical nature. Physical nature is just an effect of a higher nature. 

Srila Prabhupada: Physical nature is a by-product. As I have explained, according to your desire, you receive or create a body. Physical nature is subservient to the soul. Syamasundara dasa: According to Leibnitz, these monads create bodies. 

Srila Prabhupada: Yes, at the time of death, you think in a certain way, and your next body is created. Therefore you create your next body according to your karma. 

Syamasundara dasa: But does the monad of a hydrogen molecule, for instance, create its own body? Does it only accidentally become part of a water molecule? 

Srila Prabhupada: Nothing is accidental. 

Syamasundara dasa: Then does it also desire to become a water molecule? Does the hydrogen desire to combine with oxygen and become water? 

Srila Prabhupada: No. The ultimate desire is of Krsna. If you take it in that way, Kn>l)a is within every atom, and therefore Kn;l)a wants whatever is to be. Therefore He wills that these two elements become one, and therefore the molecules combine to create water, or whatever. Thus there is a creation, and again there is another creation, and so on. In any case, the ultimate brain governing all creation is Kfi?l)a. 

Syamasundara dasa: But does the hydrogen molecule have an independent desire? 

Srila Prabhupada: No, because Krsna is within the atoms, they combine. It is not that the atoms as matter are individually willing to combine; rather, because Krsna is within the atoms, He knows that by certain combinations, certain creations will result. 

Syamasundara dasa: But does the individual soul have a little independence to choose? Srila Prabhupada: No. Bhagavad-gitii states that when the individual soul wants to act,  Krsna gives the orders. Man proposes, and God disposes.

Syamasundara dasa: So we have no free will? 

Srila Prabhupada: Not without the sanction of Krsna. Without Him, we cannot do anything. Therefore He is the ultimate cause. 

Syamasundara dasa: But I thought you have been saying that we have a little independence. Srila Prabhupada: We have the independence in the sense that we may deny or affirm, but unless Krsna sanctions, we cannot do anything. 

Syamasundara dasa: If we desire something, we take a body because of that desire. Now, can a hydrogen molecule desire to become a part of water and be given a body accordingly? Does it have the independence to desire something? 

Srila Prabhupada: As far as we understand from the Vedas–a7J-qiintarastha paramiiTJ-u-cayiintara-stham (Brahma-samhitii 5.35), Krsna is within the paramatma. It is not stated that the soul is within the paramanu.

Syamasundara dasa: Then the individual soul is not present within the atom?

Srila Prabhupada: No. But Krsna  is present. 

Syamasundara dasa: Then Leibnitz’ s view does not accord with the Vedas? 

Srila Prabhupada: No. 

Syamasundara dasa: Is this because he states that in matter there is also this kind of individuality? 

Srila Prabhupada: That individuality is in Krsna. As I have stated, Krsna knows that a certain element will be formed when so many atoms combine. It is not the individual soul enacting this, but Krsna Himself directly. 

Syamasundara dasa: But when we refer to the living entities, the individual soul is also there? Srila Prabhupada: Yes, the individual soul is within the body. Both are present within the body: Krsna and the individual soul. 

Syamasundara dasa: According to Leibnitz, substance is defined as being capable of action. Srila Prabhupada: Substance is original, and extensions are categories. Since substance is the original cause, He is completely able to act. To be means to act. Without activity, what is the meaning of existence? 

Syamasundara dasa: Leibnitz states that the monads change in their appearance because their inner desire compels them to pass from one phenomenal representation to another. 

Srila Prabhupada: The monad does not change, but the mind changes. At any rate, I do not know what Leibnitz means by monads. He is simply complicating matters. 

Syamasundara dasa: By definition, the monad is a small unit, a unity, which is the substance behind everything, even the atom. 

Srila Prabhupada: That is Krsna. Krsna is fully independent. 

Syamasundara dasa: Yet Leibnitz says that a monad changes his appearance according to his desires. 

Srila Prabhupada: That is the case for the individual souls, but Krsna is not like that. Krsna is acyuta. He does not change. It is Krsna who creates the entire cosmic energy. By His plan and devices, so many creations are divided into different parts, and they change. Material objects change according to the will of God, Krsna These individual monads are more precisely the Supersoul existing within matter, within the atom.

Syamasundara dasa: Leibnitz would say that each particle of Supersoul, or each monad, is self-contained, that there is no loss or gain of force. 

Srila Prabhupada: Yes, each is eternal.

Hayagriva dasa: Concerning the relationship between the soul and body, Leibnitz writes: “Insofar as the soul has perfection and distinct thoughts, God has accommodated the body to the soul, and has arranged beforehand that the body is impelled to execute its orders. ” 

Srila Prabhupada: Yes, it is explained in Bhagavad-gita(18.61) that the body is like a machine. Because the soul wants to walk or move in a certain way, he is given this instrument. The soul has particular desires, and God gratifies these desires through His material agent, a particular type of body. Therefore there are birds flying, fish swimming, animals hunting in forests, men in cities, and so on. According to Padma Purana there are 8,400,000 different bodies created to gratify the desires of the soul. Thus the machine of the body is supplied by nature under the orders of God. 

Hayagriva dasa: For Leibnitz, in that the soul is perfect, it controls the body. However, “insofar as the soul is imperfect and its perceptions are confused, God has accomodated the soul to the body, in such a sort that the soul is swayed by the passions arising out of corporeal representations.” 

Srila Prabhupada: Yes, it is explained in Bhagavad-gftii that the soul in the material world is influenced by the three modes of material nature. na tad asti pr:thivyiim vii divi deve�u vii puna�], sattvam prakr:ti-jair muktam yad ebhilj, syiit tribhir gu7J-ailj, “There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from the three modes of material nature. ” (Bg. 18. 40) He receives a particular type of body according to his position in respect to the modes. If his appetite is insatiable and his eating indiscriminate, he receives the body of a pig. If he wants to kill and eat bloody meat, he gets the body of a tiger. If he wants to eat Krsna prasiidam, he is given the body of a briihmaf}a. Thus we receive different types of bodies according to our desires. People attempt to gratify their desires because they think that by doing so they will be happy. Unfortunately, people do not know that they will be happy only by completely abiding by the orders of God. Krsna comes personally to request the living entity to abandon his material desires and act according to God’s orders. 

Hayagriva dasa: In Monadology, Leibnitz writes: “The soul changes its body only gradually and by degrees, so that it is never deprived of all its organs at once. There is often a metamorphosis in animals, but never metempsychosis or transmigration of souls.” 

Srila Prabhupada: What is his understanding of the soul? 

Hayagriva dasa: He believes that it is not possible for souls to be entirely separate from bodies. For living entities, a body must always accompany the soul. 

Srila Prabhupada: According to Vedic understanding, the body changes, but the soul remains eternal. Even in one lifetime we can see that our material body is changing from childhood to youth to old age, yet the soul remains the same. When the body dies, the soul takes on another body. This is the first lesson of Bhagavad-gftii. If the soul is distinct from the body, it is nonsensical to say that a soul cannot exist without a body. 

Hayagriva dasa: Leibnitz elaborates on this: “There is, strictly speaking, neither absolute birth nor complete death consisting in the separation of the soul from the body. What we call birth is development or growth, and what we call death is envelopment and diminution.” 

Srila Prabhupada: But that is the process of transmigration. Why does he deny it? The diminution is temporary. The living entity is not dead; he goes on to develop another body. 

Hayagriva dasa: He seems to be saying that as soon as the human soul leaves the body, it must immediately enter another body. 

Srila Prabhupada: Yes, that is the case, but that is the process of transmigration. So why does he deny transmigration? 

Hayagriva dasa: Well, he denies the existence of the soul apart from some form of material body. He writes: “God alone is wholly without body.” 

Srila Prabhupada: Yes, that is, He has no material body. He does not transmigrate. According to Bhagavad-gftii, muqhas, fools, consider K�va’s body to be like that of a human being. avajiinanti miim muljhii miinu�im tanum iiSritam param bhiivam ajiinanto mama bhuta-mahe5varam “Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be. ” (Bg. 9. 1 1) Krsna does not change His body as an ordinary living entity does. He is the Supreme Person. Because He does not change His body, He remembers everything in the past. When we receive a body, we do not remember our past lives, but Krr;>J)a remembers because His body never changes. God is without a body in the sense that He has no material body. 

Syamasundara dasa: According to his doctrine of pre established harmony, Leibnitz likens the soul and the body to two perfectly synchronized clocks, both going at the same speed but both separate. 

Srila Prabhupada: Yes, the soul is different from the body, but the body is manifest due to the soul’s desire. The body is the instrument of the soul. Syamasundara dasa: Does the body ever affect the soul? 

Srila Prabhupada: The soul is unaffected by the body, but the body is helping the soul to fulfill its desires. I am using this microphone to serve my purposes, but this microphone is not influencing me. It is not that this microphone wills that I dictate this or that. The body is a combination of atoms. If Krsna is within the atoms, the monads of the atoms and the monad in the body are different. If the monad is a small united particle, Leibnitz is speaking of the Supersoul. Although the Supersoul appears innumerable, it is in actuality one. As stated in fsopani�ad: 

yasmin sarviir]-i bhutiiny

 iitmaiviibhud vijiinatal], 

atra ko mohal], kal], 

soka ekatvam anupa5yatal], 

“One who always sees all living entities as spiritual sparks, in quality one with the Lord, becomes a true knower of things, and there is no illusion or anxiety for him.” 

(fsopan4ad 7) Although we find the Supersoul all-pervasive, there is but one. 

Krsna says in Bhagavad-gitii: samam sarve�u bhute�u ti�thantam parame5varam vina5yatsv avinasyantam yal], pasyati sa pasyati “One who sees the Supersoul accompanying the individual soul in all bodies and who understands that neither the soul nor the Supersoul is ever destroyed, actually sees.” (Bg. 13.28) The devotee always sees all things in Krsna, and Krsna in all things. That is the true vision of oneness. 

Syamasundara dasa: Leibnitz believes that God creates the principle of preestablished harmony, that He sets the two clocks in motion and synchronizes them. The body is acting, but the soul is independent. It is not really affected by the body. 

Srila Prabhupada: We also agree to that, but why use the example of clocks? Why not analyze the relationship between the body and the soul? You cannot consider them separately, because they are combined. The fallacy of this analogy is that two individual clocks are not combined at any point. 

Syamasundara dasa: The common point is their synchronization. 

Srila Prabhupada: But eventually one clock will go faster than the other. You cannot consider the body and soul as completely separate entities working independent of one another. It is stated in the Vedic sastras that the soul is the master of the body; therefore you cannot say that the body is working independently. If I tell my body to place this hand here, my hand will move to this spot. It is not that suddenly my hand moves without my desire. 

Syamasundara dasa: Leibnitz would say that the act of your desiring and the act of the hand moving are simultaneous but separate. 

Srila Prabhupada: In Sanskrit, this argument is called kakatalryanyaya. Once, when a crow flew into a tal tree, the fruit on that tree immediately fell to the ground. One observer said that the crow lighted on the tree first, and then the fruit fell, and the other observer said that the fruit fell before the crow could light. This kind of argument has no value. We say that if Krsna So desires, a stone can float on the water, despite the law of gravitation. Although the law of gravitation is working here, there are so many huge planets floating in space. All these laws act according to Krsna’s desire. By the law of gravitation, all these planets would have fallen into the causal ocean and hit the Garbhodakasayi�J)U in the head because He is lying on that ocean. But by His order all these planets are floating in space. Similarly, if God so desires, a rock may fall into the water, but the water will not give way. The rock will simply float. Since God is the ultimate monad, this is possible. Whatever God wills will come into effect. 

Syamasundara dasa: Leibnitz admits that the monads are spiritual in nature and therefore immortal. 

Srila Prabhupada: Yes, we agree to that. Both Krsna and the living entity are spiritual. Ultimately, everything is spiritual because everything is Krsna’s energy. If Krsna is the original cause, matter can be changed into spirit, and spirit into matter. Electricity may be used to heat or to cool, but in either case, the original energy is electricity. Similarly, the original cause is Krsna; therefore He has the power to change matter into spirit, or spirit into matter.

Syamasundara dasa: He states that unlike the other monads, God is absolute necessity and eternal truth, and He is governed by the law of contradiction. That is to say, it is impossible to conceive of no God. 

Srila Prabhupada: The atheists say that there is no God, although God is there. Unless God is there, where is the idea of God coming from? The atheist refuses to accept God. Similarly, the impersonalists refuse to accept a Supreme Personality of Godhead. Unless the idea of personality is there, how can they consider God to be impersonal? All this is due to frustration. 

Rithvik philosophy – Frustration that some disciples declare themselves to be equal to Srila Prabhupada and they fell down. They came up with a different theory of Rithvik philosophy.. When SP was not well he appointed Rithviks a brahmanas who did the ceremonies on his behalf. 

Frustration – atheists, buddhists, impersonalists, rithviks.. All came up with theories due to frustration.

Hayagriva dasa: Leibnitz pictures a city of God very much like that of Augustine. He writes: “God is the monarch of the most perfect republic composed of all the spirits, and the happiness of this city of God is His principal purpose. “

Srila Prabhupada: Yes. If everyone becomes Krsna conscious and acts according to the instructions of Krsna, this hellish world will become the city of God.

Hayagriva dasa: Leibnitz further writes: “We must not therefore doubt that God so ordained everything that spirits not only shall live forever, because this is unavoidable, but that they shall also preserve forever their moral quality, so that His city may never lose a person.” 

Srila Prabhupada: Yes, this is V aiku�tha consciousness. As stated in B hagavad-gita: avyakto’�ara ity uktas tam ahul], paramam gatim yam prapya na nivartante tad dhama paramam mama “That supreme abode is called unmanifested and infallible, and it is the supreme destination. When one goes there, he never comes back. That is My supreme abode.” (Bg. 8. 21) That spiritual sky, or city of God, is well known to Vedic students. 

Hayagriva dasa: Leibnitz did not believe that the city of God is divorced from the natural world. In Monadology, he writes: “The assembly of all spirits must compose the city of God, that is, the most perfect state possible and of the most perfect of monarchs [God]. This city of God, this truly universal monarchy, is a moral world within the natural world, and the highest and most divine of the works of God. “

Srila Prabhupada: Yes, and we can realize this city immediately if we come to the proper consciousness that this planet does not belong to any particular nation but to God Himself. If people accept this principle, the entire world will become the city of God. Presently, the United Nations is attempting to settle all the problems of the world, but the leaders themselves have an animalistic mentality. They are thinking, “I am this body, I am American, or Indian, or whatever. ” People must give up these designations and understand their real identity as part and parcel of God. The entire planet belongs to God. We are His sons, and it is possible for us to live peacefully understanding that our Father is supplying us everything. If there is scarcity, it is due to improper distribution. If everyone abides by the orders of God, and everything produced is divided among the sons of God, there is no question of scarcity. Since people are denying the actual fact that everything belongs to God, and since they are hoarding goods, there is scarcity. If people want to remain in animal consciousness, they will continue to suffer. Once they come to Krsna consciousness, they will realize the city of God, even within this material world. 

Everything belongs to Krsna 

Stop identifying with false identifications and identity as part and parcel of Krsna

Syamasundara dasa: Leibnitz also states that the world could have been otherwise if God so desired, but that He chose this particular arrangement as the best possible. 

Srila Prabhupada: Yes, God can do as He likes, but this world was not exactly planned by God. It is given to the living entities who want to imitate God. The plan is shaped according to the desires of the living entities who want to lord it over material nature. This is not God’s plan. This material world is like a prison supported by the government because there are criminals. It is God’s plan that all the living entities in the material world give up their striving and return home, back to Godhead. 

Syamasundara dasa: But from the standpoint of the ingredients of this world, is this the best possible world? 

Srila Prabhupada: The spiritual world is the best possible world. This planet earth is not a very good planet; there are many other planets even in the material world thousands of times better. The higher you go in the planetary systems, the more comforts and amenities you find. The next planetary system is a thousand times superior to this one, and the planetary system above that is a thousand times superior still. In Brahmaloka, the highest planet, twelve hours of Brahma’s day are beyond our comprehension. 

Syamasundara dasa: Leibnitz accepts the conditions of this material world as being the best we can hope for, the best of a bad bargain. 

Srila Prabhupada: But Bhagavad-gftii states that this is a place of misery: iibrahma-bhuvaniil lokiil], punar iivartino’rjuna miim upetya tu kaunteya punar janma na vidyate “From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, 0 son of Kunti, never takes birth again.” (Bg. 8. 16) This place is meant for suffering. We cannot stay here for very long, even if we agree to stay in such an uncomfortable situation. We have to change our body and go to a higher or lower situation. On the whole, material life is miserable. There is no question of happiness.

Syamasundara dasa: He also states that because there is more good than evil in this world, the creation of this world is justified. 

Srila Prabhupada: Well, there is good and evil according to our angle of vision. A devotee sees this material world as good. In the material world, people are always complaining and are in a distressed condition, but a devotee sees that there is really no distressed condition. Everything is happiness because he lives with Krsna. Because he dovetails everything with Krsna, including himself, for him there is no misery. 

Syamasundara dasa: He also says that if the world had not been worth creating, God would not have created it. The fact that He created it makes it worth creating. 

Srila Prabhupada: Yes, that is stated in the Vedas: mh purryam adal], purryam idam purryiit purryam udacyate purryasya purryam iidiiya purryam evavasi�yate “The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the complete whole is also complete in itself. Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance. ” (isopani�ad, Invocation) The creator is complete, and the creation is also complete. Nothing incomplete can be created by the complete. In that sense, everything that is wanted in this world is here. The arrangement is complete.

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SB 2.9.35 Notes – 1/15/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.9.35:

  • The body of the human being and the body of the mountain, as also the bodies of the demigods, including Brahmā, are all of the same ingredients — earth, water, etc. — and at the same time the elements are beyond the body. 
  • The elements were created first, and therefore they entered into the bodily construction later, but in both circumstances they entered the cosmos and also did not enter.
  • Similarly, the Supreme Lord, by His different energies, namely the internal and external, is within everything in the manifested cosmos, and at the same time He is outside of everything, situated in the kingdom of God (Vaikuṇṭhaloka), BS 5.37
  • Herein lies the mystery of His transcendental knowledge. This mystery is transcendental love of Godhead, and one who is surcharged with such transcendental love of Godhead can without difficulty see the Personality of Godhead in every atom and every movable or immovable object. 
  • And at the same time he can see the Personality of Godhead in His own abode, Goloka, enjoying eternal pastimes with His eternal associates, who are also expansions of His transcendental existence. 
  • This vision is the real mystery of spiritual knowledge, as stated by the Lord in the beginning (sarahasyaṁ tad-aṅgaṁ ca). This mystery is the most confidential part of the knowledge of the Supreme, and it is impossible for the mental speculators to discover by dint of intellectual gymnastics.
  • The mystery is unfolded before the eyes of the pure devotees because their eyes are anointed with love of Godhead.
  • And this love of Godhead can be attained only by the practice of transcendental loving service of the Lord, and nothing else. The vision of the devotees is not ordinary; it is purified by the process of devotional service.
  • The spiritually developed person is able to have the television of the kingdom of God always reflected within his heart. That is the mystery of knowledge of the Personality of Godhead.
  • Ordinary men think of Krsna and non-Krsna, but there is no non-Krsna. That is illusion. Everything is Krsna. 
  • Srila Prabhupada: It is explained in Bhagavad-gita that Krsna has two energies: the spiritual and the material. His spiritual energy is described as superior, and His material energy as inferior. These designations are given for our consideration because we cannot understand otherwise, but the fact is that there is only one energy: the superior spiritual energy.
  • When this spiritual energy is covered by ignorance, it is called material energy. The sky is naturally clear, and we can normally see the sun, but when there are clouds, we cannot see it. Still, the sun is there. When we cannot see Krsna or understand Him, we experience what is called the material energy. The fact is that there is nothing material because everything is Krsna. 
  • All these objects are actually spirit, but if we have no sense of Krsna, we consider them to be material. It is the consciousness that is important.
  • As soon as we engage fully in devotional service, we are immediately spiritualized. When we are in devotional service, the spiritual quality of everything is revived.
  • In truth, everything is spirit, but it is covered by our material consciousness, just as gold may be covered by mud. If we cleanse the heart, we immediately understand that things are spiritual.
  • In material consciousness, we conceive of ourselves as Americans, Indians, men, women, and so on, but when we come to our spiritual consciousness, we realize “I am Krsna’s servant.”
  • Everything has its relationship with Krsna. Rejecting everything as false is artificial renunciation. Our method is to renounce things for our sense gratification, but accept everything for Krsna’s satisfaction.
  • Foolish persons, however, cannot conceive that the Personality of Godhead, Kṛṣṇa, appearing just like an ordinary man, can be the controller of all the atoms and of the gigantic manifestation of the universal form. The biggest and the minutest are beyond their conception, so they cannot imagine that a form like that of a human being can simultaneously control the infinite and the minute. Actually, although He is controlling the infinite and the finite, He is apart from all this manifestation.
  • Religion rests on the orders of Krsna, or God, and if you strictly follow Krsna’s instructions, you are religious, pious, and transcendental. If you defy Krsna and manufacture your own religion, you are asuric, demoniac.
  • For us, reality means that which does and will exist. If this is not the case, it is not real.
  • Syamasundara dasa: Therefore the Mayavadis would say that this table is maya? Srila Prabhupada: They say that it is maya, but we say that it is temporary. 
  • Syamasundara dasa: But there’s also a spiritual world full of form?
  • Srila Prabhupada: Yes, but the Mayavadis do not know of this. What is the source of these forms? The Vediinta-sutra states: janmiidy asya. Form comes from the original source. These forms that we see here are not eternal forms. They are imitations, perverted reflections of eternal forms. A reflection is not eternal. 
  • The origin of everything is Krsna and Krsna’s energetic expansions constitute everything.  Physical existence is heat and light, and these energies emanate from Krsna the original light. Everything material and spiritual is composed of heat and light. One who has eyes to see that which is spiritual can see. 

SB 2.9.35 TRANSLATION: 

O Brahmā, please know that the universal elements enter into the cosmos and at the same time do not enter into the cosmos; similarly, I Myself also exist within everything created, and at the same time I am outside of everything.

The great elements of material creation, namely earth, water, fire, air and ether, all enter into the body of all manifested entities — the seas, mountains, aquatics, plants, reptiles, birds, beasts, human beings, demigods and everyone materially manifested — and at the same time such elements are differently situated. In the developed stage of consciousness, the human being can study both physiological and physical science, but the basic principles of such sciences are nothing but the material elements and nothing more. The body of the human being and the body of the mountain, as also the bodies of the demigods, including Brahmā, are all of the same ingredients — earth, water, etc. — and at the same time the elements are beyond the body. The elements were created first, and therefore they entered into the bodily construction later, but in both circumstances they entered the cosmos and also did not enter. 

Similarly, the Supreme Lord, by His different energies, namely the internal and external, is within everything in the manifested cosmos, and at the same time He is outside of everything, situated in the kingdom of God (Vaikuṇṭhaloka), as described before. This is very nicely stated in the Brahma-saṁhitā (5.37) as follows:

ānanda-cinmaya-rasa-pratibhāvitābhis

tābhir ya eva nija-rūpatayā kalābhiḥ

goloka eva nivasaty akhilātma-bhūto

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

“I worship the Personality of Godhead, Govinda, who, by expansion of His internal potency of transcendental existence, knowledge and bliss, enjoys in His own and expanded forms. Simultaneously He enters into every atom of the creation.”

This expansion of His plenary parts is also more definitely explained in the same Brahma-saṁhitā (5.35) as follows:

eko ’py asau racayituṁ jagad-aṇḍa-koṭiṁ

yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ

aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

“I worship the Personality of Godhead, Govinda, who, by one of His plenary portions, enters into the existence of every universe and every particle of the atoms and thus unlimitedly manifests His infinite energy all over the material creation.”

The impersonalists can imagine or even perceive that the Supreme Brahman is thus all-pervading, and therefore they conclude that there is no possibility of His personal form. Herein lies the mystery of His transcendental knowledge. This mystery is transcendental love of Godhead, and one who is surcharged with such transcendental love of Godhead can without difficulty see the Personality of Godhead in every atom and every movable or immovable object. And at the same time he can see the Personality of Godhead in His own abode, Goloka, enjoying eternal pastimes with His eternal associates, who are also expansions of His transcendental existence. This vision is the real mystery of spiritual knowledge, as stated by the Lord in the beginning (sarahasyaṁ tad-aṅgaṁ ca). This mystery is the most confidential part of the knowledge of the Supreme, and it is impossible for the mental speculators to discover by dint of intellectual gymnastics. The mystery can be revealed through the process recommended by Brahmājī in his Brahma-saṁhitā (5.38) as follows:

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

“I worship the original Personality of Godhead, Govinda, whom the pure devotees, their eyes smeared with the ointment of love of Godhead, always observe within their hearts. This Govinda, the original Personality of Godhead, is Śyāmasundara with all transcendental qualities.”

Therefore, although He is present in every atom, the Supreme Personality of Godhead may not be visible to the dry speculators; still the mystery is unfolded before the eyes of the pure devotees because their eyes are anointed with love of Godhead. And this love of Godhead can be attained only by the practice of transcendental loving service of the Lord, and nothing else. The vision of the devotees is not ordinary; it is purified by the process of devotional service. In other words, as the universal elements are both within and without, similarly the Lord’s name, form, quality, pastimes, entourage, etc., as they are described in the revealed scriptures or as performed in the Vaikuṇṭhalokas, far, far beyond the material cosmic manifestation, are factually being televised in the heart of the devotee. The man with a poor fund of knowledge cannot understand, although by material science one can see things far away by means of television. Factually, the spiritually developed person is able to have the television of the kingdom of God always reflected within his heart. That is the mystery of knowledge of the Personality of Godhead.

The Lord can award anyone and everyone liberation (mukti) from the bondage of material existence, yet He rarely awards the privilege of love of Godhead, as confirmed by Nārada (muktiṁ dadhāti karhicit sma na bhakti-yogam). This transcendental devotional service of the Lord is so wonderful that the occupation keeps the deserving devotee always rapt in psychological activities, without deviation from the absolute touch. Thus love of Godhead, developed in the heart of the devotee, is a great mystery. Brahmājī previously told Nārada that the desires of Brahmājī are never unfulfilled because he is always absorbed in the transcendental loving service of the Lord; nor has he any desire in his heart save and except the transcendental service of the Lord. That is the beauty and mystery of the process of bhakti-yoga. As the Lord’s desire is infallible because He is acyuta, similarly the desires of the devotees in the transcendental service of the Lord are also acyuta, infallible. This is very difficult, however, for the layman to understand without knowledge of the mystery of devotional service, as it is very difficult to know the potency of touchstone. As touchstone is rarely found, a pure devotee of the Lord is also rarely to be seen, even amongst millions of liberated souls (koṭiṣv api mahāmune). Out of all kinds of perfections attained by the process of knowledge, yoga perfection in devotional service is the highest of all and the most mysterious also, even more mysterious than the eight kinds of mystic perfection attained by the process of yogic performances. In the Bhagavad-gītā (18.64) the Lord therefore advised Arjuna about this bhakti-yoga:

sarva-guhyatamaṁ bhūyaḥ

śṛṇu me paramaṁ vacaḥ

“Just hear from Me again about the most confidential part of the instructions in Bhagavad-gītā.” The same was confirmed by Brahmājī to Nārada in the following words:

idaṁ bhāgavataṁ nāma

yan me bhagavatoditam

saṅgraho ’yaṁ vibhūtīnāṁ

tvam etad vipulīkuru

Brahmājī said to Nārada, “Whatever I have spoken to you about the Bhāgavatam was explained to me by the Supreme Personality of Godhead, and I am advising you to expand these topics nicely so that people may easily understand the mysterious bhakti-yoga by transcendental loving service to the Lord.” It is to be noted here that the mystery of bhakti-yoga was disclosed to Brahmājī by the Lord Himself. Brahmājī explained the same mystery to Nārada, Nārada explained it to Vyāsa, Vyāsa explained it to Śukadeva Gosvāmī, and that same knowledge is coming down in the unalloyed chain of disciplic succession. If one is fortunate enough to have received the knowledge in the transcendental disciplic succession, surely he will have the chance to understand the mystery of the Lord and that of the Śrīmad-Bhāgavatam, the sound incarnation of the Lord.

DIALECTIC SPIRITUALISM – HEGEL- 

Syamasundara dasa: Hegel wanted to reverse the trend from abstraction to concretion. He believed that every phenomenal object has its relationship with the whole, which is reality. To understand reality, we must examine all objects and relate them to the whole and to each other.

Srila Prabhupada: That is our process. The whole is Krsna, and everything is related to Krsna. Because we see everything related to Krsna, we do not artificially renounce anything, but try to utilize everything in the service of Krsna. Although the Mayavadl philosophers say that everything is Brahman, their process is neti-neti: “Not this, not that.” In this way, the Mayavadls say that Krsna and His worship are also maya. Our German Idealism 271 philosophy is that everything is a manifestation of Krsnal).a’s energy; the energy and the energetic are one. Narada explained: idam hi visvam bhagavan ivetaro yato jagat-sthana-nirodha-sambhaval], tad dhi svayam veda bhavams tathapi te pradda-matram bhavatal], pradarsitam “The Supreme Lord Personality of Godhead is Himself this cosmos, and still He is aloof from it. From Him only has this cosmic manifestation emanated, in Him it rests, and unto Him it enters after annihilation. Your good self knows all about this. I have given only a synopsis. ” (Bhag. l. 5. 20) The whole universe is Bhagaviin, Krsna, but it appears to be separate. How it is not separate can be understood through Krsna consciousness. Ordinary men think of Krsna.a and non-Krsna, but there is no non-Krsna. That is illusion. Everything is Krsna. 

Syamasundara dasa: For Hegel, nothing can be separated from the spiritual whole because everything is related to it. For Kant, phenomenon is the mode in which things-in-themselves represent themselves to the individual. 

THERE IS NOTHING MATERIAL; EVERYTHING IS SPIRITUAL

Srila Prabhupada: It is explained in Bhagavad-gita that Krsna.a has two energies: the spiritual and the material. His spiritual energy is described as superior, and His material energy as inferior. These designations are given for our consideration because we cannot understand otherwise, but the fact is that there is only one energy: the superior spiritual energy. When this spiritual energy is covered by ignorance, it is called material energy. The sky is naturally clear, and we can normally see the sun, but when there are clouds, we cannot see it. Still, the sun is there. When we cannot seeKrsna.a or understand Him, we experience what is called the material energy. The fact is that there is nothing material because everything is Krsna. 

SB 1.1.1 

janmādy asya yato ’nvayād itarataś cārtheṣv abhijñaḥ svarāṭ

tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ

tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo ’mṛṣā

dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi

O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.

Syamasundara dasa: Hegel says that objects themselves are the spirit expressing itself in objective nature, whereas Kant maintains that the spirit expresses itself through objects. There is a distinction made between the spirit within the object expressing itself, and the spirit as the

object.

Srila Prabhupada: The object as it is is spirit. In one sense, the sunshine

is not the sun, but at the same time, it is not different from the sun because it is the sun’s heat and light. Therefore our philosophy is acintya-bhedabheda-tattva: simultaneously one and different. All these objects are actually spirit, but if we have no sense of Krsna, we consider them to be material. Sometimes people criticize us for using material devices like dictaphones, typewriters, and airplanes, but we reply that these things are spiritual. If they are used for our sense gratification, they are material, but if used in relation to Krsna, they are spiritual.  It is the consciousness that is important. Rupa Gosvaml says: 

MINIMALIST EXPLAINATION OF LIFE OF SAINTLY PEOPLE – 

“One is said to be situated in the fully renounced order of life if he lives in accordance with Krsna consciousness. He should be without attachment for sense gratification and should accept only what is necessary for the upkeep of the body. On the other hand, one who renounces things which could be used in the service of Krsna, under the pretext that such things are material, does not practice complete renunciation. “ (Bhaktirasamr:ta-sindhu 1 .2.255-256) Everything has its relationship with Krsna. Rejecting everything as false is artificial renunciation. Our method is to renounce things for our sense gratification, but accept everything for Krsna’s satisfaction. Krsna says: 

“One who engages in full devotional service, who does not fall down in any circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.” (Bg. 14. 26) As soon as we engage fully in devotional service, we are immediately spiritualized. When we are in devotional service, the spiritual quality of everything is revived. In truth, everything is spirit, but it is covered by our material consciousness, just as gold may be covered by mud. If we cleanse the heart, we immediately understand that things are spiritual. In material consciousness, we conceive of ourselves as Americans, Indians, men, women, and so on, but when we come to our spiritual consciousness, we realize “I am Krsna’s servant.” Thus we understand that we are spiritual. These German Idealism 273 material conceptions are like dreams. When we are dreaming, we may think that we are this or that, or that we are performing so many acts, but when we awake, we understand our real identity. Because we are part and parcel of Krsna, we have no duty other than to serve Krsna. When this consciousness comes, everything is spiritual. 

BG 9.10

This material nature, which is one of My energies, is working under My direction, O son of Kuntī, producing all moving and nonmoving beings. Under its rule this manifestation is created and annihilated again and again

Example – Potter, potter wheel, clay, pot

Law of conservation of matter and energy. 

Matter was proved to be indestructible.. It goes throug different stages.. It is never really lost.. Antoine-Laurent de Lavoisier French scientist  described this Law of conservation of mass… Everything is cyclic in nature. 

It is clearly stated here that the Supreme Lord, although aloof from all the activities of the material world, remains the supreme director. The Supreme Lord is the supreme will and the background of this material manifestation, but the management is being conducted by material nature. Kṛṣṇa also states in Bhagavad-gītā that of all the living entities in different forms and species, “I am the father.” The father gives seeds to the womb of the mother for the child, and similarly the Supreme Lord by His mere glance injects all the living entities into the womb of material nature, and they come out in their different forms and species, according to their last desires and activities. All these living entities, although born under the glance of the Supreme Lord, take their different bodies according to their past deeds and desires. So the Lord is not directly attached to this material creation. He simply glances over material nature; material nature is thus activated, and everything is created immediately. Because He glances over material nature, there is undoubtedly activity on the part of the Supreme Lord, but He has nothing to do with the manifestation of the material world directly. This example is given in the smṛti: when there is a fragrant flower before someone, the fragrance is touched by the smelling power of the person, yet the smelling and the flower are detached from one another. There is a similar connection between the material world and the Supreme Personality of Godhead; actually He has nothing to do with this material world, but He creates by His glance and ordains. In summary, material nature, without the superintendence of the Supreme Personality of Godhead, cannot do anything. Yet the Supreme Personality is detached from all material activities.

BG 9.11

Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be.

From the other explanations of the previous verses in this chapter, it is clear that the Supreme Personality of Godhead, although appearing like a human being, is not a common man. The Personality of Godhead, who conducts the creation, maintenance and annihilation of the complete cosmic manifestation, cannot be a human being. Yet there are many foolish men who consider Kṛṣṇa to be merely a powerful man and nothing more. Actually, He is the original Supreme Personality, as is confirmed in the Brahma-saṁhitā (īśvaraḥ paramaḥ kṛṣṇaḥ); He is the Supreme Lord.

Nor do they know that the appearance of the Supreme Personality of Godhead in this material world is a manifestation of His internal energy. He is the master of the material energy. As has been explained in several places (mama māyā duratyayā), He claims that the material energy, although very powerful, is under His control, and whoever surrenders unto Him can get out of the control of this material energy. If a soul surrendered to Kṛṣṇa can get out of the influence of material energy, then how can the Supreme Lord, who conducts the creation, maintenance and annihilation of the whole cosmic nature, have a material body like us? So this conception of Kṛṣṇa is complete foolishness. Foolish persons, however, cannot conceive that the Personality of Godhead, Kṛṣṇa, appearing just like an ordinary man, can be the controller of all the atoms and of the gigantic manifestation of the universal form. The biggest and the minutest are beyond their conception, so they cannot imagine that a form like that of a human being can simultaneously control the infinite and the minute. Actually, although He is controlling the infinite and the finite, He is apart from all this manifestation. It is clearly stated concerning His yogam aiśvaram, His inconceivable transcendental energy, that He can control the infinite and the finite simultaneously and that He can remain aloof from them. Although the foolish cannot imagine how Kṛṣṇa, who appears just like a human being, can control the infinite and the finite, those who are pure devotees accept this, for they know that Kṛṣṇa is the Supreme Personality of Godhead. Therefore they completely surrender unto Him and engage in Kṛṣṇa consciousness, devotional service of the Lord.

SB 2.9.33 

Brahmā, it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead.

Hayagriva dasa: In Philosophy of Religion, Hegel writes: “God is a living God, who is acting and working. Religion is a product of the divine spirit; it is not a discovery of man, but a work of divine operation and creation in Him [God].” 

Srila Prabhupada: Yes, it is very important to understand that a man cannot manufacture religion. We define religion as “the orders given by God.” As stated in Bhagavad-gita  yadii yadii hi dharmasya glanir bhavati bhiirata abhyutthiinam adharmasya tadatmiinar’n srjamyaham paritriirJiiya siidhiiniir’n vinasiiya ca dushkr:tam dharma-sar’nsthiipaniirthiiya sambhaviimi yuge yuge “Whenever and wherever there is a decline in religious practice, 0 descendant of Bharata, and a predominant rise of irreligion-at that time, I descend Myself. In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I appear Myself millennium after millennium.” (Bg. 4. 7 -8) This is religion. Religion rests on the orders of Krsna, or God, and if you strictly follow Krsna’s instructions, you are religious, pious, and transcendental. If you defy Krsna and manufacture your own religion, you are asuric, demoniac.

Syamasundara dasa: According to Plato’s and Kant’s philosophy, these temporary objects are representations of an ideal. This table, for instance, represents or expresses the ideal table, but it is not the ideal itself. 

Srila Prabhupada: We also say that this material world is a perverted reflection of the spiritual world. It is like a mirage. Sridhara Svami said that it is due to the actuality of the spiritual world that this illusory world appears to be true. Because there is in reality a real table, we can perceive this table. Although the entire material creation is but a perverted reflection of the reality, people are enamored by it. People take this to be a real table, a real body, a real society, real happiness, and so on.

 Syamasundara dasa: Hegel would say that these are genuine externalizations of the reality, that this is a real table and that these are real objects. It is not that they are images of the real, but that they themselves are real. 

Srila Prabhupada: What does he mean by real? For us, reality means that which does and will exist. If this is not the case, it is not real. niisato vidyate bhiivo niibhiivo vidyate satal}, ubhayor api dr:�to’ntas tv anayos tattva-darsibhi}J, “Those who are seers of the truth have concluded that of the nonexistent there is no endurance, and of the existent there is no cessation. This seers have concluded by studying the nature of both.” (Bg. 2.16) Reality refers to that which exists eternally. This table exists temporarily; therefore it cannot be classified as reality. It is like a dream or hallucination because it is temporary. We cannot say that a dream is real, although in a dream everything appears to be real. 

Syamasundara dasa: But isn’t there a table on the spiritual platform? An absolute table? 

Srila Prabhupada: Yes, in Krsna’s abode there are tables, chairs, all kinds of furniture eternally existing. But these things are manifest here only temporarily. 

Syamasundara dasa: Which is correct? Does the spirit express itself in this object, or is it that the spirit is this object? 

Srila Prabhupada: The object is an expression of the spiritual energy. Whatever is manifest is the energy of Krsna, but one energy is eternal, and another energy is temporary. That which is manifest temporarily is material, and that which is manifest eternally is spiritual. 

Syamasundara dasa: So, in that sense, can you say that this table is made of spirit, but at the same time is not? 

Srila Prabhupada: Originally, it is made of spirit in the sense that Krsna is the whole spirit, and because it is Krsna’s energy, it is factually Krsna. You may make various images out of clay. You may mold pots and bricks, and they may be manifest temporarily as pots and bricks, but originally they are clay, and when they are destroyed, they will again merge into their original condition. There are three conditions: the formless condition, the form, and again a merging into the formless. In SrimadBhiigavatam, Krsna tells Lord Brahma: aham eviisam eviigre German Idealism niinyad yat sad-asat param pasciid aharh yad etac ca yo’vasi�yeta so’smy aham 275 “It is I, the Personality of Godhead, who was existing before the creation when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead.” (SB 2. 9. 33) So, Krsna existed in the beginning of the creation; He maintains the creation; and when the creation is annihilated, He continues to exist.

Syamasundara dasa: Therefore the Mayavadis would say that this table is maya? 

Srila Prabhupada: They say that it is maya, but we say that it is temporary. 

Syamasundara dasa: But there’s also a spiritual world full of form?

 Srila Prabhupada: Yes, but the Mayavadis do not know of this. What is the source of these forms? The Vediinta-sutra states: janmiidy asya. Form comes from the original source. These forms that we see here are not eternal forms. They are imitations, perverted reflections of eternal forms. A reflection is not eternal. 

Syamasundara dasa: Hegel says that these forms are not eternal but that the interaction of forms is an eternal process. 

Srila Prabhupada: A mirage is neither factual nor eternal, but there is factual and eternal water. Otherwise, how could anyone have a conception of water? 

Syamasundara dasa: But if the universe is rational and everything has a purpose, this temporary form is also spiritual because it has some kind of purpose. 

Srila Prabhupada: Yes, we are utilizing everything for Krsna’s purpose. Our proposal is to make the best use of a bad bargain

Syamasundara dasa: But what if a person doesn’t know the purpose? Is the object still spiritual? 

Srila Prabhupada: Yes. Whether a person knows or does not know, fact is fact. We have only to receive knowledge from one who knows. All objects are spiritual, but one who does not have knowledge does not have the eyes to see that spirituality.

 Syamasundara dasa: Then, is God’s plan unfolding itself everywhere, whether we understand it or not?

 Srila Prabhupada: Yes, He reveals Himself in Bhagavad-gftii, and He sends His representative to unfold His plan. The essence of things is spiritual, but our imperlect vision makes things material. 

Syamasundara dasa: Hegel believes that everything has a purpose, that the whole universe is rational, and that it is unfolding under the direction of reason, the spirit of the Absolute. Srila Prabhupada: Certainly. Only rascals think that there is no purpose in life, that everything is a result of chance. 

Syamasundara dasa: For Hegel, in order to understand this reality, we must examine the interrelationships of things. 

Srila Prabhupada: We are also teaching that. The origin of everything is Krsna and Krsna’s energetic expansions constitute everything. parasya brahmaTJ-aiJ. sii�iij jata-vedo ‘si havyavat devaniim purWjiihganam yajiiena purWjam yajeti “0 fire-god, you are a part of the Supreme Personality of Godhead, Hari, and you carry to Him all the offerings of sacrifices. Therefore we request you to offer to Him the sacrificial ingredients we are offering the demigods, for the Lord is the real enjoyer. ” (Bhag. 5.20. 17) Physical existence is heat and light, and these energies emanate from Krsna the original light. Everything material and spiritual is composed of heat and light. One who has eyes to see that which is spiritual can see. 

Syamasundara dasa: Hegel attempted to establish the relationship between concrete realities. Isolated facts, or moments, as he calls them, can never constitute the truth because the truth is the whole, an integrated unity that is organic and dynamic. 

Srila Prabhupada: Just by analyzing ourselves, we can understand that I, the soul, am existing and that my bodily features are changing. When things change, we call them material. The spirit soul exists in all conditions, and that is the difference between spirit and matter. 

Syamasundara dasa: Moments, factors in the organic whole, progress in an evolutionary way according to the course set by reason, which Hegel calls the Welt Geist, the World Spirit

Srila Prabhupada: That World Spirit is a person. Unless you accept a personal God, there is no question of reason. The reason guiding everything in the universe is explained in Bhagavad-gita – mayadhyaksena… “This material nature is working under My direction.” (Bg. 9.10) Direction means reason; therefore as soon as you speak of reason, you must accept the Supreme Person who is directing everything according to His supreme reason

KRSNA IS WITHIN EVERYTHING AND OUTSIDE OF EVERYTHING

BG 9.4 

By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.

He is always in Goloka enjoying transcendental bliss with His devotees.. 

Goloka eva Akhilatma bhutho.. 

BG 10.42

But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.

BS 5.35 

He is an undifferentiated entity as there is no distinction between potency and the possessor thereof. In His work of creation of millions of worlds, His potency remains inseparable. All the universes exist in Him and He is present in His fullness in every one of the atoms that are scattered throughout the universe, at one and the same time. Such is the primeval Lord whom I adore.

SB 1.16.26 

BG 10.8 

I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.

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SB 2.9.34 – Part 4 – Notes – 1/13/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.9.34 – Part 4:

  • The illusory energy has two phases of existence, namely the covering influence and the throwing influence.
  • By the throwing influence the illusory energy throws the living entities into the darkness of ignorance, and by the covering influence she covers the eyes of men with a poor fund of knowledge about the existence of the Supreme Person.
  • The scientific studies of the cosmic manifestation or the bodily construction independent of the Supreme Lord are different reflective intellectual gymnastics only, but at the end they are all illusion and nothing more.
  • All such advancement of science and knowledge in the present context of material civilization is but an action of the covering influence of the illusory energy.
  • Demoniac persons who deny the existence of the Lord are thrown more and more into the darkness of ignorance, and thus such demoniac persons transmigrate life after life without any knowledge of the Supreme Personality of Godhead.
  • The sane man, however, is enlightened in the disciplic succession from Brahmājī, who was personally instructed by the Lord, or in the disciplic succession from Arjuna, who was personally instructed by the Lord in the Bhagavad-gītā.
  • In the medical science of the ancient sages, known as the Āyur-veda, there is definite acceptance of the Lord’s supremacy –
  • There is one Supreme Person who is the progenitor of this cosmic manifestation and whose energy acts as prakṛti, or the material nature, dazzling like a reflection. By such illusory action of prakṛti, even dead matter is caused to move by the cooperation of living energy of the Lord, and the material world appears like a dramatic performance to the ignorant eyes.
  • The living entities are also a display of the Lord’s superior energy (parā prakṛti), just as the material world is a display of the Lord’s inferior energy (aparā prakṛti).
  • The living energy represented by the living entities is the reflection of the Lord, and never the Lord Himself. Being the reflection of the Lord, the existence of the living entity is dependent on the Supreme Lord, who is the original light.
  • This material energy may be compared to darkness, as actually it is darkness, and the activities of the living entities in the darkness are reflections of the original light.
  • The reflection of sunlight in the darkness is unable to drive out the darkness, but the sunlight outside the reflection can drive out the darkness completely
  •  one has to take shelter of the light of the Lord, as in the Bhagavad-gītā or the Śrīmad-Bhāgavatam, and not the reflective personalities who have no touch with the Lord
  • the action of different energies of the Lord, or the Personality of Godhead Himself, can be realized by the light manifested by the causeless mercy of the Lord.
  • The Lord is a manifestation of His internal energy, and this particular energy is the means of seeing the Lord face to face. Not only Brahmā but anyone who may be graced by the Lord to see such merciful direct internal energy can also realize the Personality of Godhead without any mental speculation.
  • BG 9.13 & 9.14 – Defines the standard of Krsna Consciousness one needs to adhere to be called as a devotee.
  • A devotee is attached to the Supreme Personality of Godhead.
  • Such a devotee has firm determination to achieve at the ultimate end the association of the Supreme Lord in any one of the five transcendental rasas.
  • To achieve that success, he engages all activities – mental, bodily and vocal, everything – in the service of the Supreme Lord, Śrī Kṛṣṇa. That is called full Kṛṣṇa consciousness.

SB 2.9.34 TRANSLATION:

O Brahmā, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness.

Persons with a poor fund of knowledge become illusioned, and therefore the so-called scientists, physiologists, empiric philosophers, etc., become dazzled by the glaring reflection of the sun, moon, electricity, etc., and deny the existence of the Supreme Lord, putting forward theories and different speculations about the creation, maintenance and annihilation of everything material. The medical practitioner may deny the existence of the soul in the physiological bodily construction of an individual person, but he cannot give life to a dead body, even though all the mechanisms of the body exist even after death. The psychologist makes a serious study of the physiological conditions of the brain, as if the construction of the cerebral lump were the machine of the functioning mind, but in the dead body the psychologist cannot bring back the function of the mind. These scientific studies of the cosmic manifestation or the bodily construction independent of the Supreme Lord are different reflective intellectual gymnastics only, but at the end they are all illusion and nothing more. All such advancement of science and knowledge in the present context of material civilization is but an action of the covering influence of the illusory energy. The illusory energy has two phases of existence, namely the covering influence and the throwing influence. By the throwing influence the illusory energy throws the living entities into the darkness of ignorance, and by the covering influence she covers the eyes of men with a poor fund of knowledge about the existence of the Supreme Person who enlightened the supreme individual living being, Brahmā. The identity of Brahmā with the Supreme Lord is never claimed herein, and therefore such a foolish claim by the man with a poor fund of knowledge is another display of the illusory energy of the Lord. The Lord says in the Bhagavad-gītā (16.18-20) that demoniac persons who deny the existence of the Lord are thrown more and more into the darkness of ignorance, and thus such demoniac persons transmigrate life after life without any knowledge of the Supreme Personality of Godhead.

The sane man, however, is enlightened in the disciplic succession from Brahmājī, who was personally instructed by the Lord, or in the disciplic succession from Arjuna, who was personally instructed by the Lord in the Bhagavad-gītā. He accepts this statement of the Lord:

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

(Bg. 10.8) Alternate Translation

The Lord is the original source of all emanations, and everything that is created, maintained and annihilated exists by the energy of the Lord. The sane man who knows this is actually learned, and therefore he becomes a pure devotee of the Lord, engaged in the transcendental loving service of the Lord.

BG 10.8 

I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.

Although the reflectory energy of the Lord displays various illusions to the eyes of persons with a poor fund of knowledge, the sane person knows clearly that the Lord can act, even from far, far beyond our vision, by His different energies, just as fire can diffuse heat and light from a distant place. In the medical science of the ancient sages, known as the Āyur-veda, there is definite acceptance of the Lord’s supremacy in the following words:

Ayurveda is part of Atharvaveda..

jagad-yoner anicchasya

cid-ānandaika-rūpiṇaḥ

puṁso ’sti prakṛtir nityā

praticchāyeva bhāsvataḥ

acetanāpi caitanya-

yogena paramātmanaḥ

akarod viśvam akhilam

anityam nāṭakākṛtim

There is one Supreme Person who is the progenitor of this cosmic manifestation and whose energy acts as prakṛti, or the material nature, dazzling like a reflection. By such illusory action of prakṛti, even dead matter is caused to move by the cooperation of living energy of the Lord, and the material world appears like a dramatic performance to the ignorant eyes. 

SP is going a great length to explain the acintya beda abeda tattva of Caitanya MahaPrabhu… 

The ignorant person, therefore, may even be a scientist or physiologist in the drama of prakṛti, while the sane person knows prakṛti as the illusory energy of the Lord. By such a conclusion, as confirmed by the Bhagavad-gītā, it is clear that the living entities are also a display of the Lord’s superior energy (parā prakṛti), just as the material world is a display of the Lord’s inferior energy (aparā prakṛti). The superior energy of the Lord cannot be as good as the Lord, although there is very little difference between the energy and the possessor of the energy, or the fire and the heat. 

Fire is possessed of heat, but heat is not fire. This simple thing is not understood by the man with a poor fund of knowledge who falsely claims that the fire and heat are the same. This energy of the fire (namely heat) is explained here as a reflection, and not directly fire. Therefore the living energy represented by the living entities is the reflection of the Lord, and never the Lord Himself. Being the reflection of the Lord, the existence of the living entity is dependent on the Supreme Lord, who is the original light. 

Einstein and Faraday were all intrigued by the light.. At one point scientists said light is a wave.. Einstein said that light is made of photos. He came a little closer to the truth. Brahma jyothi is made of infinite number of Jivas souls – like pencils of light made of souls which do not have a body.. 

This material energy may be compared to darkness, as actually it is darkness, and the activities of the living entities in the darkness are reflections of the original light. 

There are 2 energies –  Spiritual and material,  One is full of light, heat maintaining the universe and consicous, full of darkness and not conscious. 

Krsna – Internal energy & external energy 

Spirit soul is internal energy of the lord. 

Material world and the body is external energy.

Although soul is eternal, body is temporary and needs maintenance. All that is supplied by Krsna. 

If we cancel Krsna – if we claim we are independent.. We try to control the material energy .. 

Meaning of Hare Krsna Maha Mantra – 

“The transcendental vibration established by the chanting of Hare Krishna Hare Krishna Krishna Krishna Krishna Hare Hare/ Hare Rama Hare Rama Rama Rama Hare Hare is the sublime method for reviving our Krishna consciousness. As living spiritual souls we are all originally Krishna conscious entities, but due to our association with matter from time immemorial, our consciousness is now polluted by the material atmosphere. The material atmosphere, in which we are now living, is called maya or illusion. Maya means “that which is not.” And what is this illusion? The illusion is that we are all trying to be lords of material nature, while actually we are under the grip of her stringent laws. 

BG 9.13 – explains what a KC person is

mahātmānas tu māṁ pārtha

daivīṁ prakṛtim āśritāḥ

bhajanty ananya-manaso

jñātvā bhūtādim avyayam

O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.

BG 9.14 

satataṁ kīrtayanto māṁ

yatantaś ca dṛḍha-vratāḥ

namasyantaś ca māṁ bhaktyā

nitya-yuktā upāsate

Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.

Extremely important verses. If we have to be called a devotee we have to comply with these two verses. Rigid adherence to the KC schedule makes one a devotee.

If someone is KC they have to comply with this verse. By the divine nature of the lord, They are fully engaged in devotional service. This describes the devotee,, we have to understand this and teach to our children. 

In this verse the description of the mahātmā is clearly given. The first sign of the mahātmā is that he is already situated in the divine nature. He is not under the control of material nature. And how is this effected? That is explained in the Seventh Chapter: one who surrenders unto the Supreme Personality of Godhead, Śrī Kṛṣṇa, at once becomes freed from the control of material nature. That is the qualification. One can become free from the control of material nature as soon as he surrenders his soul to the Supreme Personality of Godhead. That is the preliminary formula. Being marginal potency, as soon as the living entity is freed from the control of material nature, he is put under the guidance of the spiritual nature. The guidance of the spiritual nature is called daivī prakṛti, divine nature. So when one is promoted in that way – by surrendering to the Supreme Personality of Godhead – one attains to the stage of great soul, mahātmā.

Krishna and SP wants us all to become great devotees, that are serious about following KC in a regulated way. 

BG 9.14  – STANDARD OF KC 

The mahātmā cannot be manufactured by rubber-stamping an ordinary man. His symptoms are described here: a mahātmā is always engaged in chanting the glories of the Supreme Lord Kṛṣṇa, the Personality of Godhead. He has no other business. He is always engaged in the glorification of the Lord. In other words, he is not an impersonalist. When the question of glorification is there, one has to glorify the Supreme Lord, praising His holy name, His eternal form, His transcendental qualities and His uncommon pastimes. One has to glorify all these things; therefore a mahātmā is attached to the Supreme Personality of Godhead.

One who is attached to the impersonal feature of the Supreme Lord, the brahma-jyotir, is not described as mahātmā in the Bhagavad-gītā. He is described in a different way in the next verse. The mahātmā is always engaged in different activities of devotional service, as described in the Śrīmad-Bhāgavatam, hearing and chanting about Viṣṇu, not a demigod or human being. That is devotion: śravaṇaṁ kīrtanaṁ viṣṇoḥ and smaraṇam, remembering Him. Such a mahātmā has firm determination to achieve at the ultimate end the association of the Supreme Lord in any one of the five transcendental rasas. To achieve that success, he engages all activities – mental, bodily and vocal, everything – in the service of the Supreme Lord, Śrī Kṛṣṇa. That is called full Kṛṣṇa consciousness.

In devotional service there are certain activities which are called determined, such as fasting on certain days, like the eleventh day of the moon, Ekādaśī, and on the appearance day of the Lord. All these rules and regulations are offered by the great ācāryas for those who are actually interested in getting admission into the association of the Supreme Personality of Godhead in the transcendental world. The mahātmās, great souls, strictly observe all these rules and regulations, and therefore they are sure to achieve the desired result.

As described in the second verse of this chapter, not only is this devotional service easy, but it can be performed in a happy mood. One does not need to undergo any severe penance and austerity. He can live this life in devotional service, guided by an expert spiritual master, and in any position, either as a householder or a sannyāsī or a brahmacārī; in any position and anywhere in the world, he can perform this devotional service to the Supreme Personality of Godhead and thus become actually mahātmā, a great soul.

We have to be very alert in following what SP is saying in these two verses. Being nonchalant in following KC is a communicable disease. 

MATERIAL ENERGY IS IMPOSSIBLE TO OVERCOME

BG 7.14 

This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.

Book of Laws of Nature – Page 1 

Material energy is Duratyaya – Impossible to overcome. 

ISO Mantra 7

no one but those who surrender at the lotus feet of the Supreme Lord can surpass the stringent laws of nature.


STRINGENT LAWS OF NATURE 

BG 5.22

Therefore, those who are true yogīs or learned transcendentalists are not attracted by sense pleasures, which are the causes of continuous material existence. The more one is addicted to material pleasures, the more he is entrapped by material miseries.

SB 3.25.13

As soon as we get some material happiness, there is also material distress.

The Lord should be understood by the context of this verse. Non-dependence of both the energies of the Lord is explained as māyā, or illusion. 

No one can make a solution of the darkness of ignorance simply by the reflection of light. Similarly, no one can come out of material existence simply by the reflected light of the common man; one has to receive the light from the original light itself. The reflection of sunlight in the darkness is unable to drive out the darkness, but the sunlight outside the reflection can drive out the darkness completely. In darkness no one can see the things in a room. Therefore a person in the dark is afraid of snakes and scorpions, although there may not be such things. But in the light the things in the room can be clearly seen, and the fear of snakes and scorpions is at once removed. Therefore one has to take shelter of the light of the Lord, as in the Bhagavad-gītā or the Śrīmad-Bhāgavatam, and not the reflective personalities who have no touch with the Lord. No one should hear Bhagavad-gītā or Śrīmad-Bhāgavatam from a person who does not believe in the existence of the Lord. Such a person is already doomed, and any association with such a doomed person makes the associater also doomed.

Question: How to preach to someone who does not agree with what we say or how do we preach so people can agree with us.

BG 14th chapter. Modes of material nature. Lust, Greed Anger, 
Three doors to hellish lifeRaga Dvesa Vimuktaisu, Explain the cause of suffering in general terms.BG 5,23They look at you and whether you are following what you are explaining.. They might become argumentative.. don’t get trapped Sources of suffering and why people suffer and how to get out of it.. I want to talk more … how they are able to control senses and  Your example, your friendliness,… you doing good things.. will make them want to talk to you more in future

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SB 2.9.34 – Part 3 – 1/12/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.9.34 – Part 3:

  • The Supreme Personality of Godhead, Kṛṣṇa, and His plenary portions cannot be understood by mental speculation nor by the nondevotees.
  • He is not revealed to everyone. In the prayers of Kuntī in the Śrīmad-Bhāgavatam (1.8.19) it is said that the Lord is covered by the curtain of yoga-māyā and thus ordinary people cannot understand Him.
  • Only one who is actually engaged in Kṛṣṇa consciousness and devotional service can understand what Kṛṣṇa is. University degrees are not helpful.
  • One who is fully conversant with the Kṛṣṇa science becomes eligible to enter into the spiritual kingdom, the abode of Kṛṣṇa.
  • Because of his pure devotional service, a devotee can understand the transcendental qualities and the opulences of the Supreme Lord in truth. 
  • Liberation involves getting free from the concept of material life;
  • Perfection of human life is attained when one can understand that he is not the product of matter but is in fact spirit. And as soon as one understands that he has nothing to do with matter, he at once ceases his material hankerings and becomes enlivened as a spiritual being. 
  • After attainment of the brahma-bhūta stage of freedom from material conceptions, devotional service begins by one’s hearing about the Lord.
  • When one hears about the Supreme Lord, automatically the brahma-bhūta stage develops, and material contamination – greediness and lust for sense enjoyment – disappears.
  • As lust and desires disappear from the heart of a devotee, he becomes more attached to the service of the Lord, and by such attachment he becomes free from material contamination. In that state of life he can understand the Supreme Lord. 
  • After liberation the process of bhakti, or transcendental service, continues. 
  • BG 13.26 – Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death
  •  In modern society there is practically no education in spiritual matters
  • As for the common man, if he is a good soul, then there is a chance for advancement by hearing. This hearing process is very important. 
  • Lord Caitanya, who preached Kṛṣṇa consciousness in the modern world, gave great stress to hearing because if the common man simply hears from authoritative sources he can progress, especially, according to Lord Caitanya, if he hears the transcendental vibration Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. 
  • It is stated, therefore, that all men should take advantage of hearing from realized souls and gradually become able to understand everything.
  • One should learn to become the servant of those who are in knowledge of the Supreme Lord. If one is fortunate enough to take shelter of a pure devotee, hear from him about self-realization and follow in his footsteps, one will be gradually elevated to the position of a pure devotee
  • When a qualified brāhmaṇa factually becomes a Vaiṣṇava, in the enlivened state of liberation he can know what is actually the Personality of Godhead.

SB 2.9.34 TRANSLATION:

O Brahmā, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness.

Anything that appears as apparently not being “produced out of My energy” is called māyā. The conception that the living entity is formless or that the Supreme Lord is formless is also illusion. 

Misconceiving one thing for another thing is called illusion. For example, accepting a rope as a snake is illusion, but the rope is not false. The rope, as it exists in the front of the illusioned person, is not at all false, but the acceptance is illusory. Therefore the wrong conception of accepting this material manifestation as being divorced from the energy of the Lord is illusion, but it is not false. And this illusory conception is called the reflection of the reality in the darkness of ignorance.

Yesterday we discussed – Reflection in the darkness. 

Material example – Night time you are driving. If there are small lights in the car you will see your reflection in the dashboard window. 

Even if there is little light the reflection can be seen, as described in the above example.. 

You need darkness and little bit of light to see the reflection. 

reflection of the reality in the darkness of ignorance. – what does this mean?

  1. Anything that appears as apparently not being “produced out of My energy” is called māyā. 
    1. Everything we see is made from the energy of Krsna. Internal external and marginal energies and several energies.. All are energies of the lord. 
    2. Example – human energy is used to construct the pyramids. Carve the rocks and roll them on the trunks of the trees and pull them and assemble them to be pyramid. They had their techniques. Human energy to build the pyramids. Long and difficult process. It is a process.
    3. Energy of petroleum used in tractor to plow the soil.. .. 
    4. Energy is located in the soul. The soul is very very powerful. Even though it is microscopic. The soul has energy and it energizes the entire body. 
    5. Jiva is the energy of the lord. Jiva energy is so powerful.. Chandra, Indra, Brahma as they are purified, they can do tremendous things with the energy of the soul.. 
    6. We dont realize how much energy we have. 
  2. The Reflection is not the real thing. The real thing is the spiritual world. The reflection of the real  thing points that there is a real thing. The material world although looks real it disappears at one point. It is called avyakta stage. 

Material conception of life – 

They think that 

  1. Material nature is meant for their sense gratification 
  2. Do not accept that there is God
  3. Do not accept that God own everything. They think that they are proprietors. They own properties and establish ownership 
  4. Do not accept the existence of Karma
  5. They can control nature using Money science, logic can be used to control nature
  6. They reject the existence of a soul
  7. Believe that there is only matter
  8. Believe that the creation started with the big bang or some other material cause.

Very important to understand the material conception of life. If we understand that all these points are illusory and we begin to understand who we are and what is our relationship with Krsna. 

BG 18.55 

bhaktyā mām abhijānāti

yāvān yaś cāsmi tattvataḥ

tato māṁ tattvato jñātvā

viśate tad-anantaram

One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.

The Supreme Personality of Godhead, Kṛṣṇa, and His plenary portions cannot be understood by mental speculation nor by the nondevotees. If anyone wants to understand the Supreme Personality of Godhead, he has to take to pure devotional service under the guidance of a pure devotee. Otherwise, the truth of the Supreme Personality of Godhead will always be hidden. As already stated in Bhagavad-gītā (7.25), nāhaṁ prakāśaḥ sarvasya: He is not revealed to everyone.

BG 7.25 

I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency, and therefore they do not know that I am unborn and infallible.

Kṛṣṇa says that but for His pure devotees, all men consider Him to be like themselves. He was manifest only to His devotees as the reservoir of all pleasure. But to others, to unintelligent nondevotees, He was covered by His internal potency.

In the prayers of Kuntī in the Śrīmad-Bhāgavatam (1.8.19) it is said that the Lord is covered by the curtain of yoga-māyā and thus ordinary people cannot understand Him. This yoga-māyā curtain is also confirmed in the Īśopaniṣad (Mantra 15), in which the devotee prays:

hiraṇmayena pātreṇa

satyasyāpihitaṁ mukham

tat tvaṁ pūṣann apāvṛṇu

satya-dharmāya dṛṣṭaye

No one can understand God simply by erudite scholarship or mental speculation. Only one who is actually engaged in Kṛṣṇa consciousness and devotional service can understand what Kṛṣṇa is. University degrees are not helpful.

One who is fully conversant with the Kṛṣṇa science becomes eligible to enter into the spiritual kingdom, the abode of Kṛṣṇa. Becoming Brahman does not mean that one loses his identity. Devotional service is there, and as long as devotional service exists, there must be God, the devotee, and the process of devotional service. Such knowledge is never vanquished, even after liberation. Liberation involves getting free from the concept of material life; in spiritual life the same distinction is there, the same individuality is there, but in pure Kṛṣṇa consciousness. One should not mistakenly think that the word viśate, “enters into Me,” supports the monist theory that one becomes homogeneous with the impersonal Brahman. No. Viśate means that one can enter into the abode of the Supreme Lord in one’s individuality to engage in His association and render service unto Him. For instance, a green bird enters a green tree not to become one with the tree but to enjoy the fruits of the tree. Impersonalists generally give the example of a river flowing into the ocean and merging. This may be a source of happiness for the impersonalist, but the personalist keeps his personal individuality like an aquatic in the ocean. We find so many living entities within the ocean, if we go deep. Surface acquaintance with the ocean is not sufficient; one must have complete knowledge of the aquatics living in the ocean depths.

Because of his pure devotional service, a devotee can understand the transcendental qualities and the opulences of the Supreme Lord in truth. As it is stated in the Eleventh Chapter, only by devotional service can one understand. The same is confirmed here; one can understand the Supreme Personality of Godhead by devotional service and enter into His kingdom.

Attentively submissively with the desire to please krsna if we chant.. 

Krsna is understood through revelation not through academic knowledge.

BG 11.55  – only by dev service we can understand Krsna

mat-karma-kṛn mat-paramo

mad-bhaktaḥ saṅga-varjitaḥ

nirvairaḥ sarva-bhūteṣu

yaḥ sa mām eti pāṇḍava

My dear Arjuna, he who engages in My pure devotional service, free from the contaminations of fruitive activities and mental speculation, he who works for Me, who makes Me the supreme goal of his life, and who is friendly to every living being – he certainly comes to Me.

After attainment of the brahma-bhūta stage of freedom from material conceptions, devotional service begins by one’s hearing about the Lord. When one hears about the Supreme Lord, automatically the brahma-bhūta stage develops, and material contamination – greediness and lust for sense enjoyment – disappears. As lust and desires disappear from the heart of a devotee, he becomes more attached to the service of the Lord, and by such attachment he becomes free from material contamination. In that state of life he can understand the Supreme Lord. This is the statement of Śrīmad-Bhāgavatam also. After liberation the process of bhakti, or transcendental service, continues. The Vedānta-sūtra (4.1.12) confirms this: ā-prāyaṇāt tatrāpi hi dṛṣṭam. This means that after liberation the process of devotional service continues. In the Śrīmad-Bhāgavatam, real devotional liberation is defined as the reinstatement of the living entity in his own identity, his own constitutional position. The constitutional position is already explained: every living entity is a part-and-parcel fragmental portion of the Supreme Lord. Therefore his constitutional position is to serve. After liberation, this service is never stopped. Actual liberation is getting free from misconceptions of life.

Everything depends on our voluntary desire to regularly hear BG, SB and repeat. 

Everything depends on regular hearing. Hearing is emphasized in the following verses. 

SB 1.2.20 

The very same thing is confirmed herein in the above words. No ordinary man, or even one who has attained success in human life, can know scientifically or perfectly the Personality of Godhead. Perfection of human life is attained when one can understand that he is not the product of matter but is in fact spirit. And as soon as one understands that he has nothing to do with matter, he at once ceases his material hankerings and becomes enlivened as a spiritual being. This attainment of success is possible when one is above the modes of passion and ignorance, or, in other words, when one is actually a brāhmaṇa by qualification. A brāhmaṇa is the symbol of sattva-guṇa, or the mode of goodness. And others, who are not in the mode of goodness, are either kṣatriyas, vaiśyas, śūdras or less than the śūdras. The brahminical stage is the highest stage of human life because of its good qualities. So one cannot be a devotee unless one at least qualifies as a brāhmaṇa. The devotee is already a brāhmaṇa by action. But that is not the end of it. As referred to above, such a brāhmaṇa has to become a Vaiṣṇava in fact to be actually in the transcendental stage. A pure Vaiṣṇava is a liberated soul and is transcendental even to the position of a brāhmaṇa. In the material stage even a brāhmaṇa is also a conditioned soul because although in the brahminical stage the conception of Brahman or transcendence is realized, scientific knowledge of the Supreme Lord is lacking. One has to surpass the brahminical stage and reach the vasudeva stage to understand the Personality of Godhead, Kṛṣṇa. The science of the Personality of Godhead is the subject matter for study by the postgraduate students in the spiritual line. Foolish men, or men with a poor fund of knowledge, do not understand the Supreme Lord, and they interpret Kṛṣṇa according to their respective whims. The fact is, however, that one cannot understand the science of the Personality of Godhead unless one is freed from the contamination of the material modes, even up to the stage of a brāhmaṇa. When a qualified brāhmaṇa factually becomes a Vaiṣṇava, in the enlivened state of liberation he can know what is actually the Personality of Godhead.

BG 4.26 

Some [the unadulterated brahmacārīs] sacrifice the hearing process and the senses in the fire of mental control, and others [the regulated householders] sacrifice the objects of the senses in the fire of the senses.

The members of the four divisions of human life, namely the brahmacārī, the gṛhastha, the vānaprastha and the sannyāsī, are all meant to become perfect yogīs or transcendentalists. Since human life is not meant for our enjoying sense gratification like the animals, the four orders of human life are so arranged that one may become perfect in spiritual life. The brahmacārīs, or students under the care of a bona fide spiritual master, control the mind by abstaining from sense gratification. A brahmacārī hears only words concerning Kṛṣṇa consciousness; hearing is the basic principle for understanding, and therefore the pure brahmacārī engages fully in harer nāmānukīrtanam – chanting and hearing the glories of the Lord. He restrains himself from the vibrations of material sounds, and his hearing is engaged in the transcendental sound vibration of Hare Kṛṣṇa, Hare Kṛṣṇa. Similarly, the householders, who have some license for sense gratification, perform such acts with great restraint.

Everyone is subjected to law of Karma. In the case of devotee by the mercy of Krsna the reaction is immediate. This happens if Krsna wants to show special mercy and wants to make the devotee realize that they did a mistake, violated akarma or vow of initiation or violated KC. This the devotee is made to see cause and effect. 

Only Krsna can change or eliminate our karma. Devotees want to be liberated even in the material world by avoiding all the things which are not KC. 

In the case of non devotees, sometimes Krsna will delay the reaction it can be several years or even life times. They become bewildered and they cannot know the cause and affect. 

BG 13.26 

Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death.

This verse is particularly applicable to modern society because in modern society there is practically no education in spiritual matters. Some of the people may appear to be atheistic or agnostic or philosophical, but actually there is no knowledge of philosophy. As for the common man, if he is a good soul, then there is a chance for advancement by hearing. This hearing process is very important. Lord Caitanya, who preached Kṛṣṇa consciousness in the modern world, gave great stress to hearing because if the common man simply hears from authoritative sources he can progress, especially, according to Lord Caitanya, if he hears the transcendental vibration Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. It is stated, therefore, that all men should take advantage of hearing from realized souls and gradually become able to understand everything. The worship of the Supreme Lord will then undoubtedly take place. Lord Caitanya has said that in this age no one needs to change his position, but one should give up the endeavor to understand the Absolute Truth by speculative reasoning. One should learn to become the servant of those who are in knowledge of the Supreme Lord. If one is fortunate enough to take shelter of a pure devotee, hear from him about self-realization and follow in his footsteps, one will be gradually elevated to the position of a pure devotee. In this verse particularly, the process of hearing is strongly recommended, and this is very appropriate. Although the common man is often not as capable as so-called philosophers, faithful hearing from an authoritative person will help one transcend this material existence and go back to Godhead, back to home.

Suffering is a message sent to you by Krsna from Durga mata that you have done something wrong. 

Birth, death, old age and disease. Material world is a prison house. Durga is always punishing us because we are not doing what we are supposed to do.  We should not be even wasting a minute and always engage in KC. 

BG 10.8

I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.

Message today – If you are a child, up until the point you are independent. 12 years old, 26 yrs old, or 50 yrs old. 

If you are suffering sickness, stress, not going well, that means we are violating the instructions of the lord/ guru,  rules and regulations of KC. The way to remedy and avoid unnecessary suffering – to get rid of anarthas – staying late in the night, gossipping, not attending the class.. 

Coming to mangal aarti, attending class, chanting rounds must be done.. 

BG 13.8-12

Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth – all these I declare to be knowledge, and besides this whatever there may be is ignorance.

All modern education is considered ignorance.. All they are teaching is material conception of life.. Therefore young people should be trained to come to temple everyday for mangal aarti and then start their day. They should spend at least 2 hours before they start their day. It is very much possible. Unless this program is not followed then there is no next generation in our movement. 

Hearing and chanting is the most important thing.. That our children should participate in.. everyday.. 

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SB 2.9.34 – Part 2 – Notes – 1/11/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.9.34 – Part 2 :

  • Misconceiving one thing for another thing is called illusion. For example, accepting a rope as a snake is illusion, but the rope is not false.
  • The rope, as it exists in the front of the illusioned person, is not at all false, but the acceptance is illusory. 
  • The wrong conception of accepting this material manifestation as being divorced from the energy of the Lord is illusion, but it is not false. 
  • And this illusory conception is called the reflection of the reality in the darkness of ignorance. 
  • Anything that appears as apparently not being “produced out of My energy” is called māyā
  • The influence of the illusory energy, the reflection of light in the darkness, can be removed only by the mercy of the Lord. 
  • The living entity is not independent. One should not think himself independent of the Supreme Personality of Godhead. 
  • The individual is always under the Lord’s control. Therefore one’s duty is to surrender. 
  • In the material world, the light of the sun is also not independent, nor is that of the moon. The real source of light is the brahmajyoti, which diffuses light from the transcendental body of the Lord, and the same light is reflected in varieties of light: the light of the sun, the light of the moon, the light of fire, or the light of electricity. 
  • So the identity of the self as being unconnected with the Supreme Self, the Lord, is also illusion, and the false claim “I am the Supreme” is the last illusory snare of the same māyā, or the external energy of the Lord.
  • All the laws act according to Krsna’s desire. If God so desires, a rock may fall into the water, but the water will not give way. The rock will simply float. Since God is the ultimate supreme, this is possible. Whatever God wills will come into effect.  
  • A person in Kṛṣṇa consciousness certainly sees Lord Kṛṣṇa everywhere, and he sees everything in Kṛṣṇa. That is the true vision of oneness.
  • Such a person may appear to see all separate manifestations of the material nature, but in each and every instance he is conscious of Kṛṣṇa, knowing that everything is a manifestation of Kṛṣṇa’s energy.
  • Nothing can exist without Kṛṣṇa, and Kṛṣṇa is the Lord of everything – this is the basic principle of Kṛṣṇa consciousness.
  • Kṛṣṇa consciousness is the development of love of Kṛṣṇa – a position transcendental even to material liberation.
  • Lord Kṛṣṇa never disappears from the sight of the devotee, nor does the devotee ever lose sight of the Lord. In the case of a yogī who sees the Lord as Paramātmā within the heart, turns into a pure devotee and cannot bear to live for a moment without seeing the Lord within himself.

SB 2.9.34 – 1/11/22

O Brahmā, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness.

BG 18.61 

Realistic understanding of who we are and how we are situated.

īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe ’rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni

yantrārūḍhāni māyayā

The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.

Arjuna was not the supreme knower, and his decision to fight or not to fight was confined to his limited discretion. Lord Kṛṣṇa instructed that the individual is not all in all. The Supreme Personality of Godhead, or He Himself, Kṛṣṇa, as the localized Supersoul, sits in the heart directing the living being. After changing bodies, the living entity forgets his past deeds, but the Supersoul, as the knower of the past, present and future, remains the witness of all his activities. Therefore all the activities of living entities are directed by this Supersoul. The living entity gets what he deserves and is carried by the material body, which is created in the material energy under the direction of the Supersoul. As soon as a living entity is placed in a particular type of body, he has to work under the spell of that bodily situation. A person seated in a high-speed motorcar goes faster than one seated in a slower car, though the living entities, the drivers, may be the same. Similarly, by the order of the Supreme Soul, material nature fashions a particular type of body to a particular type of living entity so that he may work according to his past desires. The living entity is not independent. One should not think himself independent of the Supreme Personality of Godhead. The individual is always under the Lord’s control. Therefore one’s duty is to surrender, and that is the injunction of the next verse.

Dialectic Spiritulism – pg 198

Syamasundara dasa: Does the body ever affect the soul? 

Srila Prabhupada: The soul is unaffected by the body, but the body is helping the soul to fulfill its desires. I am using this microphone to serve my purposes, but this microphone is not influencing me. It is not that this microphone wills that I dictate this or that. The body is a combination of atoms. If Krsna is within the atoms, the monads of the atoms and the monad in the body are different. If the monad is a small united particle, Leibnitz is speaking of the Supersoul. Although the Supersoul appears innumerable, it is in actuality one. As stated in isopanishad: yasmin sarviir]-i bhutiiny iitmaiviibhud vijiinatal], tatra ko mohal], kal], soka ekatvam anupa5yatal], “One who always sees all living entities as spiritual sparks, in quality one with the Lord, becomes a true knower of things, and there is no illusion or anxiety for him.” (Isopanishad 7) Although we find the Supersoul all-pervasive, there is but one. Krsna says in Bhagavad-gitii: samam sarve�u bhute�u ti�thantam parame5varam vina5yatsv avinasyantam yal], pasyati sa pasyati “One who sees the Supersoul accompanying the individual soul in all bodies and who understands that neither the soul nor the Supersoul is ever destroyed, actually sees.” (Bg. 13.28) The devotee always sees all things in Krsna, and Krsna in all things. That is the true vision of oneness.

We see things as they are with the purports of Srila Prabhupada. We get the help of Senior devotees to understand Srila Prabhupada.Although SP purports are all self evident. 

We cannot understand or control all the functions of the body.. There is a combined action here – the soul and the super soul. 

Manmana bhava mad bhakto 

Sarva dharman parityajya

Sarva guhyatam mama..

ISO 7 Mantra – Oneness and the difference. Everything is the energy of the lord. But we can never be equal to the lord. There are similarity and difference. Fire and sparks of the fire, drop of water from the ocean and the ocean. 

This is how we can understand the difference between soul and the super soul. 

We also agree to that, but why use the example of clocks? Why not analyze the relationship between the body and the soul? You cannot consider them separately, because they are combined. The fallacy of this analogy is that two individual clocks are not combined at any point.

You cannot consider the body and soul as completely separate entities working independent of one another. It is stated in the Vedic sastras that the soul is the master of the body; therefore you cannot say that the body is working independently. If I tell my body to place this hand here, my hand will move to this spot. It is not that suddenly my hand moves without my desire.

In Sanskrit, this argument is called kakatalryanyaya. Once, when a crow flew into a tal tree, the fruit on that tree immediately fell to the ground. One observer said that the crow lighted on the tree first, and then the fruit fell, and the other observer said that the fruit fell before the crow could light. This kind of argument has no value. We say that if Krsna so desires, a stone can float on the water, despite the law of gravitation. Although the law of gravitation is working here, there are so many huge planets floating in space. All these laws act according to Krsna’s desire. By the law of gravitation, all these planets would have fallen into the causal ocean and hit the Garbhodakasayi Vishnu in the head because He is lying on that ocean. But by His order all these planets are floating in space. Similarly, if God so desires, a rock may fall into the water, but the water will not give way. The rock will simply float. Since God is the ultimate supreme, this is possible. Whatever God wills will come into effect.  

Both Krsn and the living entity are spiritual. Ultimately, everything is spiritual because everything is Krsna’s energy. If Krsna is the original cause, matter can be changed into spirit, and spirit into matter. Electricity may be used to heat or to cool, but in either case, the original energy is electricity. Similarly, the original cause is Krsna; therefore He has the power to change matter into spirit, or spirit into matter. 

CROW AND TAL TREE EXAMPLE is related to SB 2.9.34

In the previous verse it has already been concluded that in any stage of the cosmic manifestation — its appearance, its sustenance, its growth, its interactions of different energies, its deterioration and its disappearance — all has its basic relation with the existence of the Personality of Godhead. And as such, whenever there is forgetfulness of this prime relation with the Lord, and whenever things are accepted as real without being related to the Lord, that conception is called a product of the illusory energy of the Lord. Because nothing can exist without the Lord, it should be known that the illusory energy is also an energy of the Lord. The right conclusion of dovetailing everything in relationship with the Lord is called yoga-māyā, or the energy of union, and the wrong conception of detaching a thing from its relationship with the Lord is called the Lord’s daivī māyā, or mahā-māyā. Both the māyās also have connections with the Lord because nothing can exist without being related to Him. As such, the wrong conception of detaching relationships from the Lord is not false, but illusory.

Misconceiving one thing for another thing is called illusion. For example, accepting a rope as a snake is illusion, but the rope is not false. The rope, as it exists in the front of the illusioned person, is not at all false, but the acceptance is illusory. Therefore the wrong conception of accepting this material manifestation as being divorced from the energy of the Lord is illusion, but it is not false. And this illusory conception is called the reflection of the reality in the darkness of ignorance. 

The reflection of light in the darkness – One looks at the glass door in the darkness.. one can see the reflection of oneself . Dark one. During the day you may not see your reflection. When it is dark outside you can see that there is some reflection.. 

Are we the reflection? No there is a difference between us and the reflection. 

Anything that appears as apparently not being “produced out of My energy” is called māyā. The conception that the living entity is formless or that the Supreme Lord is formless is also illusion. In the Bhagavad-gītā (2.12) it was said by the Lord in the midst of the battlefield that the warriors standing in front of Arjuna, Arjuna himself, and even the Lord had all existed before, they were existing on the Battlefield of Kurukṣetra, and they would all continue to be individual personalities in the future also, even after the annihilation of the present body and even after being liberated from the bondage of material existence. In all circumstances, the Lord and the living entities are individual personalities, and the personal features of both the Lord and living beings are never abolished; only the influence of the illusory energy, the reflection of light in the darkness, can, by the mercy of the Lord, be removed. In the material world, the light of the sun is also not independent, nor is that of the moon. The real source of light is the brahmajyoti, which diffuses light from the transcendental body of the Lord, and the same light is reflected in varieties of light: the light of the sun, the light of the moon, the light of fire, or the light of electricity. So the identity of the self as being unconnected with the Supreme Self, the Lord, is also illusion, and the false claim “I am the Supreme” is the last illusory snare of the same māyā, or the external energy of the Lord.

Anytime you see anything separate from Krsna, it is illusory or maya.. 

Morning walk – Svaroop Damodar Maharaj 

Paramahaṁsa: If this mist of material nature is temporary, then why bother to disentangle oneself from something transitory?

Prabhupāda: Why do you take covering? You may, walk naked?

Paramahaṁsa: No.

Prabhupāda: Why do you take covering? You know everything will be cleared after few hours. Why do you cover?

Paramahaṁsa: It is dangerous now.

Prabhupāda: Whatever it may be, why do you take this step to avoid this?

Kṛṣṇa-kāntī: It’s uncomfortable. It’s not natural.

Prabhupāda: Yes. That is the Māyāvāda theory = that everything will come automatically; why do you bother? That is nonsense.

Karandhara: They will not be able to be so philosophical in their next lives when they’re a dog.

Prabhupāda: Eh? Eh?

Karandhara: The Māyāvādīs will not be able to be so philosophical in their next lives when they’re dogs or cats.

Prabhupāda: Yes.

Karandhara: They have to have a human body in order to enjoy that philosophy.

Prabhupāda: Their philosophy is that there is only one—God. So cats and dogs, that is God’s līlā, His… That is their rascal philo… God is making pastimes, līlā, by becoming a dog. That is their rascal philosophy. Daridra-nārāyaṇa, the Vivekananda’s philosophy. Nārāyaṇa has become daridra, poor. Hare Kṛṣṇa.

So with chemists we have no quarrel if they begin from light. They’re beginning from darkness. That is our contention. We say, “Begin from light.” And they say, “No, begin from darkness.” Because they’re in darkness. One who is in the darkness, from darkness if he goes to light, he thinks that the darkness is the beginning.

Prabhupāda: No, no comparison. It is practical. Suppose you have been in darkness for millions of years, and when you come to the light you think that “Oh, from darkness the light has come.” Light, when it becomes dimmed, that is darkness. Not that darkness, light has come.

Kṛṣṇa-kāntī: Darkness cannot exist without light.

Prabhupāda: Yes. Or in the light there is no darkness. When the light is dimmed, that is darkness. Similarly, when Kṛṣṇa consciousness is dimmed, that is material.

SP is saying in this morning walk that – We should not be fooled by mayavaids and scientists who want to separate everything from Krsna. Therefore anything which seems to be separate from Krsna is Krsna’s illusory energy.. 

BG 6.30

For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.

A person in Kṛṣṇa consciousness certainly sees Lord Kṛṣṇa everywhere, and he sees everything in Kṛṣṇa. Such a person may appear to see all separate manifestations of the material nature, but in each and every instance he is conscious of Kṛṣṇa, knowing that everything is a manifestation of Kṛṣṇa’s energy. Nothing can exist without Kṛṣṇa, and Kṛṣṇa is the Lord of everything – this is the basic principle of Kṛṣṇa consciousness. Kṛṣṇa consciousness is the development of love of Kṛṣṇa – a position transcendental even to material liberation. At this stage of Kṛṣṇa consciousness, beyond self-realization, the devotee becomes one with Kṛṣṇa in the sense that Kṛṣṇa becomes everything for the devotee and the devotee becomes full in loving Kṛṣṇa. An intimate relationship between the Lord and the devotee then exists. In that stage, the living entity can never be annihilated, nor is the Personality of Godhead ever out of the sight of the devotee. To merge in Kṛṣṇa is spiritual annihilation. A devotee takes no such risk. It is stated in the Brahma-saṁhitā (5.38):

“I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara, situated within the heart of the devotee.”

At this stage, Lord Kṛṣṇa never disappears from the sight of the devotee, nor does the devotee ever lose sight of the Lord. In the case of a yogī who sees the Lord as Paramātmā within the heart, the same applies. Such a yogī turns into a pure devotee and cannot bear to live for a moment without seeing the Lord within himself.

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SB 2.9.34 – Part 1 – 1/10/22

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.9.34 – Part 1:

  • Whenever there is forgetfulness of the prime relation with the Lord, and whenever things are accepted as real without being related to the Lord, that conception is called a product of the illusory energy of the Lord.
  • Because nothing can exist without the Lord, it should be known that the illusory energy is also an energy of the Lord.
  • The right conclusion of dovetailing everything in relationship with the Lord is called yoga-māyā, or the energy of union, and the wrong conception of detaching a thing from its relationship with the Lord is called the Lord’s daivī māyā, or mahā-māyā.
  • Both the māyās also have connections with the Lord because nothing can exist without being related to Him.
  • The wrong conception of detaching relationships from the Lord is not false, but illusory.
  • Prakrti, material nature, is controlling the living entity by her different modes, but in ignorance the living entity is thinking, “I am inventing, I am acting, I am progressing.”This is called maya, illusion.
  • No one can progress or improve without Krsna consciousness.
  • All beings are trying to be happy in this material world, but it is nature’s plan to give them trouble. In other words, every attempt at happiness will be frustrated so that eventually the living entity will tum to Krsna. This is the plan: to bring the living entity back home, back to Godhead.
  • This plan does not apply to just a few living entities. It is not that some will remain here and others will go back to Godhead. No, the whole plan is that everyone must come back to Godhead.
  • Some living entities are very obstinate, just like bad boys. The father says, “Comeon,” but the boy says, “No, I’ll not go.” It is then the father’s business to drag him.
  • Every one of us has to go back home, back to Godhead. If we do so immediately and voluntarily, we save time; otherwise we waste time.
  • (Bg. 18. 66) In Bhagavad Gita, Krsna instructed Arjuna in karma-yoga, jnana-yoga, and other yogas, but His final instruction was to surrender. 
  • All the laws of nature are working under Krsna’s direction.
  • Material nature is the goddess Durga. It is she who is the superintendent of the fort. Material nature is like a fort which no one can leave. Durg is the confidential maidservant of Krsna, but she has a very thankless task of punishing the demoniac living entities. She is not an ordinary mother. 
  • On one hand, the living entity is given whatever he wants, and on the other there is frustration and punishment. This is nature’s law, and nature is functioning under the instructions of Krsna. 
  • The real truth is that God has a plan, and one has to be taught that plan by one who knows it. 
  • The truth is there, but we have forgotten it. Through the process of chanting and hearing, wecan revive the truth, which is that we are eternal servants of Krsna. 
  • The living entity is good by nature because he is part and parcel of the supreme good, but due to material association, he has become conditioned.
  • Now we have to again draw forth this goodness through the process of Krsna consciousness. 

SB 2.9.34 TRANSLATION:

O Brahmā, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness.

In the previous verse it has already been concluded that in any stage of the cosmic manifestation — its appearance, its sustenance, its growth, its interactions of different energies, its deterioration and its disappearance — all has its basic relation with the existence of the Personality of Godhead. And as such, whenever there is forgetfulness of this prime relation with the Lord, and whenever things are accepted as real without being related to the Lord, that conception is called a product of the illusory energy of the Lord. Because nothing can exist without the Lord, it should be known that the illusory energy is also an energy of the Lord. The right conclusion of dovetailing everything in relationship with the Lord is called yoga-māyā, or the energy of union, and the wrong conception of detaching a thing from its relationship with the Lord is called the Lord’s daivī māyā, or mahā-māyā. Both the māyās also have connections with the Lord because nothing can exist without being related to Him. As such, the wrong conception of detaching relationships from the Lord is not false, but illusory.

Concept of Illusion and mistake is explained in –

Dialectic Spiritualism – Bg 3.27 – Prakrith kriyamanani, Bahunam Janma Namanthe.. 

Desiring God means rejecting material world.. 

Natures plan is to give everyone trouble.. This is the plan to bring the living entity and back Homem back to Godhead.. 

BG 18.64 

BG 18.66

Pravritti – activities by which get attached to the material world 

Nivritti – activities by which we get detached to the material world 

Plan – put the living entities under the supervision of Durga mata. She trains them to not stay in this material world and go back to Godhead.. Every living entity will go back.. Eventually.. 

Surrendering to Krsna and following His instructions.. 

Dialectic Spiritualism – page 185

In Bhagavad-gita, it is also stated:

prakr:teiJ. kriyamaryani

gunaiiJ, karmaryi sarvasaiJ,

ahankara-vimucf,hatma

kartaham iti manyate

“The bewildered spirit soul, under the influence of the three modes of

material nature, thinks himself to be the doer of activities, which are in

actuality carried out by nature.” (Bg. 3. 27) Prakrti, material nature, is

controlling the living entity by her different modes, but in ignorance the

living entity is thinking, “I am inventing, I am acting, I am progressing.”

This is called maya, illusion. No one can progress or improve without

Krsna consciousness. The living entities have come into this material

world because they wanted to imitate Krsna. Therefore they have been

given a chance to engage in so-called enjoyment. At the same time,

Krishna is so kind that He has given them the Vedas, the right directions.

He says, “All right, if you want to enjoy, enjoy in this way so that one

day you may come back to Me. ” If a child insists on acting improperly,

the father may be very careful in giving him what he wants, and at the

same time directing him.

There are two kinds of activities. One is pravrtti, by which we become

very much attached to the material world. By the other type of activity,

nivritti, we become detached. Both activities are mentioned in the Vedas.

However, there is a plan. Because the living entities have forgotten or

disobeyed Krsna and are trying to enjoy life by imitating Him, they are

placed into this material world. Under the supervision of the superin-

tendent of this material world, Durga, these living entities can return

home, back to Godhead. That is the plan, and there is really no other.

Every one of us has to go back home, back to Godhead. If we do so

immediately and voluntarily, we save time; otherwise we waste time. We

have to come to this point. Therefore Bhagavad-gftii says: bahuniirh

janmaniim ante (Bg. 7. 19). After struggling for many births, the wise

man surrenders unto Krsna. The final point is surrender, and maya gives the living entity trouble in many different ways so that he will eventually come to this point. When he becomes frustrated in his attempts at sense gratification, it should be understood that he is receiving special favor.

When Krsna  is anxious to reform the living entity, He bestows His mercy

by first of all taking away all his money. This is a special favor. The

living entity always wants to delay, but by special favor Krsna draws the

living entity to Him by force. This is explained in Caitanya-caritamr:ta.

The living entity wants Krsna, or God, but at the same time he wants to

enjoy the material world. This is inconsistent, because desiring God

means rejecting the material world. Sometimes the living entity is caught

between these two desires, and when Krsna sees this, He places him in

a hopeless condition. He takes away all his money, and then the living

entity sees that all his so-called relatives and friends tum from him,

saying, “Oh, this man is useless. He has no money.” In this hopeless

condition, the living entity surrenders to Krsna.

All beings are trying to be happy in this material world, but it is

nature’s plan to give them trouble. In other words, every attempt at happiness will be frustrated so that eventually the living entity will tum to

Krsna. This is the plan: to bring the living entity back home, back to

Godhead. This plan does not apply to just a few living entities. It is not

that some will remain here and others will go back to Godhead. No, the

whole plan is that everyone must come back to Godhead. Some living

entities are very obstinate, just like bad boys. The father says, “Come

on,” but the boy says, “No, I’ll not go.” It is then the father’s business

to drag him. At the end of Bhagavad-gita Krsna says:

sarva-guhyatamar’n bhuyalj,

swu me paramar’n vaca/j,

i�to’si me dr:cJham iti

tato vak§yiimi te hitam

“Because you are My very dear friend, I am speaking to you the most

confidential part of knowledge. Hear this from Me, for it is for your

benefit. ” (Bg. 18.64) Then He says, “Surrender unto Me, and I will give 

you all protection.” (Bg. 18. 66) In Bhagavad-gfta, Krsna instructed

Arjuna in karma-yoga, jnana-yoga, and other yogas, but His final instruction was to surrender. 

Misconceiving one thing for another thing is called illusion. For example, accepting a rope as a snake is illusion, but the rope is not false. The rope, as it exists in the front of the illusioned person, is not at all false, but the acceptance is illusory. Therefore the wrong conception of accepting this material manifestation as being divorced from the energy of the Lord is illusion, but it is not false. And this illusory conception is called the reflection of the reality in the darkness of ignorance. Anything that appears as apparently not being “produced out of My energy” is called māyā. The conception that the living entity is formless or that the Supreme Lord is formless is also illusion. In the Bhagavad-gītā (2.12) it was said by the Lord in the midst of the battlefield that the warriors standing in front of Arjuna, Arjuna himself, and even the Lord had all existed before, they were existing on the Battlefield of Kurukṣetra, and they would all continue to be individual personalities in the future also, even after the annihilation of the present body and even after being liberated from the bondage of material existence. In all circumstances, the Lord and the living entities are individual personalities, and the personal features of both the Lord and living beings are never abolished; only the influence of the illusory energy, the reflection of light in the darkness, can, by the mercy of the Lord, be removed. In the material world, the light of the sun is also not independent, nor is that of the moon. The real source of light is the brahmajyoti, which diffuses light from the transcendental body of the Lord, and the same light is reflected in varieties of light: the light of the sun, the light of the moon, the light of fire, or the light of electricity. So the identity of the self as being unconnected with the Supreme Self, the Lord, is also illusion, and the false claim “I am the Supreme” is the last illusory snare of the same māyā, or the external energy of the Lord.

Dialectic Spiritualism 

Durga – Duty is to punish, She Awards things and slowly takes them away 

Durga – Confidential maid servant of Krsna, Thankless task of punishing 

This is nature’s law – Nature is functioning under Krsna. 

Goddess Durga 

If we follow the lord’s instructions we will all go back to Godhead.. 

Srila Prabhupada: All the laws of nature are working

under Krsna’s direction.

mayadhya�e1Ja prakr:til}

suyate sa-caracaram

hetunanena kaunteya

jagad viparivartate

“This material nature is working under My direction, 0 son of Kunt’i,

and it is producing all moving and unmoving beings. By its rule this

manifestation is created and annihilated again and again.” (Bg. 9. 10)

Material nature is the goddess Durga. It is she who is the superintendent

of the fort. Material nature is like a fort which no one can leave. Durga

is the confidential maidservant of Krsna, but she has a very thankless

task of punishing the demoniac living entities, who are thinking, “I will

worship my mother Durga,” not knowing that her engagement is punishment. She is not an ordinary mother. She gives the demonic living entity

whatever he wants. “Give me money. Give me a good wife. Give me

reputation. Give me strength.” Goddess Durga says, “All right, take

these things, but at the same time you will be frustrated with them.” On

the one hand, the living entity is given whatever he wants, and on the

other there is frustration and punishment. This is nature’s law, and nature

is functioning under the instructions of Krsna. The living entity in the

material world has revolted against Krsna. He wants to imitate Krsna

and become the enjoyer; therefore Krsna gives him all the resources of

material enjoyment, but at the same time He punishes him. The goddess

Durga is so powerful that she can create, maintain, and dissolve, but

she is working just like a shadow. A shadow does not move independently. The movement is coming from Krsna. A fool thinks that material

nature is there for his enjoyment. This is the materialistic view. When

he sees a flower, he thinks, “Nature has produced this flower for me.

Everything is for me.” In the Bible, it is stated that animals are placed

under the dominion or protection of men, but men mistakenly think,

“They are given to us to kill and eat.” If I entrust you to someone, is it

proper that he eat you? What kind of intelligence is this? This is all due

to a lack of Krsna consciousness. 

The real truth is that God has a plan, and one has

to be taught that plan by one who knows it. This is explained in Caitanyacaritamr:ta:

nitya-siddha KrsnarJa-prema ‘siidhya’ kabhu naya

sraval]iidi-suddha-citte karaye udaya

“Pure love for Krsna is eternally established in the hearts of living entities. It is not something to be gained from another source. When the

heart is purified by hearing and chanting, the living entity naturally

awakens.” (Caitanya-caritiimr:ta, Madh. 22. 107) The truth is there, but

we have forgotten it. Through the process of chanting and hearing, we

can revive the truth, which is that we are eternal servants of Krsna. The

living entity is good by nature because he is part and parcel of the supreme good, but due to material association, he has become conditioned.

Now we have to again draw forth this goodness through the process of

Krsna consciousness. 

Laws of Nature 

BG 5.22 

The more one is addicted to material pleasures, the more he is entrapped by material miseries.

BG 3.39 

While one enjoys sense gratification, it may be that there is some feeling of happiness, but actually that so-called feeling of happiness is the ultimate enemy of the sense enjoyer.

BG 3.43

Desire for overlording and for sense gratification is the greatest enemy of the conditioned soul; 

SB 3.25.13

In the material world, everyone is trying to get some material happiness, but as soon as we get some material happiness, there is also material distress. This is the law of the material world.

Whenever we do something independent of Krsna for our own sense gratification, we fall in the trap of Durga devi.. We get punished.. 

BG 7.16 

As long as such a purified stage is not attained, devotees in transcendental service to the Lord are tainted with fruitive activities, the search for mundane knowledge, etc. So one has to transcend all this before one can come to the stage of pure devotional service.