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750102 - Lecture SB 03.26.25 - Bombay

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His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

750102SB-BOMBAY - January 02, 1975 - 25:44 Minutes

Nitāi: "The threefold ahaṅkāra, the source of the gross elements, the senses and the mind, is hence identical with them because it is their cause. It is known by the name of Saṅkarṣaṇa, who is directly Lord Ananta with a thousand heads."


sahasra-śirasaṁ sākṣād
yam anantaṁ pracakṣate
saṅkarṣaṇākhyaṁ puruṣaṁ
(SB 3.26.25)

So this is the description of quadruple expansion of the Supreme Personality of Godhead. The advaitam acyutam anādir ananta-rūpam (Bs. 5.33), how ananta-rūpam of Kṛṣṇa is expanded, now this is the beginning of such description. The first expansion is Balarāma, Baladeva. Nāyam ātmā bala-hīnena labhyaḥ. It is. . . In the Upaniṣad it is said, "Ātmā, the Supreme Soul, cannot be understood without being favored by Balarāma." This Balarāma sometimes misunderstood as the bodily strength, that "Without physical strength, nobody can attain the Supreme Personality of Godhead." But that is not the fact. Bala-hīnena means one who is not favored by Balarāma or Nityānanda, he cannot make any progress to understand the Supreme Personality of Godhead. That is the real meaning, bala-hīnena: "without the favor of Balarāma." Balarāma is guru-tattva, and Balarāma is present in this age as Nityānanda. So bala-hīnena labhyaḥ does not mean "without any physical strength." One has to get favor of Nityānanda Prabhu. Nityānanda Prabhu, katiya mohan, avadhya karuna sindhu katiya mohan, durlabha kṛṣṇa-prema kare jare tare jana.(?) There is a song like that.

So this first expansion is Balarāma. And from Balarāma, then catur-vyūha: Vāsudeva, Saṅkarṣaṇa, Aniruddha, Pradyumna, Aniruddha. So the Saṅkarṣaṇa feature of the Supreme Personality of Godhead who is the controller of bhūtendriya-manomayam, these five elements, bhūta, indriya, and the ten senses and the mind. They are. . . Similarly, Saṅkarṣaṇa, Pradyumna, Aniruddha—they are different controlling Deities of the different functions of the mind, intelligence, ego. So saṅkarṣaṇākhyaṁ puruṣaṁ sahasra-śirasam anantam. Ananta. You will find the picture of Nārāyaṇa lying down on ananta-śayyā. That Ananta caturdaśī-vrata. As there is Nṛsiṁha caturdaśī. . . A Vaiṣṇava, they have got different functions of appearance and disappearance days of Vaiṣṇava and Viṣṇu. Āvirbhāva, tirobhāva. Just the rising sun and the setting sun. When the sun sets, it does not mean the sun is finished. Of course, some of the former theosophists and scientists, they used to think that this is. . . at night the sun is dead. That is not fact. The sun is not visible to our limited eyes. Similarly, appearance and disappearance of incarnation of Godhead is like that. They are going on just like the. . . a horse is running in due course, but when it comes in front of your door or window, you can see. But that does not mean the running of horse is stopped when you cannot see. Similarly, these incarnation of Godhead, ananta, unlimited, they are from this sahasra-śirasam Ananta, Kṣīrodakaśāyī Viṣṇu.

There are description in the Caitanya-caritāmṛta. It is not possible to describe all the incarnation, how they are being manifest. But they are recorded in Vedic literature, and especially in the Caitanya-caritāmṛta. We have published our Caitanya-caritāmṛta. You have reference, Ananta. There are so many different types of incarnation. Manvavatāra, manu-avatāra, there are five lakhs, four hundred thousand. . . four hundred. Five lakhs and four hundred manu-avatāra. So in the Bhāgavatam it is stated that the avatāras are constantly coming, just like the waves of the ocean or waves of the river. You cannot count them. Only the most important avatāras are counted, and we offer our prayers. Just like Matsya avatāra, Kūrma avatāra, Varāha avatāra, Nṛsiṁha avatāra, Vāmana avatāra, then Paraśurāma avatāra, Lord Rāmacandra avatāra, Balarāma avatāra, Buddha avatāra. . . Buddha is also one of the incarnation: keśava dhṛta-buddha-śarīra jaya jagadīśa hare (Śrī Daśāvatāra Stotra). Śrīla Jayadeva Gosvāmī has offered his prayer to the ten avatāra, principal avatāra. Keśava dhṛta-mīna-śarīra jaya jagadīśa hare.

pralaya-payodhi-jale dhṛtavān asi vedaṁ
vihita-vahitra-caritram akhedam
keśava dhṛta-mīna-śarīra jaya jagadīśa hare
(Śrī Daśāvatāra Stotra)

Similarly, tortoise avatāra, Kūrma avatāra, Varāha avatāra. Nṛsiṁha-deva:

tava kara-kamala-vare nakham adbhuta-śṛṅgaṁ
keśava dhṛta-narahari-rūpa jaya jagadīśa hare
(Śrī Daśāvatāra Stotra)

Similarly, Vāmana avatāra.

So origin of all these avatāra is the Saṅkarṣaṇa, this Saṅkarṣaṇa. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanam (Bs. 5.33). Kṛṣṇa is the ādyam. Purāṇa-puruṣam, the origin. Ahaṁ sarvasya prabhavaḥ (BG 10.8). In the Bhagavad-gītā it is said, ahaṁ sarvasya prabhavaḥ. All the avatāras. . . Kṛṣṇa is avatārī, the source of all avatāras. There are ananta, unlimited number of incarnation, constantly coming like the waves of the river or the sea, but the original person is Kṛṣṇa. So Kṛṣṇa says, confirms it, that ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: "All avatāras, everything, is all emanations from Me." So iti matvā bhajante māṁ budhā bhāva-samanvitāḥ (BG 10.8). So if we simply worship Kṛṣṇa—Kṛṣṇa also demands that, mām ekam—then all the avatāras, all the demigods, everything, is worshiped.

yathā taror mūla-niṣecanena
tṛpyanti tat-skandha-bhujopaśākhāḥ
prāṇopahārāc ca yathendriyāṇāṁ
tatha sarvārhaṇam acyutejyā
(SB 4.31.14)

Acyuta ijyā. Acyuta is Kṛṣṇa. By worshiping Kṛṣṇa, you can worship all the incarnations, all the demigods. The example is given: just like watering the root of the tree, you can pour water to the branches, to the twigs, to the flowers, to the fruits; or by supplying food to the stomach you can energize all the different parts and limbs of the body; similarly, Kṛṣṇa says, mām ekaṁ śaraṇaṁ vraja (BG 18.66), by simply surrendering to Kṛṣṇa your obligation to all other incarnations, demigods, is fulfilled.

It is not possible to worship all the incarnations, all the demigods, all the parts and limbs and parts of the body of the Kṛṣṇa, but simply by surrendering to Him, the origin of Saṅkarṣaṇa, you can worship everyone. And it is very easy. It is not very difficult. Kṛṣṇa is so kind that He can accept the surrendering and service even of the poorest of the poorest. Ahaituky apratihatā. If you want to become devotee of God, Kṛṣṇa, no material things can check. Ahaituky apratihatā (SB 1.2.6). Apratihatā means without any impediment. Any condition of life. . . Striyo vaiśyās tathā śūdrās te, pāpa-yonayaḥ, te 'pi yānti parāṁ gatim (BG 9.32). Kṛṣṇa is open for everyone. Everyone can worship. Kṛṣṇa is not monopolized by any section or any religion or any nation, any country. No. Kṛṣṇa claims, sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ (BG 14.4). All the species of life, as many forms of life as there are, Kṛṣṇa claims, ahaṁ bīja-pradaḥ pitā: "I am the original seed-giving father." So Kṛṣṇa is open for everyone. And by worshiping Kṛṣṇa, you worship everything. If you have got a mentality to worship different demigods, different incarnation, that is not possible. Therefore you can concen. . . Sarvārhaṇam acyutejyā (SB 4.31.14): by worshiping Kṛṣṇa, everyone is worshiped. You have no more obligation.

Actually, you have got obligation, so many obligation. All the demigods, they are supplying different energies, and we are maintained by that energy. Every part of our body is controlled by some particular demigod. Even the eyelids, the twinkling of the eyelids, that is also being controlled. We are supremely under control. So therefore we have got certain obligation. Just like we are controlled by the government. So we have got some obligation also to pay tax to the government, the income tax. So similarly, we have got obligation to the devatās, the demigods, the ṛṣis, the saintly sages, because we are receiving knowledge from them. Just like Vyāsadeva, he has given us this Śrīmad-Bhāgavatam. We are reading. We are getting knowledge, perfect knowledge. Then we are obliged to our surrounding living entities, neighbors, countrymen and others. Devarṣi-bhūtāpta. The animals also. We are taking service from the animals. The cow is giving milk. The camel is carrying our load. The ass is carrying our load. So many animals. . . Devarṣi-bhūtāpta-nṛṇām, general, people in general, we are obliged. So obligations, there are so many. Devarṣi-bhūtāpta-nṛṇāṁ pitṟṇām (SB 11.5.41). Pitṛs, our forefathers, the dynasty or the family in which we have taken birth.

So Vedic injunction is that we are obliged to so many living entities, and we have to satisfy them. Just like you are obliged to the government for supplying so many amenities, and you have to pay tax just to fulfill your obligation. If you don't pay tax, then you are liable to criminality. Similarly, we are receiving so many benefits from the Indra, Candra. We are getting rains from Indra, the moonshine from the Candra, or the moon-god, and the sunshine from the sun-god. These are essential things, heat and light. So we are obliged, certainly. But if you take shelter of Kṛṣṇa, then you are free from all obligation. Kṛṣṇa says, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi (BG 18.66). If you don't pay tax, then you are liable to be punished. That is pāpa. Similarly, we are obliged to so many living entities, demigods, saintly persons. Certainly we are obliged. We are receiving so much benefit from them. But if we surrender to Kṛṣṇa. . . Śaraṇaṁ śaraṇyaṁ gato mukundam. Śaraṇaṁ śaraṇyaṁ mukundaṁ parihṛtya kartam (SB 11.5.41). Giving aside all other duties, if we simply surrender to Kṛṣṇa, then we are no more obliged. Nāyaṁ kiṅkaro na ca ṛṇī ca rājan. We are indebted, and we must give service to all of them, but if you surrender to Mukunda. . .

devarṣi-bhūtāpta-nṛṇāṁ pitṟṇāṁ
na kiṅkaro nāyam ṛṇī ca rājan
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
gato mukundaṁ parihṛtya kartam
(SB 11.5.41)

We have got so many obligations, but if we surrender to Kṛṣṇa. . .

Kṛṣṇa's another name is Mukunda. Gato mukundam, śaraṇam, parihṛtya kartam, gataḥ śaraṇaṁ śaraṇyaṁ mukundam. Mukunda. . . Muk means mukti, liberation, ānanda. After liberation, you become. . . Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). That original ānanda, your feature of jubilation, ānandamayo 'bhyāsāt. We are, by nature, ānandamaya. Not only Kṛṣṇa, God, but we, being part and parcel. . . The ānanda is not self-centered. Kṛṣṇa, when He takes ānanda, hlādinī-śakti, when He dances with the gopīs, when He plays with the cowherd boys, when He plays as a child of Yaśodāmāyi, and in every way Kṛṣṇa is ānandamayo 'bhyāsāt. So to take this ānanda, to enjoy this ānanda, He has expanded Himself in so many forms. The svāṁśa, or the incarnation; and the vibhinnāṁśa we are—jīvas. So to become really ānandamaya, Kṛṣṇa has—ekaṁ bahu syām—He has become many. So don't try to close up this business, "One." That is not very good intelligence. The Māyāvādī philosophers, they want to become one. "One" means you agree to the Supreme. That is oneness. Just like we are conducting this international society. We have got many workers, many disciples, but we are one. "One" means they are carrying their spiritual master's order. Therefore they are one. "One" means one in agreement, not that they have become amalgamated, no more individuality. Individuality is there always, but they are one, Kṛṣṇa and Kṛṣṇa's devotees. The devotees are simply trying to satisfy Kṛṣṇa, and Kṛṣṇa is trying to maintain His devotees. This is oneness, not that we lose our individuality.

Individual. . . Without individuality, there is no ānanda. If we are sitting together, the oneness is the process of service, that's all. But there are joking. They are cutting jokes. There are some varieties of food. That is ānanda. Varieties are there. That is ānanda. But they are for one purpose: satisfaction of Kṛṣṇa. That is oneness, not that we have become amalgamated. Amalgamation. . . We are amalgamated in one purpose, but not that the. . . It cannot be, because we are separated energy eternally. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7), sanātana. Sanātana means eternal. It is not that by chance we have become separated individuals. No. This word is used, sanātana. Sanātana means eternal. Eternally we are separated energy, and that is the beginning of Saṅkarṣaṇa. Saṅkarṣaṇaḥ kāraṇa-toya-śāyī (CC Adi 1.7). That Saṅkarṣaṇa, before this material creation, He lies down in the Kāraṇa Ocean, kāraṇa-toya-śāyī. Then. . . Yasyaika-niśvasita-kālam athāvalambya (Bs. 5.48). He is lying in the Kāraṇa Ocean in the sleeping mood, and then, from His breathing, innumerable universes are coming out. That is the origin of material creation. Yasyaika-niśvasita-kālam athāvalambya.

So from spiritual existence, how material existence come into being, that is being explained in the Sāṅkhya philosophy of Kapiladeva. So saṅkarṣaṇa-rūpaṁ puruṣam. Everywhere the puruṣa, person; puruṣa, or the enjoyer. Puruṣaṁ śāśvataṁ puruṣam. Lord is puruṣa, a personality. He is not impersonal. His energies are prakṛtis. So prakṛti-puruṣa is there. That is the spiritual world. That is also parā-prakṛti, and this material world is aparā-prakṛti. But the puruṣa is always there. Puruṣa is always puruṣa. And we are marginal prakṛti. We are also prakṛti. So ekale īśvara kṛṣṇa. So only one puruṣa, īśvara, enjoyer, controller, is Kṛṣṇa. Ekale īśvara kṛṣṇa āra saba bhṛtya (CC Adi 5.142). All others, even incarnations, even demigods, even we are—we are all servant of Kṛṣṇa. And what to speak of ourself, even the expansion of Kṛṣṇa, viṣṇu-tattva, They are also serving Kṛṣṇa, Kṛṣṇa is so exalted. Therefore, Kṛṣṇa says in the Bhagavad-gītā, mattaḥ parataraṁ nānyat (BG 7.7). Even the incarnation Viṣṇu, Lord Śiva, demigods and others—nobody is greater than Kṛṣṇa. Asamordhva. Asama, nobody is equal to Him; nobody is greater than Him. Everyone is lower than Him. Therefore He is described in the Caitanya-caritāmṛta,

ekale īśvara kṛṣṇa āra saba bhṛtya
yāre yaiche nācāya, se taiche kare nṛtya
(CC Adi 5.142)

By the desire of Kṛṣṇa we are doing different parts, but Kṛṣṇa is the original master, and He is also origin of the Saṅkarṣaṇa. And Saṅkarṣaṇa origin is of the puruṣa-avatāra, Mahā-Viṣṇu. And Mahā-Viṣṇu is the avatāra, is the origin, of these universes. In this way, if you try to find out the original cause, the cause of all causes, then you come to Kṛṣṇa: sarva-kāraṇa-kāraṇam (Bs. 5.1), cause of all causes.

That's all right if you want to read next verse. Time?

Nitāi: Twenty-five to nine.

Prabhupāda: No, that's all right, finished.

Devotees: Jaya Śrīla Prabhupāda. (end).